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<DATE>2014-01-21</DATE>
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<NAME>Olivia Bottum</NAME>
<RESP>MURP</RESP>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P>THE ESSAYES OR COVNSELS, CIVILL AND MORALL, OF <HI>FRANCIS</HI> LO. <HI>&V;ERVLAM,</HI> VISCOVNT S^t. ALBAN.</P>
<P><HI>Newly written.</HI></P>
<P>LONDON, Printed by IOHN HAVILAND for HANNA BARRET. 1625.</P>
</DIV1>
<DIV1 TYPE="frontispiece">
<PB REF="2">
<P><FIGURE>
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</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<HEAD>TO THE RIGHT HONORABLE MY VERY GOOD Lo. THE DVKE of <HI>Buckingham</HI> his <HI>Grace,</HI> Lo. High <HI>Admirall</HI> of <HI>England.</HI></HEAD>
<OPENER><SALUTE>EXCELLENT LO.</SALUTE></OPENER>
<P>_SALOMON &s;aies; <HI>A good Name is as a precious oynt|ment;</HI> And I a&s;&s;ure my &s;elfe, &s;uch wil your <HI>Graces</HI> Name bee, with
<PB REF="3">Po&s;teritie. For your Fortune, and Merit both, haue beene E|minent. And you haue planted Things, that are like to la&s;t. I doe now publi&s;h my <HI>E&s;&s;ayes;</HI> which, of all my other workes, haue beene mo&s;t Currant: For that, as it &s;eemes, they come home, to Mens Bu&s;ine&s;&s;e, and Bo&s;omes. I haue enlarged them, both in Number, and Weight; So that they are indeed a New Worke. I thought it therefore agreeable, to my Affection, and Obligation to your Grace, to prefix your Name before them, both in Engli&s;h, and in Latine. For I doe conceiue, that the La|tine Volume of them, (being in the Vniuer&s;all Language) may
<PB REF="3">la&s;t, as long as Bookes la&s;t. My <HI>Jn&s;tauration,</HI> I dedicated to the <HI>King:</HI> My <HI>Historie</HI> of HENRY <HI>the Seuenth,</HI> (which I haue now al&s;o tran&s;lated into Latine) and my <HI>Portions</HI> of <HI>Naturall History,</HI> to the <HI>Prince:</HI> And the&s;e I dedi|cate to your <HI>Grace;</HI> Being of the be&s;t Fruits, that by the good En|crea&s;e, which <HI>God</HI> giues to my Pen and Labours, I could yeeld. <HI>God</HI> leade your <HI>Grace</HI> by the Hand.</P>
<CLOSER><SIGNED><HI>Your Graces mo&s;t Obliged and faithfull Seruant,</HI> FR. S^t. ALBAN.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="4">
<PB REF="4">
<HEAD>The Table.</HEAD>
<LIST>
<ITEM>1 <HI>_OF Truth.</HI> Page 1</ITEM>
<ITEM>2 <HI>Of Death.</HI> 6</ITEM>
<ITEM>3 <HI>Of Vnitie in Religion.</HI> 10</ITEM>
<ITEM>4 <HI>Of Reuenge.</HI> 19</ITEM>
<ITEM>5 <HI>Of Aduer&s;itie.</HI> 22</ITEM>
<ITEM>6 <HI>Of Simulation and Di&s;simulation.</HI> 25</ITEM>
<ITEM>7 <HI>Of Parents and Children.</HI> 32</ITEM>
<ITEM>8 <HI>Of Marriage and Single Life.</HI> 36</ITEM>
<ITEM>9 <HI>Of Enuie.</HI> 40</ITEM>
<ITEM>10 <HI>Of Loue.</HI> 50</ITEM>
<ITEM>11 <HI>Of Great Place.</HI> 54</ITEM>
<ITEM>12 <HI>Of Boldne&s;&s;e.</HI> 62</ITEM>
<ITEM>13 <HI>Of Goodne&s;&s;e, and Goodne&s;&s;e of Na|ture.</HI> 66</ITEM>
<ITEM>14 <HI>Of Nobilitie.</HI> 72</ITEM>
<ITEM>15 <HI>Of Seditions and Troubles.</HI> 76</ITEM>
<ITEM>16 <HI>Of Athei&s;me.</HI> 90</ITEM>
<PB REF="5">
<ITEM>17 <HI>Of Super&s;tition.</HI> 96</ITEM>
<ITEM>18 <HI>Of Trauaile.</HI> 100</ITEM>
<ITEM>19 <HI>Of Empire.</HI> 105</ITEM>
<ITEM>20 <HI>Of Coun&s;ell.</HI> 115</ITEM>
<ITEM>21 <HI>Of Delaies.</HI> 125</ITEM>
<ITEM>22 <HI>Of Cunning.</HI> 127</ITEM>
<ITEM>23 <HI>Of Wi&s;dome for a Mans Selfe.</HI> 135</ITEM>
<ITEM>24 <HI>Of Innouations.</HI> 139</ITEM>
<ITEM>25 <HI>Of Di&s;patch.</HI> 142</ITEM>
<ITEM>26 <HI>Of Seeming Wi&s;e.</HI> 146</ITEM>
<ITEM>27 <HI>Of Frend&s;hip.</HI> 149</ITEM>
<ITEM>28 <HI>Of Expence.</HI> 164</ITEM>
<ITEM>29 <HI>Of the true Greatne&s;&s;e of Kingdomes and E&s;tates.</HI> 167</ITEM>
<ITEM>30 <HI>Of Regiment of Health.</HI> 187</ITEM>
<ITEM>31 <HI>Of Su&s;picion.</HI> 191</ITEM>
<ITEM>32 <HI>Of Di&s;cour&s;e.</HI> 194</ITEM>
<ITEM>33 <HI>Of Plantations.</HI> 198</ITEM>
<ITEM>34 <HI>Of Riches.</HI> 205</ITEM>
<ITEM>35 <HI>Of Prophecies.</HI> 212</ITEM>
<ITEM>36 <HI>Of Ambition.</HI> 218</ITEM>
<ITEM>37 <HI>Of Maskes and Triumphs.</HI> 223</ITEM>
<ITEM>38 <HI>Of Nature in Men.</HI> 227</ITEM>
<ITEM>39 <HI>Of Cu&s;tome and Education.</HI> 231</ITEM>
<ITEM>40 <HI>Of Fortune.</HI> 235</ITEM>
<PB REF="5">
<ITEM>41 <HI>Of V&s;ury.</HI> 239</ITEM>
<ITEM>42 <HI>Of Youth and Age.</HI> 247</ITEM>
<ITEM>43 <HI>Of Beautie.</HI> 251</ITEM>
<ITEM>44 <HI>Of Deformitie.</HI> 254</ITEM>
<ITEM>45 <HI>Of Building.</HI> 257</ITEM>
<ITEM>46 <HI>Of Gardens.</HI> 266</ITEM>
<ITEM>47 <HI>Of Negotiating.</HI> 280</ITEM>
<ITEM>48 <HI>Of Followers and Frends.</HI> 284</ITEM>
<ITEM>49 <HI>Of Sutours.</HI> 288</ITEM>
<ITEM>50 <HI>Of Studies.</HI> 292</ITEM>
<ITEM>51 <HI>Of Faction.</HI> 296</ITEM>
<ITEM>52 <HI>Of Ceremonies and Re&s;pects.</HI> 300</ITEM>
<ITEM>53 <HI>Of Prai&s;e.</HI> 304</ITEM>
<ITEM>54 <HI>Of Vain-Glory.</HI> 308</ITEM>
<ITEM>55 <HI>Of Honour and Reputation.</HI> 312</ITEM>
<ITEM>56 <HI>Of Iudicature.</HI> 316</ITEM>
<ITEM>57 <HI>Of Anger.</HI> 325</ITEM>
<ITEM>58 <HI>Of Vici&s;situde of Things.</HI> 329</ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="essay">
<PB REF="6">
<PB N="1" REF="6">
<HEAD>Of Truth. I.</HEAD>
<P>_WHAT <HI>is Truth;</HI> &s;aid je&s;ting <HI>Pilate;</HI> And would not &s;tay for an An&s;wer. Cer|tainly there be, that delight in Giddi|ne&s;&s;e; And count it a Bondage, to fix a Beleefe; Affecting Free-will in Thinking, as well as in Acting. And though the Sects of Philo&s;ophers of that Kinde be gone, yet there remaine certaine di&s;cour&s;ing Wits, which are of the &s;ame veines, though there be not &s;o much Bloud in them, as was in tho&s;e of the Ancients. But it is not
<PB N="2" REF="7">onely the Difficultie, and Labour, which Men take in finding out of <HI>Truth;</HI> Nor againe, that when it is found, it impo&s;eth vpon mens Thoughts; that doth bring <HI>Lies</HI> in fauour: But a naturall, though cor|rupt Loue, of the <HI>Lie</HI> it &s;elfe. One of the later Schoole of the Grecians, examineth the matter, and is at a &s;tand, to thinke what &s;hould be in it, that men &s;hould loue <HI>Lies;</HI> Where neither they make for Plea&s;ure, as with Poets; Nor for Aduan|tage, as with the Merchant; but for the <HI>Lies</HI> &s;ake. But I cannot tell: This &s;ame <HI>Truth,</HI> is a Naked, and Open day light, that doth not &s;hew, the Ma&s;ques, and Mummeries, and Triumphs of the world, halfe &s;o Stately, and daintily, as Candle|lights. <HI>Truth</HI> may perhaps come to the price of a Pearle, that &s;heweth be&s;t by day: But it will not ri&s;e, to the price of a Diamond, or Carbuncle, that &s;heweth be&s;t in varied lights. A mixture of a <HI>Lie</HI> doth euer adde Plea&s;ure. Doth any man doubt, that if there were taken out of Mens Mindes, Vaine Opinions, Flattering
<PB N="3" REF="7">Hopes, Fal&s;e valuations, Imaginations as one would, and the like; but it would leaue the Mindes, of a Number of Men, poore &s;hrunken Things; full of Melan|choly, and Indi&s;po&s;ition, and vnplea&s;ing to them&s;elues? One of the Fathers, in great Seuerity, called Poe&s;ie, <HI>Vinum Daemonum;</HI> becau&s;e it filleth the Imagination, and yet it is, but with the &s;hadow of a <HI>Lie.</HI> But it is not the <HI>Lie,</HI> that pa&s;&s;eth through the Minde, but the <HI>Lie</HI> that &s;inketh in, and &s;etleth in it, that doth the hurt, &s;uch as we &s;pake of before. But how&s;oeuer the&s;e things are thus, in mens depraued Iudge|ments, and Affections, yet <HI>Truth,</HI> which onely doth iudge it &s;elfe, teacheth, that the Inquirie of <HI>Truth,</HI> which is the Loue-ma|king, or Wooing of it; The knowledge of <HI>Truth,</HI> which is the Pre&s;ence of it; and the Beleefe of <HI>Truth,</HI> which is the Enioying of it; is the Soueraigne Good of humane Nature. The fir&s;t Creature of God, in the workes of the Dayes, was the Light of the Sen&s;e; The la&s;t, was the Light of Rea&s;on; And his Sabbath Worke, euer &s;ince, is the
<PB N="4" REF="8">Illumination of his Spirit. Fir&s;t he brea|thed Light, vpon the Face, of the Matter or Chaos; Then he breathed Light, into the Face of Man; and &s;till he breatheth and in&s;pireth Light, into the Face of his Cho&s;en. The Poet, that beautified the Sect, that was otherwi&s;e inferiour to the re&s;t, &s;aith yet excellently well: <HI>It is a plea|&s;ure to &s;tand vpon the &s;hore, and to &s;ee &s;hips to&s;t vpon the Sea: A plea&s;ure to &s;tand in the window of a Ca&s;tle, and to &s;ee a Battaile, and the Aduentures thereof, below: But no plea|&s;ure is comparable, to the &s;tanding, vpon the vantage ground of Truth:</HI> (A hill not to be commanded, and where the Ayre is alwaies cleare and &s;erene;) <HI>And to &s;ee the Errours, and Wandrings, and Mi&s;ts, and Tempe&s;ts, in the vale below:</HI> So alwaies, that this pro&s;pect, be with Pitty, and not with Swelling, or Pride. Certainly, it is Heauen vpon Earth, to haue a Mans Minde Moue in Charitie, Re&s;t in Pro|uidence, and Turne vpon the Poles of <HI>Truth.</HI></P>
<P>To pa&s;&s;e from Theologicall, and Philo|&s;ophicall
<PB N="5" REF="8"><HI>Truth,</HI> to the <HI>Truth</HI> of ciuill Bu|&s;ine&s;&s;e; It will be acknowledged, euen by tho&s;e, that practize it not, that cleare and Round dealing, is the Honour of Mans Nature; And that Mixture of Fal&s;hood, is like Allay in Coyne of Gold and Siluer, which may make the Metall worke the better, but it emba&s;eth it. For the&s;e win|ding, and crooked cour&s;es, are the Go|ings of the Serpent; which goeth ba&s;ely vpon the belly, and not vpon the Feet. There is no Vice, that doth &s;o couer a Man with Shame, as to be found fal&s;e, and perfidious. And therefore <HI>Mountaigny</HI> &s;aith prettily, when he enquired the rea&s;on, why the word of the <HI>Lie,</HI> &s;hould be &s;uch a Di&s;grace, and &s;uch an Odious Charge? Saith he, <HI>If it be well weighed, To &s;ay that a man lieth, is as much to &s;ay, as that he is braue towards God, and a Coward towards men.</HI> For a <HI>Lie</HI> faces God, and &s;hrinkes from Man. Surely the Wicked|ne&s;&s;e of Fal&s;hood, and Breach of Faith, cannot po&s;&s;ibly be &s;o highly expre&s;&s;ed, as in that it &s;hall be the la&s;t Peale, to call the
<PB N="6" REF="9">Iudgements of God, vpon the Generati|ons of Men, It being foretold, that when Chri&s;t commeth, <HI>He &s;hall not finde Faith vpon the Earth.</HI></P>
</DIV1>
<DIV1 N="2" TYPE="essay">
<HEAD>Of Death. II.</HEAD>
<P>_MEn feare <HI>Death,</HI> as Children feare to goe in the darke: And as that Natural Feare in Chil|dren, is increa&s;ed with Tales, &s;o is the other. Certainly, the Contem|plation of <HI>Death,</HI> as the <HI>wages of &s;inne,</HI> and Pa&s;&s;age to another world, is Holy, and Religious; But the Feare of it, as a Tribute due vnto Nature, is weake. Yet in Religi|ous Meditations, there is &s;ometimes, Mixture of Vanitie, and of Super&s;tition. You &s;hal reade, in &s;ome of the Friars Books of <HI>Mortification,</HI> that a man &s;hould thinke with him&s;elfe, what the Paine is, if he haue but his Fingers end Pre&s;&s;ed, or Tor|tured;
<PB N="7" REF="9">And thereby imagine, what the Paines of <HI>Death</HI> are, when the whole Bo|dy, is corrupted and di&s;&s;olued; when ma|ny times, <HI>Death</HI> pa&s;&s;eth with le&s;&s;e paine, then the Torture of a Limme: For the mo&s;t vitall parts, are not the quicke&s;t of Sen&s;e. And by him, that &s;pake onely as a Philo&s;opher, and Naturall Man, it was well &s;aid, <HI>Pompa Mortis magis terret, qu&agrave;m Mors ip&s;a</HI> Groanes and Conuul&s;ions, and a di&s;coloured Face, and Friends weeping, and Blackes, and Ob&s;equies, and the like, &s;hew <HI>Death</HI> Terrible. It is worthy the ob|&s;eruing, that there is no pa&s;&s;ion in the minde of man, &s;o weake, but it Mates, and Ma&s;ters, the Feare of <HI>Death:</HI> And therefore Death, is no &s;uch terrible Ene|mie, when a man hath &s;o many Atten|dants, about him, that can winne the combat of him. <HI>Reuenge</HI> triumphs ouer <HI>Death; Loue</HI> &s;lights it; <HI>Honour</HI> a&s;pireth to it; <HI>Griefe</HI> flieth to it; <HI>Feare</HI> pre-occupa|teth it; Nay we reade, after <HI>Otho</HI> the Em|perour had &s;laine him&s;elfe, <HI>Pitty</HI> (which is the tendere&s;t of Affections) prouoked
<PB N="8" REF="10">many to die, out of meere compa&s;&s;ion to their Soueraigne, and as the true&s;t &s;ort of Followers. Nay <HI>Seneca</HI> addes <HI>Nicene&s;&s;e</HI> &amp; <HI>Saciety; Cogita quam di&ugrave; eadem feceris; Mori velle, non tant&ugrave;m Fortis, aut Mi&s;er, &s;ed eti&agrave;m Fa&s;tidio&s;us pote&s;t.</HI> A man would die, though he were neither valiant, nor mi&s;erable, onely vpon a wearine&s;&s;e to doe the &s;ame thing, &s;o oft ouer and ouer. It is no le&s;&s;e worthy to ob&s;erue, how little Alteration, in good Spirits, the Approa|ches of <HI>Death</HI> make; For they appeare, to be the &s;ame Men, till the la&s;t In&s;tant. <HI>Au|gu&s;tus Cae&s;ar</HI> died in a Complement; <HI>Li|uia, Coniugij no&s;tri memor, viue &amp; vale. Tiberius</HI> in di&s;&s;imulation; As <HI>Tacitus</HI> &s;aith of him; <HI>Iam Tiberium Vires, &amp; Corpus, non Di&s;simulatio, de&s;erebant. Ve&s;pa&s;ian</HI> in a le&s;t; Sitting vpon the Stoole, <HI>Vt puto Deus fio. Galba</HI> with a Sentence; <HI>Feri, &s;i ex re &s;it po|puli Romani;</HI> Holding forth his Necke. <HI>Septimius Seuerus</HI> in di&s;patch; <HI>Ade&s;te, &s;i quid mihi re&s;tat agendum.</HI> And the like. Certainly, the <HI>Stoikes</HI> be&s;towed too much co&s;t vpon <HI>Death,</HI> and by their great pre|parations,
<PB N="9" REF="10">made it appeare more fearefull. Better &s;aith he, <HI>Qui Finem Vitae extremum inter Munera ponat Naturae.</HI> It is as Na|turall to die, as to be borne; And to a little Infant, perhaps, the one, is as painfull, as the other. He that dies in an earne&s;t Pur|&s;uit, is like one that is wounded in hot Bloud; who, for the time, &s;carce feeles the Hurt; And therefore, a Minde fixt, and bent vpon &s;omewhat, that is good, doth auert the Dolors of <HI>Death:</HI> But aboue all, beleeue it, the &s;weete&s;t Canticle is, <HI>Nunc dimittis;</HI> when a Man hath obtained wor|thy Ends, and Expectations. <HI>Death</HI> hath this al&s;o; That it openeth the Gate, to good Fame, and extingui&s;heth Enuie.</P>
<Q>&mdash;Extinctus amabitur idem.</Q>
</DIV1>
<DIV1 N="3" TYPE="essay">
<PB N="10" REF="11">
<HEAD>Of Vnity in Religion. III.</HEAD>
<P><HI>_REligion</HI> being the chiefe Band of humane Society, it is a happy thing, when it &s;elfe, is well contained, within the true Band of <HI>Vnity.</HI> The Quarrels, and Diui&s;ions about <HI>Religion,</HI> were Euils vn|knowne to the Heathen. The Rea&s;on was, becau&s;e the <HI>Religion</HI> of the Heathen, con&s;i&s;ted rather in Rites and Ceremo|nies; then in any con&s;tant Beleefe. For you may imagine, what kinde of Faith theirs was, when the chiefe Doctors, and Fathers of their Church, were the Poets. But the true God hath this Attribute, That he is a <HI>Iealous God;</HI> And therefore, his wor&s;hip and <HI>Religion,</HI> will endure no Mixture, nor Partner. We &s;hall therefore &s;peake, a few words, concerning the <HI>Vni|ty</HI>
<PB N="11" REF="11">of the <HI>Church; What are the Fruits thereof; what the Bounds; And what the Meanes?</HI></P>
<P><HI>The Fruits of Vnity</HI> (next vnto the well Plea&s;ing of God, which is All in All) are two; The One, towards tho&s;e, that are <HI>without the Church;</HI> The Other, to|wards tho&s;e, <HI>that are within.</HI> For the For|mer; It is certaine, that Here&s;ies, and Schi&s;mes, are of all others, the greate&s;t Scandals; yea more then Corruption of Manners. For as in the Naturall Body, a Wound or Solution of Continuity, is wor&s;e then a Corrupt Humor; So in the Spirituall. So that nothing, doth &s;o much keepe Men out of the Church, and driue Men out of the Church, as Breach of <HI>Vni|ty:</HI> And therefore, when&s;oeuer it com|meth to that pa&s;&s;e, that one &s;aith, <HI>Ecce in De&s;erto;</HI> Another &s;aith, <HI>Ecce in penetrali|bus;</HI> That is, when &s;ome Men &s;eeke Chri&s;t, in the Conuenticles of Heretikes, and o|thers, in an Outward Face of a Church, that voice had need continually to &s;ound in Mens Eares, <HI>Nolite exire, Goe not out.</HI>
<PB N="12" REF="12">The Doctor of the Gentiles (the Propriety of who&s;e Vocation, drew him to haue a &s;peciall care of tho&s;e <HI>without</HI>) &s;aith; <HI>If an Heathen come in, and heare you &s;peake with &s;euerall Tongues, Will he not &s;ay that you are mad?</HI> And certainly, it is little better, when Athei&s;ts, and prophane Per&s;ons, do heare of &s;o many Di&s;cordant, and Con|trary Opinions in <HI>Religion;</HI> It doth auert them from the Church, and maketh them, <HI>To &s;it downe in the chaire of the Scorners.</HI> It is but a light Thing, to be Vouched in &s;o Serious a Matter, but yet it expre&s;&s;eth well the Deformity. There is a Ma&s;ter of Scoffing; that in his Catalogue of Books, of a faigned Library, &s;ets Downe this Ti|tle of a Booke; <HI>The morris daunce of Here|tikes.</HI> For indeed, euery Sect of them, hath a Diuers Po&s;ture, or Cringe by them|&s;elues, which cannot but Moue Deri&s;i|on, in Worldlings, and Depraued Poli|tickes, who are apt to contemne Holy Things.</P>
<P>As for the <HI>Fruit towards tho&s;e that are within;</HI> It is <HI>Peace;</HI> which containeth
<PB N="13" REF="12">infinite Ble&s;&s;ings: It e&s;tabli&s;heth Faith; It kindleth Charity; The outward Peace of the Church, Di&s;tilleth into Peace of Con|&s;cience; And it turneth the Labours, of Writing, and Reading of Controuer&s;ies, into Treaties of Mortification, and De|uotion.</P>
<P>Concerning the <HI>Bounds of Vnity;</HI> The true Placing of them, importeth excee|dingly. There appeare to be two extremes. For to certaine <HI>Zelants</HI> all Speech of Paci|fication is odious. <HI>Is it peace Iehu? What ha&s;t thou to doe with peace? turne thee be|hinde me. Peace</HI> is not the Matter, but <HI>Fol|lowing</HI> and <HI>Party.</HI> Contrariwi&s;e, certaine <HI>Laodiceans,</HI> and Luke-warme Per&s;ons, thinke they may accommodate Points of <HI>Religion,</HI> by Middle Waies, and taking part of both; And witty Reconcilements; As if they would make an Arbitrement, betweene God and Man. Both the&s;e Ex|tremes are to be auoyded; which will be done, if the League of Chri&s;tians, pen|ned by our Sauiour him&s;elfe, were in the two cro&s;&s;e Clau&s;es thereof, &s;oundly and
<PB N="14" REF="13">plainly expounded; <HI>He that is not with vs, is again&s;t vs:</HI> And againe; <HI>He that is not again&s;t vs, is with vs:</HI> That is, if the Points Fundamentall and of Sub&s;tance in <HI>Religion,</HI> were truly di&s;cerned and di|&s;tingui&s;hed, from Points not meerely of Faith, but of Opinion, Order, or good In|tention. This is a Thing, may &s;eeme to many, a Matter triuiall, and done already: But if it were done le&s;&s;e partially, it would be embraced more generally.</P>
<P>Of this I may giue onely this Aduice, according to my &s;mall Modell. Men ought to take heede, of rending Gods Church, by two kinds of Controuer&s;ies. The one is, when the Matter of the Point controuerted, is too &s;mall and light, not worth the Heat, and Strife about it, kind|led onely by Contradiction. For, as it is noted by one of the Fathers; <HI>Chri&s;ts Coat, indeed, had no &s;eame: But the Churches Ve|&s;ture was of diuers colours;</HI> whereupon he &s;aith, <HI>In ve&s;te varietas &s;it, Sci&s;&s;ura non &s;it;</HI> They be two Things, <HI>Vnity,</HI> and <HI>Vnifor|mity.</HI> The other is, when the Matter of
<PB N="15" REF="13">the Point Controuerted is great; but it is driuen to an ouer-great Subtilty, and Ob|&s;curity; So that it becommeth a Thing, rather Ingenious, then Sub&s;tantiall. A man that is of Iudgement and vnder&s;tan|ding, &s;hall &s;ometimes heare Ignorant Men differ, and know well within him|&s;elfe, that tho&s;e which &s;o differ, meane one thing, and yet they them&s;elues would neuer agree. And if it come &s;o to pa&s;&s;e, in that di&s;tance of Iudgement, which is be|tweene Man and Man; Shall wee not thinke, that God aboue, that knowes the Heart, doth not di&s;cerne, that fraile Men, in &s;ome of their Contradictions, intend the &s;ame thing; and accepteth of both? The Nature of &s;uch Controuer&s;ies, is ex|cellently expre&s;&s;ed, by S^t. <HI>Paul,</HI> in the Warning and Precept, that he giueth, con|cerning the &s;ame, <HI>Deuita profanas vocum Nouitates, &amp; Oppo&s;itiones fal&s;i Nominis Scientiae.</HI> Men create Oppo&s;itions, which are not; And put them into new termes, &s;o fixed, as whereas the Meaning ought to gouerne the Terme, the Terme in effect
<PB N="16" REF="14">gouerneth the Meaning. There be al&s;o two fal&s;e <HI>Peaces,</HI> or <HI>Vnities;</HI> The one, when the <HI>Peace</HI> is grounded, but vpon an implicite ignorance; For all Colours will agree in the Darke: The other, when it is peeced vp, vpon a direct Admi&s;&s;ion of Contraries, in Fundamentall Points. For Truth and Fal&s;hood, in &s;uch things, are like the <HI>Iron</HI> and <HI>Clay, in the toes of Na|bucadnezars Image;</HI> They may Cleaue, but they will not Incorporate.</P>
<P>Concerning the <HI>Meanes of procuring V|nity;</HI> Men mu&s;t beware, that in the Procu|ring, or Muniting, of <HI>Religious Vnity,</HI> they doe not Di&s;&s;olue and Deface the Lawes of Charity, and of humane Society. There be two Swords among&s;t Chri&s;tians; the Spirituall, and Temporall; And both haue their due Office, and place, in the maintenance of <HI>Religion.</HI> But we may not take vp the Third &s;word, which is Mahomets Sword, or like vnto it; That is, to propagate <HI>Religion,</HI> by Warrs, or by San|guinary Per&s;ecutions, to force Con&s;ci|ences; except it be in ca&s;es of Ouert Scan|dall,
<PB N="17" REF="14">Bla&s;phemy, or Intermixture of Pra|ctize, again&s;t the State; Much le&s;&s;e to Nouri&s;h Seditions; To Authorize Con|&s;piracies and Rebellions; To put the Sword into the Peoples Hands; And the like; Tending to the Subuer&s;ion of all Gouernment, which is the Ordinance of God. For this is, but to da&s;h the fir&s;t Table, again&s;t the Second; And &s;o to con&s;ider Men as Chri&s;tians, as we forget that they are Men. <HI>Lucretius</HI> the Poet, when he be|held the Act of <HI>Agamemnon,</HI> that could en|dure the Sacrificing of his owne Daugh|ter, exclaimed;
<Q>Tantum Relligio potuit &s;uadere malorum.</Q></P>
<P>What would he haue &s;aid, if he had knowne of the Ma&s;&s;acre in France, or the Powder Trea&s;on of England? He would haue beene, Seuen times more Epicure and Athei&s;t, then he was. For as the temporall Sword, is to bee drawne, with great circum&s;pection, in Ca&s;es of <HI>Religion;</HI> So it is a thing mon&s;trous, to put it into the hands of the Common People. Let that bee left vnto the Ana|bapti&s;ts,
<PB N="18" REF="15">and other Furies. It was great Bla&s;phemy, when the Deuill &s;aid; <HI>I will a&s;cend, and be like the Highe&s;t;</HI> But it is greater Bla&s;phemy, to per&s;onate God, and bring him in &s;aying; <HI>I will de&s;cend, and be like the Prince of Darkne&s;&s;e;</HI> And what is it better, to make the cau&s;e of <HI>Religion,</HI> to de&s;cend, to the cruell and execrable Actions, of Murthering Princes, Butchery of People, and Subuer&s;ion of States, and Gouernments? Surely, this is to bring Downe the Holy Gho&s;t, in &s;tead of the Likne&s;&s;e of a Doue, in the Shape of a Vul|ture, or Rauen: And to &s;et, out of the Barke of a Chri&s;tian Church, a Flagge of a Barque of Pirats, and <HI>A&s;&s;a&s;sins.</HI> Therfore it is mo&s;t nece&s;&s;ary, that the Church by Doctrine and Decree; Princes by their Sword; And all Learnings, both Chri&s;tian and Morall, as by their Mercury Rod; Doe Damne and &s;end to Hell, for euer, tho&s;e Facts and Opinions, tending to the Support of the &s;ame; As hath beene already in good part done. Surely in Coun&s;els, Concerning <HI>Religion,</HI> that
<PB N="19" REF="15">Coun&s;el of the Apo&s;tle would be prefixed; <HI>Ira hominis non implet Iu&s;ticiam Dei.</HI> And it was a notable Ob&s;eruation, of a wi&s;e Father, And no le&s;&s;e ingenuou&s;ly confe&s;|&s;ed; <HI>That tho&s;e, which held and per&s;waded, pre&s;&s;ure of Con&s;ciences, were commonly inter|e&s;&s;ed therin, them&s;elues, for their owne ends.</HI></P>
</DIV1>
<DIV1 N="4" TYPE="essay">
<HEAD>Of Reuenge. IIII.</HEAD>
<P><HI>_REuenge</HI> is a kinde of Wilde Iu|&s;tice; which the more Mans Nature runs to, the more ought Law to weed it out. For as for the fir&s;t Wrong, it doth but offend the Law; but the <HI>Reuenge</HI> of that wrong, putteth the Law out of Office. Certainly, in taking <HI>Re|uenge,</HI> A Man is but euen with his Enemy; But in pa&s;&s;ing it ouer, he is Superiour: For it is a Princes part to Pardon. And <HI>Salo|mon,</HI> I am &s;ure, &s;aith, <HI>It is the glory of a Man to pa&s;&s;e by an offence.</HI> That which
<PB N="20" REF="16">is pa&s;t, is gone, and Irreuocable; And wi&s;e Men haue Enough to doe, with things pre&s;ent, and to come: Therefore, they doe but trifle with them&s;elues, that labour in pa&s;t matters. There is no man, doth a wrong, for the wrongs &s;ake. But therby to purcha&s;e him&s;elfe, Profit, or Plea&s;ure, or Honour, or the like. Therfore why &s;hould I be angry with a Man, for louing him&s;elfe better then mee? And if any Man &s;hould doe wrong, meerely out of ill nature, why? yet it is but like the Thorn, or Bryar, which prick, and &s;cratch, becau&s;e they can doe no other. The mo&s;t Tole|rable Sort of <HI>Reuenge,</HI> is for tho&s;e wrongs which there is no Law to remedy: But then, let a man take heed, the <HI>Reuenge</HI> be &s;uch, as there is no law to puni&s;h: El&s;e, a Mans Enemy, is &s;till before hand, And it is two for one. Some, when they take <HI>Re|uenge,</HI> are De&s;irous the party &s;hould know, whence it commeth: This is the more Generous. For the Delight &s;eemeth to be, not &s;o much in doing the Hurt, as in Making the Party repent: But Ba&s;e
<PB REF="16">and Crafty Cowards, are like the Arrow, that flyeth in the Darke. <HI>Co&s;mus</HI> Duke of <HI>Florence,</HI> had a De&s;perate Saying, again&s;t Perfidious or Neglecting Friends, as if tho&s;e wrongs were vnpardonable: <HI>You &s;hall reade</HI> (&s;aith he) <HI>that we are commanded to forgiue our Enemies; But you neuer read, that wee are commanded, to forgiue our Friends.</HI> But yet the Spirit of <HI>Iob,</HI> was in a better tune; <HI>Shall wee</HI> (&s;aith he) <HI>take good at Gods Hands, and not be content to take euill al&s;o?</HI> And &s;o of Friends in a proportion. This is certaine; That a Man that &s;tudieth <HI>Reuenge,</HI> keepes his owne Wounds greene, which otherwi&s;e would heale, and doe well. Publique <HI>Reuenges,</HI> are, for the mo&s;t part, Fortunate; As that for the Death of <HI>Cae&s;ar;</HI> For the Death of <HI>Pertinax;</HI> for the Death of <HI>Henry</HI> the Third of France; And many more. But in priuate <HI>Reuenges</HI> it is not &s;o. Nay rather, Vindicatiue Per&s;ons liue the Life of Witches; who as they are Mi&s;chieuous, So end they Infortunate.</P>
</DIV1>
<DIV1 N="5" TYPE="essay">
<PB N="22" REF="17">
<HEAD>Of Aduer&s;itie. V.</HEAD>
<P>_IT was an high &s;peech of <HI>Seneca,</HI> (after the man|ner of the Stoickes) <HI>That the good things, which belong to Pro&s;perity, are to be wi&s;hed; but the good things, that belong to Aduer&s;ity, are to be admired. Bona Rerum Secundarum, Optabi|lia; Aduer&s;arum, Mirabilia.</HI> Certainly if Miracles, be the Command ouer Nature, they appeare mo&s;t in Aduer&s;ity. It is yet a higher &s;peech of his, then the other, (much too high for a Heathen) <HI>It is true greatne&s;&s;e, to haue in one, the Frailty of a Man, &amp; the Security of a God. Vere magnum, habere Fragilitatem Hominis, Securitatem Dei.</HI> This would haue done better in Poe|&s;y; where Tran&s;cendences are more al|lowed. And the Poets indeed, haue beene
<PB N="23" REF="17">bu&s;y with it; For it is, in effect, the thing, which is figured in that Strange Fiction, of the Ancient Poets, which &s;eemeth not to be without my&s;tery; Nay, and to haue &s;ome approach, to the State of a Chri|&s;tian: That <HI>Hercules, when hee went to vnbinde Prometheus,</HI> (by whom Humane Nature is repre&s;ented) <HI>&s;ailed the length of the great Ocean, in an Earthen Pot, or Pit|cher:</HI> Liuely de&s;cribing Chri&s;tian Re&s;o|lution; that &s;aileth, in the fraile Barke of the Fle&s;h, thorow the Waues of the World. But to &s;peake in a Meane. The Vertue of <HI>Pro&s;peritie,</HI> is Temperance; The Vertue of <HI>Aduer&s;ity,</HI> is Fortitude: which in Mo|rals is the more Heroicall Vertue. <HI>Pro|&s;perity</HI> is the Ble&s;&s;ing of the Old Te&s;ta|ment; <HI>Aduer&s;ity</HI> is the Ble&s;&s;ing of the New; which carrieth the greater Benediction, and the Clearer Reuelation of Gods Fa|uour. Yet, euen in the old Te&s;tament, if you Li&s;ten to <HI>Dauids</HI> Harpe, you &s;hall heare as many Her&s;elike Ayres, as Carols: And the Pencill of the holy Gho&s;t, hath laboured more, in de&s;cribing, the Affli|ctions
<PB N="24" REF="18">of <HI>Iob,</HI> then the Felicities of <HI>Salo|mon. Pro&s;perity</HI> is not without many Feares and Di&s;ta&s;tes; And <HI>Aduer&s;ity</HI> is not without Comforts and Hopes. Wee &s;ee in Needle-workes, and Imbroideries, It is more plea&s;ing, to haue a Liuely Worke, vpon a Sad and Solemne Ground; then to haue a Darke and Melancholy Worke, vpon a Light&s;ome Ground: Iudge ther|fore, of the Plea&s;ure of the Heart, by the Plea&s;ure of the Eye. Certainly, Vertue is like pretious Odours, mo&s;t fragrant, when they are incen&s;ed, or cru&s;hed: For <HI>Pro&s;pe|rity</HI> doth be&s;t di&s;couer Vice; But <HI>Aduer&s;ity</HI> doth be&s;t di&s;couer Vertue.</P>
</DIV1>
<DIV1 N="6" TYPE="essay">
<PB N="25" REF="18">
<HEAD>Of Simulation <HI>And</HI> Di&s;simulation. VI.</HEAD>
<P><HI>_DI&s;simulation</HI> is but a faint kind of Policy, or Wi&s;dome; For it asketh a &s;trong Wit, and a &s;trong Heart, to know, when to tell Truth, and to doe it. Ther|fore it is the weaker Sort of Politicks, that are the great Di&s;&s;emblers.</P>
<P><HI>Tacitus</HI> &s;aith; <HI>Liuia &s;orted well, with the Arts of her Husband, &amp; Di&s;simulation of her Sonne:</HI> Attributing <HI>Arts</HI> or <HI>Policy</HI> to <HI>Au|gu&s;tus,</HI> and <HI>Di&s;simulation</HI> to <HI>Tiberius.</HI> And againe, when <HI>Mucianus</HI> Encourageth <HI>Ve|&s;pa&s;ian,</HI> to take Arms again&s;t <HI>Vitellius,</HI> he &s;aith; <HI>We ri&s;e not, again&s;t the Piercing Iudg|ment of Augu&s;tus, nor the Extreme Caution or Clo&s;ene&s;&s;e of Tiberius.</HI> The&s;e Properties
<PB N="26" REF="19">of <HI>Arts</HI> or <HI>Policy,</HI> and <HI>Di&s;simulation</HI> or <HI>Clo&s;ene&s;&s;e,</HI> are indeed Habits and Facul|ties, &s;euerall, and to be di&s;tingui&s;hed. For if a Man, haue that Penetration of Iudg|ment, as he can di&s;cerne, what Things are to be laid open, and what to be &s;ecretted, and what to be &s;hewed at Halfe lights, and to whom, and when, (which indeed are Arts of State, and Arts of Life, as <HI>Tacitus</HI> well calleth them) to him, A Habit of <HI>Di&s;simulation,</HI> is a Hinderance, and a Poorene&s;&s;e. But if a Man cannot obtaine to that Iudgment, then it is left to him, generally, to be Clo&s;e, and a <HI>Di&s;&s;embler.</HI> For where a Man cannot choo&s;e, or vary in Particulars, there it is good to take the &s;afe&s;t and warie&s;t Way in generall; Like the Going &s;oftly by one that cannot well &s;ee. Certainly the able&s;t Men, that euer were, haue had all an Openne&s;&s;e, and Franckne&s;&s;e of dealing; And a name of Certainty, and Veracity; But then they were like Hor&s;es, well mannaged; For they could tell pa&s;&s;ing well, when to &s;top, or turne: And at &s;uch times, when they
<PB N="27" REF="19">thought the Ca&s;e indeed, required <HI>Di&s;si|mulation,</HI> if then they v&s;ed it, it came to pa&s;&s;e, that the former Opinion, &s;pred abroad of their good Faith, and Clearne&s;&s;e of dealing, made them almo&s;t Inui&s;ible.</P>
<P>There be three degrees, of this Hiding, and Vailing of a Mans Selfe. The fir&s;t <HI>Clo&s;ene&s;&s;e, Re&s;eruation,</HI> and <HI>Secrecy;</HI> when a Man leaueth him&s;elfe without Ob&s;erua|tion, or without Hold to be taken, what he is. The &s;econd <HI>Di&s;simulation,</HI> in the <HI>Ne|gatiue;</HI> when a man lets fall Signes, and Arguments, that he is not, that he is. And the third <HI>Simulation,</HI> in the Affirmatiue; when a Man indu&s;triou&s;ly, and expre&s;&s;ely, faigns, and pretends to be, that he is not.</P>
<P>For the fir&s;t of the&s;e, <HI>Secrecy:</HI> It is in|deed, the Vertue of a Confe&s;&s;our; And a&s;&s;uredly, the <HI>Secret</HI> Man, heareth many Confe&s;&s;ions; For who will open him|&s;elfe, to a Blab or a Babler? But if a man be thought <HI>Secret,</HI> it inuiteth Di&s;couerie; As the more Clo&s;e Aire, &s;ucketh in the more Open: And as in Confe&s;&s;ion, the Reuea|ling is not for worldly v&s;e, but for the
<PB N="28" REF="20">Ea&s;e of a Mans Heart, &s;o <HI>Secret</HI> Men come to Knowledge of Many Things, in that kinde; while Men rather di&s;charge their Mindes, then impart their Mindes. In few words, My&s;teries are due to <HI>Secrecy.</HI> Be&s;ides (to &s;ay Truth) <HI>Nakedne&s;&s;e</HI> is vn|comely, as well in Minde, as Body; and it addeth no &s;mall Reuerence, to Mens Manners, and Actions, if they be not al|together Open. As for Talkers and Futile Per&s;ons, they are commonly Vaine, and Credulous withall. For He that talketh, what he knoweth, will al&s;o talke, what he knoweth not. Therfore &s;et it downe; <HI>That an Habit of Secrecy, is both Politick, and Morall.</HI> And in this Part, it is good, that a Mans Face, giue his Tongue, leaue to Speake. For the Di&s;couery, of a Mans Selfe, by the Tracts of his Countenance, is a great Weakne&s;&s;e, and Betraying; By how much, it is many times, more marked and beleeued, then a Mans words.</P>
<P>For the Second, which is <HI>Di&s;simulation.</HI> It followeth many times vpon <HI>Secrecy,</HI> by a nece&s;&s;ity: So that, he that will be <HI>Se|cret,</HI>
<PB N="29" REF="20">mu&s;t be a <HI>Di&s;&s;embler,</HI> in &s;ome degree. For Men are too cunning, to &s;uffer a Man, to keepe an indifferent carriage, betweene both; and to be <HI>Secret,</HI> without Swaying the Ballance, on either &s;ide. They will &s;o be&s;et a man with Que&s;tions, and draw him on, and picke it out of him, that with|out an ab&s;urd Silence, he mu&s;t &s;hew an Inclination, one way; Or if he doe not, they will gather as much by his Silence; as by his Speech. As for Equiuocations, or Oraculous Speeches, they cannot hold out long. So that no man can be &s;ecret, except he giue him&s;elfe a little Scope of <HI>Di&s;simulation;</HI> which is, as it were, but the Skirts or Traine of <HI>Secrecy.</HI></P>
<P>But for the third Degree, which is <HI>Si|mulation,</HI> and fal&s;e Profe&s;&s;ion; That I hold more culpable, and le&s;&s;e politicke; except it be in great and rare Matters. And there|fore a generall Cu&s;tome of <HI>Simulation</HI> (which is this la&s;t Degree) is a Vice, ri&s;ing, either of a naturall Fal&s;ene&s;&s;e, or Feareful|ne&s;&s;e; Or of a Minde, that hath &s;ome maine Faults; which becau&s;e a man mu&s;t
<PB N="30" REF="21">needs di&s;gui&s;e, it maketh him practi&s;e <HI>Si|mulation,</HI> in other things, le&s;t his Hand &s;hould be out of vre.</P>
<P>The great <HI>Aduantages</HI> of <HI>Simulation</HI> and <HI>Di&s;simulation</HI> are three. Fir&s;t to lay a&s;leepe Oppo&s;ition, and to Surprize. For where a Mans Intentions, are publi&s;hed, it is an Alarum, to call vp, all that are again&s;t them. The &s;econd is, to re&s;erue to a Mans Selfe, a faire Retreat: For if a man engage him&s;elfe, by a manife&s;t Declaration, he mu&s;t goe through, or take a Fall. The third is, the better to di&s;couer the Minde of another. For to him that opens him|&s;elfe, Men will hardly &s;hew them&s;elues aduer&s;e; but will (faire) let him goe on, and turne their Freedome of Speech, to Freedome of thought. And therefore, it is a good &s;hrewd Prouerbe of the Spani|ard; <HI>Tell a lye, and finde a Troth.</HI> As if there were no way of Di&s;couery, but by <HI>Simu|lation.</HI> There be al&s;o three <HI>Di&s;aduantages,</HI> to &s;et it euen. The fir&s;t, That <HI>Simulation</HI> and <HI>Di&s;simulation,</HI> commonly carry with them, a Shew of Fearfulne&s;&s;e, which in a|ny
<PB N="31" REF="21">Bu&s;ine&s;&s;e, doth &s;poile the Feathers, of round flying vp to the Mark. The &s;econd, that it pu&s;&s;eth &amp; perplexeth the Conceits of many; that perhaps would otherwi&s;e co-operate with him; and makes a Man walke, almo&s;t alone, to his owne Ends. The third, and greate&s;t is, that it depri|ueth a Man, of one, of the mo&s;t principall In&s;truments for Action; which is <HI>Tru&s;t</HI> and <HI>Beleefe.</HI> The be&s;t Compo&s;ition, and Temperature is, to haue <HI>Openne&s;&s;e</HI> in Fame and Opinion; <HI>Secrecy</HI> in Habit; <HI>Di&s;simulation</HI> in &s;ea&s;onable v&s;e; And a Power to faigne, if there be no Re|medy.</P>
</DIV1>
<DIV1 N="7" TYPE="essay">
<PB N="32" REF="22">
<HEAD>Of Parents and Children. VII.</HEAD>
<P>_THe Ioyes of <HI>Parents</HI> are Se|cret; And &s;o are their Griefes, and Feares: They cannot vt|ter the one; Nor they will not vtter the other. <HI>Children</HI> &s;weeten Labours; But they make Misfortunes more bitter: They increa&s;e the Cares of Life; but they mitigate the Remembrance of Death. The Perpetuity by Generation is common to Bea&s;ts; But Memory, Merit, and Noble workes, are proper to Men: And &s;urely a Man &s;hall &s;ee, the Noble&s;t workes, and Foundations, haue proceeded from <HI>Child|le&s;&s;e Men;</HI> which haue &s;ought to expre&s;&s;e the Images of their Minds; where tho&s;e of their Bodies haue failed: So the care of Po&s;terity, is mo&s;t in them, that haue no
<PB N="33" REF="22">Po&s;terity. They that are the fir&s;t Rai&s;ers of their Hou&s;es, are mo&s;t Indulgent to|wards their <HI>Children;</HI> Beholding them, as the Continuance, not only of their kinde, but of their Worke; And &s;o both <HI>Children,</HI> and <HI>Creatures.</HI></P>
<P>The difference in Affection, of <HI>Parents,</HI> towards their &s;euerall <HI>Children,</HI> is many times vnequall; And &s;ometimes vnwor|thy; E&s;pecially in the <HI>mother;</HI> As Salo|mon &s;aith; <HI>A wi&s;e &s;onne reioyceth the Fa|ther; but an vngracious &s;onne &s;hames the Mother.</HI> A Man &s;hall &s;ee, where there is a Hou&s;e full of <HI>Children,</HI> one or two, of the Elde&s;t, re&s;pected, and the Younge&s;t made wantons; But in the midde&s;t, &s;ome that are, as it were forgotten, who, man, times, neuerthele&s;&s;e, proue the be&s;t. The Illiberalitie of <HI>Parents,</HI> in allowance to|wards their <HI>Children,</HI> is an harmefull Er|rour; Makes them ba&s;e; Acquaints them with Shifts; Makes them fort with meane Company; And makes them &s;urfet more, when they come to Plenty: And there|fore, the Proofe is be&s;t, when Men keepe
<PB N="34" REF="23">their Authority towards their <HI>Children,</HI> but not their Pur&s;e. Men haue a fooli&s;h manner (both <HI>Parents,</HI> and Schoole-ma|&s;ters, and Seruants) in creating and bree|ding an Emulation between Brothers, du|ring <HI>Childhood,</HI> which many times &s;or|teth to Di&s;cord, when they are Men; And di&s;turbeth Families. The <HI>Italians</HI> make little difference betweene <HI>Children,</HI> and Nephewes, or neere Kinsfolkes; But &s;o they be of the Lumpe, they care not, though they pa&s;&s;e not through their owne Body. And, to &s;ay Truth, in Na|ture, it is much a like matter; In &s;o much, that we &s;ee a Nephew, &s;ometimes, re&s;em|bleth an Vncle, or a Kin&s;man, more then his owne <HI>Parent;</HI> As the Bloud hap|pens. Let <HI>Parents</HI> choo&s;e betimes, the Vocations, and Cour&s;es, they meane their Children &s;hould take; For then they are mo&s;t flexible; And let them not too much apply them&s;elues, to the Di&s;po&s;iti|on of their <HI>Children,</HI> as thinking they will take be&s;t to that, which they haue mo&s;t Minde to. It is true, that if the Affection
<PB N="35" REF="23">or Aptne&s;&s;e of the <HI>Children,</HI> be Extraor|dinary, then it is good, not to cro&s;&s;e it, But generally, the Precept is good; <HI>Op|timum elige, &s;uaue &amp; facile illud faciet Con|&s;uetudo. Younger Brothers</HI> are common|ly Fortunate, but &s;eldome or neuer, where the <HI>Elder</HI> are di&s;inherited.</P>
</DIV1>
<DIV1 N="8" TYPE="essay">
<PB N="36" REF="24">
<HEAD>Of Marriage <HI>And</HI> Single Life. VIII.</HEAD>
<P>_HE that hath <HI>Wife</HI> and <HI>Children,</HI> hath giuen Ho&s;tages to For|tune; For they are Impedi|ments, to great Enterpri&s;es, either of Vertue, or Mi&s;chiefe. Certainly, the be&s;t workes, and of greate&s;t Merit for the Publike, haue proceeded from the <HI>vnmarried,</HI> or <HI>Childle&s;&s;e Men;</HI> which, both in Affection, and Meanes, haue married and endowed the Publike. Yet it were great Rea&s;on, that tho&s;e that haue <HI>Children,</HI> &s;hould haue greate&s;t care of fu|ture times; vnto which, they know, they mu&s;t tran&s;mit, their deare&s;t pledges. Some there are, who though they lead a <HI>Single Life,</HI> yet their Thoughts doe end with
<PB N="37" REF="24">them&s;elues, and account future Times, Impertinences. Nay, there are &s;ome other, that account <HI>Wife</HI> and <HI>Children,</HI> but as Bills of charges. Nay more, there are &s;ome fooli&s;h rich couetous Men, that take a pride in hauing no <HI>Children,</HI> becau&s;e they may be thought, &s;o much the richer. For perhaps, they haue heard &s;ome talke, <HI>Such an one is a great rich Man,</HI> And another ex|cept to it; <HI>Yea, but he hath a great charge of Children:</HI> As if it were an Abatement to his Riches. But the mo&s;t ordinary cau&s;e of a <HI>Single Life,</HI> is Liberty; e&s;peci|ally, in certaine Selfe-plea&s;ing, and hu|morous Mindes, which are &s;o &s;en&s;ible of euery re&s;traint, as they will goe neare, to thinke their Girdles, and Garters, to be Bonds and Shackles. <HI>Vnmarried Men</HI> are be&s;t Friends; be&s;t Ma&s;ters; be&s;t Seruants; but not alwayes be&s;t Subiects; For they are light to runne away; And almo&s;t all Fugitiues are of that Condition. A <HI>Sin|gle Life</HI> doth well with Church men: For Charity will hardly water the Ground, where it mu&s;t fir&s;t fill a Poole. It is in|different
<PB N="38" REF="25">for Iudges and Magi&s;trates: For if they be facile, and corrupt, you &s;hall haue a Seruant, fiue times wor&s;e than a <HI>Wife.</HI> For Souldiers, I finde the Generalls commonly in their Hortatiues, put Men in minde of their <HI>Wiues and Children.</HI> And I thinke the De&s;pi&s;ing of <HI>Marriage,</HI> a|mong&s;t the Turkes, maketh the vulgar &s;ouldier more ba&s;e. Certainly, <HI>Wife</HI> and <HI>Children,</HI> are a kinde of Di&s;cipline of Hu|manity: And <HI>&s;ingle Men,</HI> though they be many times more Charitable, becau&s;e their Meanes are le&s;&s;e exhau&s;t; yet, on the other &s;ide, they are more cruell, and hard hearted, (good to make &s;euere Inqui&s;i|tors) becau&s;e their Tenderne&s;&s;e, is not &s;o oft called vpon. Graue Natures, led by Cu&s;tome, and therfore con&s;tant, are com|monly louing <HI>Husbands;</HI> As was &s;aid of <HI>Vly&s;&s;es; Vetulam &s;uam praetulit Immortali|tati.</HI> Cha&s;t Women are often Proud, and froward, as Pre&s;uming vpon the merit of their Cha&s;tity. It is one of the be&s;t Bonds, both of Cha&s;tity and Obedience, in the <HI>Wife,</HI> if She thinke her <HI>Husband</HI> Wi&s;e;
<PB N="39" REF="25">which She will neuer doe, if She finde him <HI>Iealous. Wiues</HI> are young Mens Mi|&s;tre&s;&s;es; Companions for middle Age; and old Mens Nur&s;es. So as a Man may haue a Quarrell to marry, when he will. But yet, he was reputed one of the wi&s;e Men, that made An&s;wer to the Que|&s;tion; When a Man &s;hould marry? <HI>A young Man not yet, an Elder Man not at all.</HI> It is often &s;eene, that bad <HI>Husbands,</HI> haue very good <HI>Wiues;</HI> whether it be, that it ray&s;eth the Price of their <HI>Husbands</HI> Kindne&s;&s;e, when it comes; Or that the <HI>Wiues</HI> take a Pride, in their Patience. But this neuer failes, if the bad <HI>Husbands</HI> were of their owne choo&s;ing, again&s;t their Friends con&s;ent; For then, they will be &s;ure, to make good their owne Folly.</P>
</DIV1>
<DIV1 N="9" TYPE="essay">
<PB N="40" REF="26">
<HEAD>Of Enuy. IX.</HEAD>
<P>_THere be none of the <HI>Affecti|ons,</HI> which haue beene no|ted to fa&s;cinate, or bewitch, but <HI>Loue,</HI> and <HI>Enuy.</HI> They both haue vehement wi&s;hes; They frame them&s;elues readily into Ima|ginations, and Sugge&s;tions, And they come ea&s;ily into the Eye; e&s;pecially vpon the pre&s;ence of the Obiects; which are the Points, that conduce to Fa&s;cination, if any &s;uch Thing there be. We &s;ee like|wi&s;e, the Scripture calleth <HI>Enuy,</HI> An <HI>Euill Eye:</HI> And the A&s;trologers, call the euill Influences of the Starrs, <HI>Euill A&s;pects;</HI> So that &s;till, there &s;eemeth to be acknow|ledged, in the Act of <HI>Enuy,</HI> an E<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">aculation, or Irradiation of the Eye. Nay &s;ome haue beene &s;o curious, as to note, that the Times, when the Stroke, or Percu&s;&s;ion
<PB N="41" REF="26">of an <HI>Enuious Eye</HI> doth mo&s;t hurt, are, when the <HI>Party enuied</HI> is beheld in Glory, or Triumph; For that &s;ets an Edge vpon <HI>Enuy;</HI> And be&s;ides, at &s;uch times, the Spirits of the <HI>per&s;on Enuied,</HI> doe come forth, mo&s;t into the outward Parts, and &s;o meet the Blow.</P>
<P>But leauing the&s;e Curio&s;ities, (though not vnworthy, to be thought on, in fi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> place,) wee will handle, what <HI>Per&s;ons are apt to Enuy others; What per&s;ons are mo&s;t Subiect to be Enuied them&s;elues;</HI> And, <HI>What is the Difference between Publique, and priuate Enuy.</HI></P>
<P>A man, that hath no vertue in him|&s;elfe, euer <HI>enuieth</HI> Vertue in others. For Mens Mindes, will either feed vpon their owne Good, or vpon others Euill; And who wanteth the one, wil prey vpon the other; And who &s;o is out of Hope to attaine to anothers Vertue, will &s;eeke to come at euen hand, by Depre&s;&s;ing an others Fortune.</P>
<P>A man that is Bu&s;y, and Inqui&s;itiue, is commonly <HI>Enuious:</HI> For to know
<PB N="42" REF="27">much of other Mens Matters, cannot be, becau&s;e all that Adoe may concerne his owne E&s;tate: Therfore it mu&s;t needs be, that he taketh a kinde of plaie-plea|&s;ure, in looking vpon the Fortunes of o|thers; Neither can he, that mindeth but his own Bu&s;ine&s;&s;e, finde much matter for <HI>Enuy.</HI> For <HI>Enuy</HI> is a Gadding Pa&s;&s;ion, and walketh the Streets, and doth not keepe home; <HI>Non e&s;t curio&s;us, quin idem &s;it male|uolus.</HI></P>
<P>Men of Noble birth, are noted, to be <HI>enuious</HI> towards New Men, when they ri&s;e. For the di&s;tance is altered; And it is like a deceipt of the Eye, that when o|thers come on, they thinke them&s;elues goe backe.</P>
<P>Deformed Per&s;ons, and Eunuches, and Old Men, and Ba&s;tards, are <HI>Enuious:</HI> For he that cannot po&s;&s;ibly mend his owne ca&s;e, will doe what he can to im|paire anothers; Except the&s;e Defects light, vpon a very braue, and Heroicall Na|ture; which thinketh to make his Na|turall Wants, part of his Honour: In that
<PB N="43" REF="27">it &s;hould be &s;aid, that an Eunuch, or a Lame Man, did &s;uch great Matters; Af|fecting the Honour of a Miracle; as it was in <HI>Nar&s;es</HI> the Eunuch, and <HI>Age&s;ilaus,</HI> and <HI>Tamberlanes,</HI> that were Lame men.</P>
<P>The &s;ame, is the Ca&s;e of Men, that ri&s;e after Calamities, and Misfortunes; For they are, as Men fallen out with the times; And thinke other Mens Harmes, a Re|demption, of their owne Sufferings.</P>
<P>They, that de&s;ire to excell in too many Matters, out of Leuity, and Vaine glory, are euer <HI>Enuious;</HI> For they cannot want worke; It being impo&s;&s;ible, but many, in &s;ome one of tho&s;e Things, &s;hould &s;ur|pa&s;&s;e them. Which was the Character of <HI>Adrian</HI> the Emperour, that mortally <HI>En|uied Poets,</HI> and <HI>Painters,</HI> and <HI>Artificers,</HI> in Works, wherein he had a veine to excell.</P>
<P>La&s;tly, neare Kinsfolks, and Fellowes in Office, and tho&s;e that haue beene bred together, are more apt to <HI>Enuy</HI> their E|quals, when they are rai&s;ed. For it doth vpbraid vnto them, their owne Fortunes; And pointeth at them, and commeth oft|ner
<PB N="44" REF="28">into their remembrance, and incur|reth likewi&s;e more into the note of others: And <HI>Enuy</HI> euer redoubleth from Speech and Fame. <HI>Cains Enuy,</HI> was the more vile, and Malignant, towards his brother <HI>Abel;</HI> Becau&s;e, when his Sacrifice was better accepted, there was no Body to looke on. Thus much for <HI>tho&s;e that are apt to Enuy.</HI></P>
<P>Concerning <HI>tho&s;e that are more or le&s;&s;e &s;ubiect to Enuy:</HI> Fir&s;t, Per&s;ons of eminent Vertue, when they are aduanced, are le&s;&s;e <HI>enuied.</HI> For their Fortune &s;eemeth but due vnto them; and no man <HI>Enuieth</HI> the Payment of a Debt, but Rewards, and Li|berality rather. Againe, <HI>Enuy</HI> is euer ioy|ned, with the Comparing of a Mans Selfe; And where there is no Compari&s;on, no <HI>Enuy;</HI> And therfore Kings, are not <HI>enuied,</HI> but by Kings. Neuerthele&s;&s;e, it is to be noted, that vnworthy Per&s;ons, are mo&s;t <HI>enuied,</HI> at their fir&s;t comming in, and after|wards ouercome it better; wheras con|trariwi&s;e, Per&s;ons of Worth, and Merit, are mo&s;t <HI>enuied,</HI> when their Fortune con|tinueth
<PB N="45" REF="28">long. For by that time, though their Vertue be the &s;ame, yet it hath not the &s;ame <HI>Lu&s;tre;</HI> For fre&s;h Men grow vp, that darken it.</P>
<P><HI>Per&s;ons</HI> of Noble Bloud, are le&s;&s;e <HI>enuied,</HI> in their Ri&s;ing: For it &s;eemeth, but Right, done to their Birth. Be&s;ides, there &s;ee|meth not much added to their Fortune; And <HI>Enuy</HI> is as the Sunne Beames, that beat hotter, vpon a Bank or &s;teepe ri&s;ing Ground; then vpon a Flat. And for the &s;ame rea&s;on, tho&s;e that are aduanced by degrees, are le&s;&s;e <HI>enuied,</HI> then tho&s;e that are aduanced &s;uddainly, and <HI>per &s;altum.</HI></P>
<P>Tho&s;e that haue ioyned with their Ho|nour, great Trauels, Cares, or Perills, are le&s;&s;e &s;ubiect to <HI>Enuy.</HI> For Men thinke, that they earne their Honours hardly, and pitty them &s;ometimes; And <HI>Pitty,</HI> euer healeth <HI>Enuy:</HI> Wherefore, you &s;hall ob|&s;erue that the more deepe, and &s;ober &s;ort of Politique per&s;ons, in their Great|ne&s;&s;e, are euer bemoaning them&s;elues, what a Life they lead; Chanting a <HI>Quanta patimur.</HI> Not that they feele it &s;o, but onely
<PB N="46" REF="29">to abate the Edge of <HI>Enuy.</HI> But this is to be vnder&s;tood, of Bu&s;ine&s;&s;e, that is laid vpon Men, and not &s;uch as they call vnto them&s;elues. For Nothing increa&s;eth <HI>Enuy</HI> more, then an vnnece&s;&s;ary, and Ambi|tious Ingro&s;&s;ing of Bu&s;ine&s;&s;e. And no|thing doth extingui&s;h <HI>Enuy</HI> more, then for a great Per&s;on, to pre&s;erue all other in|feriour Officers, in their full Rights, and Preheminences, of their Places. For by that meanes, there be &s;o many Skreenes be|tweene him, and <HI>Enuy.</HI></P>
<P>Aboue all, tho&s;e are mo&s;t &s;ubiect to <HI>Enuy,</HI> which carry the Greatne&s;&s;e of their Fortunes, in an in&s;olent and proud Man|ner: Being neuer well, but while they are &s;hewing, how great they are, Either by outward Pompe, or by Triumphing ouer all Oppo&s;ition, or Competition; where|as Wi&s;e men will rather doe &s;acrifice to <HI>Enuy;</HI> in &s;uffering them&s;elues, &s;ometimes of purpo&s;e to be cro&s;t, and ouerborne in things, that doe not much concerne them. Notwith&s;tanding, &s;o much is true; That the Carriage of Greatne&s;&s;e, in a
<PB N="47" REF="29">plaine and open manner (&s;o it be without Arrogancy, and Vaine glory) doth draw le&s;&s;e <HI>Enuy,</HI> then if it be in a more crafty, and cunning fa&s;hion. For in that cour&s;e, a Man doth but di&s;auow Fortune; And &s;eemeth to be con&s;cious, of his owne want in worth; And doth but teach o|thers to <HI>Enuy</HI> him.</P>
<P>La&s;tly, to conclude this Part; As we faid in the beginning, that the Act of <HI>Enuy,</HI> had &s;omewhat in it, of <HI>Witchcraft;</HI> &s;o there is no other Cure of <HI>Enuy,</HI> but the cure of <HI>Witchcraft:</HI> And that is, to re|moue the <HI>Lot</HI> (as they call it) &amp; to lay it vp|on another. For which purpo&s;e, the wi&s;er Sort of great Per&s;ons, bring in euer vpon the Stage, &s;ome Body, vpon whom to de|riue the <HI>Enuie,</HI> that would come vpon them&s;elues; Sometimes vpon Mini&s;ters, and Seruants; Sometimes vpon Col|leagues and A&s;&s;ociates; and the like; And for that turne, there are neuer wanting, &s;ome Per&s;ons of violent and vndertaking Natures, who &s;o they may haue Power, and Bu&s;ine&s;&s;e, will take it at any Co&s;t.</P>
<PB N="48" REF="30">
<P> Now to &s;peake of Publique <HI>Enuy.</HI> There is yet &s;ome good in <HI>Publique Enuy;</HI> whereas in <HI>Priuate,</HI> there is none. For <HI>Publique Enuy</HI> is as an <HI>Ostraci&s;me,</HI> that eclip&s;eth Men, when they grow too great. And therefore it is a Bridle al&s;o to Great Ones, to keepe them within Bounds.</P>
<P>This <HI>Enuy,</HI> being in the Latine word <HI>Inuidia,</HI> goeth in the Moderne languages, by the name of <HI>Di&s;contentment.</HI> Of which we &s;hall &s;peake in handling <HI>Sedition.</HI> It is a di&s;ea&s;e, in a State, like to Infection. For as Infection, &s;preadeth vpon that, which is &s;ound, and tainteth it; So when <HI>Enuy,</HI> is gotten once into a State, it traduceth euen the be&s;t Actions thereof, and tur|neth them into an ill Odour. And there|fore, there is little won by intermingling of plau&s;ible Actions. For that doth argue, but a Weakne&s;&s;e, and Feare of <HI>Enuy,</HI> which hurteth &s;o much the more, as it is likewi&s;e v&s;uall in <HI>Infections;</HI> which if you feare them, you call them vpon you.</P>
<P>This publique <HI>Enuy,</HI> &s;eemeth to beat chiefly, vpon principall Officers, or Mi|ni&s;ters,
<PB N="49" REF="30">rather then vpon Kings, &amp; E&s;tates them&s;elues. But this is a &s;ure Rule, that if the <HI>Enuy</HI> vpon the Mini&s;ter, be great, when the cau&s;e of it, in him, is &s;mal; or if the <HI>Enuy</HI> be generall, in a manner, vpon all the Mi|ni&s;ters of an E&s;tate, then the <HI>Enuy</HI> (though hidden) is truly vpon the State it &s;elfe. And &s;o much of <HI>publike enuy</HI> or <HI>di&s;content|ment,</HI> &amp; the difference therof from <HI>Priuate Enuy,</HI> which was handled in the fir&s;t place.</P>
<P>We will adde this, in generall, touching the Affection of <HI>Enuy;</HI> that of all other Af|fections, it is the mo&s;t importune, and continuall. For of other <HI>Affections,</HI> there is occa&s;ion giuen, but now and then: And therefore, it was well &s;aid, <HI>Inuidia festos dies non agit.</HI> For it is euer working vpon &s;ome, or other. And it is al&s;o noted, that <HI>Loue</HI> and <HI>Enuy,</HI> doe make a man pine, which other Affections doe not; becau&s;e they are not &s;o continuall. It is al&s;o the vile&s;t Affection, and the mo&s;t de|praued; For which cau&s;e, it is the proper Attribute, of the Deuill, who is called; <HI>The Enuious Man, that &s;oweth tares amongst the
<PB N="50" REF="31">wheat by night.</HI> As it alwayes commeth to pa&s;&s;e, that <HI>Enny</HI> worketh &s;ubtilly, and in the darke; And to the preiudice of good things, &s;uch as is the <HI>Wheat.</HI></P>
</DIV1>
<DIV1 N="10" TYPE="essay">
<HEAD>Of Loue. X.</HEAD>
<P>_THe Stage is more behol|ding to <HI>Loue,</HI> then the Life of Man. For as to the Stage, <HI>Loue</HI> is euer matter of Comedies, and now and then of Tragedies: But in Life, it doth much mi&s;chiefe: Sometimes like a <HI>Syren;</HI> Sometimes like a <HI>Fury.</HI> You may ob&s;erue, that among&s;t all the great and worthy Per&s;ons, (whereof the me|mory remaineth, either Ancient or Re|cent) there is not One, that hath beene tran&s;ported, to the mad degree of <HI>Loue:</HI>
<PB N="51" REF="31">which &s;hewes, that great Spirits, and great Bu&s;ine&s;&s;e, doe keepe out this weake Pa&s;&s;ion. You mu&s;t except, neuerthele&s;&s;e, <HI>Marcus Antonius</HI> the halfe Partner of the Empire of <HI>Rome;</HI> and <HI>Appius Claudius</HI> the <HI>Decemuir,</HI> and Law-giuer: Whereof the former, was indeed a Voluptuous Man, and Inordinate; but the latter, was an Au&s;tere, and wi&s;e man: And therefore it &s;eemes (though rarely) that <HI>Loue</HI> can finde entrance, not only into an open Heart; but al&s;o into a Heart well forti|fied; if watch be not well kept. It is a poore Saying of <HI>Epicurus; Satis magnum Alter Alteri Theatrum &s;umus:</HI> As if Man, made for the contemplation of Heauen, and all Noble Obiects, &s;hould doe no|thing, but kneele before a little Idoll, and make him&s;elfe &s;ubiect, though not of the Mouth (as Bea&s;ts are) yet of the Eye; which was giuen him for higher Purpo|&s;es. It is a &s;trange Thing, to note the Ex|ce&s;&s;e of this Pa&s;&s;ion; And how it braues, the Nature, and value of things; by this, that the Speaking in a perpetuall <HI>Hyper|bole,</HI>
<PB N="50" REF="32">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="51" REF="32">
<GAP DESC="duplicate" EXTENT="1 page">
<PB N="52" REF="33">is comely in nothing, but in <HI>Loue.</HI> Neither is it meerely in the Phra&s;e; For whereas it hath beene well &s;aid, that the Arch-flatterer, with whom all the petty Flatterers haue Intelligence, is a Mans Selfe; Certainly, the <HI>Louer</HI> is more. For there was neuer Proud Man, thought &s;o ab&s;urdly well of him&s;elfe, as the <HI>Louer</HI> doth of the Per&s;on <HI>loued:</HI> And therefore, it was well &s;aid; <HI>That it is impo&s;sible to loue, and to be wi&s;e.</HI> Neither doth this weakne&s;&s;e appeare to others onely, and not to the Party <HI>Loued;</HI> But to the <HI>Loued,</HI> mo&s;t of all: except the <HI>Loue</HI> be reci|proque. For, it is a true Rule, that <HI>Loue</HI> is euer rewarded, either with the Reci|proque, or with an inward, and &s;ecret Contempt. By how much the more, Men ought to beware of this Pa&s;&s;ion, which lo&s;eth not only other things, but it &s;elfe. As for the other lo&s;&s;es, the Poets Relation, doth well figure them; That he that preferred <HI>Helena,</HI> quitted the Gifts of <HI>Iuno,</HI> and <HI>Pallas.</HI> For who&s;oeuer e&s;teemeth too much of Amorous Affe|ction,
<PB N="53" REF="33">quitteth both <HI>Riches,</HI> and <HI>Wi&s;e|dome.</HI> This Pa&s;&s;ion, hath his Flouds, in the very times of Weakne&s;&s;e; which are, great <HI>Pro&s;peritie;</HI> and great <HI>Aduer&s;itie;</HI> though this latter hath beene le&s;&s;e ob&s;er|ued. Both which times kindle <HI>Loue,</HI> and make it more feruent, and therefore &s;hew it to be the Childe of Folly. They doe be&s;t, who, if they cannot but admit <HI>Loue,</HI> yet make it keepe Quarter: And &s;euer it wholly, from their &s;erious Af|faires, and Actions of life: For if it checke once with Bu&s;ine&s;&s;e, it troubleth Mens Fortunes, and maketh Men, that they can, no wayes be true, to their owne Ends. I know not how, but Martiall Men, are giuen to <HI>Loue:</HI> I thinke it is, but as they are giuen to <HI>Wine;</HI> For <HI>Perils,</HI> commonly aske, to be paid in <HI>Plea&s;ures.</HI> There is in Mans Nature, a &s;ecret Inclina|tion, and Motion, towards <HI>loue</HI> of others; which, if it be not &s;pent, vpon &s;ome one, or a few, doth naturally &s;pread it &s;elfe, towards many; and maketh men become Humane, and Charitable; As it is &s;eene
<PB N="54" REF="34">&s;ometime in Friars. Nuptiall <HI>loue</HI> maketh Mankinde; Friendly <HI>loue</HI> perfecteth it; but Wanton <HI>loue</HI> Corrupteth, and Imba|&s;eth it.</P>
</DIV1>
<DIV1 N="11" TYPE="essay">
<HEAD>Of Great Place. XI.</HEAD>
<P>_MEn in <HI>Great Place,</HI> are thrice <HI>Seruants:</HI> Seruants of the So|ueraigne or State; Seruants of Fame; and Seruants of Bu&s;ine&s;&s;e. So as they haue no Freedome; neither in their Per&s;ons; nor in their Acti|ons; nor in their Times. It is a &s;trange de&s;ire, to &s;eeke Power, and to lo&s;e Libertie; Or to &s;eeke Power ouer others, and to loo&s;e Power ouer a Mans Selfe. The Ri|&s;ing vnto <HI>Place</HI> is Laborious; And by Paines Men come to greater Paines; And it is &s;ometimes ba&s;e; And by Indignities,
<PB N="55" REF="34">Men come to Dignities. The &s;tanding is &s;lippery, and the Regre&s;&s;e, is either a downefall, or at lea&s;t an Eclip&s;e, which is a Melancholy Thing. <HI>C&ugrave;m non &s;is, qui fueris, non e&s;&s;e, cur velis viuere.</HI> Nay, retire Men cannot, when they would; neither will they, when it were Rea&s;on: But are impatient of priuatene&s;&s;e, euen in Age, and Sickne&s;&s;e, which require the Shadow: Like old Towne&s;men, that will be &s;till &s;itting at their Street doore; though there|by they offer Age to Scorne. Certainly Great Per&s;ons, had need to borrow other Mens Opinions; to thinke them&s;elues happy; For if they iudge by their owne Feeling; they cannot finde it: But if they thinke with them&s;elues, what other men thinke of them, and that other men would faine be as they are, then they are happy, as it were by report; When per|haps they finde the Contrary within. For they are the fir&s;t, that finde their owne Griefs; though they be the la&s;t, that finde their owne Faults. Certainly, Men in Great Fortunes, are &s;trangers to them|&s;elues,
<PB N="56" REF="35">and while they are in the pu&s;le of bu&s;ine&s;&s;e, they haue no time to tend their Health, either of Body, or Minde. <HI>Illi Mors grauis incubat, qui notus nimis om|nibus, ignotus moritur &s;ibi.</HI> In <HI>Place,</HI> There is Licen&s;e to doe Good, and Euill; wher|of the latter is a Cur&s;e; For in Euill, the be&s;t condition is, not to will; The Second, not to Can. But Power to doe good, is the true and lawfull End of A&s;piring. For good Thoughts (though God accept them,) yet towards men, are little better then good Dreames; Except they be put in Act; And that cannot be without Power, and Place; As the Vantage, and Commanding Ground. Merit, and good Works, is the End of Mans Motion; And Con&s;cience of the &s;ame, is the Accom|pli&s;hment of Mans Re&s;t. For if a Man, can be Partaker of Gods Theater, he &s;hall likewi&s;e be Partaker of Gods Re&s;t. <HI>Et conuer&s;us Deus, vt a&s;piceret Opera, quae fecerunt manus &s;uae, vidit quod omnia e&s;&s;ent bona nimis;</HI> And then the Sabbath. In the Di&s;charge of thy <HI>Place,</HI> &s;et before thee
<PB N="57" REF="35">the be&s;t Examples; For Imitation, is a Globe of Precepts. And after a time, &s;et before thee, thine owne Example; And examine thy &s;elfe &s;trictly, whether thou did&s;t not be&s;t at fir&s;t. Neglect not al&s;o the Examples of tho&s;e, that haue carried them&s;elues ill, in the &s;ame <HI>Place:</HI> Not to &s;et off thy &s;elfe, by taxing their Memory; but to direct thy &s;elfe, what to auoid. Reforme therfore, without Brauerie, or Scandall, of former Times, and Per&s;ons; but yet &s;et it downe to thy &s;elfe, as well to create good Pre&s;idents, as to follow them. Reduce things, to the fir&s;t In&s;titu|tion, and ob&s;erue, wherin, and how, they haue degenerate; but yet aske Coun&s;ell of both Times; Of the Anci|ent Time, what is be&s;t; and of the Lat|ter Time, what is fitte&s;t. Seeke to make thy Cour&s;e Regular; that Men may know before hand, what they may ex|pect: But be not too po&s;itiue, and per|emptorie; And expre&s;&s;e thy &s;elfe well, when thou digre&s;&s;e&s;t from thy Rule. Pre&s;erue the Right of thy <HI>Place;</HI> but &s;tirre
<PB N="58" REF="36">not que&s;tions of Iuri&s;diction: And ra|ther a&s;&s;ume thy Right, in Silence, and <HI>de facto,</HI> then voice it, with Claimes, and Challenges. Pre&s;erue likewi&s;e, the Rights of Inferiour <HI>Places;</HI> And thinke it more Honour to direct in chiefe, then to be bu&s;ie in all. Embrace, and inuite Helps, and Aduices, touching the Execution of thy Place; And doe not driue away &s;uch, as bring thee Information, as Medlers; but accept of them in good part. The vi|ces of <HI>Authoritie</HI> are chiefly foure: <HI>De|laies; Corruption; Roughne&s;&s;e;</HI> and <HI>Faci|litie.</HI> For <HI>Delaies;</HI> Giue ea&s;ie Acce&s;&s;e; Keepe times appointed; Goe through with that which is in hand; And inter|lace not bu&s;ine&s;&s;e, but of nece&s;&s;itie. For <HI>Corruption;</HI> Doe not onely binde thine owne Hands, or thy Seruants hands, from taking; but binde the hands of Sutours al&s;o from offring. For Integritie v&s;ed doth the one; but Integritie profe&s;&s;ed, and with a manife&s;t dete&s;tation of Bribery, doth the other. And auoid not onely the Fault, but the Su&s;picion. Who&s;oeuer is
<PB N="59" REF="36">found variable, and changeth manife&s;tly, without manife&s;t Cau&s;e, giueth Su&s;pici|on of <HI>Corruption.</HI> Therefore, alwayes, when thou change&s;t thine Opinion, or Cour&s;e, profe&s;&s;e it plainly, and declare it, together with the Rea&s;ons, that moue thee to change; And doe not thinke to &s;teale it. A Seruant, or a Fauorite, if hee be inward, and no other apparant Cau&s;e of E&s;teeme, is commonly thought but a By-way, to clo&s;e <HI>Corruption.</HI> For <HI>Rough|ne&s;&s;e;</HI> It is a needle&s;&s;e cau&s;e of <HI>Di&s;content: Seueritie</HI> breedeth Feare, but <HI>Roughne&s;&s;e</HI> breedeth Hate. Euen Reproofes from Authoritie, ought to be Graue, and not Taunting. As for <HI>Facilitie;</HI> It is wor&s;e then Bribery. For <HI>Bribes</HI> come but now and then; But if Importunitie, or Idle Re&s;pects lead a Man, he &s;hall neuer be without. As <HI>Salomon</HI> &s;aith; <HI>To re&s;pect Per&s;ons, is not good; For &s;uch a man will tran&s;gre&s;&s;e for a peece of Bread.</HI> It is mo&s;t true, that was anciently &s;poken; <HI>A place &s;heweth the Man:</HI> And it &s;heweth &s;ome to the better, and &s;ome to the wor&s;e:
<PB N="60" REF="37"><HI>Omnium con&s;en&s;u, capax Imperij, ni&s;i im|pera&s;&s;et;</HI> &s;aith <HI>Tacitus</HI> of <HI>Galba:</HI> but of <HI>Ve&s;pa&s;ian</HI> he &s;aith; <HI>Solus Imperantium Ve|&s;pa&s;ianus mutatus in melius.</HI> Though the one was meant of Sufficiencie, the other of Manners, and Affection. It is an a&s;&s;u|red Signe, of a worthy and generous Spirit, whom <HI>Honour</HI> amends. For <HI>Ho|nour</HI> is, or &s;hould be, the Place of Vertue: And as in Nature, Things moue vio|lently to their Place, and calmely in their Place: So Vertue in Ambition is vio|lent, in Authoritie &s;etled and calme. All Ri&s;ing to <HI>Great Place,</HI> is by a win|ding Staire: And if there be Factions, it is good, to &s;ide a Mans &s;elfe, while&s;t hee is in the Ri&s;ing; and to ballance Him&s;elfe, when hee is placed. V&s;e the Memory of thy Predece&s;&s;our fairely, and tenderly; For if thou do&s;t not, it is a Debt, will &s;ure be paid, when thou art gone. If thou haue Colleagues, re&s;pect them, and rather call them, when they looke not for it, then exclude them, when they haue rea&s;on to looke to be
<PB N="61" REF="37">called. Be not too &s;en&s;ible, or too re|membring, of thy Place, in Conuer&s;a|tion, and priuate An&s;wers to Suitors; But let it rather be &s;aid; <HI>When he &s;its in Place, he is another Man.</HI></P>
</DIV1>
<DIV1 N="12" TYPE="essay">
<PB N="62" REF="38">
<HEAD>Of Boldne&s;&s;e. XII.</HEAD>
<P>_IT is a triuiall Grammar Schoole Text, but yet worthy a wi&s;e <HI>Mans</HI> Con&s;ideration. Que|&s;tion was asked of <HI>De|mo&s;thenes; What was the Chiefe Part of an Oratour?</HI> He an&s;we|red, <HI>Action;</HI> what next? <HI>Action;</HI> what next again? <HI>Action.</HI> He &s;aid it, that knew it be&s;t; And had by nature, him&s;elfe, no Aduan|tage, in that he commended. A &s;trange thing, that that Part of an Oratour, which is but &s;uperficiall, and rather the vertue of a Player; &s;hould be placed &s;o high, a|boue tho&s;e other Noble Parts, of <HI>Inuen|tion, Elocution,</HI> and the re&s;t: Nay almo&s;t alone, as if it were All in All. But the Rea|&s;on is plaine. There is in Humane Nature, generally, more of the Foole, then of the
<PB N="63" REF="38">Wi&s;e; And therfore tho&s;e faculties, by which the Fooli&s;h part of Mens Mindes is taken, are mo&s;t potent. Wonderfull like is the Ca&s;e of <HI>Boldne&s;&s;e,</HI> in Ciuill Bu|&s;ine&s;&s;e; What fir&s;t? <HI>Boldne&s;&s;e;</HI> What Se|cond, and Third? <HI>Boldne&s;&s;e.</HI> And yet <HI>Boldne&s;&s;e</HI> is a Childe of Ignorance, and Ba&s;ene&s;&s;e, farre inferiour to other Parts. But neuerthele&s;&s;e, it doth fa&s;cinate, and binde hand and foot, tho&s;e, that are ei|ther &s;hallow in Iudgment; or weake in Courage, which are the greate&s;t Part; Yea and preuaileth with wi&s;e men, at weake times. Therfore, we &s;ee it hath done wonders, in Popular States; but with Senates and Princes le&s;&s;e; And more euer vpon the fir&s;t entrance of <HI>Bold Per|&s;ons</HI> into Action, then &s;oone after; For <HI>Boldne&s;&s;e</HI> is an ill keeper of promi&s;e. Sure|ly, as there are <HI>Mountebanques</HI> for the Na|turall Body: So are there <HI>Mountebanques</HI> for the Politique Body: Men that vndertake great Cures; And perhaps haue been Luc|ky, in two or three Experiments, but want the Grounds of Science; And therfore
<PB N="64" REF="39">cannot hold out. Nay you &s;hall &s;ee a <HI>Bold Fellow,</HI> many times, doe <HI>Mahomets</HI> Mira|cle. <HI>Mahomet</HI> made the People beleeue, that he would call an Hill to him; And from the Top of it, offer vp his Praiers, for the Ob&s;eruers of his Law. The People a&s;&s;embled; <HI>Mahomet</HI> cald the Hill to come to him, againe, and againe; And when the Hill &s;tood &s;till, he was neuer a whit aba&s;hed, but &s;aid; <HI>If the Hill will not come to Mahomet, Mahomet wil go to the hil.</HI> So the&s;e Men, when they haue promi&s;ed great Matters, and failed mo&s;t &s;hamefully, (yet if they haue the perfection of <HI>Bold|ne&s;&s;e</HI>) they will but &s;light it ouer, and make a turne, and no more adoe. Certain|ly, to Men of great Iudgment, <HI>Bold</HI> Per|&s;ons, are a Sport to behold; Nay and to the Vulgar al&s;o, <HI>Boldne&s;&s;e</HI> hath &s;omewhat of the Ridiculous. For if Ab&s;urdity be the Subiect of Laughter, doubt you not, but great <HI>Boldne&s;&s;e</HI> is &s;eldome without &s;ome Ab&s;urdity. E&s;pecially, it is a Sport to &s;ee, when a <HI>Bold</HI> Fellow is out of Coun|tenance; For that puts his Face, into a
<PB N="65" REF="39">mo&s;t Shruncken, and woodden Po|&s;ture; As needes it mu&s;t; For in Ba&s;h|fulne&s;&s;e, the Spirits doe a little goe and come; but with <HI>Bold</HI> Men, vpon like occa&s;ion, they &s;tand at a &s;tay; Like a Stale at Che&s;&s;e, where it is no Mate, but yet the Game cannot &s;tirre. But this la&s;t, were fitter for a Satyre, then for a &s;erious Ob|&s;eruation. This is well to be weighed; That <HI>Boldne&s;&s;e</HI> is euer blinde: For it &s;eeth not dangers, and Inconueniences. Ther|fore, it is ill in Coun&s;ell, good in Execu|tion: So that the right V&s;e of <HI>Bold</HI> per|&s;ons is, that they neuer Command in Chiefe, but be Seconds, and vnder the Direction of others. For in Coun&s;ell, it is good to &s;ee dangers; And in Execution, not to &s;ee them, except they be very great.</P>
</DIV1>
<DIV1 N="13" TYPE="essay">
<PB N="66" REF="40">
<HEAD>Of Goodne&s;&s;e <HI>And</HI> Goodne&s;&s;e of Nature. XIII.</HEAD>
<P>_I Take <HI>Goodne&s;&s;e</HI> in this Sen&s;e, the affecting of the Weale of Men, which is that the Gre|cians call <HI>Philanthro|pia;</HI> And the word <HI>Hu|manitie</HI> (as it is v&s;ed) is a little too light, to expre&s;&s;e it. <HI>Goodne&s;&s;e</HI> I call the Habit, and <HI>Goodne&s;&s;e of Nature</HI> the Inclination. This of all Vertues, and Dignities of the Minde, is the greate&s;t; being the Chara|cter of the Deitie: And without it, Man is a Bu&s;ie, Mi&s;chieuous, Wretched Thing; No better then a Kinde of Vermine. <HI>Goodne&s;&s;e</HI> an&s;wers to the <HI>Theologicall Ver|tue Charitie,</HI> and admits no Exce&s;&s;e, but
<PB N="67" REF="40">Errour. The de&s;ire of Power in Exce&s;&s;e, cau&s;ed the Angels to fall; The de&s;ire of Knowledge in Exce&s;&s;e, cau&s;ed Man to fall; But in <HI>Charity,</HI> there is no Exce&s;&s;e; Neither can Angell, or Man, come in danger by it. The Inclination to <HI>Good|ne&s;&s;e,</HI> is imprinted deepely in the Nature of Man: In &s;o much, that if it i&s;&s;ue not towards Men, it will take vnto Other Li|uing Creatures: As it is &s;een in the Turks, a Cruell People, who neuerthele&s;&s;e, are kinde to Bea&s;ts, and giue Almes to Dogs, and Birds: In &s;o much, as <HI>Busbechius</HI> re|porteth; A Chri&s;tian Boy in <HI>Con&s;tantino|ple,</HI> had like to haue been &s;toned, for gag|ging, in a waggi&s;hne&s;&s;e, a long Billed Fowle. Errours, indeed, in this vertue of <HI>Goodne&s;&s;e,</HI> or <HI>Charity,</HI> may be committed. The <HI>Italians</HI> haue an vngracious Prouerb; <HI>Tanto buon che val niente: So good, that he is good for nothing.</HI> And one of the Do|ctors of <HI>Italy, Nicholas Macciauel,</HI> had the confidence to put in writing, almo&s;t in plaine Termes: <HI>That the Chri&s;tian Faith, had giuen vp Good Men, in prey, to tho&s;e,
<PB N="68" REF="41">that are Tyrannicall, and vniu&s;t.</HI> Which he &s;pake, becau&s;e indeed there was neuer Law, or Sect, or Opinion, did &s;o much magnifie <HI>Goodne&s;&s;e,</HI> as the Chri&s;tian Re|ligion doth. Therfore to auoid the Scan|dall, and the Danger both; it is good to take knowledge, of the Errours, of an Habit, &s;o excellent. Seeke the Good of other Men, but be not in bondage, to their Faces, or Fancies, For that is but Facilitie, or Softne&s;&s;e; which taketh an hone&s;t Minde Pri&s;oner. Neither giue thou <HI>Ae&s;ops</HI> Cocke a Gemme, who would be better plea&s;ed, and happier, if he had had a Barly Corne. The Example of God teacheth the Le&s;&s;on truly: <HI>He &s;endeth his Raine, and maketh his Sunne to &s;hine, vpon the Iu&s;t, and Vniu&s;t;</HI> But hee doth not raine Wealth, nor &s;hine Honour, and Vertues, vpon Men equally. Common Benefits, are to be communicate with all; But peculiar Benefits, with choice. And beware, how in making the Por|traiture, thou breake&s;t the Patterne: For Diuinitie maketh the Loue of our Selues
<PB N="69" REF="41">the Patterne; The Loue of our Neigh|bours but the Portraiture. <HI>Sell all thou ha&s;t, and giue it to the poore, and follow mee:</HI> But &s;ell not all thou ha&s;t, except thou come, and follow mee; That is, except thou haue a Vocation, wherin thou mai&s;t doe as much good, with little meanes, as with great: For otherwi&s;e, in feeding the Streames, thou drie&s;t the Fountaine. Neither is there only a <HI>Habit</HI> of <HI>Goodne&s;&s;e,</HI> directed by right Rea&s;on; but there is, in &s;ome Men, euen in Na|ture, a Di&s;po&s;ition towards it: As on the other &s;ide, there is a Naturall Malignitie. For there be, that in their Nature, doe not affect the Good of Others. The lighter Sort of Malignitie, turneth but to a Cro&s;|ne&s;&s;e, or Frowardne&s;&s;e, or Aprne&s;&s;e to op|po&s;e, or Difficilne&s;&s;e, or the like; but the deeper Sort, to Enuy, and meere Mi&s;|chiefe. Such Men, in other mens Cala|mities, are, as it were, in &s;ea&s;on, and are euer on the loading Part; Not &s;o good as the Dogs, that licked <HI>Lazarus</HI> Sores; but like Flies, that are &s;till buzzing, vpon
<PB N="70" REF="42">any Thing that is raw; <HI>Mi&s;anthropi,</HI> that make it their Practi&s;e, to bring Men, to the Bough; And yet haue neuer a Tree, for the purpo&s;e, in their Gardens, as <HI>Ti|mon</HI> had. Such Di&s;po&s;itions, are the very Errours of Humane Nature: And yet they are the fitte&s;t Timber, to make great Politiques of Like to knee Timber, that is good for Ships, that are ordained, to be to&s;&s;ed; But not for Building hou&s;es, that &s;hall &s;tand firme. The Parts and Signes of <HI>Goodne&s;&s;e</HI> are many. If a Man be Gracious, and Curteous to Strangers, it &s;hewes, he is a Citizen of the World; And that his Heart, is no I&s;land, cut off from other Lands; but a Continent, that ioynes to them. If he be Compa&s;&s;ionate, towards the Afflictions of others, it &s;hewes that his Heart is like the noble Tree, that is wounded it &s;elfe, when it giues the Balme. If he ea&s;ily Pardons and Remits Offences, it &s;hews, that his Minde is planted aboue Iniuries; So that he can|not be &s;hot. If he be Thankfull for &s;mall Benefits, it &s;hewes, that he weighes Mens
<PB N="71" REF="42">Mindes, and not their Tra&s;h. But aboue all, if he haue S^t. <HI>Pauls</HI> Perfection, that he would wi&s;h to be an <HI>Anathema</HI> from <HI>Chri&s;t,</HI> for the Saluation of his Brethren, it &s;hewes much of a Diuine Nature, and a kinde of Conformity with <HI>Chri&s;t</HI> him|&s;elfe.</P>
</DIV1>
<DIV1 N="14" TYPE="essay">
<PB N="72" REF="43">
<HEAD>Of Nobility. XIIII.</HEAD>
<P>_WE will &s;peake of <HI>Nobility,</HI> fir&s;t as a <HI>Portion</HI> of an <HI>E&s;tate;</HI> Then as a <HI>Condi|tion</HI> of <HI>Particular Per&s;ons.</HI> A <HI>Monarchy,</HI> where there is no <HI>Nobility</HI> at all, is euer a pure, and ab&s;olute <HI>Tyranny;</HI> As that of the Turkes. For <HI>Nobility</HI> attempers <HI>Soueraignty,</HI> and drawes the Eyes of the People, &s;ome|what a&s;ide from the <HI>Line Royall.</HI> But for <HI>Democracies,</HI> they need it not; And they are commonly, more quiet, and le&s;&s;e &s;ubiect to Sedition, then where there are Stirps of <HI>Nobles.</HI> For Mens Eyes are vpon the Bu&s;ine&s;&s;e, and not vpon the Per&s;ons: Or if vpon the Per&s;ons, it is for the Bu&s;ine&s;&s;e &s;ake, as fitte&s;t, and not for Flags and Pedegree. Wee &s;ee the <HI>Switzers</HI> la&s;t well, notwith&s;tanding their Diuer|&s;itie
<PB N="73" REF="43">of Religion, and of Cautons. For Vtility is their Bond, and not Re&s;pects. The vnited Prouinces of the Low Coun|tries, in their Gouernment, excell: For where there is an Equality, the Con&s;ulta|tions are more indifferent, and the Pay|ments and Tributes more cheerfull. A great and Potent <HI>Nobility</HI> addeth Maie|&s;tie to a Monarch, but dimini&s;heth Power; And putteth Life and Spirit into the People, but pre&s;&s;eth their Fortune. It is well, when <HI>Nobles</HI> are not too great for Soueraignty, nor for Iu&s;tice; And yet maintained in that heighth, as the In&s;olen|cie of Inferiours, may be broken vpon them, before it come on too fa&s;t vpon the Maie&s;ty of Kings. A Numerous <HI>Nobility,</HI> cau&s;eth Pouerty, and Inconue|nience in a State. For it is a Surcharge of Expence; And be&s;ides, it being of Nece&s;|&s;ity, that many of the Nobility, fall in time to be weake in Fortune, it maketh a kinde of Di&s;proportion, betweene Ho|nour and Meanes.</P>
<P>As for <HI>Nobility</HI> in <HI>particular Per&s;ons;</HI>
<PB N="74" REF="44">It is a Reuerend Thing, to &s;ee an Anci|ent Ca&s;tle, or Building not in decay; Or to &s;ee a faire Timber Tree, &s;ound and perfect: How much more, to behold an Ancient <HI>Noble Family,</HI> which hath &s;tood again&s;t the Waues and weathers of Time. For new <HI>Nobility</HI> is but the Act of Power; But Ancient <HI>Nobility</HI> is the Act of Time. Tho&s;e that are fir&s;t rai&s;ed to <HI>Nobility,</HI> are commonly more Vertuous, but le&s;&s;e Innocent, then their De&s;cen|dants: For there is, rarely, any Ri&s;ing, but by a Commixture, of good and euill Arts. But it is Rea&s;on, the Memory of their vertues, remaine to their Po&s;terity; And their Faults die with them&s;elues. <HI>No|bility</HI> of <HI>Birth,</HI> commonly abateth In|du&s;try: And he that is not indu&s;tri|ous, enuieth him, that is. Be&s;ides, <HI>No|ble per&s;ons,</HI> cannot goe much higher; And he that &s;tandeth at a &s;tay, when others ri&s;e, can hardly auoid Motions of Enuy. On the other &s;ide, <HI>Nobility</HI> extingui&s;heth the pa&s;&s;iue Enuy, from others towards them; Becau&s;e they are
<PB N="75" REF="44">in po&s;&s;e&s;&s;ion of Honour. Certainly Kings, that haue Able men of their <HI>Nobility,</HI> &s;hall finde ca&s;e in imploying them; And a better Slide into their Bu|&s;ine&s;&s;e: For People naturally bend to them, as borne in &s;ome &s;ort to Com|mand.</P>
</DIV1>
<DIV1 N="15" TYPE="essay">
<PB N="76" REF="45">
<HEAD>Of Seditions <HI>And</HI> Troubles. XV.</HEAD>
<P><HI>_SHepheards</HI> of <HI>People,</HI> had need know the <HI>Kalenders</HI> of <HI>Tem|pe&s;ts</HI> in <HI>State;</HI> which are com|monly greate&s;t, when Things grow to Equality; As Naturall Tempe&s;ts are greate&s;t about the <HI>Aequinoctia.</HI> And as there are certaine hollow Bla&s;ts of Winde, and &s;ecret Swellings of Seas, be|fore a Tempe&s;t, &s;o are there in States:
<Q><L>&mdash;Ille etiam coecos in&s;tare Tumultui</L>
<L>Saepe monet, Fraude&s;&abque;, &amp; operta tume&s;|cere Bella.</L></Q></P>
<P>Libels, and licentious Di&s;cour&s;es a|gain&s;t the State, when they are frequent and open; And in like &s;ort, fal&s;e Newes, often running vp and downe, to the di&s;|aduantage
<PB N="77" REF="45">of the State, and ha&s;tily em|braced; are among&s;t the Signes of <HI>Trou|bles. Virgil</HI> giuing the Pedegre of <HI>Fame,</HI> &s;aith, <HI>She was &s;i&s;ter to the Giants</HI>
<Q><L>Illam Terra Parens ir &acirc; irritata Deorum,</L>
<L>Extremam (vt perhibent) Caeo Encela|do&abque; &s;ororem.</L>
<L>Progenuit.&mdash;</L></Q> As if <HI>Fames</HI> were the Reliques of <HI>Sedi|tions</HI> pa&s;t; But they are no le&s;&s;e, indeed, the preludes of <HI>Seditions</HI> to come. How|&s;oeuer, he noteth it right, that <HI>Seditious Tumults,</HI> and <HI>Seditious Fames,</HI> differ no more, but as Brother and Si&s;ter, Ma&s;cu|line and Feminine; E&s;pecially, if it come to that, that the be&s;t Actions of a State, and the mo&s;t plau&s;ible, and which ought to giue greate&s;t Contentment, are taken in ill Sen&s;e, and traduced: For that &s;hewes the Enuy great, as <HI>Tacitus</HI> &s;aith; <HI>Conflata magna Inuidia, &s;eu ben&egrave;, &s;eumal&egrave;, ge&s;ta pre|munt.</HI> Neither doth it follow, that becau&s;e the&s;e <HI>Fames,</HI> are a &s;igne of <HI>Troubles,</HI> that the &s;uppre&s;&s;ing of them, with too much Seue|rity, &s;hould be a Remedy of <HI>Troubles.</HI> For
<PB N="78" REF="46">the De&s;pi&s;ing of them, many times, checks them be&s;t; and the Going about to &s;top them, doth but make a Wonder Long-li|ued. Al&s;o that kinde of Obedience, which <HI>Tacitus</HI> &s;peaketh of, is to be held &s;u&s;pected; <HI>Erant in officio, &s;ed tamen quimallent man|data Imperantium interpretari, qu&agrave;m exe|qui;</HI> Di&s;puting, Excu&s;ing, Cauilling vpon Mandates and Directions, is a kinde of &s;haking off the yoake, and A&s;&s;ay of di&s;o|bedience: E&s;pecially, if in tho&s;e di&s;pu|tings, they, which are for the direction, &s;peake fearefully, and tenderly; And tho&s;e that are again&s;t it, audaciou&s;ly.</P>
<P>Al&s;o, as <HI>Macciauel</HI> noteth well; when Princes, that ought to be Common Pa|rents, make them&s;elues as a Party, and leane to a &s;ide, it is as a Boat that is ouer|throwen, by vneuen weight, on the one Side; As was well &s;een, in the time of <HI>Hen|ry</HI> the third of <HI>France.</HI> For fir&s;t, him&s;elfe entred League for the Extirpation of the <HI>Prote&s;tants;</HI> and pre&s;ently after, the &s;ame League was turned vpon Him&s;elfe. For when the Authority of Princes, is made
<PB N="79" REF="46">but an Acce&s;&s;ary to a Cau&s;e; And that there be other Bands, that tie fa&s;ter, then the Band of Soueraignty, Kings begin to be put almo&s;t out of Po&s;&s;e&s;&s;ion.</P>
<P>Al&s;o, when Di&s;cords, and Quarrells, and Factions, are carried openly, and audaciou&s;ly; it is a Signe, the Reuerence of Gouernment is lo&s;t. For the Motions of the greate&s;t per&s;ons, in a Gouernment, ought to be, as the Motions of the Pla|nets, vnder <HI>Primum Mobile,</HI> (according to the old Opinion:) which is, That Euery of them, is carried &s;wiftly, by the Highe&s;t Motion, and &s;oftly in their owne Moti|on. And therfore, when great Ones, in their owne particular Motion, moue vio|lently, and, as <HI>Tacitus</HI> expre&s;&s;eth it well, <HI>Liberi&ugrave;s, qu&agrave;m vt Imperantium memini&s;|&s;ent;</HI> It is a Signe, the Orbs are out of Frame. For Reuerence is that, wherwith Princes are girt from God; Who threat|neth the di&s;&s;oluing thereof; <HI>Soluam cin|gula Regum.</HI></P>
<P>So when any of the foure Pillars of Gouernment, are mainly &s;haken, or
<PB N="80" REF="47">weakned (which are <HI>Religion, Iu&s;tice, Coun&s;ell,</HI> and <HI>Trea&s;ure,</HI>) Men had need to pray for Faire Weather. But let vs pa&s;&s;e from this Part of Predictions, (Concer|ning which, neuerthele&s;&s;e, more light may be taken, from that which fol|loweth;) And let vs &s;peake fir&s;t of the <HI>Ma|terials</HI> of <HI>Seditions;</HI> Then of the <HI>Motiues</HI> of them; And thirdly of the <HI>Remedies.</HI></P>
<P>Concerning the <HI>Materialls</HI> of <HI>Se|ditions.</HI> It is a Thing well to be con&s;ide|red: For the &s;ure&s;t way to preuent <HI>Sedi|tions,</HI> (if the Times doe beare it,) is to take away the <HI>Matter</HI> of them. For if there be Fuell prepared, it is hard to tell, whence the Spark &s;hall come, that &s;hall &s;et it on Fire. The <HI>Matter</HI> of <HI>Seditions</HI> is of two kindes; <HI>Much Pouerty,</HI> and <HI>Much Di&s;contentment.</HI> It is certaine, &s;o many <HI>Ouerthrowne E&s;tates,</HI> &s;o many Votes for <HI>Troubles. Lucan</HI> noteth well the <HI>State</HI> of <HI>Rome,</HI> before the Ciuill Warre.</P>
<LG>
<L><HI>Hinc V&s;ura vorax, rapidumque in tem|pore Foenus,</HI></L>
<PB N="81" REF="47">
<L><HI>Hinc concu&s;&s;a Fides, &amp; multis vtile Bellum.</HI></L>
</LG>
<P>This &s;ame <HI>Multis vtile Bellum,</HI> is an a&s;|&s;ured and infallible Signe, of a State, di&s;|po&s;ed to <HI>Seditions,</HI> and <HI>Troubles.</HI> And if this <HI>Pouerty,</HI> and Broken E&s;tate, in the better Sort, be ioyned with a Want and Nece&s;&s;ity, in the meane People, the dan|ger is imminent, and great. For the Rebel|lions of the Belly are the wor&s;t. As for <HI>Di&s;contentments,</HI> they are in the Politique Body, like to Humours in the Naturall, which are apt to gather a preternatu|rall Heat, and to Enflame. And let no Prince mea&s;ure the Danger of them, by this; whether they be lu&s;t, or Vniu&s;t? For that were to imagine People to be too rea&s;onable; who doe often &s;purne at their owne Good: Nor yet by this; whe|ther the Griefes, wherupon they ri&s;e, be in fact, great or &s;mall: For they are the mo&s;t dangerous <HI>Di&s;contentments,</HI> where the Feare is greater then the Feeling. <HI>Dolendi Modus, Timendi non item.</HI> Be&s;ides, in great Oppre&s;&s;ions, the &s;ame Things, that pro|uoke
<PB N="82" REF="48">the Patience, doe withall mate the Courage: But in Feares it is not &s;o. Ner|ther let any Prince, or State, be &s;ecure concerning <HI>Di&s;contentments,</HI> becau&s;e they haue been often, or haue been long and yet no Perill hath en&s;ued; For as it is true, that euery Vapor, or Fume, doth not turne into a Storme; So it is, neuerthele&s;&s;e, true, that Stormes, though they blow o|uer diuers times, yet may fall at la&s;t; And as the Spani&s;h Prouerb noteth well; <HI>The cord breaketh at the la&s;t by the weake&s;t pull.</HI></P>
<P>The <HI>Cau&s;es</HI> and <HI>Motiues</HI> of <HI>Seditions</HI> are; <HI>Innouation</HI> in <HI>Religion; Taxes; Alte|ration of Lawes and Cu&s;tomes; Breaking of Priuiledges; Generall Oppre&s;sion; Aduance|ment of vnworthy per&s;ons; Strangers; Dearths; Disbanded Souldiers; Factions growne de&s;perate;</HI> And what&s;oeuer in of|fending People, ioyneth and knitteth them, in a Common Cau&s;e.</P>
<P>For the <HI>Remedies;</HI> There may be &s;ome generall Pre&s;eruatiues, whereof wee will &s;peake; As for the iu&s;t Cure, it mu&s;t an|&s;wer
<PB N="83" REF="48">to the Particular Di&s;ea&s;e: And &s;o be left to Coun&s;ell, rather then Rule.</P>
<P>The fir&s;t <HI>Remedy</HI> or preuention, is to remoue by all meanes po&s;&s;ible, that <HI>ma|teriall Cau&s;e</HI> of <HI>Sedition,</HI> wherof we &s;pake; which is <HI>Want</HI> and <HI>Pouerty</HI> in the <HI>E&s;tate.</HI> To which purpo&s;e, &s;erueth the Opening, and well Ballancing of Trade; The Che|ri&s;hing of Manufactures; the Bani&s;hing of Idlene&s;&s;e; the Repre&s;&s;ing of wa&s;te and Exce&s;&s;e by Sumptuary Lawes; the Im|prouement and Husbanding of the Soyle; the Regulating of Prices of things vendi|ble; the Moderating of Taxes and Tri|butes; And the like. Generally, it is to be fore&s;eene, that the Population of a King|dome, (e&s;pecially if it be not mowen downe by warrs) doe not exceed, the Stock of the Kingdome, which &s;hould maintaine them. Neither is the Popula|tion, to be reckoned, onely by number: For a &s;maller Number, that &s;pend more, and earnele&s;&s;e, doe weare out an E&s;tate, &s;ooner then a greater Number, that liue lower, and gather more. Therefore the
<PB N="84" REF="49">Multiplying of Nobilitie, and other De|grees of Qualitie, in an ouer Proportion, to the Common People, doth &s;peedily bring a State to Nece&s;&s;itie: And &s;o doth likewi&s;e an ouergrowne Clergie; For they bring nothing to the Stocke; And in like manner, when more are bred Schollers, then Preferments can take off.</P>
<P>It is likewi&s;e to be remembred, that for as much as the increa&s;e of any E&s;tate, mu&s;t be vpon the Forrainer, (for what|&s;oeuer is &s;ome where gotten, is &s;ome where lo&s;t) There be but three Things, which one Nation &s;elleth vnto another; The <HI>Commoditie</HI> as Nature yeeldeth it; The <HI>Manufacture;</HI> and the <HI>Vecture</HI> or <HI>Carriage.</HI> So that if the&s;e three wheeles goe, Wealth will flow as in a Spring tide. And it commeth many times to pa&s;&s;e, that <HI>Materiam &s;uperabit Opus;</HI> That the Worke, and Carriage, is more worth, then the Materiall, and enricheth a State more; As is notably &s;eene in the <HI>Low-Countrey-men,</HI> who haue the be&s;t Mines, aboue ground, in the World.</P>
<PB N="85" REF="49">
<P> Aboue all things, good Policie is to be v&s;ed, that the Trea&s;ure and Moneyes, in a State, be not gathered into few Hands. For otherwi&s;e, a State may haue a great Stock, and yet &s;tarue. And Mo|ney is like Muck, not good except it be &s;pread. This is done, chiefly, by &s;uppre&s;|&s;ing, or at the lea&s;t, keeping a &s;trait Hand, vpon the Deuouring Trades of <HI>V&s;urie, Ingro&s;sing,</HI> great <HI>Pa&s;turages,</HI> and the like.</P>
<P>For Remouing <HI>Di&s;contentments,</HI> or at lea&s;t, the danger of them; There is in eue|ry State (as we know) two Portions of <HI>Subiects;</HI> The <HI>Noble&s;&s;e,</HI> and the <HI>Commonal|tie.</HI> When one of the&s;e is <HI>Di&s;content,</HI> the danger is not great; For Common Peo|ple, are of &s;low Motion, if they be not excited, by the Greater Sort; And the Greater Sort are of &s;mall &s;trength, except the Multitude, be apt and ready, to moue of them&s;elues. Then is the danger, when the Greater Sort doe but wait for the Troubling of the Waters, among&s;t the Meaner, that then they may declare them|&s;elues. The Poets faigne, that the re&s;t of
<PB N="86" REF="50">the Gods, would haue bound <HI>Iupiter;</HI> which he hearing of, by the Coun&s;ell of <HI>Pallas,</HI> &s;ent for <HI>Briareus,</HI> with his hundred Hands, to come in to his Aid. An Em|bleme, no doubt, to &s;hew, how &s;afe it is for Monarchs, to make &s;ure of the good Will of Common People.</P>
<P>To giue moderate Liberty, for Griefes, and <HI>Di&s;contentments</HI> to euaporate, (&s;o it be without too great In&s;olency or Brauery) is a &s;afe Way. For he that turneth the Hu|mors backe, and maketh the Wound bleed inwards, endangereth maligne Vl|cers, and pernicious Impo&s;tumations.</P>
<P>The Part of <HI>Epimetheus,</HI> mought well become <HI>Prometheus,</HI> in the ca&s;e of <HI>Di&s;con|tentments;</HI> For there is not a better proui|&s;ion again&s;t them. <HI>Epimetheus,</HI> when Griefes and Euils flew abroad, at la&s;t &s;hut the lid, and kept Hope in the Bottome of the Ve&s;&s;ell. Certainly, the Politique and Artificiall Nouri&s;hing, and Entertaining of <HI>Hopes,</HI> and Carrying Men from <HI>Hopes</HI> to <HI>Hopes;</HI> is one of the be&s;t Antidotes, a|gain&s;t the Poy&s;on of <HI>Di&s;contentments.</HI>
<PB N="87" REF="50">And it is a certaine Signe, of a wi&s;e Go|uernment, and Proceeding, when it can hold Mens hearts by <HI>Hopes,</HI> when it can|not by Satisfaction: And when it can handle things, in &s;uch manner, as no Euill &s;hall appeare &s;o peremptory, but that it hath &s;ome Out let of <HI>Hope:</HI> Which is the le&s;&s;e hard to doe, becau&s;e both particular Per&s;ons, and Factions, are apt enough to flatter them&s;elues, or at lea&s;t to braue that, which they beleeue not.</P>
<P>Al&s;o, the Fore&s;ight, and Preuention, that there be no likely or fit Head, where|unto <HI>Di&s;contented Per&s;ons</HI> may re&s;ort, and vnder whom they may ioyne, is a knowne, but an excellent Point of Cau|tion. I vnder&s;tand a fit Head, to be one, that hath Greatne&s;&s;e, &amp; Reputation; That hath Confidence with the <HI>Di&s;contented Party;</HI> and vpon whom they turne their Eyes; And that is thought <HI>di&s;contented</HI> in his own particular; which kinde of Per|&s;ons, are either to be wonne, and recon|ciled to the State, and that in a fa&s;t and true manner; Or to be fronted, with &s;ome
<PB N="88" REF="51">other, of the &s;ame Party, that may oppo&s;e them, and &s;o diuide the reputation. Ge|nerally, the Diuiding and Breaking of all Factions, and Combinations that are ad|uer&s;e to the State, and &s;etting them at di|&s;tance, or at lea&s;t di&s;tru&s;t among&s;t them|&s;elues, is not one of the wor&s;t <HI>Remedies.</HI> For it is a de&s;perate Ca&s;e, if tho&s;e, that hold with the Proceeding of the State, be full of Di&s;cord and Faction; And tho&s;e that are again&s;t it, be entire and vnited.</P>
<P>I haue noted, that &s;ome witty and &s;harpe Speeches, which haue fallen from <HI>Princes,</HI> haue giuen fire to <HI>Seditions. Cae|&s;ar</HI> did him&s;elfe infinite Hurt, in that Speech; <HI>Sylla ne&s;ciuit Literas, non potuit dictare:</HI> For it did, vtterly, cut off that <HI>Hope,</HI> which Men had entertained, that he would, at one time or other, giue ouer his Dictator&s;hip. <HI>Galba</HI> vndid him&s;elfe by that Speech; <HI>Legi &agrave; &s;e Militem, non emi:</HI> For it put the Souldiers, out of Hope, of the Donatiue. <HI>Probus</HI> like|wi&s;e, by that Speech; <HI>Si vixero, non
<PB N="89" REF="51">opus erit ampli&ugrave;s Romano Imperio militibus.</HI> A Speech of great De&s;paire, for the Soul|diers: And many the like. Surely, <HI>Princes</HI> had need, in tender Matters, and Tickli&s;h Times, to beware what they &s;ay; E&s;peci|ally in the&s;e &s;hort Speeches, which flie abroad like Darts, and are thought to be &s;hot out of their &s;ecret Intentions. For as for large Di&s;cour&s;es, they are flat Things, and not &s;o much noted.</P>
<P>La&s;tly, let Princes, again&s;t all Euents, not be without &s;ome Great Per&s;on, one, or ra|ther more, of Military Valour neere vnto the~, for the Repre&s;&s;ing of <HI>Seditions,</HI> in their beginnings. For without that, there v&s;eth to be more trepidation in Court, vpon the fir&s;t Breaking out of <HI>Troubles,</HI> then were fit. And the <HI>State</HI> runneth the danger of that, which <HI>Tacitus</HI> &s;aith; <HI>Atque is Habitus animorum fuit, vt pe&s;simum faci|nus auderent Pauci, Plures vellent, Omnes paterentur.</HI> But let &s;uch Military Per&s;ons, be A&s;&s;ured, and well reputed of, rather then Factious, and Popular; Holding al&s;o good Corre&s;pondence, with the o|ther
<PB N="90" REF="52">Great Men in the <HI>State;</HI> Or el&s;e the Remedie, is wor&s;e then the Di&s;ea&s;e.</P>
</DIV1>
<DIV1 N="16" TYPE="essay">
<HEAD>Of Athei&s;me. XVI.</HEAD>
<P>_I HAD rather beleeue all the Fables in the <HI>Legend,</HI> and the <HI>Tal|mud,</HI> and the <HI>Alcoran,</HI> then that this vniuer|&s;all Frame, is without a Minde. And there|fore, God neuer wrought Miracle, to conuince <HI>Athei&s;me,</HI> becau&s;e his Ordinary Works conuince it. It is true, that a lit|tle Philo&s;ophy inclineth Mans Minde to <HI>Athei&s;me;</HI> But depth in Philo&s;ophy, bringeth Mens Mindes about to <HI>Religion.</HI> For while the Minde of Man, looketh vpon Second Cau&s;es Scattered, it may &s;ometimes re&s;t in them, and goe no fur|ther:
<PB N="91" REF="52">But when it beholdeth, the Chaine of them, Confederate and Linked toge|ther, it mu&s;t needs flie to <HI>Prouidence,</HI> and <HI>Deitie.</HI> Nay euen that <HI>Schoole,</HI> which is mo&s;t accu&s;ed of <HI>Athei&s;me,</HI> doth mo&s;t demon&s;trate <HI>Religion;</HI> That is, the <HI>Schoole</HI> of <HI>Leucippus,</HI> and <HI>Democritus,</HI> and <HI>Epi|curus.</HI> For it is a thou&s;and times more Credible, that foure Mutable Elements, and one Immutable Fift E&s;&s;ence, duly and Eternally placed, need no God; then that an Army, of Infinite &s;mall Portions, or Seedes vnplaced, &s;hould haue produ|ced this Order, and Beauty, without a Di|uine Mar&s;hall. The Scripture &s;aith; <HI>The Foole hath &s;aid in his Heart, there is no God:</HI> It is not &s;aid; <HI>The Foole hath thought in his Heart:</HI> So as, he rather &s;aith it by rote to him&s;elfe, as that he would haue, then that he can throughly beleeue it, or be per|&s;waded of it. For none deny there is a <HI>God,</HI> but tho&s;e, for whom it maketh that there were no <HI>God.</HI> It appeareth in nothing more, that <HI>Athei&s;me</HI> is rather in the <HI>Lip,</HI> then in the <HI>Heart</HI> of Man, then by this;
<PB N="92" REF="53">That <HI>Athei&s;ts</HI> will euer be talking of that their Opinion, as if they fainted in it, within them&s;elues, and would be glad to be &s;trengthned, by the Con&s;ent of o|thers: Nay more, you &s;hall haue <HI>Athei&s;ts</HI> &s;triue to get <HI>Di&s;ciples,</HI> as it fareth with o|ther Sects: And, which is mo&s;t of all, you &s;hall haue of them, that will &s;uffer for <HI>Athei&s;me,</HI> and not recant; Wheras, if they did truly thinke, that there were no &s;uch Thing as <HI>God,</HI> why &s;hould they trouble them&s;elues? <HI>Epicurus</HI> is charged, that he did but di&s;&s;emble, for his credits &s;ake, when he affirmed; There were <HI>Ble&s;&s;ed Natures,</HI> but &s;uch as enioyed them&s;elues, without hauing re&s;pect to the Gouern|ment of the World. Wherin, they &s;ay, he did temporize; though in &s;ecret, he thought, there was no <HI>God.</HI> But certainly, he is traduced; For his Words are No|ble and Diuine: <HI>Non Deos vulgi negare profanum; &s;ed vulgi Opiniones Dijs appli|care profanum. Plato</HI> could haue &s;aid no more. And although, he had the Confi|dence, to deny the <HI>Admini&s;tration,</HI> he had
<PB N="93" REF="53">not the Power to deny the <HI>Nature.</HI> The <HI>Indians</HI> of the <HI>We&s;t,</HI> haue Names for their particular <HI>Gods,</HI> though they haue no name for <HI>God:</HI> As if the <HI>Heathens,</HI> &s;hould haue had the Names <HI>Iupiter, Apollo, Mars,</HI> &amp;c. But not the Word <HI>Deus:</HI> which &s;hewes, that euen tho&s;e Barbarous Peo|ple, haue the Notion, though they haue not the Latitude, and Extent of it. So that again&s;t <HI>Athei&s;ts,</HI> the very Sauages take part, with the very &s;ubtille&s;t Philo&s;ophers. The Contemplatiue <HI>Athei&s;t</HI> is rare; A <HI>Di|agoras,</HI> a <HI>Bion,</HI> a <HI>Lucian</HI> perhaps, and &s;ome others; And yet they &s;eeme to be more then they are; For that, all that Impugne a receiued <HI>Religion,</HI> or <HI>Super&s;tition,</HI> are by the aduer&s;e Part, branded with the Name of <HI>Athei&s;ts.</HI> But the great <HI>Athei&s;ts,</HI> indeed, are <HI>Hypocrites;</HI> which are euer Handling Holy Things, but without Feeling. So as they mu&s;t needs be cauterized in the End. The <HI>Cau&s;es</HI> of <HI>Athei&s;me</HI> are; <HI>Diui&s;i|ons</HI> in <HI>Religion,</HI> if they be many; For any one maine Diui&s;ion, addeth Zeale to both Sides; But many Diui&s;ions introduce
<PB N="94" REF="54"><HI>Athei&s;me.</HI> Another is, <HI>Scandall</HI> of <HI>Prie&s;ts;</HI> When it is come to that, which S. <HI>Bernard</HI> &s;aith; <HI>Non e&s;t iam dicere, vt Populu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">, &s;ic Sacerdos: quia nec &s;ic Populus, vt Sacerdos.</HI> A third is, Cu&s;tome of <HI>Profane Scoffing</HI> in <HI>Holy Matters;</HI> which doth, by little and little, deface the Reuerence of Religion. And la&s;tly, <HI>Learned Times,</HI> &s;pecially with Peace, and Pro&s;perity: For Troubles and Aduer&s;ities doe more bow Mens Mindes to <HI>Religion.</HI> They that deny a <HI>God,</HI> de&s;troy Mans Nobility: For certainly, Man is of Kinne to the Bea&s;ts, by his Body; And if, he be not of Kinne to <HI>God,</HI> by his Spirit, he is a Ba&s;e and Ignoble Creature. It de|&s;troies likewi&s;e Magnanimity, and the Rai&s;ing of Humane Nature: For take an Example of a Dog; And mark what a Ge|nero&s;ity, and Courage he will put on, when he findes him&s;elfe maintained, by a Man; who to him is in &s;tead of a <HI>God,</HI> or <HI>Melior Natura:</HI> which courage is mani|fe&s;tly &s;uch, as that Creature, without that Confidence, of a better Nature, then his owne, could neuer attaine. So Man, when
<PB N="95" REF="54">he re&s;teth and a&s;&s;ureth him&s;elfe, vpon di|uine Protection, and Fauour, gathereth a Force and Faith; which Humane Nature, in it &s;elfe, could not obtaine. Therefore, as <HI>Athei&s;me</HI> is in all re&s;pects hatefull, &s;o in this, that it depriueth humane Nature, of the Meanes, to exalt it &s;elfe, aboue Hu|mane Frailty. As it is in particular Per|&s;ons, &s;o it is in Nations: Neuer was there &s;uch a <HI>State,</HI> for Magnanimity, as <HI>Rome:</HI> Of this <HI>State</HI> heare what <HI>Cicero</HI> &s;aith, <HI>Quam volumus, licet, patres con&s;cripti, nos amemus, tamen nec numero Hi&s;panos, nec robore Gallos, ne<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> calliditate Paenos, nec arti|bus Graecos, nec deni&abque; hoc ip&s;o buius Gentis &amp; Terrae dome&s;tico natiuo&abque; &s;en&s;u Italos ip|&s;os &amp; Latinos; &s;ed Pietate, ac Religione, at|que h&acirc;c vn&acirc; Sapienti&acirc;, quod Deorum Im|mortalium Numine, omnia regi, gubernari&abque; per&s;peximus, omnes Gentes Natione&s;&abque; &s;upe|rauimus.</HI></P>
</DIV1>
<DIV1 N="17" TYPE="essay">
<PB N="96" REF="55">
<HEAD>Of Super&s;tition. XVII.</HEAD>
<P>_IT were better to haue no Opinion of <HI>God</HI> at all; then &s;uch an Opinion, as is vnworthy of him: For the one is Vnbe|leefe, the other is Con|tumely: And certainly <HI>Super&s;tition</HI> is the Reproach of the <HI>Deity. Plutarch</HI> &s;aith well to that purpo&s;e: <HI>Surely</HI> (&s;aith he) <HI>I had rather, a great deale, Men &s;hould &s;ay, thore was no &s;uch Man, at all, as Plutarch; then that they &s;hould &s;ay, that there was one Plutarch, that would eat his Children, as &s;oon as they were borne,</HI> as the Poets &s;peake of <HI>Saturne.</HI> And, as the Contumely is greater towards <HI>God,</HI> &s;o the Danger is greater to|wards Men. <HI>Athei&s;me</HI> leaues a Man to Sen&s;e; to Philo&s;ophy; to Naturall Piety; to Lawes; to Reputation; All which may
<PB N="97" REF="55">be Guides to an outward Morall vertue, though <HI>Religion</HI> were not; But <HI>Super&s;titi|on</HI> di&s;mounts all the&s;e, and crecteth an ab|&s;olute Monarchy, in the Mindes of Men. Therefore <HI>Athei&s;me</HI> did neuer perturbe <HI>States;</HI> For it makes Men wary of them|&s;elues, as looking no further: And we &s;ee the times enclined to <HI>Athei&s;me</HI> (as the Time of <HI>Augu&s;tus Cae&s;ar</HI>) were ciuil Times. But <HI>Super&s;tition,</HI> hath beene the Confu&s;i|on of many States; And bringeth in a new <HI>Primum Mobile,</HI> that raui&s;heth all the Spheares of Gouernment. The Ma&s;ter of <HI>Super&s;tition</HI> is the People; And in all <HI>Super|&s;tition,</HI> Wi&s;e Men follow Fooles; And Ar|guments are fitted to Practi&s;e, in a reuer&s;ed Order. It was grauely &s;aid, by &s;ome of the Prelates, in the <HI>Councell of Trent,</HI> where the doctrine of the Schoolemen bare great Sway; <HI>That the Schoolemen were like A&s;tro|nomers, which did faigne Eccentricks and Epicycles, and &s;uch Engines of Orbs, to &s;aue the Phenomena; though they knew, there were no &s;uch Things:</HI> And, in like manner, that the Schoolmen, had framed a Num|ber
<PB N="98" REF="56">of &s;ubtile and intricate <HI>Axiomes,</HI> and <HI>Theorems,</HI> to &s;aue the practi&s;e of the Church. The <HI>Cau&s;es</HI> of <HI>Super&s;tition</HI> are: Plea&s;ing and &s;en&s;uall Rites and Ceremo|nies: Exce&s;&s;e of Outward and Phari&s;ai|call Holine&s;&s;e; Ouer-great Reuerence of Traditions, which cannot but load the Church; The Stratagems of Prelates for their owne Ambition and Lucre: The Fauouring too much of good Intentions, which openeth the Gate to Conceits and Nouelties; The taking an Aime at diuine Matters by Human, which cannot but breed mixture of Imaginations; And la&s;tly, Barbarous Times, E&s;pecially ioy|ned with Calamities and Di&s;a&s;ters. <HI>Su|per&s;tition,</HI> without a vaile, is a deformed Thing; For, as it addeth deformity to an Ape, to be &s;o like a Man; So the Simili|tude of <HI>Super&s;tition</HI> to <HI>Religion,</HI> makes it the more deformed. And as whole&s;ome Meat corrupteth to little Wormes; So good Formes and Orders, corrupt into a Number of petty Ob&s;eruances. There is a <HI>Super&s;tition,</HI> in auoiding <HI>Super&s;tition;</HI>
<PB N="99" REF="56">when men thinke to doe be&s;t, if they goe furthe&s;t from the <HI>Super&s;tition</HI> formerly receiued: Therefore, Care would be had, that, (as it fareth in ill Purgings) the Good be not taken away, with the Bad; which commonly is done, when the People is the Reformer.</P>
</DIV1>
<DIV1 N="18" TYPE="essay">
<PB N="100" REF="57">
<HEAD>Of Trauaile. XVIII.</HEAD>
<P><HI>_TRauaile,</HI> in the younger Sort, is a Part of Education; In the Elder, a Part of Experience. He that <HI>trauaileth</HI> into a Country, before he hath &s;ome Entrance into the Language, goeth to <HI>Schoole,</HI> and not to <HI>Trauaile.</HI> That Young Men trauaile vnder &s;ome Tutor, or graue Seruant, I allow well; So that he be &s;uch a one, that hath the Language, and hath been in the Country before; where|by he may be able to tell them, what Things are worthy to be &s;eene in the Country where they goe; what Acquain|tances they are to &s;eeke; What Exerci&s;es or di&s;cipline the Place yeeldeth. For el&s;e young Men &s;hall goe hooded, and looke abroad little. It is a &s;trange Thing, that in Sea voyages, where there is nothing to
<PB N="101" REF="57">be &s;eene, but Sky and Sea, Men &s;hould make Diaries; But in <HI>Land-Trauile,</HI> wher|in &s;o much is to be ob&s;erued, for the mo&s;t part, they omit it; As if Chance, were fit|ter to be regi&s;tred, then Ob&s;eruation. Let Diaries, therefore, be brought in v&s;e. The Things to be &s;eene and ob&s;erued are: The Courts of Princes, &s;pecially when they giue Audience to Amba&s;&s;adours: The Courts of Iu&s;tice, while they &s;it and heare Cau&s;es; And &s;o of Con&s;i&s;tories Eccle&s;ia|&s;ticke: The Churches, and Mona&s;teries, with the Monuments which are therein extant: The Wals and Fortifications of Ci|ties and Townes; And &s;o the Hauens &amp; Harbours: Antiquities, and Ruines: Libraries; Colledges, Di&s;putations, and Lectures, where any are: Shipping and Nauies: Hou&s;es, and Gardens of State, and Plea&s;ure, neare great Cities: Armo|ries: Ar&s;enals: Magazens: Exchanges: Bur&s;es; Ware-hou&s;es: Exerci&s;es of Hor&s;e|man-&s;hip; Fencing; Trayning of Souldi|ers; and the like: Comedies; Such wher|unto the better Sort of per&s;ons doe re&s;ort;
<PB N="102" REF="58">Trea&s;uries of Iewels, and Robes; Cabi|nets, and Rarities: And to conclude, what|&s;oeuer is memorable in the Places; where they goe. After all which, the Tutors or Seruants, ought to make diligent Enqui|rie. As for Triumphs; Ma&s;ques; Fea&s;ts; Weddings; Funeralls; Capitall Execu|ons; and &s;uch Shewes; Men need not to be put in minde of the~; Yet are they not to be neglected. If you will haue a Young Man, to put his <HI>Trauaile,</HI> into a little Roome, and in &s;hort time, to gather much, this you mu&s;t doe. Fir&s;t, as was &s;aid, he mu&s;t haue &s;ome Entrance into the Language, before he goeth. Then he mu&s;t haue &s;uch a Seruant, or Tutor, as knoweth the Country, as was likewi&s;e &s;aid. Let him carry with him al&s;o &s;ome Card or Booke de&s;cribing the Coun|try, where he trauelleth; which will be a good Key to his Enquiry. Let him keepe al&s;o a Diary. Let him not &s;tay long in one Citty, or Towne; More or le&s;&s;e as the place de&s;erueth, but not long: Nay, when he &s;tayeth in one City or Towne,
<PB N="103" REF="58">let him change his Lodging, from one End and Part of the Towne, to another; which is a great Adamant of Acquain|tance. Let him &s;eque&s;ter him&s;elfe from the Company of his Country men, and diet in &s;uch Places, where there is good Company of the Nation, where he tra|uaileth. Let him vpon his Remoues, from one place to another, procure Recom|mendation, to &s;ome per&s;on of Quality, re&s;iding in the Place, whither he remo|ueth; that he may v&s;e his Fauour, in tho&s;e things, he de&s;ireth to &s;ee or know. Thus he may abridge his <HI>Trauaile,</HI> with much profit. As for the acquaintance, which is to be &s;ought in <HI>Trauaile;</HI> That which is mo&s;t of all profitable, is Acquaintance with the Secretaries, and Employd Men of Amba&s;&s;adours; For &s;o in <HI>Trauailing</HI> in one Country he &s;hall &s;ucke the Experi|ence of many. Let him al&s;o &s;ee and vi&s;it, Eminent Per&s;ons, in all Kindes, which are of great Name abroad; That he may be able to tell, how the Life agreeth with the Fame. For Quarels, they are with
<PB N="104" REF="59">Care and Di&s;cretion to be auoided: They are, commonly, for Mi&s;tre&s;&s;es; Healths; Place; and Words. And let a Man beware, how he keepeth Company, with Cholerick and Quarel&s;ome Per|&s;ons; for they will engage him into their owne Quarels. When a <HI>Trauailer</HI> retur|neth home, let him not leaue the Coun|tries, where he hath <HI>Trauailed,</HI> altogether behinde him; But maintaine a Corre&s;pon|dence, by letters, with tho&s;e of his Ac|quaintance, which are of mo&s;t Worth. And let his <HI>Trauaile</HI> appeare rather in his Di&s;cour&s;e, then in his Apparrell, or Ge&s;ture: And in his Di&s;cour&s;e, let him be rather adui&s;ed in his An&s;wers, then forwards to tell Stories: And let it ap|peare, that he doth not change his Coun|try Manners, for tho&s;e of Forraigne Parts; But onely, prick in &s;ome Flowers, of that he hath Learned abroad, into the Cu|&s;tomes of his owne Country.</P>
</DIV1>
<DIV1 N="19" TYPE="essay">
<PB N="105" REF="59">
<HEAD>Of Empire. XIX.</HEAD>
<P>_IT is a mi&s;erable State of Minde, to haue few Things to de&s;ire, and many Things to feare: And yet that commonly is the Ca&s;e of <HI>Kings;</HI> Who being at the highe&s;t, want Matter of de&s;ire, which makes their Mindes more Langui&s;hing; And haue many Re|pre&s;entations of Perills and Shadowes, which makes their Mindes the le&s;&s;e cleare. And this is one Rea&s;on al&s;o of that Effect, which the Scripture &s;peaketh of; <HI>That the Kings Heart is in&s;crutable.</HI> For Multitude of Iealou&s;ies, and Lack of &s;ome predominant de&s;ire, that &s;hould mar&s;hall and put in order all the re&s;t, ma|keth any Mans Heart, hard to finde, or &s;ound. Hence it comes likewi&s;e, that
<PB N="106" REF="60"><HI>Princes,</HI> many times, make them&s;elues De&s;ires, and &s;et their Hearts vpon toyes: Sometimes vpon a Building; Sometimes vpon Erecting of an Order; Sometimes vpon the Aduancing of a Per&s;on; Sometimes vpon obtaining Excellency in &s;ome Art, or Feat of the Hand; As <HI>Nero</HI> for playing on the Harpe, <HI>Domitian</HI> for Certainty of the Hand with the Arrow, <HI>Commodus</HI> for playing at Fence, <HI>Caracalla</HI> for driuing Chariots, and the like. This &s;eemeth incredible vnto tho&s;e, that know not the Principle; <HI>That the Minde of Man is more cheared, and refre&s;hed, by profiting in &s;mall things, then by &s;tanding at a &s;tay in great.</HI> We &s;ee al&s;o that <HI>Kings,</HI> that haue beene fortu|nate Conquerours in their fir&s;t yeares; it being not po&s;&s;ible for them to goe for|ward infinitely, but that they mu&s;t haue &s;ome Checke or Arre&s;t in their Fortunes; turne in their latter yeares, to be Super|&s;titious and Melancholy: As did <HI>Alex|ander</HI> the Great; <HI>Diocle&s;ian;</HI> And in our memory, <HI>Charles</HI> the fift; And others:
<PB N="107" REF="60">For he that is v&s;ed to goe forward, and findeth a Stop, falleth out of his owne fauour, and is not the Thing he was.</P>
<P>To &s;peake now of the true Temper of <HI>Empire:</HI> It is a Thing rare, &amp; hard to keep: For both Temper &amp; Di&s;temper con&s;i&s;t of Contraries. But it is one thing to mingle Contraries, another to enterchange them. The An&s;wer of <HI>Apollonius</HI> to <HI>Ve&s;pa&s;ian,</HI> is full of Excellent In&s;truction; <HI>Ve&s;pa&s;ian</HI> asked him; <HI>What was Neroes ouerthrow?</HI> He an&s;wered; <HI>Nero could touch and tune the Harpe well; But in Gouernment, &s;ome|times he v&s;ed to winde the pins too high, &s;ometimes to let them downe too low.</HI> And certaine it is, that Nothing de&s;troieth Au|thority &s;o much, as the vnequall and vn|timely Enterchange of Power <HI>Pre&s;&s;ed</HI> too farre, and <HI>Relaxed</HI> too much.</P>
<P>This is true; that the wi&s;dome of all the&s;e latter Times in <HI>Princes</HI> Affaires, is rather fine Deliueries, and Shiftings of Dangers and Mi&s;chiefes, when they are neare; then &s;olid and grounded Cour&s;es to keepe them aloofe. But this is but to
<PB N="108" REF="61">try Ma&s;teries with Fortune: And let men beware, how they neglect, and &s;uf|fer Matter of Trouble, to be prepared: For no Man can forbid the Sparke, nor tell whence it may come. The difficulties in <HI>Princes</HI> Bu&s;ine&s;&s;e, are many and great; But the greate&s;t difficulty, is often in their owne Minde. For it is common with <HI>Princes,</HI> (&s;aith <HI>Tacitus</HI>) to will Con|tradictories. <HI>Sunt plerum&abque; Regum volun|tates vehementes, &amp; inter &s;e contrariae.</HI> For it is the Soloeci&s;me of Power, to thinke to Command the End, and yet not to en|dure the Meane.</P>
<P><HI>Kings</HI> haue to deale with their <HI>Neigh|bours;</HI> their <HI>Wiues;</HI> their <HI>Children;</HI> their <HI>Prelates</HI> or <HI>Clergie;</HI> their <HI>Nobles;</HI> their <HI>Second-Nobles</HI> or <HI>Gentlemen;</HI> their <HI>Mer|chants;</HI> their <HI>Commons;</HI> and their <HI>Men of Warre;</HI> And from all the&s;e ari&s;e Dangers, if Care and Circum&s;pection be not v&s;ed.</P>
<P>Fir&s;t for their <HI>Neighbours;</HI> There can no generall Rule be giuen, (The Occa|&s;ions are &s;o variable,) &s;aue one; which euer holdeth; which is, That <HI>Princes</HI> doe
<PB N="109" REF="61">keepe due Centinell; that none of their <HI>Neighbours</HI> doe ouergrow &s;o, (by En|crea&s;e of Territory, by Embracing of Trade, by Approaches, or the like) as they become more able to annoy them, then they were. And this is, generally, the work of Standing Coun&s;els to fore&s;ee; and to hinder it. During that <HI>Triumuirate</HI> of <HI>Kings, King Henry</HI> the 8. of <HI>England, Francis</HI> the 1. <HI>King</HI> of <HI>France,</HI> and <HI>Charles</HI> the 5. <HI>Emperour,</HI> there was &s;uch a watch kept, that none of the Three, could win a Palme of Ground, but the other two, would &s;traightwaies ballance it, either by Confederation, or, if need were, by a Warre: And would not, in any wi&s;e, take vp Peace at Intere&s;t. And the like was done by that League (which, <HI>Guic|ciardine</HI> &s;aith, was the Security of <HI>Italy</HI>) made betwene <HI>Ferdinando</HI> King of <HI>Na|ples; Lorenzius Medices,</HI> and <HI>Ludouicus Sforza, Potentates,</HI> the one of <HI>Florence,</HI> the other of <HI>Millaine.</HI> Neither is the Opi|nion, of &s;ome of the Schoole-Men, to be receiued; <HI>That a warre cannot iu&s;tly be
<PB N="110" REF="62">made, but vpon a precedent Iniury, or Pro|uocation.</HI> For there is no Que&s;tion, but a iu&s;t Feare, of an Imminent danger, though there be no Blow giuen, is a lawfull Cau&s;e of a Warre.</P>
<P>For their <HI>Wiues;</HI> There are Cruell Exam|ples of them. <HI>Liuia</HI> is infamed for the poy|&s;oning of her husband: <HI>Roxolana, Solymans</HI> Wife, was the de&s;truction, of that renow|ned Prince, <HI>Sultan Mu&s;tapha,</HI> And other|wi&s;e troubled his Hou&s;e, and Succe&s;&s;ion: <HI>Edward</HI> the Second of <HI>England,</HI> his Queen, had the principall hand, in the Depo&s;ing and Murther of her Husband. This kinde of danger, is then to be feared, chiefly, when the <HI>Wiues</HI> haue Plots, for the Rai&s;ing of their owne Children; Or el&s;e that they be Aduoutre&s;&s;es.</P>
<P>For their <HI>Children:</HI> The Tragedies, like|wi&s;e, of dangers from them, haue been many. And generally, the Entring of Fa|thers, into Su&s;picion of their <HI>Children,</HI> hath been euer vnfortunate. The de&s;tru|ction of <HI>Mu&s;tapha,</HI> (that we named be|fore) was &s;o fatall to <HI>Solymans</HI> Line, as
<PB N="111" REF="62">the Succe&s;&s;ion of the <HI>Turks,</HI> from <HI>Soly|man,</HI> vntill this day, is &s;u&s;pected to be vntrue, and of &s;trange Bloud; For that <HI>Se|lymus</HI> the Second was thought to be Sup|po&s;ititious. The de&s;truction of <HI>Cri&s;pus,</HI> a young Prince, of rare Towardne&s;&s;e, by <HI>Con&s;tantinus</HI> the Great, his Father, was in like manner fatall to his Hou&s;e; For both <HI>Con&s;tantinus,</HI> and <HI>Con&s;tance,</HI> his Sonnes, died violent deaths; And <HI>Con&s;tantius</HI> his other Sonne, did little better; who died, indeed, of Sickne&s;&s;e, but after that <HI>Iulia|nus</HI> had taken Armes again&s;t him. The de&s;truction of <HI>Demetrius,</HI> Sonne to <HI>Phi|lip</HI> the Second, of <HI>Macedon,</HI> turned vpon the Father, who died of Repentance. And many like Examples there are: But few, or none, where the Fathers had good by &s;uch di&s;tru&s;t; Except it were, where the Sonnes were vp, in open Armes again&s;t them; As was <HI>Selymus</HI> the fir&s;t again&s;t <HI>Ba|iazet:</HI> And the three Sonnes of <HI>Henry</HI> the Second, King of <HI>England.</HI></P>
<P>For their <HI>Prelates;</HI> when they are proud and great, there is al&s;o danger from them:
<PB N="112" REF="63">As it was, in the times of <HI>An&s;elmus,</HI> and <HI>Thomas Becket,</HI> Archbi&s;hops of <HI>Canterbu|ry;</HI> who with their Cro&s;iars, did almo&s;t try it, with the Kings Sword; And yet they had to deale with Stout and Haugh|ty Kings; <HI>William Rufus, Henry</HI> the fir&s;t, and <HI>Henry</HI> the &s;econd. The danger is not from that <HI>State,</HI> but where it hath a dependance of forraine Authority; Or where the Churchmen come in, and are elected, not by the Collation of the King, or particular Patrons, but by the People.</P>
<P>For their <HI>Nobles;</HI> To keepe them at a di&s;tance, it is not ami&s;&s;e; But to depre&s;&s;e them, may make a King more Ab&s;olute, but le&s;&s;e Safe; And le&s;&s;e able to performe any thing, that he de&s;ires. I haue noted it, in my Hi&s;tory of King <HI>Henry</HI> the Se|uenth, of <HI>England,</HI> who depre&s;&s;ed his <HI>Nobility;</HI> Whereupon, it came to pa&s;&s;e, that his Times were full of Difficulties, &amp; Troubles; For the <HI>Nobility,</HI> though they continued loyall vnto him, yet did they not co-operate with him, in his Bu&s;ine&s;&s;e.
<PB N="113" REF="63">So that in effect, he was faine to doe all things, him&s;elfe.</P>
<P>For their <HI>Second Nobles;</HI> There is not much danger from them, being a Body di&s;per&s;ed. They may &s;ometimes di&s;cour&s;e high, but that doth little Hurt: Be&s;ides, they are a Counterpoize to the Higher <HI>Nobility,</HI> that they grow not too Potent: And la&s;tly, being the mo&s;t immediate in Authority, with the Common People, they doe be&s;t temper Popular Commo|tions.</P>
<P>For their <HI>Merchants;</HI> They are <HI>Vena por|ta;</HI> And if they flouri&s;h not, a Kingdome may haue good Limmes, but will haue empty Veines, and nouri&s;h little. Taxes, and Impo&s;ts vpon them, doe &s;eldome good to the <HI>Kings</HI> Reuenew; For that that he winnes in the Hundred, he lee&s;eth in the Shire; The particular Rates being increa&s;ed, but the totall Bulke of Trading rather decrea&s;ed.</P>
<P>For their <HI>Commons;</HI> There is little dan|ger from them, except it be, where they haue Great and Potent Heads; Or where
<PB N="114" REF="64">you meddle, with the Point of Religion; Or their Cu&s;tomes, or Meanes of Life.</P>
<P>For their <HI>Men of warre;</HI> It is a dange|rous State, where they liue and remaine in a Body, and are v&s;ed to Donatiues; where|of we &s;ee Examples in the <HI>Ianizaries,</HI> and <HI>Pretorian</HI> Bands of <HI>Rome:</HI> But Traynings of Men, and Arming them in &s;euerall pla|ces, and vnder &s;euerall Commanders, and without Donatiues, are Things of De|fence, and no Danger.</P>
<P><HI>Princes</HI> are like to <HI>Heauenly Bodies,</HI> which cau&s;e good or euill times; And which haue much <HI>Veneration,</HI> but no <HI>Re&s;t.</HI> All precepts concerning <HI>Kings,</HI> are in ef|fect comprehended, in tho&s;e two Re|membrances: <HI>Memento quod es Homo;</HI> And <HI>Memento quod es Deus,</HI> or <HI>Vice Dei:</HI> The one bridleth their Power, and the o|ther their Will.</P>
</DIV1>
<DIV1 N="20" TYPE="essay">
<PB N="115" REF="64">
<HEAD>Of Coun&s;ell. XX.</HEAD>
<P>_THe greate&s;t Tru&s;t, betweene Man and Man, is the Tru&s;t of <HI>Giuing Coun&s;ell.</HI> For in other Confidences, Men commit the parts of life; Their Lands, their Goods, their Child, their Credit, &s;ome particular Affaire; But to &s;uch, as they make their <HI>Coun&s;ellours,</HI> they commit the whole: By how much the more, they are obliged to all Faith and integrity. The wi&s;e&s;t <HI>Prin|ces,</HI> need not thinke it any diminution to their Greatne&s;&s;e, or derogation to their Sufficiency, to rely vpon <HI>Coun&s;ell. God</HI> him&s;elfe is not without: But hath made it one of the great Names, of his ble&s;&s;ed Sonne; <HI>The Coun&s;ellour Salomon</HI> hath pro|nounced, that <HI>In Coun&s;ell is Stability.</HI> Things will haue their fir&s;t, or &s;econd A|gitation; If they be not to&s;&s;ed vpon the
<PB N="116" REF="65">Arguments of <HI>Coun&s;ell,</HI> they will be to&s;&s;ed vpon the Waues of <HI>Fortune;</HI> And be full of Incon&s;tancy, doing, and vndoing, like the Reeling of a drunken man. <HI>Salomons</HI> Sonne found the Force of <HI>Coun&s;ell,</HI> as his Father &s;aw the Nece&s;&s;ity of it. For the Be|loued Kingdome of God was fir&s;t rent, and broken by ill <HI>Coun&s;ell;</HI> Vpon which <HI>Coun&s;ell,</HI> there are &s;et, for our In&s;truction, the two Markes, whereby <HI>Bad Coun&s;ell</HI> is, for euer, be&s;t di&s;cerned: That it was <HI>young Coun&s;ell,</HI> for the Per&s;ons; And <HI>Violent Coun|&s;ell,</HI> for the Matter.</P>
<P>The Ancient Times doe &s;et forth in Fi|gure, both the Incorporation, and in&s;epa|rable Coniunction of <HI>Coun&s;el</HI> with <HI>Kings;</HI> And the wi&s;e and Politique v&s;e of <HI>Coun|&s;ell</HI> by <HI>Kings:</HI> The one, in that they &s;ay, <HI>Iupiter</HI> did marry <HI>Metis,</HI> which &s;ignifieth <HI>Coun&s;ell:</HI> Whereby they intend, that <HI>Soue|raignty</HI> is married to <HI>Coun&s;ell:</HI> The other, in that which followeth, which was thus: They &s;ay after <HI>Iupiter</HI> was married to <HI>Me|tis,</HI> &s;he conceiued by him, and was with Childe; but <HI>Iupiter</HI> &s;uffered her not to &s;tay,
<PB N="117" REF="65">till &s;he brought forth, but eat her vp; Wherby he became him&s;elfe with Child, and was deliuered of <HI>Pallas Armed,</HI> out of his Head. Which mon&s;trous Fable, con|taineth a Secret of <HI>Empire;</HI> How <HI>Kings</HI> are to make v&s;e of their <HI>Councell</HI> of <HI>State.</HI> That fir&s;t, they ought to referre matters vnto them, which is the fir&s;t Begetting or Impregnation; But when they are elabo|rate, moulded, and &s;haped, in the Wombe of their <HI>Councell,</HI> and grow ripe, and ready to be brought forth; That then, they &s;uf|fer not their <HI>Councell</HI> to goe through with the Re&s;olution, and direction, as if it de|pended on them; But take the matter backe into their owne Hands, and make it appeare to the world, that the Decrees, and finall Directions, (which, becau&s;e they come forth with <HI>Prudence,</HI> and <HI>Po|wer,</HI> are re&s;embled to <HI>Pallas Armed</HI>) pro|ceeded from them&s;elues: And not onely from their <HI>Authority,</HI> but (the more to adde Reputation to Them&s;elues) from their <HI>Head,</HI> and <HI>Deuice.</HI></P>
<P>Let vs now &s;peake of the <HI>Inconueniences</HI>
<PB N="118" REF="66">of <HI>Coun&s;ell,</HI> and of the <HI>Remedies.</HI> The <HI>In|conueniences,</HI> that haue been noted in cal|ling, and v&s;ing Coun&s;ell, are three. Fir&s;t, the Reuealing of Affaires, whereby they become le&s;&s;e <HI>Secret.</HI> Secondly, the Weak|ning of the Authority of Princes, as if they were le&s;&s;e of Them&s;elues. Thirdly, the Danger of being vnfaithfully <HI>coun&s;el|led,</HI> and more for the good of them that <HI>coun&s;ell,</HI> then of him that is <HI>coun&s;elled.</HI> For which <HI>Inconueniences,</HI> the Doctrine of <HI>I|taly,</HI> and Practi&s;e of <HI>France,</HI> in &s;ome Kings times, hath introduced <HI>Cabinet Coun&s;els;</HI> A Remedy wor&s;e then the Di&s;ea&s;e.</P>
<P>As to <HI>Secrecy; Princes</HI> are not bound to communicate all Matters, with all <HI>Coun&s;ellors;</HI> but may extract and &s;elect. Neither is it nece&s;&s;ary, that he that con&s;ul|teth what he &s;hould doe, &s;hould declare what he will doe. But let <HI>Princes</HI> betware, that the <HI>vn&s;ecreting</HI> of their Affaires, comes not from Them&s;elues. And as for <HI>Cabinet Coun&s;els,</HI> it may be their <HI>Motto; Plenus rimarum &s;um:</HI> One futile per&s;on, that maketh it his glory to tell, will doe
<PB N="119" REF="66">more hurt, then many, that know it their duty to conceale. It is true, there be &s;ome Affaires, which require extreme <HI>Secrecy,</HI> which will hardly go beyond one or two per&s;ons, be&s;ides the <HI>King:</HI> Neither are tho&s;e <HI>Coun&s;els</HI> vnpro&s;perous: For be&s;ides the <HI>Secrecy,</HI> they commonly goe on con|&s;tantly in one Spirit of Direction, without di&s;traction. But then it mu&s;t be a Prudent <HI>King,</HI> &s;uch as is able to Grinde with a <HI>Hand-Mill;</HI> And tho&s;e <HI>Inward Coun|&s;ellours,</HI> had need al&s;o, be Wife Men, and e&s;pecially true and tru&s;ty to the Kings Ends; As it was with King <HI>Hen|ry</HI> the Seuenth of <HI>England,</HI> who in his greate&s;t Bu&s;ine&s;&s;e, imparted him&s;elfe to none, except it were to <HI>Morton</HI> and <HI>Fox.</HI></P>
<P>For <HI>Weakening of Authority;</HI> The Fable &s;heweth the <HI>Remedy.</HI> Nay the Maie&s;ty of Kings, is rather exalted, then dimini&s;hed, when they are in the Chaire of Coun|&s;ell: Neither was there euer <HI>Prince,</HI> be|reaued of his Dependances, by his <HI>Coun|&s;ell;</HI> Except where there hath beene, ei|ther
<PB N="120" REF="67">an Ouergreatne&s;&s;e in one <HI>Coun&s;el|lour,</HI> Or an Ouer&s;trict Combination in Diuers; which are Things &s;oone found, and holpen.</P>
<P>For the la&s;t <HI>Inconuenience,</HI> that Men will <HI>Coun&s;ell with an Eye to them&s;elues;</HI> Certainly, <HI>Non inueniet Fidem &s;uper ter|ram,</HI> is meant of the Nature of Times, and not of all particular Per&s;ons; There be, that are in Nature, Faithfull, and Sin|cere, and Plaine, and Direct; Not Crafty, and Inuolued: Let <HI>Princes,</HI> aboue all, draw to them&s;elues &s;uch Natures. Be|&s;ides, <HI>Coun&s;ellours</HI> are not Commonly &s;o vnited, but that one <HI>Coun&s;ellour</HI> keepeth Centinell ouer Another; So that if any do <HI>Coun&s;ell</HI> out of Faction, or priuate Ends, it commonly comes to the <HI>Kings</HI> Eare. But the be&s;t <HI>Remedy</HI> is, if <HI>Princes</HI> know their <HI>Coun&s;ellours,</HI> as well as their <HI>Coun&s;ellours</HI> know Them:
<Q>Principis efl Virtus maxima no&s;&s;e &s;uos.</Q> And on the other &s;ide, <HI>Coun&s;ellours</HI> &s;hould not be too Speculatiue, into their Soueraignes Per&s;on. The true Compo&s;i|tion
<PB N="121" REF="67">of a <HI>Coun&s;ellour,</HI> is rather to be skil|full in their Ma&s;ters Bu&s;ine&s;&s;e, then in his Nature; For then he is like to Adui&s;e him, and not to Feede his Humour. It is of &s;ingular v&s;e to <HI>Princes,</HI> if they take the Opinions of their <HI>Coun&s;ell,</HI> both Sepe|rately, and Together. For Priuate Opi|nion is more free; but Opinion be|fore others is more Reuerend. In pri|uate, Men are more bold in their owne Humours; And in Con&s;ort, Men are more obnoxious to others Humours; Therefore it is good to take both; And of the inferiour Sort, rather in pri|uate, to pre&s;erue Freedome; Of the greater, rather in Con&s;ort, to pre&s;erue Re&s;pect. It is in vaine for <HI>Princes</HI> to take <HI>Coun&s;el</HI> con|cerning <HI>Matters,</HI> if they take no <HI>Coun&s;ell</HI> likewi&s;e concerning Per&s;ons: For all <HI>Matters,</HI> are as dead Images; And the Life of the Execution of Affaires, re&s;teth in the good Choice of <HI>Per&s;ons.</HI> Neither is it enough to con&s;ult concerning <HI>Per&s;ons, Secundum genera,</HI> as in an <HI>Idea,</HI> or <HI>Mathe|maticall De&s;cription,</HI> what the Kinde and
<PB N="122" REF="68">Character of the <HI>Per&s;on</HI> &s;hould be; For the greate&s;t Errours are committed, and the mo&s;t Iudgement is &s;hewne, in the choice of <HI>Indiuiduals.</HI> It was truly &s;aid; <HI>Optimi Con&s;iliarij mortui; Books</HI> will &s;peake plaine, when <HI>Coun&s;ellors</HI> Blanch. There|fore it is good to be conuer&s;ant in them; Specially the <HI>Bookes</HI> of &s;uch, as Them|&s;elues haue been Actors vpon the Stage.</P>
<P>The <HI>Coun&s;els,</HI> at this Day, in mo&s;t Pla|ces, are but Familiar Meetings; where Matters are rather talked on, then deba|ted. And they run too &s;wift to the Or|der or Act of <HI>Coun&s;ell.</HI> It were better, that in Cau&s;es of weight, the Matter were pro|pounded one day, and not &s;poken to, till the next day; <HI>In Nocte Con&s;ilium.</HI> So was it done, in the Commi&s;&s;ion of <HI>Vnion,</HI> be|tween <HI>England</HI> and <HI>Scotland;</HI> which was a Graue and Orderly A&s;&s;embly. I com|mend &s;et Daies for Petitions: For both it giues the Suitors more certainty for their Attendance; And it frees the Mee|rings for Matters of E&s;tate, that they may <HI>Hoc agere.</HI> In choice of Committees, for
<PB N="123" REF="68">ripening Bu&s;ine&s;&s;e, for the <HI>Coun&s;ell,</HI> it is better to choo&s;e Indifferent per&s;ons, then to make an Indifferency, by putting in tho&s;e, that are &s;trong, on both &s;ides. I commend al&s;o <HI>&s;tanding Commi&s;sions;</HI> As for Trade; for Trea&s;ure; for Warre; for Suits; for &s;ome Prouinces: For where there be diuers particular <HI>Coun&s;els,</HI> and but one <HI>Coun&s;ell</HI> of E&s;tate, (as it is in <HI>Spaine</HI>) they are in effect no more, then <HI>Standing Commi&s;sions;</HI> Saue that they haue greater Authority. Let &s;uch, as are to informe <HI>Coun&s;els,</HI> out of their particular Profe&s;&s;i|ons, (as Lawyers, Sea-men, Mint-men, and the like) be fir&s;t heard, before <HI>Committees;</HI> And then, as Occa&s;ion &s;erues, before the <HI>Coun&s;ell.</HI> And let them not come in Mul|titudes, or in a Tribunitious Manner; For that is, to clamour <HI>Coun&s;els,</HI> not to en|forme them. A long Table, and a &s;quare Table, or Seats about the Walls, &s;eeme Things of Forme, but are Things of Sub|&s;tance; For at a long Table, a few at the vpper end, in effect, &s;way all the Bu&s;i|ne&s;&s;e; But in the other Forme, there is
<PB N="124" REF="69">more v&s;e of the <HI>Coun&s;ellours</HI> Opinions, that &s;it lower. A <HI>King,</HI> when he pre&s;ides in <HI>Coun&s;ell,</HI> let him beware how he Opens his owne Inclination too much, in that which he propoundeth: For el&s;e <HI>Coun&s;el|lours</HI> will but take the Winde of him; And in &s;tead of giuing Free Coun&s;ell, &s;ing him a Song of <HI>Placebo.</HI></P>
</DIV1>
<DIV1 N="21" TYPE="essay">
<PB N="125" REF="69">
<HEAD>Of Delayes. XXI.</HEAD>
<P>_FOrtune is like the <HI>Market;</HI> Where many times, if you can &s;tay a little, the Price will fall. And againe, it is &s;ometimes like <HI>Sybilla's</HI> Offer; which at fir&s;t offereth the Com|modity at full, then con&s;umeth part and part, and &s;till holdeth vp the Price. For <HI>Occa&s;ion</HI> (as it is in the Common ver&s;e) <HI>turneth a Bald Noddle, after &s;he hath pre&s;en|ted her locks in Front, and no hold taken:</HI> Or at lea&s;t turneth the Handle of the Bottle, fir&s;t to be receiued, and after the Belly, which is hard to cla&s;pe. There is &s;urely no greater Wi&s;edome, then well to time the Beginnings, and Oa&s;ets of Things. Dangers are no more light, if they once &s;eeme light: And more dangers haue deceiued Men, then forced them. Nay, it were better, to meet &s;ome Dangers halfe way, though they come nothing
<PB N="126" REF="70">neare, then to keepe too long a watch, vpon their Approaches; For if a Man watch too long, it is odds he will fall a&s;leepe. On the other &s;ide, to be decei|ued, with too long Shadowes, (As &s;ome haue been, when the Moone was low, and &s;hone on their Enemies backe) And &s;o to &s;hoot off before the time; Or to teach dangers to come on, by ouer early Buck|ling towards them, is another Extreme. The Ripene&s;&s;e, or Vnripene&s;&s;e, of the Oc|ca&s;ion (as we &s;aid) mu&s;t euer be well weighed; And generally, it is good, to commit the Beginnings of all great Acti|ons, to <HI>Argos</HI> with his hundred Eyes; And the Ends to <HI>Briareus</HI> with his hundred Hands: Fir&s;t to Watch, and then to Speed. For the <HI>Helmet</HI> of <HI>Pluto,</HI> which maketh the Politicke Man goe Inui&s;ible, is, <HI>Secrecy</HI> in the Coun&s;ell, &amp; <HI>Celerity</HI> in the Execution. For when Things are once come to the Execution, there is no <HI>Secrecy</HI> compara|ble to <HI>Celerity;</HI> Like the Motion of a Bul|let in the Ayre, which flyeth &s;o &s;wift, as it out-runs the Eye.</P>
</DIV1>
<DIV1 N="22" TYPE="essay">
<PB N="127" REF="70">
<HEAD>Of Cunning. XXII.</HEAD>
<P>_WE take <HI>Cunning</HI> for a Sini|&s;ter or Crooked Wi&s;edome. And certainly, there is great difference, between a <HI>Cun|ning</HI> Man, and a <HI>Wi&s;e</HI> Man; Not onely in Point of Hone&s;ty, but in point of Ability. There be that can packe the Cards, and yet cannot play well; So there are &s;ome, that are good in Canua&s;&s;es, and Factions, that are otherwi&s;e Weake Men. Againe, it is one thing to vnder&s;tand Per&s;ons, and another thing to vnder&s;tand Matters; For many are perfect in Mens Humours, that are not greatly Capable of the Reall Part of Bu&s;ine&s;&s;e; Which is the Con&s;titution of one, that hath &s;tudied Men, more then Bookes. Such Men are fitter for Practi&s;e, then for Coun&s;ell; And they are good but in their own Alley: Turne them to New
<PB N="128" REF="71">Men, and they haue lo&s;t their Ayme; So as the old Rule, to know a Foole from a Wi&s;e Man; <HI>Mitte ambos nudos ad ignotos, &amp; videbis;</HI> doth &s;carce hold for them. And becau&s;e the&s;e <HI>Cunning Men,</HI> are like Haberda&s;hers of Small Wares, it is not a|mi&s;&s;e to &s;et forth their Shop.</P>
<P>It is a point of <HI>Cunning;</HI> to wait vpon him, with whom you &s;peake, with your eye; As the Ie&s;uites giue it in precept: For there be many Wi&s;e Men, that haue Secret Hearts, and Tran&s;parant Countenances. Yet this would be done, with a demure Aba&s;ing of your Eye &s;ometimes, as the Ie&s;uites al&s;o doe v&s;e.</P>
<P>Another is, that when you haue any thing to obtaine of pre&s;ent di&s;patch, you entertaine, and amu&s;e the party, with whom you deale, with &s;ome other Di&s;|cour&s;e; That he be not too much awake, to make Obiections. I knew a <HI>Coun&s;ellor</HI> and <HI>Secretary,</HI> that neuer came to <HI>Queene Elizabeth</HI> of <HI>England,</HI> with Bills to &s;igne, but he would alwaies fir&s;t put her into &s;ome di&s;cour&s;e of E&s;tate, that &s;he mought
<PB N="129" REF="71">the le&s;&s;e minde the Bills.</P>
<P>The like Surprize, may be made, by Mouing things, when the Party is in ha&s;te, and cannot &s;tay, to con&s;ider adui|&s;edly, of that is moued.</P>
<P>If a man would cro&s;&s;e a Bu&s;ine&s;&s;e, that he doubts &s;ome other would hand&s;ome|ly and effectually moue, let him pretend to wi&s;h it well, and moue it him&s;elfe, in &s;uch &s;ort, as may foile it.</P>
<P>The breaking off, in the mid&s;t of that, one was about to &s;ay, as if he tooke him&s;elfe vp, breeds a greater Appetite in him, with whom you conferre, to know more.</P>
<P>And becau&s;e it workes better, when a|ny thing &s;eemeth to be gotten from you by Que&s;tion, then if you offer it of your &s;elfe, you may lay a Bait for a Que&s;tion, by &s;hewing another Vi&s;age and Counte|nance, then you are wont; To the end, to giue Occa&s;ion, for the party to aske, what the Matter is of the Change? As <HI>Nehemi|as</HI> did; <HI>And I had not before that time been &s;ad before the King.</HI></P>
<PB N="130" REF="72">
<P> In Things, that are tender and vnplea|&s;ing, it is good to breake the Ice, by &s;ome who&s;e Words are of le&s;&s;e weight, and to re&s;erue the more weighty Voice, to come in, as by chance, &s;o that he may be asked the Que&s;tion vpon the others Speech. As <HI>Narci&s;&s;us</HI> did, in relating to <HI>Claudius,</HI> the Marriage of <HI>Me&s;&s;alina</HI> and <HI>Silius.</HI></P>
<P>In things, that a Man would not be &s;een in, him&s;elfe; It is a Point of <HI>Cunning,</HI> to borrow the Name of the World; As to &s;ay; <HI>The World &s;ayes,</HI> Or, <HI>There is a &s;peech abroad.</HI></P>
<P>I knew one, that when he wrote a Let|ter, he would put that which was mo&s;t Materiall, in the <HI>Pofl-&s;cript,</HI> as if it had been a By-matter.</P>
<P>I knew another, that when he came to haue Speech, he would pa&s;&s;e ouer that, that he intended mo&s;t, and goe forth, and come backe againe, and &s;peake of it, as of a Thing, that he had almo&s;t forgot.</P>
<P>Some procure them&s;elues, to be &s;urpri|zed, at &s;uch times, as it is like, the party that they work vpon, will &s;uddenly come
<PB N="131" REF="72">vpon them: And to be found with a Let|ter in their hand, or doing &s;omewhat which they are not accu&s;tomed; To the end, they may be appo&s;ed of tho&s;e things, which of them&s;elues they are de&s;irous to vtter.</P>
<P>It is a Point of <HI>Cunning,</HI> to let fall tho&s;e Words, in a Mans owne Name, which he would haue another Man learne, and v&s;e, and thereupon take Aduantage. I knew two, that were Competitors, for the Se|cretaries Place, in <HI>Queene Elizabeths</HI> time, and yet kept good Quarter betweene them&s;elues; And would conferre, one with another, vpon the Bu&s;ine&s;&s;e; And the one of them &s;aid, That to be a Secre|tary, in the <HI>Declination of a Monarchy,</HI> was a Tickli&s;h Thing, and that he did not affect it: The other, &s;traight caught vp tho&s;e Words, and di&s;cour&s;ed with di|uers of his Friends, that he had no rea|&s;on to de&s;ire to be Secretary, in the <HI>Decli|nation of a Monarchy.</HI> The fir&s;t Man tooke hold of it, and found Meanes, it was told the <HI>Queene;</HI> Who hearing of a <HI>Declination
<PB N="132" REF="73">of a Monarchy,</HI> tooke it &s;o ill, as &s;he would neuer after heare of the others Suit.</P>
<P>There is a <HI>Cunning,</HI> which we in <HI>Eng|land</HI> call, <HI>The Turning of the Cat in the Pan;</HI> which is, when that which a Man &s;ayes to another, he laies it, as if Another had &s;aid it to him. And to &s;ay Truth, it is not ea&s;ie, when &s;uch a Matter pa&s;&s;ed between two, to make it appeare, from which of them, it fir&s;t moued and began.</P>
<P>It is a way, that &s;ome men haue, to glaunce and dart at Others, by Iu&s;tifying them&s;elues, by Negatiues; As to &s;ay, <HI>This I doe not:</HI> As <HI>Tigillinus</HI> did towards <HI>Bur|rhus; Se non diuer&s;as &s;pes, &s;ed Incolumitatem Imperatoris &s;impliciter &s;pectare.</HI></P>
<P>Some haue in readine&s;&s;e, &s;o many Tales and Stories, as there is Nothing, they would in&s;inuate, but they can wrap it in|to a Tale; which &s;crueth both to keepe them&s;elues more in Guard, and to make others carry it, with more Plea&s;ure.</P>
<P>It is a good Point of <HI>Cunning,</HI> for a Man, to &s;hape the An&s;wer he would haue, in his owne Words, and Propo&s;iti|ons;
<PB N="133" REF="73">For it makes the other Party &s;ticke the le&s;&s;e.</P>
<P>It is &s;trange, how long &s;ome Men will lie in wait, to &s;peake &s;omewhat, they de|&s;ire to &s;ay, And how farre about they will fetch; And how many other Matters they will beat ouer, to come neare it. It is a Thing of great Patience, but yet of much V&s;e.</P>
<P>A &s;udden, bold, and vnexpected Que|&s;tion, doth many times &s;urpri&s;e a Man, and lay him open. Like to him, that ha|uing changed his Name, and walking in <HI>Pauls,</HI> Another &s;uddenly came behind him, and called him by his true Name, whereat &s;traightwaies he looked backe.</P>
<P>But the&s;e Small Wares, and Petty Points of <HI>Cunning,</HI> are infinite: And it were a good deed, to make a Li&s;t of them: For that nothing doth more hurt in a State, then that <HI>Cunning Men</HI> pa&s;&s;e for <HI>Wi&s;e.</HI></P>
<P>But certainly, &s;ome there are, that know the Re&s;orts and Falls of Bu&s;ine&s;&s;e, that cannot &s;inke into the Maine of it: Like a Hou&s;e, that hath conuenient Staires, and
<PB N="134" REF="74">Entries, but neuer a faire Roome. Ther|fore, you &s;hall &s;ee them finde out pretty Loo&s;es in the Conclu&s;ion, but are no waies able to Examine, or debate Mat|ters. And yet commonly they take ad|uantage of their Inability, and would be thought Wits of direction. Some build rather vpon the Abu&s;ing of others, and (as we now &s;ay;) <HI>Putting Tricks vpon them;</HI> Then vpon Soundne&s;&s;e of their own pro|ceedings. But <HI>Salomon</HI> &s;aith; <HI>Prudens ad|uertit ad Gre&s;&s;us &s;uos: Stultus diuertit ad Dolos.</HI></P>
</DIV1>
<DIV1 N="23" TYPE="essay">
<PB N="135" REF="74">
<HEAD>Of Wi&s;edome for a Mans &s;elfe. XXIII.</HEAD>
<P>_AN <HI>Ant</HI> is a <HI>wi&s;e Creature</HI> for it Selfe; But it is a &s;hrewd Thing, in an Orchard, or Garden. And certainly, Men that are great <HI>Louers</HI> of <HI>Them&s;elues,</HI> wa&s;te the Publique. Diuide with rea&s;on betweene <HI>Selfe-loue,</HI> and <HI>So|ciety:</HI> And be &s;o true to thy <HI>Selfe,</HI> as thou be not fal&s;e to Others; Specially to thy King, and Country. It is a poore Center of a Mans Actions, <HI>Him&s;elfe.</HI> It is right Earth. For that onely &s;tands fa&s;t vpon his owne Center; Whereas all Things, that haue Affinity with the <HI>Heauens,</HI> moue vpon the Center of another, which they benefit. The Referring of all to a <HI>Mans Selfe,</HI> is more tolerable in a Soueraigne
<PB N="136" REF="75">Prince; Becau&s;e <HI>Them&s;elues</HI> are not onely <HI>Them&s;elues;</HI> But their Good and Euill, is at the perill of the Publique Fortune. But it is a de&s;perate Euill in a Seruant to a Prince, or a Citizen in a Republique. For what&s;oeuer Affaires pa&s;&s;e &s;uch a Mans Hands, he crooketh them to his owne Ends: Which mu&s;t needs be often Eccen|trick to the Ends of his Ma&s;ter, or State. Therefore let Princes, or States, choo&s;e &s;uch Seruants, as haue not this marke; Ex|cept they meane their Seruice &s;hould be made but the Acce&s;&s;ary. That which ma|keth the Effect more pernicious, is, that all Proportion is lo&s;t. It were di&s;proportion enough, for the Seruants Good, to be preferred before the Ma&s;ters; But yet it is a greater Extreme, when a little Good of the Seruant, &s;hall carry Things, again&s;t a great Good of the Ma&s;ters. And yet that is the ca&s;e of Bad Officers, Trea&s;urers, Am|ba&s;&s;adours, Generals, and other Fal&s;e and Corrupt Seruants; which &s;et a Bias vpon their Bowle, of their owne Petty Ends, and Enuies, to the ouerthrow of their
<PB N="137" REF="75">Ma&s;ters Great and Important Affaires. And for the mo&s;t part, the Good &s;uch Seruants receiue, is after the Modell of their own Fortune; But the Hurt they &s;ell for that Good, is after the Modell of their Ma&s;ters Fortune. And certainly, it is the Nature of Extreme <HI>Selfe-Louers;</HI> As they will &s;et an Hou&s;e on Fire, and it were but to roa&s;t their Egges: And yet the&s;e Men, many times, hold credit with their Ma|&s;ters; Becau&s;e their Study is but to plea&s;e Them, and profit <HI>Them&s;elues:</HI> And for ei|ther re&s;pect, they will abandon the Good of their Affaires.</P>
<P><HI>Wi&s;edome for a Mans &s;elfe,</HI> is in many Branches thereof, a depraued Thing. It is the <HI>Wi&s;edome of Rats,</HI> that will be &s;ure to leaue a Hou&s;e, &s;omewhat before it fall. It is the <HI>Wi&s;edome of the Fox,</HI> that thru&s;ts out the <HI>Badger,</HI> who digged &amp; made Roome for him. It is the <HI>Wi&s;edome of Crocodiles,</HI> that &s;hed teares, when they would de|uoure. But that which is &s;pecially to be noted, is, that tho&s;e, which (as <HI>Cicero</HI> &s;aies of <HI>Pompey</HI>) are, <HI>Sui Amantes &s;ine Riuali,</HI> are
<PB N="138" REF="76">many times vnfortunate. And whereas they haue all their time &s;acrificed to <HI>Them|&s;elues,</HI> they become in the end <HI>them&s;elues</HI> Sacrifices to the Incon&s;tancy of Fortune; who&s;e Wings they thought, by their <HI>Self-Wi&s;edome,</HI> to haue Pinnioned.</P>
</DIV1>
<DIV1 N="24" TYPE="essay">
<PB N="139" REF="76">
<HEAD>Of Innouations. XXIIII.</HEAD>
<P>_AS the Births of Liuing Creatures, at fir&s;t, are ill &s;hapen: So are all <HI>Inno|uations,</HI> which are the Births of Time. Yet not|with&s;tanding, as Tho&s;e that fir&s;t bring Honour into their Fami|ly, are commonly more worthy, then mo&s;t that &s;ucceed: So the fir&s;t Pre&s;ident (if it be good) is &s;eldome attained by Imi|tation. For Ill, to Mans Nature, as it &s;tands peruerted, hath a Naturall Motion, &s;tron|ge&s;t in Continuance: But Good, as a For|ced Motion, &s;tronge&s;t at fir&s;t. Surely e|uery <HI>Medicine</HI> is an <HI>Innouation;</HI> And he that will not apply New Remedies, mu&s;t expect New Euils: For Time is the grea|te&s;t <HI>Innouatour:</HI> And if Time, of cour&s;e, alter Things to the wor&s;e, and Wi&s;edome,
<PB N="140" REF="77">and Coun&s;ell &s;hall not alter them to the better, what &s;hall be the End? It is true, that what is &s;etled by Cu&s;tome, though it be not good, yet at lea&s;t it is fit. And tho&s;e Things, which haue long gone together, are as it were confederate within them &s;elues: Whereas New Things peece not &s;o well; But though they helpe by their vti|lity, yet they trouble, by their Inconfor|mity. Be&s;ides, they are like <HI>Strangers;</HI> more Admired, and le&s;&s;e Fauoured. All this is true, if Time &s;tood &s;till; which con|trariwi&s;e moueth &s;o round, that a Fro|ward Retention of Cu&s;tome, is as turbu|lent a Thing, as an <HI>Innouation:</HI> And they that Reuerence too much Old Times, are but a Scorne to the New. It were good therefore, that Men in their <HI>Innouations,</HI> would follow the Example of Time it &s;elfe; which indeed <HI>Innouateth</HI> greatly, but quietly, and by degrees, &s;carce to be per|ceiued: For otherwi&s;e, what&s;oeuer is New, is vnlooked for; And euer it mends Some, and paires Other: And he that is holpen, takes it for a Fortune, and thanks
<PB N="141" REF="77">the Time; And he that is hurt, for a wrong, and imputeth it to the Author. It is good al&s;o, not to try Experiments in States; Except the Nece&s;&s;ity be Vrgent, or the vtility Euident: And well to beware, that it be the Reformation, that draweth on the Change; And not the de&s;ire of Change, that pretendeth the Reformati|on. And la&s;tly, that the <HI>Nouelty,</HI> though it be not reiected, yet be held for a Su&s;pect: And, as the Scripture &s;aith; <HI>That we make a &s;tand vpon the Ancient Way, and then looke about vs, and di&s;couer, what is the &s;traight, and right way, and &s;o to walke in it.</HI></P>
</DIV1>
<DIV1 N="25" TYPE="essay">
<PB N="142" REF="78">
<HEAD>Of Di&s;patch. XXV.</HEAD>
<P><HI>AFected Di&s;patch,</HI> is one of the mo&s;t dangerous things to Bu&s;ine&s;&s;e that can be. It is like that, which the Phy|&s;icians call <HI>Predige&s;tion,</HI> or <HI>Ha&s;ty Dige&s;tion;</HI> which is &s;ure to fill the Body, full of Crudities, and &s;ecret Seeds of Di&s;ea&s;es. Therefore, mea&s;ure not <HI>Di|&s;patch,</HI> by the Times of Sitting, but by the Aduancement of the Bu&s;ine&s;&s;e. And as in Races, it is not the large Stride, or High Lift, that makes the Speed: So in Bu&s;i|ne&s;&s;e, the Keeping clo&s;e to the matter, and not Taking of it too much at once, pro|cureth <HI>Di&s;patch.</HI> It is the Care of Some, onely to come off &s;peedily, for the time; Or to contriue &s;ome fal&s;e Periods of Bu|&s;ine&s;&s;e, becau&s;e they may &s;eeme <HI>Men of Di&s;patch.</HI> But it is one Thing, to Abbre|uiate
<PB N="143" REF="78">by Contracting, Another by Cutting off: And Bu&s;ine&s;&s;e &s;o handled at &s;euerall Sittings or Meetings, goeth commonly backward and forward, in an vn&s;teady Manner. I knew a <HI>Wi&s;e Man,</HI> that had it for a By-word, when he &s;aw Men ha&s;ten to a conclu&s;ion; <HI>Stay a little, that we may make an End the &s;ooner.</HI></P>
<P>On the other &s;ide, <HI>True Di&s;patch</HI> is a rich Thing. For Time is the mea&s;ure of Bu&s;ine&s;&s;e, as Money is of Wares: And Bu&s;ine&s;&s;e is bought at a deare Hand, where there is &s;mall <HI>di&s;patch.</HI> The <HI>Spar|tans,</HI> and <HI>Spaniards,</HI> haue been noted to be of Small <HI>di&s;patch; Mi venga la Muerte de Spagna; Let my Death come from Spaine;</HI> For then it will be &s;ure to be long in com|ming.</P>
<P>Giue good Hearing to tho&s;e, that giue the fir&s;t Information in Bu&s;ine&s;&s;e; And rather direct them in the beginning, then interrupt them in the continuance of their Speeches: for he that is put out of his owne Order, will goe forward and back|ward, and be more tedious while he waits
<PB N="144" REF="79">vpon his Memory, then he could haue been, if he had gone on, in his owne cour&s;e. But &s;ometimes it is &s;eene, that the Moderator is more trouble&s;ome, then the Actor.</P>
<P><HI>Iterations</HI> are commonly lo&s;&s;e of Time: But there is no &s;uch Gaine of Time, as to <HI>iterate</HI> often the <HI>State</HI> of the <HI>Que&s;tion:</HI> For it cha&s;eth away many a Friuolous Speech, as it is comming forth. Long and Curious Speeches, are as fit for <HI>Di&s;patch,</HI> as a Robe or Mantle with a long Traine, is for Race. Prefaces, and Pa&s;&s;ages, and Ex|cu&s;ations, and other Speeches of Refe|rence to the Per&s;on, are great wa&s;ts of Time; And though they &s;eeme to pro|ceed of Mode&s;ty, they are Brauery. Yet beware of being too Materiall, when there is any Impediment or Ob&s;truction in Mens Wils; For Pre-occupation of Minde, euer requireth preface of Speech; Like a Fomentation to make the vnguent enter.</P>
<P>Aboue all things, <HI>Order,</HI> and <HI>Di&s;tribu|tion,</HI> and <HI>Singling</HI> out of <HI>Parts,</HI> is the life of <HI>Di&s;patch;</HI> So as the <HI>Di&s;tribution</HI> be not
<PB N="145" REF="79">too &s;ubtill: For he that doth not diuide, will neuer enter well into Bu&s;ine&s;&s;e; And he that diuideth too much, will neuer come out of it clearely. To choo&s;e Time, is to &s;aue Time; And an Vn&s;ea&s;onable Motion is but Beating the Ayre. There be three Parts of Bu&s;ine&s;&s;e: The <HI>Prepara|tion;</HI> The <HI>Debate,</HI> or <HI>Examination;</HI> And the <HI>Perfection.</HI> Whereof, if you looke for <HI>Di&s;patch,</HI> let the Middle onely be the Worke of Many, and the Fir&s;t and La&s;t the Worke of Few. The Proceeding vpon &s;omewhat conceiued in Writing, doth for the mo&s;t part facilitate <HI>Di&s;patch:</HI> For though it &s;hould be wholly reiected, yet that <HI>Negatiue</HI> is more pregnant of Dire|ction, then an <HI>Indefinite;</HI> As A&s;hes are more Generatiue then Du&s;t.</P>
</DIV1>
<DIV1 N="26" TYPE="essay">
<PB N="146" REF="80">
<HEAD>Of Seeming wi&s;e. XXVI.</HEAD>
<P>_IT hath been an Opinion, that the <HI>French</HI> are wi|&s;er then they &s;eeme; And the <HI>Spaniards</HI> &s;eeme wi|&s;er then they are. But how&s;oeuer it be be|tween Nations, Certainly it is &s;o between Man and Man. For as the <HI>Apo&s;tle</HI> &s;aith of <HI>Godline&s;&s;e; Hauing a &s;hew of Godline&s;&s;e, but denying the Power thereof;</HI> So certainly, there are in Point of Wi&s;edome, and Suf|ficiency, that doe Nothing or Little, very &s;olemnly; <HI>Magno conatu Nugas.</HI> It is a Ridiculous Thing, and fit for a Satyre, to Per&s;ons of Iudgement, to &s;ee what &s;hifts the&s;e Formali&s;ts haue, and what Pro&s;pe|ctiues, to make <HI>Superficies</HI> to &s;eeme <HI>Body,</HI> that hath Depth and Bulke. Some are &s;o Clo&s;e and Re&s;erued, as they will not &s;hew
<PB N="147" REF="80">their Wares, but by a darke Light: And &s;eeme alwaies to keepe backe &s;omewhat; And when they know within them|&s;elues, they &s;peake of that they doe not well know, would neuerthele&s;&s;e &s;eeme to others, to know of that which they may not well &s;peake. Some helpe them&s;elues with Countenance, and Ge&s;ture, and are wi&s;e by Signes; As <HI>Cicero</HI> &s;aith of <HI>Pi&s;o,</HI> that when he an&s;wered him, he fetched one of his Browes, vp to his Forehead, and bent the other downe to his Chin: <HI>Re|&s;pondes, altero ad Frontem &s;ublato, altero ad Mentum depre&s;&s;o Supercilio; Crudelitatem tibi non placere.</HI> Some thinke to beare it, by Speaking a great Word, and being per|emptory; And goe on, and take by ad|mittance that, which they cannot make good. Some, what&s;oeuer is beyond their reach, will &s;eeme to de&s;pi&s;e or make light of it, as Impertinent, or Curious; And &s;o would haue their Ignorance &s;eeme Iudge|ment. Some are neuer without a dif|ference, and commonly by Amu&s;ing Men with a Subtilty, blanch the matter;
<PB N="148" REF="81">Of whom <HI>A. Gellius</HI> &s;aith; <HI>Hominem deli|rum, qui Verborum Minutijs Rerum frangit Pondera.</HI> Of which kinde al&s;o, <HI>Plato</HI> in his <HI>Protagoras</HI> bringeth in <HI>Prodicus,</HI> in Scorne, and maketh him make a Speech, that con&s;i&s;teth of di&s;tinctions from the Beginning to the End. Generally, Such Men in all Deliberations, finde ea&s;e to be of the Negatiue Side; and affect a Credit, to obiect and foretell Difficulties: For when propo&s;itions are denied, there is an End of them; But if they be allowed, it re|quireth a New Worke: which fal&s;e Point of Wi&s;edome, is the Bane of Bu&s;ine&s;&s;e. To conclude, there is no decaying Mer|chant, or Inward Beggar, hath &s;o ma|ny Tricks, to vphold the Credit of their wealth, as the&s;e Empty per&s;ons haue, to maintaine the Credit of their Sufficiency. <HI>Seeming Wi&s;e-men</HI> may make &s;hift to get Opinion: But let no Man choo&s;e them for Employment; For certainly, you were better take for Bu&s;ine&s;&s;e, a Man &s;omewhat Ab&s;urd, then ouer Formall.</P>
</DIV1>
<DIV1 N="27" TYPE="essay">
<PB N="149" REF="81">
<HEAD>Of Frendship. XXVII.</HEAD>
<P>_IT had beene hard for him that &s;pake it, to haue put more Truth and vntruth together, in few Words, then in that Speech; <HI>Who&s;oeuer is delighted in &s;olitude, is either a wilde Bea&s;t, or a God.</HI> For it is mo&s;t true, that a Natu|rall and Secret Hatred, and Auer&s;ation towards <HI>Society,</HI> in any Man, hath &s;ome|what of the Sauage Bea&s;t; But it is mo&s;t Vntrue, that it &s;hould haue any Chara|cter, at all, of the Diuine Nature; Except it proceed, not out of a Plea&s;ure in <HI>Soli|tude,</HI> but out of a Loue and de&s;ire, to &s;e|que&s;ter a Mans Selfe, for a Higher Con|uer&s;ation: Such as is found, to haue been fal&s;ely and fainedly, in &s;ome of the Hea|then; As <HI>Epimenides</HI> the Candian, <HI>Numa</HI>
<PB N="150" REF="82">the Roman, <HI>Empedocles</HI> the Scicilian, and <HI>Apollonius</HI> of Tyana; And truly and real|ly, in diuers of the Ancient Hermits, and Holy Fathers of the Church. But little doe Men perceiue, what <HI>Solitude</HI> is, and how farre it extendeth. For a Crowd is not Company; and Faces are but a Gallery of Pictures; And Talke but a <HI>Tinckling Cymball,</HI> where there is no <HI>Loue.</HI> The La|tine Adage meeteth with it a little; <HI>Magna Ciuitas, Magna &s;olitudo;</HI> Becau&s;e in a great Towne, <HI>Friends</HI> are &s;cattered; So that there is not that Fellow&s;hip, for the mo&s;t Part, which is in le&s;&s;e <HI>Neighbourhoods.</HI> But we may goe further, and affirme mo&s;t truly; That it is a meere, and mi&s;erable <HI>Solitude,</HI> to want true <HI>Friends,</HI> without which the World is but a Wilderne&s;&s;e: And euen in this &s;en&s;e al&s;o of <HI>Solitude,</HI> who&s;oeuer in the Frame of his Nature and Affections, is vn&s;it for <HI>Friend&s;hip,</HI> he taketh it of the Bea&s;t, and not from Humanity.</P>
<P>A principall <HI>Fruit</HI> of <HI>Friend&s;hip,</HI> is the Ea&s;e and Di&s;charge of the Fulne&s;&s;e and Swellings of the Heart, which Pa&s;&s;ions
<PB N="151" REF="82">of all kinds doe cau&s;e and induce. We know Di&s;ea&s;es of Stoppings, and Suffo|cations, are the mo&s;t dangerous in the bo|dy; And it is not much otherwi&s;e in the Minde: You may take <HI>Sarza</HI> to open the Liuer; <HI>Steele</HI> to open the Spleene, <HI>Flower</HI> of <HI>Sulphur</HI> for the Lungs; <HI>Ca&s;toreum</HI> for the Braine; But no Receipt openeth the Heart, but a true Friend, to whom you may impart, Griefes, Ioyes, Feares, Hopes, Su&s;picions, Coun&s;els, and what&s;oeuer li|eth vpon the Heart, to oppre&s;&s;e it, in a kind of Ciuill Shrift or Confe&s;&s;ion.</P>
<P>It is a Strange Thing to ob&s;erue, how high a Rate, Great Kings and Monarchs, do &s;et vpon this <HI>Fruit</HI> of <HI>Friend&s;hip,</HI> wher|of we &s;peake: So great, as they purcha&s;e it, many times, at the hazard of their owne Safety, and Greatne&s;&s;e. For Princes, in re|gard of the di&s;tance of their Fortune, from that of their Subiects &amp; Seruants, cannot gather this <HI>Fruit;</HI> Except (to make Them|&s;elues capable thereof) they rai&s;e &s;ome Per&s;ons, to be as it were Companions, and almo&s;t Equals to them&s;elues, which many
<PB N="152" REF="83">times &s;orteth to Inconuenience. The Moderne Languages giue vnto &s;uch Per|&s;ons, the Name of <HI>Fauorites,</HI> or <HI>Priuadoes;</HI> As if it were Matter of Grace, or Conuer|&s;ation. But the Roman Name attaineth the true V&s;e, and Cau&s;e thereof; Naming them <HI>Participes Curarum;</HI> For it is that, which tieth the knot. And we &s;ee plain|ly, that this hath been done, not by Weake and Pa&s;&s;ionate <HI>Princes</HI> onely, but by the Wi&s;e&s;t, and mo&s;t Politique that euer reig|ned; Who haue oftentimes ioyned to them&s;elues, &s;ome of their Seruants; Whom both Them&s;elues haue called <HI>Frends;</HI> And allowed Others likewi&s;e to call them in the &s;ame manner; V&s;ing the Word which is receiued between Priuate Men.</P>
<P><HI>L. Sylla,</HI> when he commanded <HI>Rome,</HI> rai&s;ed <HI>Pompey</HI> (after &s;urnamed the <HI>Great</HI>) to that Heigth, that <HI>Pompey</HI> vaunted Him|&s;elfe for <HI>Sylla's</HI> Ouermatch. For when he had carried the <HI>Con&s;ul&s;hip</HI> for a Frend of his, again&s;t the pur&s;uit of <HI>Sylla,</HI> and that <HI>Sylla</HI> did a little re&s;ent thereat, and began to &s;peake great, <HI>Pompey</HI> turned vpon him
<PB N="153" REF="83">againe, and in effect bad him be quiet; <HI>For that more Men adored the Sunne Ri|&s;ing, then the Sunne &s;etting.</HI> With <HI>Iulius Cae|&s;ar, Decimus Brutus</HI> had obtained that In|tere&s;t, as he &s;et him downe, in his Te&s;ta|ment, for Heire in Remainder, after his <HI>Nephew.</HI> And this was the Man, that had power with him, to draw him forth to his death. For when <HI>Cae&s;ar</HI> would haue di&s;charged the Senate, in regard of &s;ome ill Pre&s;ages, and &s;pecially a Dreame of <HI>Cal|purnia;</HI> This Man lifted him gently by the Arme, out of his Chaire, telling him, he hoped he would not di&s;mi&s;&s;e the Senate, till his wife had dreamt a better Dreame. And it &s;eemeth, his fauour was &s;o great, as <HI>Antonius</HI> in a Letter, which is recited <HI>Ver|batim,</HI> in one of <HI>Cicero's Philippiques,</HI> cal|leth him <HI>Venefica, Witch;</HI> As if he had en|chanted <HI>Cae&s;ar. Augustus</HI> rai&s;ed <HI>Agrippa</HI> (though of meane Birth) to that Heighth, as when he con&s;ulted with <HI>Moecenas,</HI> a|bout the Marriage of his Daughter <HI>Iulia, Moecenas</HI> tooke the Liberty to tell him; <HI>That he must either marry his Daughter to
<PB N="154" REF="84">Agrippa, or take away his life, there was no third way, he had made him &s;o great.</HI> With <HI>Ti|berius Cae&s;ar, Scianus</HI> had a&s;cended to that Height, as they Two were tearmed and reckoned, as a Paire of Frends. <HI>Tiberius</HI> in a Letter to him &s;aith; <HI>Hec pro Amici|tia nostr&acirc; non occultaui:</HI> And the whole Senate, dedicated an Altar to <HI>Frend&s;hip,</HI> as to a <HI>Godde&s;&s;e,</HI> in re&s;pect of the great Deare|ne&s;&s;e of <HI>Frend&s;hip,</HI> between them Two. The like or more was between <HI>Septimius Seuerus,</HI> and <HI>Plantianus.</HI> For he forced his Elde&s;t Sonne to marry the Daughter of <HI>Plantianus;</HI> And would often maintaine <HI>Plantianus,</HI> in doing Affronts to his Son: And did write al&s;o in a Letter to the Se|nate, by the&s;e Words; <HI>I loue the Man &s;o well, as I wi&s;h he may ouer-liue me.</HI> Now if the&s;e Princes, had beene as a <HI>Traian,</HI> or a <HI>Marcus Aurelius,</HI> A Man might haue thought, that this had proceeded of an a|bundant Goodne&s;&s;e of Nature; But being Men &s;o Wi&s;e, of &s;uch Strength and Seue|ritie of minde, and &s;o Extreme Louers of Them&s;elues, as all the&s;e were; It proueth
<PB N="155" REF="84">mo&s;t plainly, that they found their owne Felicitie (though as great as euer happened to Mortall Men) but as an Halfe Peece, except they mought haue a <HI>Frend</HI> to make it Entire: And yet, which is more, they were <HI>Princes,</HI> that had Wiues, Sonnes, Ne|phews; And yet all the&s;e could not &s;up|ply the Comfort of <HI>Frend&s;hip.</HI></P>
<P>It is not to be forgotten, what <HI>Commi|neus</HI> ob&s;erueth, of his fir&s;t Ma&s;ter <HI>Duke Charles</HI> the <HI>Hardy;</HI> Namely, that hee would communicate his Secrets with none; And lea&s;t of all, tho&s;e Secrets, which troubled him mo&s;t. Whereupon he goeth on, and &s;aith, That towards his Latter time; <HI>That clo&s;ene&s;&s;e did impaire, and a little peri&s;h his vnderstanding.</HI> Surely <HI>Commineus</HI> mought haue made the &s;ame Iudgement al&s;o, if it had plea&s;ed him, of his Second Ma&s;ter <HI>Lewis</HI> the Eleuenth, who&s;e clo&s;ene&s;&s;e was indeed his Tormen|tour. The Parable of <HI>Pythagoras</HI> is darke, but true; <HI>Cor ne edito; Eat not the Heart.</HI> Certainly, if a Man would giue it a hard Phra&s;e, Tho&s;e that want <HI>Frends</HI> to open
<PB N="156" REF="85">them&s;elues vnto, are Canniballs of their owne <HI>Hearts.</HI> But one Thing is mo&s;t Ad|mirable, (wherewith I will conclude this fir&s;t <HI>Fruit</HI> of <HI>frend&s;hip</HI>) which is, that this Communicating of a Mans Selfe to his <HI>Frend,</HI> works two contrarie Effects; For it redoubleth <HI>Ioyes,</HI> and cutteth <HI>Griefes</HI> in Halfes. For there is no Man, that impar|teth his <HI>Ioyes</HI> to his <HI>Frend,</HI> but he <HI>ioyeth</HI> the more; And no Man, that imparteth his <HI>Griefes</HI> to his <HI>Frend,</HI> but hee <HI>grieueth</HI> the le&s;&s;e. So that it is, in Truth of Opera|tion vpon a Mans Minde, of like vertue, as the <HI>Alchymists</HI> v&s;e to attribute to their Stone, for Mans Bodie; That it worketh all Contrary Effects, but &s;till to the Good, and Benefit of Nature. But yet, without praying in Aid of <HI>Alchymists,</HI> there is a manife&s;t Image of this, in the ordinarie cour&s;e of Nature. For in Bodies, <HI>Vnion</HI> &s;trengthneth and cheri&s;heth any Naturall Action; And, on the other &s;ide, weakneth and dulleth any violent Impre&s;&s;ion: And euen &s;o is it of Minds.</P>
<P>The &s;econd <HI>Fruit of Frend&s;hip,</HI> is
<PB N="157" REF="85">Healthfull and Soueraigne for the <HI>Vnder|&s;tanding,</HI> as the fir&s;t is for the <HI>Affections.</HI> For <HI>Frend&s;hip</HI> maketh indeed a <HI>faire Day</HI> in the <HI>Affections,</HI> from Storme and Tem|pe&s;ts: But it maketh <HI>Day-light</HI> in the <HI>Vn|der&s;tanding,</HI> out of Darkne&s;&s;e &amp; Confu&s;i|on of Thoughts. Neither is this to be vn|der&s;tood, onely of Faithfull Coun&s;ell, which a Man receiueth from his <HI>Frend;</HI> But before you come to that, certaine it is, that who&s;oeuer hath his Minde fraught, with many Thoughts, his Wits and Vn|der&s;tanding doe clarifie and breake vp, in the Communicating and di&s;cour&s;ing with Another: He to&s;&s;eth his Thoughts, more ea&s;ily; He mar&s;halleth them more orderly; He &s;eeth how they looke when they are turned into Words; Finally, He waxeth wi&s;er then Him&s;elfe; And that more by an Houres di&s;cour&s;e, then by a Dayes Meditation. It was well &s;aid by <HI>Themi&s;tocles</HI> to the King of <HI>Per&s;ia; That &s;peech was like Cloth of Arras, opened, and put abroad; Whereby the Imagery doth ap|peare in Figure; whereas in Thoughts, they
<PB N="158" REF="86">lie but as in Packs.</HI> Neither is this Second <HI>Fruit</HI> of <HI>Frend&s;hip,</HI> in opening the <HI>Vnder|&s;tanding,</HI> re&s;trained onely to &s;uch <HI>Frends,</HI> as are able to giue a Man Coun&s;ell: (They indeed are be&s;t) But euen, without that, a Man learneth of Him&s;elfe, and bringeth his owne Thoughts to Light, and whet|teth his Wits as again&s;t a Stone, which it &s;elfe cuts not. In a word, a Man were bet|ter relate him&s;elfe, to a Statua, or Picture, then to &s;uffer his Thoughts to pa&s;&s;e in &s;mother.</P>
<P>Adde now, to make this Second <HI>Fruit</HI> of <HI>Frend&s;hip</HI> compleat, that other Point, which lieth more open, and falleth within Vulgar Ob&s;eruation; which is <HI>Faithfull Coun&s;ell</HI> from a <HI>Frend. Heraclitus</HI> &s;aith well, in one of his Aenigmaes; <HI>Dry Light is euer the be&s;t.</HI> And certaine it is, that the Light, that a Man receiueth, by Coun&s;ell from Another, is Drier, and purer, then that which commeth from his owne Vn|der&s;tanding, and Iudgement; which is euer infu&s;ed and drenched in his Affecti|ons and Cu&s;tomes. So as, there is as much
<PB N="159" REF="86">difference, betweene the <HI>Coun&s;ell,</HI> that a <HI>Frend</HI> giueth, and that a Man giueth him|&s;elfe, as there is between the <HI>Coun&s;ell</HI> of a <HI>Frend,</HI> and of a <HI>Flatterer.</HI> For there is no &s;uch <HI>Flatterer,</HI> as is a Mans Selfe; And there is no &s;uch Remedy, again&s;t <HI>Flatte|ry</HI> of a Mans Selfe, as the Liberty of a <HI>Frend. Coun&s;ell</HI> is of two Sorts; The one concerning <HI>Manners,</HI> the other concer|ning <HI>Bu&s;ine&s;&s;e.</HI> For the Fir&s;t; The be&s;t Pre&s;eruatiue to keep the Minde in Health, is the faithfull Admonition of a <HI>Frend.</HI> The Calling of a Mans Selfe, to a Strict Account, is a Medicine, &s;ometime, too Piercing and Corro&s;iue. Reading good Bookes of <HI>Morality,</HI> is a little Flat, and Dead. Ob&s;eruing our Faults in Others, is &s;ometimes vnproper for our Ca&s;e. But the be&s;t Receipt (be&s;t (I &s;ay) to worke, and be&s;t to take) is the Admonition of a <HI>Frend.</HI> It is a &s;trange thing to behold, what gro&s;&s;e Errours, and extreme Ab|&s;urdities, Many (e&s;pecially of the greater Sort) doe commit, for want of a <HI>Frend,</HI> to tell them of them; To the great dam|mage,
<PB N="160" REF="87">both of their Fame, &amp; Fortune. For, as <HI>S. Iames</HI> &s;aith, they are as Men, <HI>that looke &s;ometimes into a Gla&s;&s;e, and pre&s;ently forget their own Shape, &amp; Fauour.</HI> As for <HI>Bu&s;ine&s;&s;e,</HI> a Man may think, if he will, that two Eyes &s;ee no more then one; Or that a Game|&s;ter &s;eeth alwaies more then a Looker on; Or that a Man in Anger, is as Wi&s;e as he, that hath &s;aid ouer the foure and twenty Letters; Or that a Musket may be &s;hot off, a&s;well vpon the Arme, as vpon a Re&s;t; And &s;uch other fond and high Imagina|tions, to thinke Him&s;elfe All in All. But when all is done, the Helpe of good <HI>Coun|&s;ell,</HI> is that, which &s;etteth <HI>Bu&s;ine&s;&s;e</HI> &s;traight. And if any Man thinke, that he will take <HI>Coun&s;ell,</HI> but it &s;hall be by Peeces; Asking <HI>Coun&s;ell</HI> in one Bu&s;ine&s;&s;e of one Man, and in another Bu&s;ine&s;&s;e of another Man; It is well, (that is to &s;ay, better perhaps then if he asked none at all;) but he runneth two dangers: One, that he &s;hall not be faithfully coun&s;elled; For it is a rare Thing, except it be from a perfect and entire <HI>Frend,</HI> to haue Coun&s;ell giuen, but &s;uch
<PB N="161" REF="87">as &s;halbe bowed and crooked to &s;ome ends, which he hath that giueth it. The other, that he &s;hall haue Coun&s;ell giuen, hurtfull, and vn&s;afe, (though with good Meaning) and mixt, partly of Mi&s;chiefe, and partly of Remedy: Euen as if you would call a Phy&s;ician, that is thought good, for the Cure of the Di&s;ea&s;e, you com|plaine of, but is vnacquainted with your body; And therefore, may put you in way for a pre&s;ent Cure, but ouerthroweth your Health in &s;ome other kinde; And &s;o cure the Di&s;ea&s;e, and kill the Patient. But a <HI>Frend,</HI> that is wholly acquainted with a Mans E&s;tate, will beware by furthering any pre&s;ent <HI>Bu&s;ine&s;&s;e,</HI> how he da&s;heth vp|on other Inconuenience. And therefore, re&s;t not vpon <HI>Scattered Coun&s;els;</HI> They will rather di&s;tract, and Mi&s;leade, then Settle, and Direct.</P>
<P>After the&s;e two Noble <HI>Fruits of Frend|&s;hip; (Peace in the Affections,</HI> and <HI>Support of the Iudgement,)</HI> followeth the la&s;t <HI>Fruit;</HI> which is like the <HI>Pomgranat,</HI> full of many kernels; I meane <HI>Aid,</HI> and <HI>Bearing a Part,</HI>
<PB N="162" REF="88">in all <HI>Actions,</HI> and <HI>Occa&s;ions.</HI> Here, the be&s;t Way, to repre&s;ent to life the manifold v&s;e of <HI>Frend&s;hip,</HI> is to ca&s;t and &s;ee, how many Things there are, which a Man cannot doe Him&s;elfe; And then it will appeare, that it was a Sparing Speech of the Anci|ents, to &s;ay, <HI>That a Frend is another Him|&s;elfe:</HI> For that a <HI>Frend</HI> is farre more then <HI>Him&s;elfe.</HI> Men haue their Time, and die many times in de&s;ire of &s;ome Things, which they principally take to Heart; The Be&s;towing of a Child, The Fini&s;hing of a Worke, Or the like. If a Man haue a true <HI>Frend,</HI> be may re&s;t almo&s;t &s;ecure, that the Care of tho&s;e Things, will continue after Him. So that a Man hath as it were two Liues in his de&s;ires. A Man hath a Body, and that Body is confined to a Place; But where <HI>Frend&s;hip</HI> is, all Offices of Life, are as it were granted to Him, and his Depu|ty. For he may exerci&s;e them by his <HI>Frend.</HI> How many Things are there, which a Man cannot, with any Face or Comelines, &s;ay or doe Him&s;elfe? A Man can &s;carce alledge his owne Merits with mode&s;ty,
<PB N="163" REF="88">much le&s;&s;e extoll them: A man cannot &s;ometimes brooke to Supplicate or Beg: And a number of the like. But all the&s;e Things, are Gracefull in a <HI>Frends</HI> Mouth, which are Blu&s;hing in a Mans Owne. So againe, a Mans Per&s;on hath many proper Relations, which he cannot put off. A Man cannot &s;peake to his Sonne, but as a Father; To his Wife, but as a Husband; To his Enemy, but vpon Termes: where|as a <HI>Frend</HI> may &s;peak, as the Ca&s;e requires, and not as it forteth with the Per&s;on. But to enumerate the&s;e Things were endle&s;&s;e: I haue giuen the Rule, where a Man can|not fitly play his owne Part: If he haue not a <HI>Frend,</HI> he may quit the Stage.</P>
</DIV1>
<DIV1 N="28" TYPE="essay">
<PB N="164" REF="89">
<HEAD>Of Expence. XXVIII.</HEAD>
<P><HI>_RIches</HI> are for Spending; And Spending for Ho|nour and good Acti|ons. Therefore <HI>Extra|ordinary Expence</HI> mu&s;t be limitted by the Worth of the Occa&s;ion: For <HI>Voluntary Vndoing,</HI> may be a&s;well for a Mans <HI>Coun|try,</HI> as for the <HI>Kingdome of Heauen.</HI> But <HI>Ordinary Expence</HI> ought to be limitted by a Mans E&s;tate; And gouerned with &s;uch regard, as it be within his Compa&s;&s;e; And not &s;ubiect to Deceit and Abu&s;e of Seruants; And ordered to the be&s;t Shew, that the Bils may be le&s;&s;e, then the E&s;tima|tion abroad. Certainly, if a Man will keep but of Euen hand, his <HI>Ordinary Expences</HI> ought to be, but to the Halfe of his Re|ceipts; And if he thinke to waxe Rich, but
<PB N="165" REF="89">to the Third Part. It is no Ba&s;ene&s;&s;e, for the Greate&s;t, to de&s;cend and looke, into their owne <HI>E&s;tate.</HI> Some forbeare it, not vpon Negligence alone, But doubting to bring Them&s;elues into Melancholy, in re&s;pect they &s;hall finde it Broken. But Wounds cannot be Cured without Sear|ching. He that cannot looke into his own E&s;tate at all, had need both Choo&s;e well, tho&s;e whom he employeth, and change them often: For New are more Timo|rous, and le&s;&s;e Subtile. He that can looke into his E&s;tate but &s;eldome, it behoueth him to turne all to Certainties. A Man had need, if he be Plentifull, in &s;ome kinde of <HI>Expence,</HI> to be as Sauing againe, in &s;ome other. As if he be Plentifull in Diet, to be Sauing in Apparell: If he be Plentifull in the Hall, to be Sauing in the Stable: And the like. For he that is Plentifull in <HI>Expen|ces</HI> of all Kindes, will hardly be pre&s;erued from Decay. In Clearing of a Mans E|&s;tate, he may as well hurt Him&s;elfe in be|ing too &s;udden, as in letting it runne on too long. For ha&s;ty Selling is common|ly
<PB N="166" REF="90">as Di&s;aduantageable as Intere&s;t. Be|&s;ides, he that cleares at once, will relap&s;e; For finding him&s;elfe out of Straights, he will reuert to his Cu&s;tomes: But hee that cleareth by Degrees, induceth a Habite of Frugalitie, and gaineth as well vpon his Minde, as vpon his E&s;tate. Certainly, who hath a State to repaire, may not de&s;pi&s;e &s;mall Things: And commonly, it is le&s;&s;e di&s;honourable, to abridge pettie Charges, then to &s;toope to pettie Gettings. A Man ought warily to beginne Charges, which once begun will Continue: But in Mat|ters, that returne not, he may be more Magnificent.</P>
</DIV1>
<DIV1 N="29" TYPE="essay">
<PB N="167" REF="90">
<HEAD>Of the true Great|ne&s;&s;e of Kingdomes and <HI>Estates.</HI> XXIX.</HEAD>
<P>_THe Speech of <HI>Themi&s;tocles</HI> the <HI>Athenian,</HI> which was Haughtie and Arrogant, in taking &s;o much to Him|&s;elfe, had been a Graue and Wi&s;e Ob&s;eruation and Cen&s;ure, applied at large to others. De&s;ired at a Fea&s;t to touch a Lute, he &s;aid; <HI>He could not fiddle, but yet he could make a &s;mall Towne, a great Citty.</HI> The&s;e Words (holpen a little with a Me|taphore) may expre&s;&s;e two differing Abi|lities, in tho&s;e that deale in Bu&s;ine&s;&s;e of E&s;tate. For if a true Suruey be taken, of Coun&s;ellours and State&s;men, there may be found (though rarely) tho&s;e, which can make a <HI>Small State Great,</HI> and yet can|not <HI>Fiddle:</HI> As on the other &s;ide, there
<PB N="168" REF="91">will be found a great many, that can <HI>fid|dle</HI> very cunningly, but yet are &s;o farre from being able, to make <HI>a Small State Great,</HI> as their Gift lieth the other way; To bring a Great and Flouri&s;hing E&s;tate to Ruine and Decay. And certainly, tho&s;e Degenerate Arts and Shifts, whereby ma|ny Coun&s;ellours and Gouernours, gaine both <HI>Fauour</HI> with their Ma&s;ters, and E&s;ti|mation with the Vulgar, de&s;erue no bet|ter Name then <HI>Fidling;</HI> Being Things, ra|ther plea&s;ing for the time, and gracefull to them&s;elues onely, then tending to the Weale and Aduancement of the State, which they &s;erue. There are al&s;o (no doubt) Coun&s;ellours and Gouernours, which may be held &s;ufficient, <HI>(Negotijs pares,)</HI> Able to mannage Affaires, and to keepe them from <HI>Precipices,</HI> and manife&s;t Inconueniences; which neuerthele&s;&s;e, are farre from the Abilitie, to rai&s;e and Ampli|fie an E&s;tate, in Power, Meanes, and For|tune. But be the worke-men what they may be, let vs &s;peake of the Worke; That is; The true <HI>Greatne&s;&s;e of Kingdomes and
<PB N="169" REF="91">Estates;</HI> and the <HI>Meanes</HI> thereof. An Ar|gument, fit for Great and Mightie Prin|ces, to haue in their hand; To the end, that neither by Ouer-mea&s;uring their For|ces, they lee&s;e them&s;elues in vaine Enter|pri&s;es; Nor on the other &s;ide, by vnderua|luing them, they de&s;cend to Fearefull and Pu&s;illanimous Coun&s;ells.</P>
<P>The <HI>Greatne&s;&s;e</HI> of an E&s;tate in Bulke and Territorie, doth fall vnder Mea&s;ure; And the <HI>Greatne&s;&s;e</HI> of Finances and Re|uenew doth fall vnder Computation. The Population may appeare by Mu&s;ters: And the Number and Greatne&s;&s;e of Cities and Townes, by Cards and Maps. But yet there is not any Thing among&s;t Ciuill Affaires, more &s;ubiect to Errour, then the right valuation, and true Iudgement, con|cerning the Power and Forces of an E|&s;tate. The <HI>Kingdome</HI> of <HI>Heauen</HI> is compa|red, not to any great Kernell or Nut, but to a <HI>Graine</HI> of <HI>Mustard-&s;eed;</HI> which is one of the lea&s;t Graines, but hath in it a Pro|pertie and Spirit, ha&s;tily to get vp and &s;pread. So are there States, great in Ter|ritorie,
<PB N="170" REF="92">and yet not apt to Enlarge, or Command; And &s;ome, that haue but a &s;mall Dimen&s;ion of Stemme, and yet apt to be the Foundations of Great Monar|chies.</P>
<P>Walled Townes, Stored Arcenalls and Armouries, Goodly Races of Hor&s;e, Cha|riots of Warre, Elephants, Ordnance, Ar|tillery, and the like: And this is but a Sheep in a Lions Skin, except the Breed and di&s;|po&s;ition of the People, be &s;tout and war|like. Nay Number (it &s;elfe) in Armies, importeth not much, where the People is of weake Courage: For (as <HI>Virgil</HI> &s;aith) <HI>It neuer troubles a Wolfe, how many the &s;heepe be.</HI> The Armie of the <HI>Per&s;ians,</HI> in the Plaines of <HI>Arbela,</HI> was &s;uch a va&s;t Sea of People, as it did &s;omewhat a&s;toni&s;h the Commanders in <HI>Alexanders</HI> Armie; Who came to him therefore, and wi&s;ht him, to &s;et vpon them by Night; But hee an&s;wered, <HI>He would not pilfer the Victory.</HI> And the Defeat was Ea&s;ie. When <HI>Tigranes</HI> the <HI>Armenian,</HI> being incamped vpon a Hill, with 400000. Men, di&s;couered the
<PB N="171" REF="92">Armie of the <HI>Romans,</HI> being not aboue 14000. Marching towards him, he made him&s;elfe Merry with it, and &s;aid; <HI>Yonder Men, are too Many for an Amba&s;&s;age, and too Few for a Fight.</HI> But before the Sunne &s;ett, he found them enough, to giue him the Chace, with infinite Slaughter. Many are the Examples, of the great oddes between Number and Courage: So that a Man may truly make a Iudgement; That the Principal Point of <HI>Greatne&s;&s;e</HI> in any <HI>State,</HI> is to haue a Race of Military Men. Nei|ther is Money the Sinewes of Warre, (as it is triuially &s;aid) where the Sinewes of Mens Armes, in Ba&s;e and Effeminate Peo|ple, are failing. For <HI>Solon</HI> &s;aid well to <HI>Croe|&s;us</HI> (when in O&s;tentation he &s;hewed him his Gold) <HI>Sir, if any Other come, that hath better Iron then you, he will be Ma&s;ter of all this Gold.</HI> Therfore let any Prince or State, thinke &s;oberly of his Forces, except his <HI>Militia</HI> of Natiues, be of good and Vali|ant Soldiers. And let Princes, on the o|ther &s;ide, that haue Subiects of Martiall di&s;po&s;ition, know their owne Strength;
<PB N="172" REF="93">vnle&s;&s;e they be otherwi&s;e wanting vnto Them&s;elues. As for <HI>Mercenary Forces,</HI> (which is the Helpe in this Ca&s;e) all Ex|amples &s;hew; That what&s;oeuer E&s;tate or Prince doth re&s;t vpon them; <HI>Hee may &s;pread his Feathers for a time, but he will <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> them &s;oone after.</HI></P>
<P>The <HI>Ble&s;sing</HI> of <HI>Iudah</HI> and <HI>I&s;&s;achar</HI> will neuer meet; <HI>That the &s;ame People or Nati|on, &s;hould be both The Lions whelpe, and the A&s;&s;e betweene Burthens:</HI> Neither will it be, that a People ouer-laid with <HI>Taxes,</HI> &s;hould euer become Valiant, and Marti|all. It is true, that <HI>Taxes</HI> leuied by Con|&s;ent of the E&s;tate, doe abate Mens Cou|rage le&s;&s;e; As it hath beene &s;eene notably, in the <HI>Exci&s;es</HI> of the <HI>Low Countries;</HI> And in &s;ome degree, in the <HI>Sub&s;idies</HI> of <HI>England.</HI> For you mu&s;t note, that we &s;peake now, of the Heart, and not of the Pur&s;e. So that, although the &s;ame <HI>Tribute</HI> and <HI>Tax,</HI> laid by Con&s;ent, or by Impo&s;ing, be all one to the Pur&s;e, yet it workes diuer&s;ly vpon the Courage. So that you may conclude; <HI>That no People, ouer charged
<PB N="173" REF="93">with Tribute, is fit for Empire.</HI></P>
<P>Let States that aime at <HI>Greatne&s;&s;e,</HI> take heed how their <HI>Nobility</HI> and <HI>Gentlemen,</HI> doe multiply too fa&s;t. For that maketh the Common Subiect, grow to be a Pea&s;ant, and Ba&s;e Swaine, driuen out of Heart, and in effect but the <HI>Gentlemans</HI> Labourer. E|uen as you may &s;ee in Coppice Woods; <HI>If you leaue your &s;taddles too thick, you &s;hall neuer haue cleane Vnderwood, but Shrubs and Bu&s;bes.</HI> So in Countries, if the <HI>Gentlemen</HI> be too many, the <HI>Commons</HI> will be ba&s;e; And you will bring it to that, that not the hundred poll, will be fit for an Helmet: E&s;pecially as to the <HI>Infantery,</HI> which is the Nerue of an Army: And &s;o there will be Great Population, and Little Strength. This, which I &s;peake of, hath been no where better &s;een, then by comparing of <HI>England</HI> and <HI>France;</HI> whereof <HI>England,</HI> though farre le&s;&s;e in Territory and Popu|lation, hath been (neuerthele&s;&s;e) an O|uermatch; In regard, the <HI>Middle People</HI> of <HI>England,</HI> make good Souldiers, which the <HI>Pea&s;ants</HI> of <HI>France</HI> doe not. And here|in,
<PB N="174" REF="94">the deuice of King <HI>Henry</HI> the Seuenth, (whereof I haue &s;poken largely in the <HI>Hi|&s;tory of his Life</HI>) was Profound, and Ad|mirable; In making Farmes, and hou&s;es of Husbandry, of a Standard; That is, maintained with &s;uch a Proportion of Land vnto them, as may breed a Subiect, to liue in Conuenient Plenty, and no Ser|uile Condition; And to keepe the Plough in the Hands of the Owners, and not meere Hirelings. And thus indeed, you &s;hall attaine to <HI>Virgils</HI> Character, which he giues to Ancient <HI>Italy.</HI>
<Q>&mdash;Terra potens Armis at&abque; vbere Glebae.</Q> Neither is that State (which for any thing I know, is almo&s;t peculiar to <HI>England,</HI> and bardly to be found any where el&s;e, except it be perhaps in <HI>Poland</HI>) to be pa&s;&s;ed ouer; I meane the State of <HI>Free Seruants</HI> and <HI>Attendants</HI> vpon <HI>Noblemen</HI> and <HI>Gentle|men;</HI> which are no waies inferiour, vnto the <HI>Yeomanry,</HI> for Armes. And therefore, out of all Que&s;tion, the Splendour, and Magnificence, and great Retinues, and Ho&s;pitality of <HI>Noblemen,</HI> and <HI>Gentlemen,</HI>
<PB N="175" REF="94">receiued into Cu&s;tome, doth much con|duce, vnto <HI>Martiall Greatne&s;&s;e.</HI> Whereas, contrariwi&s;e, the Clo&s;e and Re&s;erued li|uing, of <HI>Noblemen,</HI> and <HI>Gentlemen,</HI> cau&s;eth a Penury of <HI>Military Forces.</HI></P>
<P>By all meanes, it is to be procured, that the <HI>Trunck</HI> of <HI>Nebuchadnezzars</HI> Tree of <HI>Monarchy,</HI> be great enough, to beare the Branches, and the Boughes; That is, That the <HI>Naturall Subiects</HI> of the Crowne or State, beare a &s;ufficient Proportion, to the <HI>Stranger Subiects,</HI> that they gouerne. Ther|fore all States, that are liberall of Natura|lization towards Strangers, are fit for <HI>Em|pire.</HI> For to thinke, that an Handfull of People, can, with the greate&s;t Courage, and Policy in the World, embrace too large Extent of Dominion, it may hold for a time, but it will faile &s;uddainly. The <HI>Spartans</HI> were a nice People, in Point of Naturalization; whereby, while they kept their Compa&s;&s;e, they &s;tood firme; But when they did &s;pread, and their Boughs were becommen too great, for their Stem, they became a Windfall vpon the
<PB N="176" REF="95">&s;uddaine. Neuer any State was, in this Point, &s;o open to receiue <HI>Strangers,</HI> into their Body, as were the <HI>Romans.</HI> There|fore it &s;orted with them accordingly; For they grew to the greate&s;t <HI>Monarchy.</HI> Their manner was, to grant Naturalization, (which they called <HI>Ius Ciuitatis</HI>) and to grant it in the highe&s;t Degree; That is, Not onely <HI>Ius Commercij, Ius Connubij, Ius Haere|ditatis;</HI> But al&s;o, <HI>Ius Suffragij,</HI> and <HI>Ius Ho|norum.</HI> And this, not to Singular Per&s;ons alone, but likewi&s;e to whole Families; yea to Cities, and &s;ometimes to Nations. Adde to this, their Cu&s;tome of <HI>Plantation</HI> of <HI>Colonies;</HI> whereby the Roman Plant, was remoued into the Soile, of other Na|tions. And putting both Con&s;titutions together, you will &s;ay, that it was not the <HI>Romans</HI> that &s;pred vpon the <HI>World;</HI> But it was the <HI>World,</HI> that &s;pred vpon the <HI>Ro|mans:</HI> And that was the &s;ure Way of <HI>Greatne&s;&s;e.</HI> I haue marueiled &s;ometimes at <HI>Spaine,</HI> how they cla&s;pe and containe &s;o large Dominions, with &s;o few Naturall <HI>Spaniards:</HI> But &s;ure, the whole Compa&s;&s;e
<PB N="177" REF="95" MS="y">of <HI>Spaine,</HI> is a very Great Body of a Tree; Farre aboue <HI>Rome,</HI> and <HI>Sparta,</HI> at the fir&s;t. And be&s;ides, though they haue not had that v&s;age, to Naturalize liberally; yet they haue that, which is next to it; That is, <HI>To employ, almo&s;t indifferently, all Nati|ons, in their Militia of ordinary Soldiers:</HI> yea, and &s;ometimes in their <HI>Highe&s;t Commands.</HI> Nay, it &s;eemeth at this in|&s;tant, they are &s;en&s;ible of this want of Natiues; as by the <HI>Pragmaticall Sanction,</HI> now publi&s;hed, appeareth.</P>
<P>It is certaine, that <HI>Sedentary,</HI> and <HI>Within-doore Arts,</HI> and delicate Manufactures (that require rather the Finger, then the Arme) haue, in their Nature, a Contrarie|ty, to a Military di&s;po&s;ition. And gene|rally, all Warlike People, are a little idle; And loue Danger better then Trauaile: Neither mu&s;t they be too much broken of it, if they &s;hall be pre&s;erued in vigour. Therefore, it was great Aduantage, in the Ancient States of <HI>Sparta, Athens, Rome,</HI> and others, that they had the v&s;e of <HI>Slaues,</HI> which commonly did rid tho&s;e Manu|factures.
<PB N="178" REF="96">But that is aboli&s;hed, in greate&s;t part, by the <HI>Chri&s;tian Law.</HI> That which commeth neare&s;t to it, is, to leaue tho&s;e Arts chiefly to Strangers, (which for that purpo&s;e are the more ea&s;ily to be recei|ued) and to containe, the principall Bulke of the vulgar Natiues, within tho&s;e three kinds; <HI>Tillers</HI> of the Ground; <HI>Free Seruants;</HI> &amp; <HI>Handy-Crafts-Men,</HI> of Strong, &amp; Manly Arts, as Smiths, Ma&s;ons, Carpenters, &amp;c; Not reckoning Profe&s;&s;ed Souldiers.</P>
<P>But aboue all, for <HI>Empire</HI> and <HI>Great|ne&s;&s;e,</HI> it importeth mo&s;t; That a Nation doe profe&s;&s;e Armes, as their principall Honour, Study, and Occupation. For the Things, which we formerly haue &s;poken of, are but <HI>Habilitations</HI> towards Armes: And what is <HI>Habilitation</HI> without <HI>Intention</HI> and <HI>Act? Romulus,</HI> after his death (as they report, or faigne) &s;ent a Pre|&s;ent to the <HI>Romans;</HI> That, aboue all, they &s;hould intend Armes; And then, they &s;hould proue the greate&s;t <HI>Empire</HI> of the World. The Fabrick of the State of <HI>Spar|ta,</HI> was wholly (though not wi&s;ely) fra|med,
<PB N="179" REF="96">and compo&s;ed, to that Scope and End. The <HI>Per&s;ians,</HI> and <HI>Macedonians,</HI> had it for a fla&s;h. The <HI>Galls, Germans, Goths, Saxons, Normans,</HI> and others, had it for a Time. The <HI>Turks</HI> haue it, at this day, though in great Declination. Of Chri&s;ti|an <HI>Europe,</HI> they that haue it, are, in effect, onely the <HI>Spaniards.</HI> But it is &s;o plaine, <HI>That euery Man profiteth in that hee mo&s;t intendeth,</HI> that it needeth not to be &s;tood vpon. It is enough to point at it; That no Nation, which doth not directly profe&s;&s;e Armes, may looke to haue <HI>Greatne&s;&s;e</HI> fall into their Mouths. And, on the other &s;ide, it is a mo&s;t Certaine Oracle of Time; That tho&s;e States, that continue long in that Profe&s;&s;ion (as the <HI>Romans</HI> and <HI>Turks</HI> principally haue done) do wonders. And tho&s;e, that haue profe&s;&s;ed Armes but for an Age, haue notwith&s;tanding, common|ly, attained that <HI>Greatne&s;&s;e</HI> in that Age, which maintained them long after, when their Profe&s;&s;ion and Exerci&s;e of Armes hath growen to decay.</P>
<P>Incident to this Point is; For a State, to
<PB N="180" REF="97" MS="y">haue tho&s;e Lawes or Cu&s;tomes, which may reach forth vnto them, iu&s;t Occa&s;i|ons (as may be pretended) of Warre. For there is that Iu&s;tice imprinted, in the Na|ture of Men, that they enter not vpon Wars (whereof &s;o many Calamities doe en&s;ue) but vpon &s;ome, at the lea&s;t Speci|ous, Grounds and Quarells. The <HI>Turke,</HI> hath at hand, for Cau&s;e of Warre, the Pro|pagation of his Law or Sect; A Quarell that he may alwaies Command. The <HI>Ro|mans,</HI> though they e&s;teemed, the Exten|ding the Limits of their Empire, to be great Honour to their Generalls, when it was done, yet they neuer re&s;ted vpon that alone, to begin a Warre. Fir&s;t therefore, let Nations, that pretend to <HI>Greatne&s;&s;e,</HI> haue this; That they be &s;en&s;ible of Wrongs, either vpon Borderers, Merchants, or Po|litique Mini&s;ters; And that they &s;it not too long vpon a Prouocation. Second|ly, let them be pre&s;t, and ready, to giue Aids and Succours, to their Confede|rates: As it euer was with the <HI>Romans:</HI> In &s;o much, as if the Confederate, had
<PB N="181" REF="97" MS="y">Leagues Defen&s;iue with diuers other States, and vpon Inua&s;ion offered, did implore their Aides &s;euerally, yet the <HI>Romans</HI> would euer bee the formo&s;t, and leaue it to none Other to haue the Honour. As for the Warres, which were anciently made, on the behalfe, of a kinde of Partie, or tacite Conformi|tie of E&s;tate, I doe not &s;ee how they may be well iu&s;tified: As when the <HI>Romans</HI> made a Warre for the Libertie of <HI>Gre|cia:</HI> Or when the <HI>Lacedemonians,</HI> and <HI>Athenians,</HI> made Warres, to &s;et vp or pull downe <HI>Democracies,</HI> and <HI>Oligar|chies:</HI> Or when Warres were made by Forrainers, vnder the pretence of Iu|&s;tice, or Protection, to deliuer the Sub|iects of others, from Tyrannie, and Op|pre&s;&s;ion; And the like. Let it &s;uffice, That no E&s;tate expect to be <HI>Great,</HI> that is not awake, vpon any iu&s;t Occa&s;ion of Arming.</P>
<P>No Body can be healthfull without <HI>Exerci&s;e,</HI> neither Naturall Body, nor Poli|tique: And certainly, to a Kingdome or
<PB N="182" REF="98" MS="y">E&s;tate, a Iu&s;t and Honourable Warre, is the true <HI>Exerci&s;e.</HI> A Ciuill Warre, indeed, is like the Heat of a Feauer; But a Forraine Warre, is like the Heat of <HI>Exerci&s;e,</HI> and &s;erueth to keepe the Body in Health: For in a Slothfull Peace, both Courages will effeminate, and Manners Corrupt. But how&s;oeuer it be for Happine&s;&s;e, with|out all Que&s;tion, for <HI>Greatne&s;&s;e,</HI> it ma|keth, to bee &s;till, for the mo&s;t Part, in Armes: And the Strength of a Vete|ran Armie, (though it be a chargeable Bu&s;ine&s;&s;e) alwaies on Foot, is that, which commonly giueth the Law; Or at lea&s;t the Reputation among&s;t all Neigh|bour States; As may well bee &s;eene in <HI>Spaine;</HI> which hath had, in one Part or other, a Veteran Armie, almo&s;t conti|nually, now by the Space of Six-&s;core yeeres.</P>
<P>To be Ma&s;ter of the <HI>Sea,</HI> is an Abridge|ment of a Monarchy. <HI>Cicero</HI> writing to <HI>Atticus,</HI> of <HI>Pompey</HI> his <HI>Preparation</HI> again&s;t <HI>Cae&s;ar,</HI> &s;aith; <HI>Con&s;ilium Pompeij plan&egrave; The|mi&s;tocleum est; Putat enim, qui Mari poti|tur,
<PB N="183" REF="98">eum Rerum potiri.</HI> And, without doubt, <HI>Pompey</HI> had tired out <HI>Cae&s;ar,</HI> if vpon vaine Confidence, he had not left that Way. We &s;ee the great Effects of Battailes by <HI>Sea.</HI> The Battaile of <HI>Actium</HI> decided the Em|pire of the World. The Battaile of <HI>Lepan|to</HI> arre&s;ted the Greatne&s;&s;e of the <HI>Turke.</HI> There be many Examples, where <HI>Sea-Fights</HI> haue beene Finall to the warre; But this is, when Princes or States, haue &s;et vp their Re&s;t, vpon the Battailes. But thus much is certaine; That hee that Com|mands the <HI>Sea,</HI> is at great liberty, and may take as much, and as little of the Warre, as he will. Whereas tho&s;e, that be &s;tronge&s;t by land, are many times neuerthele&s;&s;e in great Straights. Surely, at this Day, with vs of <HI>Europe,</HI> the Vantage of Strength at <HI>Sea</HI> (which is one of the Principall Dowries of this Kingdome of <HI>Great Brit|taine</HI>) is Great: Both becau&s;e, Mo&s;t of the Kingdomes of <HI>Europe,</HI> are not meere|ly Inland, but girt with the <HI>Sea,</HI> mo&s;t part of their Compa&s;&s;e; And becau&s;e, tho Wealth of both <HI>Indies,</HI> &s;eemes in great
<PB N="184" REF="99">Part, but an Acce&s;&s;ary, to the Command of the <HI>Seas.</HI></P>
<P>The <HI>Warres</HI> of <HI>Latter Ages,</HI> &s;eeme to be made in the Darke, in Re&s;pect of the Glory and Honour, which reflected vp|on Men, from the <HI>Warres</HI> in <HI>Ancient Time.</HI> There be now, for Martiall Encourage|ment, &s;ome Degrees and Orders of Chi|ualry; which neuerthele&s;&s;e, are conferred promi&s;cuou&s;ly, vpon Soldiers, &amp; no Sol|diers; And &s;ome Remembrance perhaps vpon the Scutchion; And &s;ome Ho&s;pitals for Maimed Soldiers; And &s;uch like Things. But in Ancient Times; The <HI>Tro|phies</HI> erected vpon the Place of the Victo|ry; The Funerall Laudatiues and Monu|ments for tho&s;e that died in the Wars; The Crowns and Garlands Per&s;ona; The Stile of Emperor, which the Great Kings of the World after borrowed; The Triumphes of the Generalls vpon their Returne; The great Donatiues and Large&s;&s;es vpon the Disbanding of the Armies; were Things able to enflame all Mens Courages. But aboue all, That of the Triumph, among&s;t
<PB N="185" REF="99">the <HI>Romans,</HI> was not Pageants or Gaude|rie, but one of the Wi&s;e&s;t and Noble&s;t In|&s;titutions, that euer was. For it contai|ned three Things; Honour to the Gene|rall; Riches to the Trea&s;ury out of the Spoiles; And Donatiues to the Army. But that Honour, perhaps, were not fit for <HI>Monarchies;</HI> Except it be in the Per&s;on of the <HI>Monarch</HI> him&s;elfe, or his Sonnes; As it came to pa&s;&s;e, in the Times of the <HI>Ro|man Emperours,</HI> who did impropriate the Actuall Triumphs to Them&s;elues, and their Sonnes, for &s;uch Wars, as they did atchieue in Per&s;on: And left onely, for Wars atchieued by Subiects, &s;ome Tri|umphall Garments, and En&s;ignes, to the Generall.</P>
<P>To conclude; No Man can, by <HI>Care taking</HI> (as the <HI>Scripture</HI> &s;aith) <HI>adde a Cubite to his Stature;</HI> in this little Modell of a <HI>Mans Body:</HI> But in the Great Frame of <HI>Kingdomes,</HI> &amp; <HI>Common Wealths,</HI> it is in the power of Princes, or E&s;tates, to adde Am|plitude and <HI>Greatne&s;&s;e</HI> to their <HI>Kingdomes.</HI> For by introducing &s;uch Ordinances,
<PB N="186" REF="100">Con&s;titutions, and Cu&s;tomes, as we haue now touched, they may &s;ow <HI>Greatne&s;&s;e,</HI> to their Po&s;teritie, and Succe&s;&s;ion. But the&s;e Things are commonly not Ob&s;erued, but left to take their Chance.</P>
</DIV1>
<DIV1 N="30" TYPE="essay">
<PB N="187" REF="100">
<HEAD>Of Regiment of Health. XXX.</HEAD>
<P>_THere is a wi&s;dome in this, beyond the Rules of <HI>Phy|&s;icke:</HI> A Mans owne Ob|&s;eruation, what he findes Good of, and what he findes Hurt of, is the be&s;t <HI>Phy&s;icke</HI> to pre|&s;erue Health. But it is a &s;afer Conclu&s;ion to &s;ay; <HI>This agreeth not well with me, there|fore I will not continue it;</HI> Then this; <HI>I finde no offence of this, therefore I may v&s;e it.</HI> For Strength of Nature in youth, pa&s;|&s;eth ouer many Exce&s;&s;es, which are ow|ing a Man till his Age. Di&s;cerne of the comming on of Yeares, and thinke not, to doe the &s;ame Things &s;till; For Age will not be Defied. Beware of &s;udden Change in any great point of Diet, and if nece&s;&s;ity
<PB N="188" REF="101">inforce it, fit the re&s;t to it. For it is a Se|cret, both in Nature, and State; That it is &s;afer to change Many Things, then one. Examine thy Cu&s;tomes, of Diet, Sleepe, Exerci&s;e, Apparell, and the like; And trie in any Thing, thou &s;halt iudge hurtfull, to di&s;continue it by little and little; But &s;o, as if thou doe&s;t finde any Inconueni|ence by the Change, thou come backe to it againe: For it is hard to di&s;tingui&s;h, that which is generally held good, and whole|&s;ome, from that, which is good particular|ly, and fit for thine owne Body. To be free minded, and cheerefully di&s;po&s;ed, at Houres of Meat, and of Sleep, and of Ex|erci&s;e, is one of the be&s;t Precepts of Long la&s;ting. As for the Pa&s;&s;ions and Studies of the Minde; Auoid Enuie; Anxious Feares; Anger fretting inwards; Subtill and knottie Inqui&s;itions; Ioves, and Ex|hilarations in Exce&s;&s;e; Sadne&s;&s;e not Com|municated. Entertaine Hopes; Mirth ra|ther then Ioy; Varietie of Delights, rather then Surfet of them; Wonder, and Ad|miration, and therefore Nouelties; Stu|dies
<PB N="189" REF="101">that fill the Minde with Splendide and Illu&s;trious Obiects, as Hi&s;tories, Fa|bles, and Contemplations of Nature. If you flie Phy&s;icke in <HI>Health</HI> altogether, it will be too &s;trange for your Body, when you &s;hall need it. If you make it too fa+miliar, it will worke no Extraordinary Ef|fect, when Sickne&s;&s;e commeth. I com|mend rather, &s;ome Diet, for certaine Sea|&s;ons, then frequent V&s;e of <HI>Phy&s;icke,</HI> Ex|cept it be growen into a Cu&s;tome. For tho&s;e Diets alter the Body more, and trou|ble it le&s;&s;e. De&s;pi&s;e no new Accident, in your Body, but aske Opinion of it. In <HI>Sickne&s;&s;e,</HI> re&s;pect <HI>Health</HI> principally; And in <HI>Health, Action.</HI> For tho&s;e that put their Bodies, to endure in <HI>Health,</HI> may in mo&s;t <HI>Sickne&s;&s;es,</HI> which are not very &s;harpe, be cured onely with Diet, and Tendering. <HI>Cel&s;us</HI> could neuer haue &s;poken it as a <HI>Phy&s;ician,</HI> had he not been a Wi&s;e Man withall; when he giueth it, for one of the great precepts of Health and La&s;ting, That a Man doe vary, and enterchange Contraries; But with an Inclination to
<PB N="190" REF="102">the more benigne Extreme: V&s;e Fa|&s;ting, and full Eating, but rather full Eat|ing; Watching and Sleep, but rather Sleep; Sitting, and Exerci&s;e, but rather Exerci&s;e, and the like. So &s;hall Nature be cheri&s;hed, and yet taught Ma&s;teries. <HI>Phy&s;icians</HI> are &s;ome of them &s;o plea&s;ing, and conforma|ble to the Humor of the Patient, as they pre&s;&s;e not the true Cure of the Di&s;ea&s;e; And &s;ome other are &s;o Regular, in procee|ding according to Art, for the Di&s;ea&s;e, as they re&s;pect not &s;ufficiently the Conditi|on of the Patient. Take one of a Middle Temper; Or if it may not be found in one Man, combine two of either &s;ort: And forget not to call, a&s;well the be&s;t acquain|ted with your Body, as the be&s;t reputed of for his Faculty.</P>
</DIV1>
<DIV1 N="31" TYPE="essay">
<PB N="191" REF="102">
<HEAD>Of Su&s;picion. XXXI.</HEAD>
<P><HI>_SV&s;picions</HI> among&s;t Thoughts, are like Bats among&s;t Birds, they euer fly by Twight. Certainly, they are to be re|pre&s;&s;ed, or, at the lea&s;t, well guarded: For they cloud the Minde; they lee&s;e Frends; and they checke with Bu&s;ine&s;&s;e, whereby Bu&s;ine&s;&s;e cannot goe on, currantly, and con&s;tantly. They di&s;po&s;e Kings to Ty|ranny, Husbands to Iealou&s;ie, Wi&s;e Men to Irre&s;olution and Melancholy. They are Defects, not in the Heart, but in the Braine; For they take Place in the Stoure&s;t Natures: As in the Example of <HI>Henry</HI> the Seuenth of <HI>England:</HI> There was not a more <HI>Su&s;picious</HI> Man, nor a more Stout. And in &s;uch a Compo&s;ition, they doe &s;mall Hurt. For commonly they are not admitted, but with Examination, whether
<PB N="192" REF="103">they be likely or no? But in fearefull Na|tures, they gaine Ground too fa&s;t. There is Nothing makes a Man <HI>Su&s;pect</HI> much, more then to Know little: And therefore Men &s;hould remedy <HI>Su&s;picion,</HI> by procu|ring to know more, and not to keep their <HI>Su&s;picions</HI> in Smother. What would Men haue? Doe they thinke, tho&s;e they employ and deale with, are Saints? Doe they not thinke, they will haue their owne Ends, and be truer to Them&s;elues, then to them? Therefore, there is no better Way to mo|derate <HI>Su&s;picions,</HI> then to account vpon &s;uch <HI>Su&s;picions</HI> as true, and yet to bri|dle them, as fal&s;e. For &s;o farre, a Man ought to make v&s;e of <HI>Su&s;picions;</HI> as to pro|uide, as if that &s;hould be true, that he <HI>Su|&s;pects,</HI> yet it may doe him no Hurt. <HI>Su|&s;picions,</HI> that the Minde, of it &s;elfe, gathers, are but Buzzes; But <HI>Su&s;picions,</HI> that are ar|tificially nouri&s;hed, and put into Mens Heads, by the Tales, and Whi&s;prings of others, haue Stings. Certainly, the be&s;t Meane, to cleare the Way, in this &s;ame Wood of <HI>Su&s;pitions,</HI> is franckly to com|municate
<PB N="193" REF="103">them, with the Partie, that he <HI>Su&s;pects:</HI> For thereby, he &s;hall be &s;ure, to know more of the Truth of them, then he did before; And withall, &s;hall make that Party, more circum&s;pect, not to giue fur|ther Cau&s;e of <HI>Su&s;picion.</HI> But this would not be done to Men of ba&s;e Natures: For they, if they finde them&s;elues once &s;u&s;pe|cted, will neuer be true. The <HI>Italian</HI> &s;aies: <HI>So&s;petto licentia fede:</HI> As if <HI>Su&s;picion</HI> did giue a Pa&s;port to Faith: But it ought ra|ther to kindle it, to di&s;charge it &s;elfe.</P>
</DIV1>
<DIV1 N="32" TYPE="essay">
<PB N="194" REF="104">
<HEAD>Of Di&s;cour&s;e. XXXII.</HEAD>
<P>_SOme in their <HI>Di&s;cour&s;e,</HI> de|&s;ire rather Commendation of Wit, in being able to hold all Arguments, then of Iudg|ment, in di&s;cerning what is True: As if it were a Prai&s;e, to know what might be Said, and not what &s;hould be Thought. Some haue certaine Common Places, and Theames, wherein they are good, and want Variety: Which kinde of Pouerty is for the mo&s;t part Tedious, and when it is once perceiued Ridiculous. The Ho|nourable&s;t Part of Talke, is to giue the Occa&s;ion; And againe to Moderate and pa&s;&s;e to &s;omewhat el&s;e; For then a Man leads the Daunce. It is good, in <HI>Di&s;cour&s;e,</HI> and Speech of Conuer&s;ation, to vary, and entermingle Speech, of the pre&s;ent Occa|&s;ion with Arguments; Tales with Rea|&s;ons;
<PB N="195" REF="104">Asking of Que&s;tions, with telling of Opinions; and Ie&s;t with Earne&s;t: For it is a dull Thing to Tire, and, as we &s;ay now, to Iade, any Thing too farre. As for Ie&s;t, there be certaine Things, which ought to be priuiledged from it; Name|ly Religion, Matters of State, Great Per|&s;ons, Any Mans pre&s;ent Bu&s;ine&s;&s;e of Im|portance, And any Ca&s;e that de&s;erueth Pitty. Yet there be &s;ome, that thinke their Wits haue been a&s;leepe; Except they dart out &s;omewhat, that is Piquant, and to the Quicke: That is a Vaine, which would be brideled;
<Q>Parce Puer &s;timulis, &amp; forti&ugrave;s vtere Loris.</Q> And generally, Men ought to finde the difference, between Saltne&s;&s;e and Bitter|ne&s;&s;e. Certainly, he that hath a Satyricall vaine, as he maketh others afraid of his Wit, &s;o he had need be afraid of others Memory. He that que&s;tioneth much, &s;hall learne much, and content much; But e&s;|pecially, if he apply his Que&s;tions, to the Skill of the Per&s;ons, whom he asketh:
<PB N="196" REF="105">For he &s;hall giue them occa&s;ion, to plea&s;e them&s;elues in Speaking, and him&s;elfe &s;hall continually gather Knowledge. But let his Que&s;tions, not be trouble&s;ome; For that is fit for a Po&s;er. And let him be &s;ure, to leaue other Men their Turnes to &s;peak. Nay, if there be any, that would raigne, and take vp all the time, let him finde meanes to take them off, and to bring O|thers on; As Mu&s;icians v&s;e to doe, with tho&s;e, that dance too long Galliards. If you di&s;&s;emble &s;ometimes your know|ledge, of that you are thought to know; you &s;hall be thought another time, to know that, you know not. Speach of a Mans Selfe ought to be &s;eldome, and well cho&s;en. I knew One, was wont to &s;ay, in Scorne; <HI>He mu&s;t needs be a Wi&s;e Man, he &s;peakes &s;o much of Him&s;elfe:</HI> And there is but one Ca&s;e, wherein a Man may Com|mend Him&s;elfe, with good Grace; And that is in commending Vertue in Ano|ther; E&s;pecially, if it be &s;uch a Vertue, whereunto Him&s;elfe pretendeth. Speech of Touch towards Others, &s;hould be &s;pa|ringly
<PB N="197" REF="105">v&s;ed: For <HI>Di&s;cour&s;e</HI> ought to be as a Field, without comming home to any Man. I knew two <HI>Noble-men,</HI> of the We&s;t Part of <HI>England;</HI> Whereof the one was gi|uen to Scoffe, but kept euer Royal Cheere in his Hou&s;e: The other, would aske of tho&s;e, that had beene at the Others Table, <HI>Tell truely, was there neuer a Flout or drie Blow giuen;</HI> To which the Gue&s;t would an&s;wer; <HI>Such and &s;uch a Thing pa&s;&s;ed:</HI> The Lord would &s;ay; <HI>I thought he would marre a good Dinner. Di&s;cretion</HI> of <HI>Speech,</HI> is more then <HI>Eloquence;</HI> And to &s;peak agreeably to him, with whom we deale, is more then to &s;peake in good Words, or in good Order. A good co~tinued Speech, without a good Speech of Interlocution, &s;hews Slowne&s;&s;e: And a Good Reply, or Second Speech, without a good Setled Speech, &s;heweth Shallowne&s;&s;e and Weakne&s;&s;e. As we &s;ee in Bea&s;ts, that tho&s;e that are Weake&s;t in the Cour&s;e, are yet Nimble&s;t in the Turne: As it is betwixt the Grey-hound, &amp; the Hare. To v&s;e too many Circum&s;tances, ere one come to the Matter, is Weari&s;ome; To v&s;e none at all, is Blunt.</P>
</DIV1>
<DIV1 N="33" TYPE="essay">
<PB N="198" REF="106">
<HEAD>Of Plantations. XXXIII.</HEAD>
<P><HI>_PLantations</HI> are among&s;t Anci|ent, Primitiue, and Heroicall Workes. When the World was young, it begate more Children; But now it is old, it begets fewer: For I may iu&s;tly account new <HI>Plan|tations,</HI> to be the Children of former King|domes. I like a <HI>Plantation</HI> in a Pure Soile; that is, where People are not <HI>Di&s;planted,</HI> to the end, to <HI>Plant</HI> in Others. For el&s;e, it is rather an Extirpation, then a <HI>Plantation. Planting</HI> of Countries, is like <HI>Planting</HI> of Woods; For you mu&s;t make account, to lee&s;e almo&s;t Twenty yeeres Profit, and ex|pect your Recompence, in the end. For the Principall Thing, that hath beene the De&s;truction of mo&s;t <HI>Plantations,</HI> hath beene the Ba&s;e, and Ha&s;tie drawing of Profit, in the fir&s;t Yeeres. It is true, Spee|die
<PB N="199" REF="106">Profit is not to be neglected, as farre as may &s;tand, with the Good of the <HI>Plan|tation,</HI> but no further. It is a Shamefull and Vnble&s;&s;ed Thing, to take the Scumme of People, and Wicked Condemned Men, to be the People with whom you <HI>Plant:</HI> And not only &s;o, but it &s;poileth the <HI>Plan|tation,</HI> For they will euer liue like Rogues, and not fall to worke, but be Lazie, and doe Mi&s;chiefe, and &s;pend Victuals, and be quickly weary, and then Certifie ouer to their Country, to the Di&s;credit of the <HI>Plan|tation.</HI> The People wherewith you <HI>Plant,</HI> ought to be Gardners, Plough-men, La|bourers, Smiths, Carpenters, Ioyners, Fi|&s;her-men, Fowlers, with &s;ome few Apo|thecaries, Surgeons, Cookes, and Bakers. In a Country of <HI>Plantation,</HI> fir&s;t looke a|bout, what kinde of Victuall, the Coun|trie yeelds of it &s;elfe, to Hand: As Che&s;t|nuts, Wall-nuts, Pine-Apples, Oliues, Dates, Plummes, Cherries, Wilde-Ho|ny, and the like: and make v&s;e of them Then con&s;ider, what Victuall or E&s;culent Things there are, which grow &s;peedily,
<PB N="200" REF="107">and within the yeere; As Par&s;nips, Carrets, Turnips, Onions, Radi&s;h, Artichokes of Hieru&s;alem, Maiz, and the like. For Wheat, Barly, and Oats, they aske too much La|bour: But with Pea&s;e, and Beanes, you may begin; Both becau&s;e they aske le&s;&s;e Labour, and becau&s;e they &s;erue for Meat, as well as for Bread. And of Rice likewi&s;e commeth a great Encrea&s;e, and it is a kinde of Meat. Aboue all, there ought to be brought Store of Bisket, Oat-meale, Flower, Meale, and the like, in the begin|ning, till Bread may be had. For Bea&s;ts, or Birds, take chiefly &s;uch, as are lea&s;t Sub|iect to Di&s;ea&s;es, and Multiply fa&s;te&s;t: As Swine, Goats, Cockes, Hennes, Turkies, Gee&s;e, Hou&s;e-doues, and the like. The Victuall in <HI>Plantations,</HI> ought to be ex|pended, almo&s;t as in a Be&s;ieged Towne; That is, with certaine Allowance. And let the Maine Part of the Ground em|ployed to Gardens or Corne, bee to a Common Stocke; And to be Laid in, and Stored vp, and then Deliuered out in Pro|portion; Be&s;ides &s;ome Spots of Ground,
<PB N="201" REF="107">that any Particular Per&s;on, will Manure, for his owne Priuate. Con&s;ider likewi&s;e, what Commodities the Soile, where the <HI>Plantation</HI> is, doth naturally yeeld, that they may &s;ome way helpe to defray the Charge of the <HI>Plantation:</HI> So it be not, as was &s;aid, to the vntimely Preiudice, of the maine Bu&s;ine&s;&s;e; As it hath fared with <HI>Tobacco</HI> in <HI>Virginia.</HI> Wood commonly aboundeth but too much; And therefore, Timber is fit to be one. If there be Iron Vre, and Streames whereupon to &s;et the Milles; Iron is a braue Commoditie, where Wood aboundeth. Making of Bay Salt, if the Climate be proper for it, would be put in Experience. Growing Silke like|wi&s;e, if any be, is a likely Commoditie. Pitch and Tarre, where &s;tore of Firres and Pines are, will not faile. So Drugs, and, Sweet Woods, where they are, cannot but yeeld great Profit. Soape A&s;hes likewi&s;e, and other Things, that may be thought of. But moile not too much vnder Ground: For the Hope of Mines is very Vncertaine, and v&s;eth to make the <HI>Plan|ters</HI>
<PB N="202" REF="108">Lazie, in other Things. For Gouern|ment, let it be in the Hands of one, a&s;&s;i&s;ted with &s;ome Coun&s;ell: And let them haue Commi&s;&s;ion, to exerci&s;e Martiall Lawes, with &s;ome limitation. And aboue all, let Men make that Profit of being in the Wilderne&s;&s;e, as they haue God alwaies, and his Seruice, before their Eyes. Let not the Gouernment of the <HI>Plantation,</HI> depend vpon too many Coun&s;ellours, and Vnder|takers, in the Countrie that <HI>Planteth,</HI> but vpon a temperate Number: And let tho&s;e be, rather Noblemen, and Gentlemen, then Merchants: For they looke euer to the pre&s;ent Gaine Let there be Freedomes from Cu&s;tome, till the <HI>Plantation</HI> be of Strength: And not only Freedome from Cu&s;tome, but Freedome to carrie their Commodities, where they may make their Be&s;t of them, except there be &s;ome &s;peciall Cau&s;e of Caution. Cramme not in People, by &s;ending too fa&s;t, Company, after Company; But rather hearken how they wa&s;te, and &s;end Supplies proportio|nably; But &s;o, as the Number may liue
<PB N="203" REF="108">well, in the <HI>Plantation,</HI> and not by Sur|charge be in Penury. It hath beene a great Endangering, to the Health of &s;ome <HI>Plan|tations,</HI> that they haue built along the Sea, and Riuers, in Mari&s;h and vnwhole&s;ome Grounds Therefore, though you begin there, to auoid Carriage, and other like Di&s;commodities, yet build &s;till, rather vp|wards, from the Streames, then along. It concerneth likewi&s;e, the Health of the <HI>Plantation,</HI> that they haue good Store of Salt with them, that they may v&s;e it, in their Victualls, when it &s;hall be nece&s;&s;ary. If you <HI>Plant,</HI> where Sauages are, doe not onely entertaine them with Trifles, and Gingles; But v&s;e them iu&s;tly, and gratiou&s;|ly, with &s;ufficient Guard neucrthele&s;&s;e: And doe not winne their fauour, by hel|ping them to inuade their Enemies, but for their Defence it is not ami&s;&s;e. And &s;end oft of them, ouer to the Country, that <HI>Plants,</HI> that they may &s;ee a better Condi|tion then their owne, and commend it when they returne. When the <HI>Plantation</HI> grows to Strength, then it is time, to <HI>Plant</HI>
<PB N="204" REF="109">with Women, as well as with Men; That the <HI>Plantation</HI> may &s;pread into Generati|ons, and not be euer peeced from with|out. It is the &s;infulle&s;t Thing in the world, to for&s;ake or de&s;titute a <HI>Plantation,</HI> once in Forwardne&s;&s;e: For be&s;ides the Di&s;ho|nour, it is the Guiltine&s;&s;e of Bloud, of ma|ny Commi&s;erable Per&s;ons.</P>
</DIV1>
<DIV1 N="34" TYPE="essay">
<PB N="205" REF="109">
<HEAD>Of Riches. XXXIIII.</HEAD>
<P>_I Cannot call <HI>Riches</HI> better, then the Bag|gage of Vertue. The <HI>Roman</HI> Word is better, <HI>Impedimenta.</HI> For as the Baggage is to an Army, &s;o is <HI>Riches</HI> to Vertue. It cannot be &s;pared, nor left behinde, but it hindreth the March; Yea, and the care of it, &s;ome|times, lo&s;eth or di&s;turbeth the Victory: Of great <HI>Riches,</HI> there is no Reall V&s;e, ex|cept it be in the Di&s;tribution; The re&s;t is but Conceit. So &s;aith <HI>Salomon; Where much is, there are Many to con&s;ume it; And what hath the Owner, but the Sight of it, with his Eyes?</HI> The Per&s;onall Fruition in any Man, cannot reach to feele Great <HI>Riches:</HI> There is a Cu&s;tody of them; Or a Power of Dole and Donatiue of them; Or a
<PB N="206" REF="110">Fame of them; But no Solid V&s;e to the Owner. Doe you not &s;ee, what fained Pri|ces, are &s;et vpon little Stones, and Rarities? And what Works of O&s;tentation, are vn|dertaken, becau&s;e there might &s;eeme to be, &s;ome V&s;e of great <HI>Riches?</HI> But then you will &s;ay, they may be of v&s;e, to buy Men out of Dangers or Troubles. As <HI>Sa|lomon</HI> &s;aith; <HI>Riches are as a &s;trong Hold, in the Imagination of the Rich Man.</HI> But this is excellently expre&s;&s;ed, that it is in <HI>Imagi|nation,</HI> and not alwaies in <HI>Fact.</HI> For cer|tainly Great <HI>Riches,</HI> haue &s;old more Men, then they haue bought out. Seeke not Proud <HI>Riches,</HI> but &s;uch as thou mai&s;t get iu&s;tly, V&s;e &s;oberly, Di&s;tribute cheereful|ly, and Leaue contentedly. Yet haue no Ab&s;tract nor Friarly Contempt of them. But di&s;tingui&s;h, as <HI>Cicero</HI> &s;aith well of <HI>Ra|birius Po&s;thumus; In &s;tudio rei amplifican|d<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e, apparebat, non Auaritiae Praedam, &s;ed In|&s;trumentum Bonitati, quaeri.</HI> Hearken al&s;o to <HI>Salomon,</HI> and beware of Ha&s;ty Gathe|ring of <HI>Riches: Qui fe&s;tinat ad Diuitias, non erit in&s;ons.</HI> The Poets faigne that
<PB N="207" REF="110">when <HI>Plutus,</HI> (which is <HI>Riches,</HI>) is &s;ent from <HI>Iupiter,</HI> he limps, and goes &s;lowly; But when he is &s;ent from <HI>Pluto,</HI> he runnes, and is Swift of Foot. Meaning, that <HI>Ri|ches</HI> gotten by Good Meanes, and Iu&s;t Labour, pace &s;lowly; But when they come by the death of Others, (As by the Cour&s;e of Inheritance, Te&s;taments, and the like,) they come tumbling vpon a Man. But it mought be applied likewi&s;e to <HI>Pluto,</HI> taking him for the Deuill. For when <HI>Riches</HI> come from the Deuill, (as by Fraud, and Oppre&s;&s;ion, and vniu&s;t Meanes,) they come vpon Speed. The <HI>Waies to enrich</HI> are many, and mo&s;t of them Foule. <HI>Par&s;imony</HI> is one of the be&s;t, and yet is not Innocent: For it with-holdeth Men, from Workes of Li|berality, and Charity. The <HI>Improuement of the Ground,</HI> is the mo&s;t Naturall Ob|taining of <HI>Riches;</HI> For it is our Great Mothers Ble&s;&s;ing, the Earths; But it is &s;low. And yet, where Men of great wealth, doe &s;toope to husbandry, it mul|tiplieth <HI>Riches</HI> exceedingly. I knew a
<PB N="208" REF="111">Nobleman in <HI>England,</HI> that had the grea|te&s;t Audits, of any Man in my Time: A Great Gra&s;ier, A Great Sheepe-Ma&s;ter, A Great Timber Man, A Great Colliar, A Great Corne-Ma&s;ter, A Great Lead-Man, and &s;o of Iron, and a Number of the like Points of Husbandry. So as the Earth &s;eemed a Sea to him, in re&s;pect of the Perpetuall Importation. It was tru|ly ob&s;erued by One, that Him&s;elfe came very hardly to a Little <HI>Riches,</HI> and ve|ry ea&s;ily to Great <HI>Riches.</HI> For when a Mans Stocke is come to that, that he can expect the Prime of Markets, and o|uercome tho&s;e Bargaines, which for their greatne&s;&s;e are few Mens Money, and be Partner in the Indu&s;tries of Younger Men, he cannot but encrea&s;e mainely. The <HI>Gaines</HI> of <HI>Ordinary Trades</HI> and <HI>Vo|cations,</HI> are hone&s;t; And furthered by two Things, chiefly: By Diligence; And By a good Name, for good and faire dealing. But the <HI>Gaines</HI> of <HI>Bargaines,</HI> are of a more doubtfull Nature; When Men &s;hall waite vpon Others Nece&s;&s;ity,
<PB N="209" REF="111">broake by Seruants and In&s;truments to draw them on, Put off Others cunning|ly that would be better Chapmen, and the like Practi&s;es, which are Crafty and Naught. As for the <HI>Chopping of Bar|gaines,</HI> when a Man Buies, not to Hold, but to Sell ouer againe, that common|ly Grindeth double, both vpon the Sel|ler, and vpon the Buyer. <HI>Sharings,</HI> doe greatly <HI>Enrich,</HI> if the Hands be well cho|&s;en, that are tru&s;ted. <HI>V&s;ury</HI> is the cer|taine&s;t Meanes of Gaine, though one of the wor&s;t; As that, whereby a Man doth eate his Bread; <HI>In &s;udore vult&ucirc;s alieni:</HI> And be&s;ides, doth Plough vpon Sundaies. But yet Certaine though it be, it hath Flawes; For that the Scri|ueners and Broakers, doe valew vn&s;ound Men, to &s;erue their owne Turne. The <HI>Fortune,</HI> in being the Fir&s;t in an <HI>Inuen|tion,</HI> or in a <HI>Priuiledge,</HI> doth cau&s;e &s;ome|times a wonderfull Ouergrowth in <HI>Ri|ches;</HI> As it was with the fir&s;t Sugar Man, in the <HI>Canaries:</HI> Therefore, if a Man can play the true <HI>Logician,</HI> to haue as well
<PB N="210" REF="112">Iudgement, as Inuention, he may do great Matters; e&s;pecially if the Times be fit. He that re&s;teth vpon <HI>Gaines Certaine,</HI> &s;hall hardly grow to great <HI>Riches:</HI> And he that puts all vpon <HI>Aduentures,</HI> doth often times breake, and come to Pouerty: It is good therefore, to guard <HI>Aduentures</HI> with <HI>Cer|tainties,</HI> that may vphold lo&s;&s;es. <HI>Monopo|lies,</HI> and <HI>Coemption</HI> of <HI>Wares</HI> for <HI>Re&s;ale,</HI> where they are not re&s;trained, are great Meanes to enrich; e&s;pecially, if the Partie haue intelligence, what Things are like to come into Reque&s;t, and &s;o &s;tore Him&s;elfe before hand. <HI>Riches</HI> gotten by <HI>Seruice,</HI> though it be of the be&s;t Ri&s;e, yet when they are gotten by Flattery, Feeding Hu|mours, and other Seruile Conditions, they may be placed among&s;t the Wor&s;t. As for Fi&s;hing for <HI>Te&s;taments</HI> and <HI>Executor&s;hips</HI> (as <HI>Tacit</HI> &s;aith of <HI>Seneca; Te&s;tame~ta et Or|bos, ta~qu&agrave;m Indagine capi;</HI>) It is yet wor&s;e; By how much Men &s;ubmit them&s;elues, to Meaner Per&s;ons, then in <HI>Seruice.</HI> Beleeue not much them, that &s;eeme to de&s;pi&s;e <HI>Ri|ches:</HI> For they de&s;pi&s;e them, that de&s;paire
<PB N="211" REF="112">of them; And none Wor&s;e, when they come to them. Be not Penny-wi&s;e; <HI>Ri|ches</HI> haue Wings, and &s;ometimes they Fly away of them&s;elues, &s;ometimes they mu&s;t be &s;et Flying to bring in more. Men leaue their <HI>Riches,</HI> either to their Kindred; Or to the Publique: And moderate Portions pro&s;per be&s;t in both. A great State left to an Heire, is as a Lure to all the Birds of Prey, round about, to &s;eize on him, if he be not the better &s;tabli&s;hed in Yeares and Iudgement. Likewi&s;e Glorious Gifts and Foundations, are like <HI>Sacrifices without Salt;</HI> And but the <HI>Painted Sepulchres of Almes,</HI> which &s;oone will putrifie, and cor|rupt inwardly. Therefore, Mea&s;ure not thine Aduancements by Quantity, but Frame them by Mea&s;ure; And Deferre not Charities till Death: For certainly, if a Man weigh it rightly, he that doth &s;o, is rather Liberall of an Other Mans, then of his Owne.</P>
</DIV1>
<DIV1 N="35" TYPE="essay">
<PB N="212" REF="113">
<HEAD>Of Prophecies. XXXV.</HEAD>
<P>_I Meane not to &s;peake of <HI>Diuine Prophecies;</HI> Nor of Heathen Oracles; Nor of Naturall Predi|ctions; But only of <HI>Pro|phecies,</HI> that haue beene of certaine Memory, and from Hidden Cau&s;es. Saith the <HI>Pythoni&s;&s;a</HI> to <HI>Saul; To Morrow thou and thy &s;onne &s;hall be with me. Homer</HI> hath the&s;e Ver&s;es.</P>
<P><HI>At Domus Aeneae cu~ctis dominabitur Oris,</HI></P>
<P><HI>Et Nati Natorum, &amp; qui na&s;centur ab illis:</HI> A <HI>Prophecie,</HI> as it &s;eemes, of the <HI>Roman Empire. Seneca</HI> the <HI>Tragedian</HI> hath the&s;e Ver&s;es.
<Q><L>&mdash;Venient Annis</L>
<L>Secula&s;eris, quibus Oceanus</L>
<L>Vincula Rerum laxet, &amp; ingens</L>
<L>Pateat Tellus, Typhi&s;&abque; nouos</L>
<PB N="213" REF="113">
<L>Detegat Orbes; nec &s;it Terris</L>
<L>Vltima Thule:</L></Q> A <HI>Prophecie</HI> of the Di&s;couery of <HI>America.</HI> The Daughter of <HI>Polycrates</HI> dreamed, that <HI>Iupiter</HI> bathed her Father, and <HI>Apollo</HI> an|nointed him: And it came to pa&s;&s;e, that he was crucified in an Open Place, where the Sunne made his Bodie runne with Sweat, and the Raine wa&s;hed it. <HI>Philip</HI> of <HI>Macedon</HI> dreamed, He &s;ealed vp his Wiues Belly: Whereby he did expound it, that his Wife &s;hould be barren: But <HI>Aristander</HI> the Sooth&s;ayer, told him, his Wife was with Childe, becau&s;e Men doe not v&s;e to Seale Ve&s;&s;ells that are emptie. A Phanta&s;me, that appeared to <HI>M. Brutus</HI> in his Tent, &s;aid to him; <HI>Philippis iter&ugrave;m me videbis. Tiberius</HI> &s;aid to <HI>Galba. Tu quo&abque; Galba de|gu&s;tabis Imperium.</HI> In <HI>Ve&s;pa&s;ians</HI> Time, there went a <HI>Prophecie</HI> in the Ea&s;t; That tho&s;e that &s;hould come forth of <HI>Iudea,</HI> &s;hould reigne ouer the World: which though it may be was meant of our <HI>Sa|uiour,</HI> yet <HI>Tacitus</HI> expounds it of <HI>Ve&s;pa&s;ian. Domitian</HI> dreamed, the Night before he
<PB N="214" REF="114">was &s;laine, that a Golden Head was grow|ing out of the Nape of his Necke: And indeed, the Succe&s;&s;ion that followed him, for many yeares, made Golden Times. <HI>Henry</HI> the Sixt of <HI>England,</HI> &s;aid of <HI>Henry</HI> the Seuenth, when he was a Lad, and gaue him Water; <HI>This is the Lad, that &s;hall enioy the Crowne, for which we &s;triue.</HI> When I was in <HI>France,</HI> I heard from one D^r. <HI>Pena,</HI> that the <HI>Q. Mother,</HI> who was giuen to Curious Arts, cau&s;ed the <HI>King</HI> her Hu&s;|bands Natiuitie, to be Calculated, vnder a fal&s;e Name; And the A&s;trologer gaue a Iudgement, that he &s;hould be killed in a Duell; At which the Queene laughed, thinking her Husband, to be aboue Chal|lenges and Duels: but he was &s;laine, vpon a Cour&s;e at Tilt, the Splinters of the Staffe of <HI>Mongomery,</HI> going in at his Beuer. The triuiall <HI>Prophecie,</HI> which I heard, when I was a Childe, and <HI>Queene Elizabeth</HI> was in the Flower of her Yeares, was;
<Q><L>When Hempe is &s;ponne;</L>
<L>England's done.</L></Q> Whereby, it was generally conceiued, that
<PB N="215" REF="114">after the <HI>Princes</HI> had Reigned, which had the Principiall <HI>Letters,</HI> of that Word <HI>Hempe,</HI> (which were <HI>Henry, Edward, Ma|ry, Philip,</HI> and <HI>Elizabeth) England</HI> &s;hould come to vtter Confu&s;ion. Which, thankes be to God, is verified only, in the Change of the Name: For that the Kings Stile, is now no more of <HI>England,</HI> but of <HI>Britaine.</HI> There was al&s;o another <HI>Prophecie,</HI> before the yeare of 88. which I doe not well vn|der&s;tand.
<Q><L>There &s;hall be &s;eene vpon a day,</L>
<L>Betweene the Baugh, and the May,</L>
<L>The Blacke Fleet of Norway.</L>
<L>When that that is come and gone,</L>
<L>England build Hou&s;es of Lime and Stone</L>
<L>For after Warres &s;hall you haue None.</L></Q> It was generally conceiued, to be meant of the Spani&s;h Fleet, that came in 88. For that the <HI>King</HI> of <HI>Spaines</HI> Surname, as they &s;ay, is <HI>Norway.</HI> The Prediction of <HI>Regio|montanus;</HI>
<Q>Octoge&s;simus octauus mirabilis Annus;</Q> Was thought likewi&s;e accompli&s;hed, in the Sending of that great Fleet, being the
<PB N="216" REF="115">greate&s;t in Strength, though not in Num|ber, of all that euer &s;wamme vpon the Sea. As for <HI>Cleons</HI> Dreame, I thinke it was a Ie&s;t. It was, that he was deuoured of a long Dragon; And it was expounded of a Maker of Sau&s;ages, that troubled him exceedingly. There are Numbers of the like kinde; E&s;pecially if you include <HI>Dreames,</HI> and <HI>Predictions</HI> of <HI>A&s;trologie.</HI> But I haue &s;et downe the&s;e few onely of certaine Credit, for Example. My Iudge|ment is, that they ought all to be <HI>De&s;pi|&s;ed;</HI> And ought to &s;erue, but for Winter Talke, by the Fire &s;ide. Though when I &s;ay <HI>De&s;pi&s;ed,</HI> I meane it as for Beleefe: For otherwi&s;e, the Spreading or Publi&s;h|ing of them, is in no &s;ort to be <HI>De&s;pi|&s;ed.</HI> For they haue done much Mi&s;chiefe: And I &s;ee many &s;euere Lawes made to &s;uppre&s;&s;e them. That, that hath giuen them Grace, and &s;ome Credit, con&s;i&s;teth in three Things. Fir&s;t, that Men marke, when they hit, and neuer marke, when they mi&s;&s;e: As they doe, generally, al&s;o of <HI>Dreames.</HI> The &s;econd is, that Probable
<PB N="217" REF="115">Coniectures, or ob&s;cure Traditions, ma|ny times, turne them&s;elues into <HI>Prophe|cies:</HI> While the Nature of Man, which co|ueteth <HI>Diuination,</HI> thinkes it no Perill to foretell that, which indeed they doe but collect. As that of <HI>Seneca's</HI> Ver&s;e. For &s;o much was then &s;ubiect to Demon&s;trati|on, that the Globe of the Earth, had great Parts beyond the Atlanticke; which mought be Probably conceiued, not to be all Sea: And adding thereto, the Tra|dition in <HI>Plato's Timeus,</HI> and his <HI>Atlanti|cus,</HI> it mought encourage One, to turne it to a <HI>Prediction.</HI> The third, and La&s;t (which is the Great one) is, that almo&s;t all of them, being infinite in Number, haue beene Im|po&s;tures, and by idle and craftie Braines, meerely contriued and faigned, after the Euent Pa&s;t.</P>
</DIV1>
<DIV1 N="36" TYPE="essay">
<PB N="218" REF="116">
<HEAD>Of Ambition. XXXVI.</HEAD>
<P><HI>_AMbition</HI> is like <HI>Choler;</HI> Which is an Humour, that maketh Men Actiue, Earne&s;t, Full of Alacritie, and Stirring, if it be not &s;topped. But if it be &s;topped, and cannot haue his Way, it becommeth Adu&s;t, and thereby Maligne and Venomous. So <HI>Ambitious Men,</HI> if they finde the way Open for their Ri&s;ing, and &s;till get forward, they are rather Bu|&s;ie then Dangerous; But if they be check't in their de&s;ires, they become &s;ecretly di&s;|content, and looke vpon Men and mat|ters, with an Euill Eye; And are be&s;t plea|&s;ed, when Things goe backward; Which is the wor&s;t Propertie, in a Seruant of a Prince or State. Therefore it is good for Princes, if they v&s;e <HI>Ambitious Men,</HI> to han|dle it &s;o, as they be &s;till Progre&s;&s;iue, and
<PB N="219" REF="116">not Retrograde: Which becau&s;e it cannot be without Inconuenience, it is good not to v&s;e &s;uch Natures at all. For if they ri&s;e not with their Seruice, they will take Or|der to make their Seruice fall with them. But &s;ince we haue &s;aid, it were good not to v&s;e Men of <HI>Ambitious Natures,</HI> except it be vpon nece&s;&s;itie, it is fit we &s;peake, in what Ca&s;es, they are of nece&s;&s;itie. Good Commanders in the Warres, mu&s;t be ta|ken, be they neuer &s;o <HI>Ambitious:</HI> For the V&s;e of their. Seruice di&s;pen&s;eth with the re&s;t; And to take a Soldier without <HI>Ambi|tion,</HI> is to pull off his Spurres. There is al|&s;o great v&s;e of <HI>Ambitious Men,</HI> in being Skreenes to Princes, in Matters of Dan|ger and Enuie: For no Man will take that Part, except he be like a Seel'd Doue, that mounts and mounts, becau&s;e he cannot &s;ee about him. There is V&s;e al&s;o of <HI>Am|bitious Men,</HI> in Pulling downe the Great|ne&s;&s;e, of any Subiect that ouer-tops: As <HI>Tiberius</HI> v&s;ed <HI>Macro</HI> in the Pulling down of <HI>Seianus.</HI> Since therefore they mu&s;t be v&s;ed, in &s;uch Ca&s;es, there re&s;teth to &s;peake,
<PB N="220" REF="117">how they are to bebrideled, that they may be le&s;&s;e <HI>dangerous.</HI> There is le&s;&s;e <HI>danger</HI> of them, if they be of Meane Birth, then if they be Noble: And if they be rather Har&s;h of Nature, then Gracious and Po|pular: And if they be rather New Rai&s;ed, then growne Cunning, and Fortified in their Greatne&s;&s;e. It is counted by &s;ome, a weakne&s;&s;e in Princes, to haue <HI>Fauorites.</HI> But it is, of all others, the be&s;t Remedy a|gain&s;t <HI>Ambitious Great-Ones.</HI> For when the Way of Plea&s;uring and Di&s;plea&s;uring, lieth by the <HI>Fauourite,</HI> it is Impo&s;&s;ible, Any Other &s;hould be <HI>Ouer-great.</HI> Ano|ther meanes to curbe them, is to Ballance them by others, as Proud as they. But then, there mu&s;t be &s;ome Middle Coun|&s;ellours, to keep Things &s;teady: For with|out that Balla&s;t, the Ship will roule too much. At the lea&s;t, a Prince may animate and inure &s;ome Meaner Per&s;ons, to be, as it were, Scourges to <HI>Ambitious Men.</HI> As for the hauing of them Obnoxious to Ruine, if they be of fearefull Natures, it may doe well: But if they bee Stout,
<PB N="221" REF="117">and Daring, it may precipitate their De|&s;ignes, and proue dangerous. As for the pulling of them downe, if the Affaires re|quire it, and that it may not be done with &s;afety &s;uddainly, the onely Way is, the En|terchange continually of Fauours, and Di&s;graces; whereby they may not know, what to expect; And be, as it were, in a Wood Of <HI>Ambitions,</HI> it is le&s;&s;e harmefull, the <HI>Ambition</HI> to preuaile in great Things, then that other, to appeare in euery thing; For that breeds Confu&s;ion, and marres Bu&s;ine&s;&s;e. But yet, it is le&s;&s;e danger, to haue an <HI>Ambitious</HI> Man, &s;tirring in Bu&s;ine&s;&s;e, then Great in Dependances. He that &s;ee|keth to be Eminent among&s;t Able Men, hath a great Taske; but that is euer good for the Publique. But he that plots, to be the onely Figure among&s;t Ciphars, is the decay of an whole Age. <HI>Honour</HI> hath three Things in it: The Vantage Ground to doe good: The Approach to Kings, and principall Per&s;ons: And the Rai&s;ing of a Mans owne Fortunes. He that hath the be&s;t of the&s;e Intentions, when he a&s;pi|reth,
<PB N="222" REF="118">is an Hone&s;t Man: And that Prince, that can di&s;cerne of the&s;e Intentions, in Another that a&s;pireth, is a wi&s;e Prince. Generally, let Princes and States, choo&s;e &s;uch Mini&s;ters, as are more &s;en&s;ible of Du|ty, then of Ri&s;ing; And &s;uch as loue Bu|&s;ine&s;&s;e rather vpon Con&s;cience, then vp|on Brauery: And let them Di&s;cerne a Bu|&s;ie Nature, from a Willing Minde.</P>
</DIV1>
<DIV1 N="37" TYPE="essay">
<PB N="223" REF="118">
<HEAD>Of Ma&s;ques and Triumphs. XXXVII.</HEAD>
<P>_THe&s;e Things are but Toyes, to come among&s;t &s;uch Se|rious Ob&s;eruations. But yet, &s;ince Princes will haue &s;uch Things, it is better, they &s;hould be Graced with Elegancy, then Daubed with Co&s;t <HI>Dancing to Song,</HI> is a Thing of great State, and Plea&s;ure. I vnder&s;tand it, that the Song be in Quire, placed aloft, and accompanied with &s;ome broken Mu&s;icke: And the Ditty fitted to the Deuice. <HI>Acting in Song,</HI> e&s;pecially in <HI>Dialogues,</HI> hath an extreme Good Grace: I &s;ay <HI>Acting,</HI> not <HI>Dancing,</HI> (For that is a Meane and Vulgar Thing;) And the <HI>Voi|ces</HI> of the <HI>Dialogue,</HI> would be Strong and Manly, (A Ba&s;e, and a Tenour; No Treb|ble;)
<PB N="224" REF="119">And the <HI>Ditty</HI> High and Tragicall; Not nice or Dainty. <HI>Seuer all Quires,</HI> pla|ced one ouer again&s;t another, and taking the Voice by Catches, <HI>Antheme</HI> wi&s;e, giue great Plea&s;ure. <HI>Turning Dances</HI> into <HI>Fi|gure,</HI> is a childi&s;h Curio&s;ity. And generally, let it be noted, that tho&s;e Things, which I here &s;et downe, are &s;uch, as doe naturally take the Sen&s;e, and not re&s;pect Petty Won|derments. It is true, the <HI>Alterations of Scenes,</HI> &s;o it be quietly, and without Noi&s;e, are Things of great Beauty, and Plea&s;ure: For they feed and relieue the Eye, before it be full of the &s;ame Obiect. Let the <HI>Scenes</HI> abound with <HI>Light,</HI> &s;pecially <HI>Co|loured</HI> and <HI>Varied:</HI> And let the Ma&s;quers, or any other, that are to come down from the <HI>Scene,</HI> haue &s;ome Motions, vpon the <HI>Scene</HI> it &s;elfe, before their Comming down: For it drawes the Eye &s;trangely, &amp; makes it with great plea&s;ure, to de&s;ire to &s;ee that, it ca~not perfectly di&s;cerne. Let the <HI>Songs</HI> be <HI>Loud,</HI> and <HI>Cheerefull,</HI> and not <HI>Chirpings,</HI> or <HI>Pulings.</HI> Let the <HI>Mu&s;icke</HI> like|wi&s;e, be <HI>Sharpe,</HI> and <HI>Loud,</HI> and <HI>Well Placed.</HI>
<PB N="225" REF="119">The <HI>Colours,</HI> that &s;hew be&s;t by Candle|light, are; White, Carnation, and a Kinde of Sea-Water-Greene; And <HI>Oes,</HI> or <HI>Spangs,</HI> as they are of no great Co&s;t, &s;o they are of mo&s;t Glory. As for <HI>Rich Embroidery,</HI> it is lo&s;t, and not Di&s;cerned. Let the <HI>Sutes</HI> of the <HI>Ma&s;quers,</HI> be Gracefull, and &s;uch as become the Per&s;on, when the Vizars are off: Not after Examples of Knowne At|tires; Turks, Soldiers, Mariners, and the like. Let <HI>Antima&s;ques</HI> not be long; They haue been commonly of Fooles, Satyres, Baboones, Wilde-Men, Antiques, Bea&s;ts, Sprites, Witches, Ethiopes, Pigmies, Tur|quets, Nimphs, Ru&s;ticks, Cupids, Statua's Mouing, and the like. As for <HI>Angels,</HI> it is not Comicall enough, to put them in <HI>Anti-Ma&s;ques;</HI> And any Thing that is hi|deous, as Deuils, Giants, is on the other &s;ide as vnfit. But chiefly, let the <HI>Mu&s;icke</HI> of them, be Recreatiue, and with &s;ome &s;trange Changes. Some <HI>Sweet Odours,</HI> &s;uddenly comming forth, without any drops falling, are, in &s;uch a Company, as there is Steame and Heate, Things of great
<PB N="226" REF="120">Plea&s;ure; &amp; Refre&s;hment. <HI>Double Ma&s;ques,</HI> one of Men, another of Ladies, addeth State, and Variety. But All is Nothing, ex|cept the <HI>Roome</HI> be kept Cleare, and Neat.</P>
<P>For <HI>Iu&s;ts,</HI> and <HI>Tourneys,</HI> and <HI>Barriers;</HI> The Glories of them, are chiefly in the Chariots, wherein the Challengers make their Entry; E&s;pecially if they be drawne with Strange Bea&s;ts; As Lions, Beares, Cammels, and the like: Or in the Deuices of their Entrance; Or in the Brauery of their Liueries; Or in the Goodly Furniture of their Hor&s;es, and Armour. But enough of the&s;e Toyes.</P>
</DIV1>
<DIV1 N="38" TYPE="essay">
<PB N="227" REF="120">
<HEAD>Of Nature in Men. XXXVIII.</HEAD>
<P><HI>_NAture</HI> is Often Hidden; Some|times Ouercome; Seldome Extingui&s;hed. Force maketh <HI>Nature</HI> more violent in the Returne: Doctrine and Di&s;cour&s;e ma|keth <HI>Nature</HI> le&s;&s;e Importune: But Cu|&s;tome onely doth alter and &s;ubdue <HI>Na|ture.</HI> Hee that &s;eeketh Victory ouer his <HI>Nature,</HI> let him not &s;et Him&s;elfe too great, nor too &s;mall Tasks: For the fir&s;t, will make him deiected by often Faylings; And the Second will make him a &s;mall Proceeder, though by often Preuailings. And at the fir&s;t, let him practi&s;e with Helps, as Swimmers doe with Bladders, or Ru&s;hes: But after a Time, let him practi&s;e with di&s;aduantages, as Dancers doe with thick Shooes. For it breeds great Perfecti|on, if the Practi&s;e be harder then the v&s;e.
<PB N="228" REF="121">Where <HI>Nature</HI> is Mighty, and therefore the Victory hard, the Degrees had need be; Fir&s;t to Stay and Arre&s;t <HI>Nature</HI> in Time; Like to Him, that would &s;ay ouer the Foure and Twenty Letters, when he was Angry: Then to Goe le&s;&s;e in Quan|tity; As if one &s;hould, in forbearing Wine, come from Drinking Healths, to a Draught at a Meale: And la&s;tly, to Di&s;|continue altogether. But if a Man haue the Fortitude, and Re&s;olution, to enfran|chi&s;e Him&s;elfe at once, that is the be&s;t;
<Q><L>Optimus ille Animi Vindex, ledetia pectus</L>
<L>Vincula qui rupit, dedoluit&abque; &s;emel.</L></Q> Neither is the Ancient Rule ami&s;&s;e, to bend <HI>Nature</HI> as a Wand, to a Contrary Extreme, whereby to &s;et it right: Vnder|&s;tanding it, where the Contrary Extreme is no Vice. Let not a man force a Habit vpon him&s;elfe, with a Perpetuall Conti|nuance, but with &s;ome Intermi&s;&s;ion. For both the Pau&s;e, reinforceth the new On|&s;et; And if a Man, that is not perfect, be
<PB N="229" REF="121">euer in Practi&s;e, he &s;hall as well practi&s;e his Errours, as his Abilities; And induce one Habite of both: And there is no Meanes to helpe this, but by Sea&s;onable Intermi&s;&s;ions. But let not a Man tru&s;t his Victorie ouer his <HI>Nature</HI> too farre; For <HI>Nature</HI> will lay buried a great Time, and yet reuiue, vpon the Occa&s;ion or Temptation. Like as it was with <HI>Ae&s;opes Damo&s;ell,</HI> turned from a Catt to a Woman, who &s;ate very demurely, at the Boards End, till a Mou&s;e ranne before her. There|fore let a Man, either auoid the Occa&s;ion altogether; Or put Him&s;elfe often to it, that hee may be little moued with it. A Mans <HI>Nature</HI> is be&s;t perceiued in Priuate|ne&s;&s;e, for there is no Affectation; In Pa&s;&s;i|on, for that putteth a Man out of his Pre|cepts; And in a new Ca&s;e or Experiment, for there Cu&s;tome leaueth him. They are happie Men, who&s;e <HI>Natures</HI> &s;ort with their Vocations; Otherwi&s;e they may &s;ay, <HI>Mult&ugrave;m Incola fuit Anima mea:</HI> when they conuer&s;e in tho&s;e Things, they doe not Affect. In Studies, what&s;oeuer a Man
<PB N="230" REF="122">commandeth vpon him&s;elfe, let him &s;et Houres for it: But what&s;oeuer is agreea|ble to his <HI>Nature,</HI> let him take no Care, for any &s;et Times: For his Thoughts, will flie to it of Them&s;elues; So as the Spaces of other Bu&s;ine&s;&s;e, or Studies, will &s;uffice. A Mans <HI>Nature</HI> runnes either to Herbes, or Weeds; Therefore let him &s;ea&s;onably Water the One, and De&s;troy the Other.</P>
</DIV1>
<DIV1 N="39" TYPE="essay">
<PB N="231" REF="122">
<HEAD>Of Cu&s;tome and Education. XXXIX.</HEAD>
<P>_MEns Thoughts are much ac|cording to their Inclination: Their Di&s;cour&s;e and Spee|ches according to their Lear|ning, and Infu&s;ed Opinions; But their Deeds are after as they haue beene <HI>Accu|&s;tomed.</HI> And therefore, as <HI>Macciauel</HI> well noteth (though in an euill fauoured In|&s;tance) There is no Tru&s;ting to the Force of Nature, nor to the Brauery of Words; Except it be Corroborate by <HI>Cu&s;tome.</HI> His In&s;tance is, that for the Atchieuing of a de&s;perate Con&s;piracie, a Man &s;hould not re&s;t vpon the Fiercene&s;&s;e of any mans Na|ture, or his Re&s;olute Vndertakings; But take &s;uch an one, as hath had his Hands formerly in Bloud. But <HI>Macciauel</HI> knew not of a <HI>Friar Clement,</HI> nor a <HI>Rauillac,</HI>
<PB N="232" REF="123">nor a <HI>Iaureguy,</HI> nor a <HI>Baltazar Gerard:</HI> yet his Rule holdeth &s;till, that Nature, nor the Engagement of Words, are not &s;o for|cible, as <HI>Cu&s;tome.</HI> Onely Super&s;tition is now &s;o well aduanced, that Men of the fir&s;t Bloud, are as Firme, as Butchers by Occupation: And votary Re&s;olution is made Equipollent to <HI>Cu&s;tome,</HI> euen in matter of Bloud. In other Things, the Predominancy of <HI>Cu&s;tome</HI> is euery where Vi&s;ible; In &s;o much, as a Man would wonder, to heare Men Profe&s;&s;e, Prote&s;t, Engage, Giue Great Words, and then Doe iu&s;t as they haue Done before: As if they were Dead Images, and Engines moued onely by the wheeles of <HI>Cu&s;tome.</HI> We &s;ee al&s;o the Raigne or Tyrannie of <HI>Custome,</HI> what it is. The <HI>Indians</HI> (I meane the Sect of their Wi&s;e Men) lay Them&s;elues quiet|ly vpon a Stacke of Wood, and &s;o Sacri|fice them&s;elues by Fire. Nay the Wiues &s;triue to be burned with the Corp&s;es of their Husbands. The Lads of <HI>Sparta,</HI> of Ancient Time, were wont to be Scour|ged vpon the Altar of <HI>Diana,</HI> with|out
<PB N="233" REF="123">&s;o much as Queching. I remember in the beginning of <HI>Queene Elizabeths</HI> time of <HI>England,</HI> an <HI>Iri&s;h Rebell</HI> Condemned, put vp a Petition to the <HI>Deputie,</HI> that he might be hanged in a With, and not in an Halter, becau&s;e it had beene &s;o v&s;ed, with former <HI>Rebels.</HI> There be <HI>Monkes</HI> in <HI>Ru&s;sia,</HI> for Penance, that will &s;it a whole Night, in a Ve&s;&s;ell of Water, till they be Ingaged with hard Ice. Many Examples may be put, of the Force of <HI>Cu&s;tome,</HI> both vpon Minde, and Body. Therefore, &s;ince Cu|&s;tome is the Principall Magi&s;trate of Mans life; Let Men by all Meanes ende|uour, to obtaine good <HI>Cu&s;tomes.</HI> Certain|ly, <HI>Cu&s;tome</HI> is mo&s;t perfect, when it begin|neth in Young Yeares: This we call <HI>Edu|cation;</HI> which is, in effect, but an <HI>Early Cu&s;tome.</HI> So we &s;ee, in Languages the Tongue is more Pliant to all Expre&s;&s;i|ons and Sounds, the Ioints are more Sup|ple to all Feats of Actiuitie, and Motions, in Youth then afterwards. For it is true, that late Learners, cannot &s;o well take the Plie; Except it be in &s;ome Mindes, that
<PB N="234" REF="124">haue not &s;uffered them&s;elues to fixe, but haue kept them&s;elues open and prepared to receiue continuall Amendment, which is exceeding Rare. But if the Force of <HI>Cu|&s;tome</HI> Simple and Separate, be Great; the Force of <HI>Cu&s;tome</HI> Copulate, and Conioy|ned, &amp; Collegiate, is far Greater. For there Example teacheth; Company comforteth; Emulation quickeneth; Glory rai&s;eth: So as in &s;uch Places the Force of <HI>Cu&s;tome</HI> is in his Exaltation. Certainly, the great Mul|tiplication of Vertues vpon Humane Na|ture, re&s;teth vpon Societies well Ordai|ned, and Di&s;ciplined. For Common|wealths, and Good Gouernments, doe nouri&s;h Vertue Growne, but doe not much mend the &s;eeds. But the Mi&s;ery is, that the mo&s;t Effectuall Meanes, are now applied, to the Ends, lea&s;t to be de&s;ired.</P>
</DIV1>
<DIV1 N="40" TYPE="essay">
<PB N="235" REF="124">
<HEAD>Of Fortune. XL.</HEAD>
<P>_IT cannot be denied, but Outward Accidents co~|duce much to <HI>Fortune.</HI> Fauour, Opportunitie, Death of Others, Occa|&s;ion fitting Vertue. But chiefly, the Mould of a Mans <HI>Fortune,</HI> is in his owne hands. <HI>Faber qui&s;&abque; Fortunae &s;uae;</HI> &s;aith the Poet. And the mo&s;t Fre|quent of Externall Cau&s;es is, that the Fol|ly of one Man, is the <HI>Fortune</HI> of Another. For no Man pro&s;pers &s;o &s;uddenly, as by Others Errours. <HI>Serpens ni&s;i Serpentem comederit non fit Draco.</HI> Ouert, and Appa|rent vertues bring forth Prai&s;e; But there be Secret and Hidden Vertues, that bring Forth <HI>Fortune.</HI> Certaine Deliueries of a Mans Selfe, which haue no Name. The Spani&s;h Name, <HI>De&s;emboltura,</HI> partly ex|pre&s;&s;eth
<PB N="236" REF="125">them: When there be not Stonds, nor Re&s;tiuene&s;&s;e in a Mans Nature; But that the wheeles of his Minde keepe way, with the wheeles of his <HI>Fortune.</HI> For &s;o <HI>Liuie</HI> (after he had de&s;cribed <HI>Cato Maior,</HI> in the&s;e words; <HI>In illo viro, tantum Robur Corporis &amp; Animi fuit, vt quocun&abque; loco na|tus e&s;&s;et, Fortunam &s;ibi facturus videretur;</HI>) falleth vpon that, that he had, <HI>Ver&s;atile Ingenium.</HI> Therfore, if a Man looke Sharp|ly, and Attentiuely, he &s;hall &s;ee <HI>Fortune:</HI> For though &s;hee be Blinde, yet &s;hee is not Inui&s;ible. The Way of <HI>Fortune,</HI> is like the <HI>Milken Way</HI> in the Skie; Which is a Mee|ting or Knot, of a Number of Small Stars; Not Seene a&s;under, but Giuing Light to|gether. So are there, a Number of Little, and &s;carce di&s;cerned Vertues, or rather Fa|culties and Cu&s;tomes, that make Men <HI>Fortunate.</HI> The <HI>Italians</HI> note &s;ome of them, &s;uch as a Man would little thinke. When they &s;peake of one, that cannot doe ami&s;&s;e, they will throw in, into his other Conditions, that he hath, <HI>Poco di Matto.</HI> And certainly, there be not two more
<PB N="237" REF="125"><HI>Fortunate</HI> Properties; Then to haue a <HI>Lit|tle</HI> of the <HI>Foole;</HI> And not <HI>Too Much</HI> of the <HI>Honest.</HI> Therefore, Extreme Louers of their Countrey, or Ma&s;ters, were neuer <HI>Fortunate,</HI> neither can they be. For when a Man placeth his Thoughts without Him&s;elfe, he goeth not his owne Way. An ha&s;tie <HI>Fortune</HI> maketh an Enterpri&s;er, and Remouer, (The <HI>French</HI> hath it better; <HI>Entreprenant,</HI> or <HI>Remuant</HI>) But the Exer|ci&s;ed <HI>Fortune</HI> maketh the Able Man. <HI>For|tune</HI> is to be Honoured, and Re&s;pected, and it bee but for her Daughters, <HI>Confi|dence,</HI> and <HI>Reputation.</HI> For tho&s;e two Fe|licitie breedeth: The fir&s;t within a Mans Selfe; the Latter, in Others towards Him. All Wi&s;e Men, to decline the Enuy of their owne vertues, v&s;e to a&s;cribe them to Prouidence and <HI>Fortune;</HI> For &s;o they may the better a&s;&s;ume them: And be&s;ides, it is Greatne&s;&s;e in a Man, to be the Care, of the Higher Powers. So <HI>Cae&s;ar</HI> &s;aid to the Pilot in the Tempe&s;t, <HI>Cae&s;arem portas, &amp; Fortunam eius.</HI> So <HI>Sylla</HI> cho&s;e the Name of <HI>Felix,</HI> and not of <HI>Magnus.</HI> And it hath
<PB N="238" REF="126">beene noted, that tho&s;e, that a&s;cribe open|ly too much to their owne Wi&s;dome, and Policie, end <HI>Infortunate.</HI> It is written, that <HI>Timotheus</HI> the <HI>Athenian,</HI> after he had, in the Account he gaue to the State, of his Go|uernment, often interlaced this Speech; <HI>And in this Fortune had no Part,</HI> neuer pro|&s;pered in any Thing he vndertooke after|wards. Certainly, there be, who&s;e <HI>For|tunes</HI> are like <HI>Homers Ver&s;es,</HI> that haue a Slide, and Ea&s;ine&s;&s;e, more then the Ver&s;es of other Poets: As <HI>Plutarch</HI> &s;aith of <HI>Timo|leons Fortune,</HI> in re&s;pect of that of <HI>Age&s;i|laus,</HI> or <HI>Epaminondas.</HI> And that this &s;hould be, no doubt it is much, in a Mans Selfe.</P>
</DIV1>
<DIV1 N="41" TYPE="essay">
<PB N="239" REF="126">
<HEAD>Of V&s;urie. XLI.</HEAD>
<P>_MAny haue made Wittie Inuectiues again&s;t <HI>V&s;u|rie.</HI> They &s;ay, that it is Pitie, the Deuill &s;hould haue Gods part, which is the <HI>Tithe.</HI> That the <HI>V&s;urer</HI> is the greate&s;t Sabbath Breaker, be|cau&s;e his Plough goeth euery Sunday. That the <HI>V&s;urer</HI> is the <HI>Droane,</HI> that <HI>Virgil</HI> &s;peaketh of:</P>
<P><HI>Ignauum Fucos Pecus &agrave; prae&s;epibus arce~t.</HI> That the <HI>V&s;urer</HI> breaketh the Fir&s;t Law, that was made for Mankinde, after the Fall; which was, <HI>In &s;udore Vult&ucirc;s tui come|des Panem tuum;</HI> Not, <HI>In &s;udore Vult&ucirc;s alieni.</HI> That <HI>V&s;urers</HI> &s;hould haue Orange|tawney Bonnets, becau&s;e they doe <HI>Iu|daize.</HI> That it is again&s;t Nature, for <HI>Mo|ney</HI> to beget <HI>Money;</HI> And the like. I &s;ay
<PB N="240" REF="127">this onely, that <HI>V&s;ury</HI> is a <HI>Conce&s;&s;um prop|ter Duritiem Cordis:</HI> For &s;ince there mu&s;t be Borrowing and Lending, and Men are &s;o hard of Heart, as they will not lend freely, <HI>V&s;ury</HI> mu&s;t be permitted. Some Others haue made Su&s;picious, and Cun|ning Propo&s;itions, of Bankes, Di&s;couery of Mens E&s;tates, and other Inuentions. But few haue &s;poken of <HI>V&s;ury</HI> v&s;efully. It is good to &s;et before vs, the <HI>Incommodities,</HI> and <HI>Commodities</HI> of <HI>V&s;ury;</HI> That the Good may be, either Weighed out, or Culled out; And warily to prouide, that while we make forth, to that which is better, we meet not, with that which is wor&s;e.</P>
<P>The <HI>Di&s;commodities</HI> of <HI>V&s;ury</HI> are: Fir&s;t, that it makes fewer Merchants. For were it not, for this Lazie Trade of <HI>V&s;ury,</HI> Mo|ney would not lie &s;till, but would, in great Part, be Imployed vpon Merchandizing; Which is the <HI>Vena Porta</HI> of Wealth in a State. The Second, that it makes Poore Merchants. For as a Farmer cannot hu&s;|band his Ground &s;o well, if he &s;it at a great Rent; So the Merchant cannot driue
<PB N="241" REF="127">his Trade &s;o well, if he &s;it at great <HI>V&s;ury.</HI> The Third is incident to the other two; And that is, the Decay of Cu&s;tomes of Kings or States, which Ebbe or flow with Merchandizing. The Fourth, that it bringeth the Trea&s;ure of a Realme, or State, into a few Hands. For the <HI>V&s;urer</HI> being at Certainties, and others at Vncer|tainties, at the end of the Game, Mo&s;t of the Money will be in the Boxe; And euer a State flouri&s;heth, when Wealth is more equally &s;pread. The Fifth, that it beats downe the Price of Land: For the Em|ployment of Money, is chiefly, either Merchandizing, or Purcha&s;ing; And <HI>V&s;u|ry</HI> Way-layes both. The Sixth, that it doth Dull and Dampe all Indu&s;tries, Im|prouements, and new Inuentions, wher|in Money would be Stirring, if it were not for this Slugge. The La&s;t, that it is the Canker and Ruine of many Mens E&s;tates; Which in proce&s;&s;e of Time breeds a Pub|like Pouertie.</P>
<P>On the other &s;ide, the <HI>Commodities</HI> of <HI>V&s;ury</HI> are. Fir&s;t, that how&s;oeuer <HI>V&s;ury</HI> in
<PB N="242" REF="128">&s;ome re&s;pect hindereth Merchandizing, yet in &s;ome other it aduanceth it: For it is certain, that the Greate&s;t Part of Trade, is driuen by Young Merchants, vpon Borrowing at Intere&s;t: So as if the <HI>V&s;u|rer,</HI> either call in, or keepe backe his Mo|ney, there will en&s;ue pre&s;ently a great Stand of Trade. The Second is, That were it not, for this ea&s;ie borrowing vpon <HI>Intere&s;t,</HI> Mens nece&s;&s;ities would draw vpon them, a mo&s;t &s;udden vndoing; In that they would be forced to &s;ell their Meanes (be it Lands or Goods) farre vn|der Foot; and &s;o, whereas <HI>V&s;ury</HI> doth but Gnaw vpon them, Bad Markets would Swallow them quite vp. As for Mort|gaging, or Pawning, it will little mend the matter; For either Men will not take Pawnes without <HI>V&s;e;</HI> Or if they doe, they will looke preci&s;ely for the Forfeiture. I remember a Cruell Moneyed Man, in the Country, that would &s;ay; The Deuill take this <HI>V&s;ury,</HI> it keepes vs from Forfeitures, of Mortgages, and Bonds. The third and La&s;t is, That it is a Vanitie to conceiue,
<PB N="243" REF="128">that there would be Ordinary Borrowing without Profit; And it is impo&s;&s;ible to conceiue, the Number of Inconuenien|ces, that will en&s;ue, if Borrowing be Cram|ped. Therefore, to &s;peake of the Aboli&s;h|ing of <HI>V&s;ury</HI> is Idle. All States haue euer had it, in one Kinde or Rate, or other. So as that Opinion mu&s;t be &s;ent to <HI>Vtopia.</HI></P>
<P>To &s;peake now, of the <HI>Reformation</HI> and <HI>Reiglement</HI> of <HI>V&s;ury;</HI> How the <HI>Di&s;commo|dities</HI> of it may be be&s;t auoided, and the <HI>Commodities</HI> retained. It appeares by the Ballance, of <HI>Commodities,</HI> and <HI>Di&s;commo|dities</HI> of <HI>V&s;ury,</HI> Two Things are to be Re|conciled. The one, that the <HI>Tooth</HI> of <HI>V&s;u|rie</HI> begrinded, that it bite not too much: The other, that there bee left open a Meanes, to inuite Moneyed Men, to lend to the Merchants, for the Continuing and Quickning of Trade. This cannot be done, except you introduce, two &s;euerall <HI>Sorts</HI> of <HI>V&s;ury;</HI> A <HI>Le&s;&s;e,</HI> and a <HI>Greater.</HI> For if you reduce <HI>V&s;ury,</HI> to one Low Rate, it will ea&s;e the common Borrower, but the Merchant wil be to &s;eeke for Money. And
<PB N="244" REF="129">it is to be noted, that the Trade of Mer|chandize, being the mo&s;t Lucratiue, may beare <HI>V&s;ury</HI> at a good Rate; Other Con|tracts not &s;o.</P>
<P>To &s;erue both Intentions, the way would be briefly thus. That there be <HI>Two Rates</HI> of <HI>V&s;ury,</HI> The one Free, and Generall for All; The other vnder <HI>Licence</HI> only, to <HI>Certaine Per&s;ons,</HI> and in <HI>Certaine Places</HI> of <HI>Merchandizing.</HI> Fir&s;t therefore, let <HI>V&s;ury, in generall, be reduced to Fiue in the Hun|dred;</HI> And let that Rate be proclaimed to be Free and Current; And let the State &s;hut it &s;elfe out, to take any Penalty for the &s;ame. This will pre&s;erue Borrowing from any generall Stop or Drine&s;&s;e. This will ea&s;e infinite Borrowers in the Countrie. This will, in good Part, rai&s;e the Price of Land, becau&s;e Land purcha&s;ed at Sixteene yeares Purcha&s;e, wil yeeld Six in the Hun|dred, and &s;omewhat more, whereas this Rate of Intere&s;t, Yeelds but Fiue. This, by like rea&s;on, will Encourage and edge, In|du&s;trious and Profitable Improuements; Becau&s;e Many will rather venture in that
<PB N="245" REF="129">kinde, then take Fiue in the Hundred, e&s;pe|cially hauing beene v&s;ed to greater Profit. Secondly, let there be <HI>Certaine Per&s;ons li|cen&s;ed to Lend, to knowne Merchants,</HI> vpon <HI>V&s;ury</HI> at a <HI>Higher-Rate;</HI> and let it be with the Cautions following. Let the Rate be, euen with the Merchant him&s;elfe, &s;ome|what more ea&s;ie, then that he v&s;ed for|merly to pay: For, by that Meanes, all Borrowers &s;hall haue &s;ome ea&s;e, by this Reformation, be he Merchant, or who&s;o|euer. Let it be no Banke or Common Stocke, but euery Man be Ma&s;ter of his owne Money: Not that I altogether Mi&s;|like Banks, but they will hardly be broo|ked, in regard of certain &s;u&s;picions. Let the State be an&s;wered, &s;ome &s;mall Matter, for the Licence, and the re&s;t left to the Len|der: For if the Abatement be but &s;mall, it will no whit di&s;courage the Lender. For he, for Example, that tooke before Ten or Nine in the Hundred, wil &s;ooner de&s;cend to Eight in the Hundred, then giue ouer his Trade of <HI>V&s;ury;</HI> And goe from Cer|taine Gaines, to Gaines of Hazard. Let
<PB N="246" REF="130">the&s;e Licenced Lenders be in Number In|definite, but re&s;trained to Certaine Prin|cipall Cities and Townes of Merchandi|zing: For then they will be hardly able, to Colour other Mens Moneyes, in the Country: So as the <HI>Licence of Nine,</HI> will not &s;ucke away the current <HI>Rate of Fiue:</HI> For no Man will &s;end his Moneyes farre off, nor put them into Vnknown Hands.</P>
<P>If it be Obiected, that this doth, in a Sort, Authorize <HI>V&s;ury,</HI> which before was, in &s;ome places, but Permi&s;&s;iue: The An|&s;wer is; That it is better, to Mitigate <HI>V&s;u|ry</HI> by <HI>Declaration,</HI> then to &s;uffer it to Rage by <HI>Conniuence.</HI></P>
</DIV1>
<DIV1 N="42" TYPE="essay">
<PB N="247" REF="130">
<HEAD>Of Youth and Age. XLII.</HEAD>
<P>_A Man that is <HI>Young in yeares,</HI> may be Old in Houres, if he haue lo&s;t no Time. But that happeneth rarely. Ge|nerally, <HI>youth</HI> is like the fir&s;t Cogitations, not &s;o Wi&s;e as the Se|cond. For there is a <HI>youth</HI> in thoughts as well as in Ages. And yet the Inuention of <HI>Young Men,</HI> is more liuely, then that of Old: And Imaginations &s;treame into their Mindes better, and, as it were, more Di|uinely. Natures that haue much Heat, and great and violent de&s;ires and Perturba|tions, are not ripe for Action, till they haue pa&s;&s;ed the Meridian of their yeares: As it was with <HI>Iulius Cae&s;ar,</HI> &amp; <HI>Septimi&abus;. Se|uer&abus;.</HI> Of the latter of whom, it is &s;aid; <HI>Iuue~|tutem egit, Erroribus, im&ograve; Furoribus, plena~.</HI> And yet he was the Able&s;t Emperour,
<PB N="248" REF="131">almo&s;t, of all the Li&s;t. But Repo&s;ed Na|tures may doe well in <HI>Youth.</HI> As it is &s;eene, in <HI>Augu&s;tus Cae&s;ar, Co&s;mus</HI> Duke of <HI>Flo|rence, Ga&s;ton de Fois,</HI> and others. On the other &s;ide, Heate and Viuacity in <HI>Age,</HI> is an Excellent Compo&s;ition for Bu&s;i|ne&s;&s;e. <HI>Young Men,</HI> are Fitter to Inuent, then to Iudge; Fitter for Execution, then for Coun&s;ell; And Fitter for New Proiects, then for Setled Bu&s;ine&s;&s;e. For the Expe|rience of <HI>Age,</HI> in Things that fall with|in the compa&s;&s;e of it, directeth them; But in New Things, abu&s;eth them. The Errours of <HI>Young Men</HI> are the Ruine of Bu&s;ine&s;&s;e; But the Errours of <HI>Aged Men</HI> amount but to this; That more might haue beene done, or &s;ooner. <HI>Young Men,</HI> in the Conduct, and Mannage of Acti|ons, Embrace more then they can Hold, Stirre more then they can Quiet; Fly to the End, without Con&s;ideration of the Meanes, and Degrees; Pur&s;ue &s;ome few Principles, which they haue chanced vpon ab&s;urdly; Care not to Innouate, which draws vnknowne Inconueniences;
<PB N="249" REF="131">V&s;e extreme Remedies at fir&s;t; And, that which doubleth all Errours, will not ac|knowledge or retract them; Like an vn|ready Hor&s;e, that will neither Stop, nor Turne. <HI>Men</HI> of <HI>Age,</HI> Obiect too much, Con&s;ult too long, Aduenture too little, Repent too &s;oone, and &s;eldome driue Bu|&s;ine&s;&s;e home to the full Period; But con|tent them&s;elues with a Mediocrity of Succe&s;&s;e. Certainly, it is good to com|pound Employments of both; For that will be Good for the <HI>Pre&s;ent,</HI> becau&s;e the Vertues of either <HI>Age,</HI> may correct the defects of both: And good for Succe&s;&s;ion, that <HI>Young Men</HI> may be Learners, while <HI>Men</HI> in <HI>Age</HI> are Actours: And la&s;tly, Good for <HI>Externe Accidents,</HI> becau&s;e Authori|ty followeth <HI>Old Men,</HI> And Fauour and Popularity <HI>Youth.</HI> But for the Morall Part, perhaps <HI>Youth</HI> will haue the prehemi|nence, as <HI>Age</HI> hath for the Politique. A certaine <HI>Rabbine,</HI> vpon the Text; <HI>Your Young Men &s;hall &s;ee vi&s;ions, and your Old Men&s;hall dreame dreames;</HI> Inferreth, that <HI>Young Men</HI> are admitted nearer to God
<PB N="250" REF="132">then <HI>Old;</HI> Becau&s;e <HI>Vi&s;ion</HI> is a clearer Reue|lation, then a <HI>Dreame.</HI> And certainly, the more a Man drinketh of the World, the more it intoxicateth; And <HI>Age</HI> doth pro|fit rather in the Powers of Vnder&s;tanding, then in the Vertues of the Will and Affe|ctions. There be &s;ome haue an Ouer|early Ripene&s;&s;e in their yeares, which fa|deth betimes: The&s;e are fir&s;t, Such as haue Brittle Wits, the Edge whereof is &s;oone turned; Such as was <HI>Hermogenes</HI> the <HI>Rhe|torician,</HI> who&s;e Books are exceeding Sub|till; Who afterwards waxed Stupid. A Second Sort is of tho&s;e, that haue &s;ome naturall di&s;po&s;itions, which haue better Grace in <HI>Youth,</HI> then in <HI>Age:</HI> Such as is a fluent and Luxuriant Speech; which be|comes <HI>Youth</HI> well, but not <HI>Age:</HI> So <HI>Tul|ly</HI> &s;aith of <HI>Hortentius; Idemmanebat, ne&abque; idem decebat.</HI> The third is of &s;uch, as take too high a Straine at the Fir&s;t; And are Magnanimous, more then Tract of yeares can vphold. As was <HI>Scipio Affri|canus,</HI> of whom <HI>Liuy</HI> &s;aith in effect; <HI>Vlti|ma primis cedebant.</HI></P>
</DIV1>
<DIV1 N="43" TYPE="essay">
<PB N="251" REF="132">
<HEAD>Of Beauty. XLIII.</HEAD>
<P>_VErtue is like a Rich Stone, be&s;t plaine &s;et: And &s;urely Vertue is be&s;t in a Body, that is comely, though not of Delicate Features: And that hath rather dignity of Pre&s;ence, then <HI>Beauty</HI> of A|&s;pect. Neither is it almo&s;t &s;eene, that very <HI>Beautifull Per&s;ons,</HI> are otherwi&s;e of great Vertue; As if Nature, were rather Bu&s;ie not to erre, then in labour, to produce Excellency. And therefore, they proue Accompli&s;hed, but not of great Spirit; And Study rather Behauiour, then Ver|tue; But this holds not alwaies; For <HI>Au|gu&s;tus Cae&s;ar, Titus Ve&s;pa&s;ianus, Philip le Belle</HI> of <HI>France, Edward</HI> the <HI>Fourth</HI> of <HI>Eng|land, Alcibiades</HI> of <HI>Athens, I&s;mael</HI> the <HI>Sophy</HI> of <HI>Per&s;ia,</HI> were all High and Great Spirits, And yet the mo&s;t <HI>Beautifull Men</HI> of their
<PB N="252" REF="133">Times. In <HI>Beauty,</HI> that of Fauour, is more then that of Colour, And that of Decent and Gracious Motion, more then that of Fauour. That is the be&s;t Part of <HI>Beauty,</HI> which a Picture cannot expre&s;&s;e; No nor the fir&s;t Sight of the Life. There is no Ex|celle~t <HI>Beauty,</HI> that hath not &s;ome Strange|ne&s;&s;e in the Proportion. A Man cannot tell, whether <HI>Apelles,</HI> or <HI>Albert Durer,</HI> were the more Trifler: Whereof the one would make a Per&s;onage by Geometricall Pro|portions: The other, by taking the be&s;t Parts out of diuers Faces, to make one Ex|cellent. Such Per&s;onages, I thinke, would plea&s;e no Body, but the Painter, that made the~. Not but I thinke a Painter, may make a better Face, then euer was; But he mu&s;t doe it, by a kinde of Felicity, (As a Mu&s;i|cian that maketh an excellent Ayre in Mu&s;icke) And not by Rule. A Man &s;hall &s;ee Faces, that if you examine them, Part by Part, you &s;hall finde neuer a good; And yet all together doe well. If it be true, that the Principall Part of <HI>Beauty,</HI> is in decent Motion, certainly it is no maruaile, though
<PB N="253" REF="133"><HI>Per&s;ons in Yeares,</HI> &s;eeme many times more Amiable; <HI>Pulchrorum Autumnus pulcher:</HI> For no <HI>Youth</HI> can be comely, but by Par|don, and con&s;idering the <HI>Youth,</HI> as to make vp the comeline&s;&s;e. <HI>Beauty</HI> is as Sum|mer-Fruits, which are ea&s;ie to corrupt, and cannot la&s;t: And, for the mo&s;t part, it makes a di&s;&s;olute <HI>Youth,</HI> and an <HI>Age</HI> a lit|tle out of countenance: But yet certainly againe, if it light well, it maketh Vertues &s;hine, and Vices blu&s;h.</P>
</DIV1>
<DIV1 N="44" TYPE="essay">
<PB N="254" REF="134">
<HEAD>Of Deformity. XLIIII.</HEAD>
<P><HI>_DEformed Per&s;ons</HI> are com|monly euen with Nature: For as Nature hath done ill by them; So doe they by Nature: Being for the mo&s;t part, (as the Scripture &s;aith) <HI>void of Naturall Affection;</HI> And &s;o they haue their Reuenge of Na|ture. Certainly there is a Con&s;ent between the Body and the Minde; And where Nature erreth in the One, &s;he ventureth in the Other. <HI>Vbi peccat in vno, periclita|tur in altero.</HI> But becau&s;e, there is in Man, an Election touching the Frame of his Minde, and a Nece&s;&s;ity in the Frame of his Body, the Starres of Naturall Inclina|tion, are &s;ometimes ob&s;cured, by the Sun of Di&s;cipline, and Vertue. Therefore, it is good to con&s;ider of <HI>Deformity,</HI> not as a Signe, which is more Deceiuable; But as
<PB N="255" REF="134">a Cau&s;e, which &s;eldome faileth of the Ef|fect. Who&s;oeuer hath any Thing fixed in his Per&s;on, that doth enduce Con|tempt, hath al&s;o a perpetuall Spurre in him&s;elfe, to re&s;cue and deliuer him&s;elfe from Scorne: Therefore all <HI>Deformed Per&s;ons</HI> are extreme Bold. Fir&s;t, as in their own Defence, as being expo&s;ed to Scorn; But in Proce&s;&s;e of Time, by a Generall Ha|bit. Al&s;o it &s;tirreth in them Indu&s;try, and e&s;pecially of this kinde, to watch and ob|&s;erue the Weakne&s;&s;e of Others, that they may haue &s;omewhat to repay. Againe, in their Superiours, it quencheth Iealou&s;ie towards them, as Per&s;ons that they think they may at plea&s;ure de&s;pi&s;e: And it lay|eth their Competitours and Emulatours a&s;leepe; As neuer beleeuing, they &s;hould be in po&s;&s;ibility of aduancement, till they &s;ee them in Po&s;&s;e&s;&s;ion. So that, vpon the matter, in a great Wit, <HI>Deformity</HI> is an Ad|uantage to Ri&s;ing. Kings in Ancient Times, (And at this pre&s;ent in &s;ome Countries,) were wont to put Great Tru&s;t in <HI>Eunuchs;</HI> Becau&s;e they, that are
<PB N="256" REF="135">Enuious towards All, are more Obnoxi|ous and Officious towards One. But yet their Tru&s;t towards them, hath rather beene as to good Spialls, and good Whi&s;|perers; then good Magi&s;trates, and Offi|cers. And much like is the Rea&s;on of <HI>De|formed Per&s;ons.</HI> Still the Ground is, they will, if they be of Spirit, &s;eeke to free them|&s;elues from Scorne; Which mu&s;t be, either by Vertue, or Malice: And therefore, let it not be Maruelled, if &s;ometimes they proue Excellent Per&s;ons; As was <HI>Age&s;i|laus, Zanger</HI> the Sonne of <HI>Solyman, Ae&s;ope, Ga&s;ca</HI> Pre&s;ident of <HI>Peru;</HI> And <HI>Socrates</HI> may goe likewi&s;e among&s;t them; with Others.</P>
</DIV1>
<DIV1 N="45" TYPE="essay">
<PB N="257" REF="135">
<HEAD>Of Building. XLV.</HEAD>
<P><HI>_HOu&s;es</HI> are built to Liue in, and not to Looke on: Therefore let V&s;e bee preferred before Vniformitie; Except where both may be had. Leaue the Goodly Fa|brickes of <HI>Hou&s;es,</HI> for Beautie only, to the <HI>Enchanted Pallaces</HI> of the <HI>Poets:</HI> Who build them with &s;mall Co&s;t. Hee that builds a faire <HI>Hou&s;e,</HI> vpon an <HI>ill Seat,</HI> com|mitteth Him&s;elfe to Pri&s;on. Neither doe I reckon it an <HI>ill Seat,</HI> only, where the Aire is Vnwhol&s;ome; But likewi&s;e where the Aire is vnequall; As you &s;hall &s;ee ma|ny Fine <HI>Seats,</HI> &s;et vpon a knap of Ground, Enuironed with Higher Hilles round a|bout it: whereby the Heat of the Sunne is pent in, and the Wind gathereth as in Troughes; So as you &s;hall haue, and that &s;uddenly, as great Diuer&s;itie of Heat and
<PB N="258" REF="136">Cold, as if you Dwelt in &s;euerall Places. Neither is it <HI>ill Aire</HI> onely, that maketh an <HI>ill Seat,</HI> but Ill Wayes, Ill Markets; And, if you will con&s;ult with <HI>Momus,</HI> Ill Neigh|bours. I &s;peake not of many More: Want of Water; Want of Wood, Shade, and Shelter; Want of Fruitfulne&s;&s;e, and mix|ture of Grounds of &s;euerall Natures; Want of Pro&s;pect; Want of Leuell Grounds; Want of Places, at &s;ome neare Di&s;tance, for Sports of Hunting, Hauking, and Races; Too neare the Sea, too remote, Ha|uing the Commoditie of Nauigable Ri|uers, or the di&s;commoditie of their Ouer|flowing; Too farre off from great Cities, which may hinder Bu&s;ine&s;&s;e; Or too neare them, which Lurcheth all Proui&s;i|ons, and maketh euery Thing deare: Where a Man hath a great Liuing laid together, and where he is &s;canted: All which, as it is impo&s;&s;ible, perhaps, to finde together, &s;o it is good to know them, and thinke of them, that a Man may take as many as he can: And if he haue &s;euerall Dwellings, that he &s;ort them &s;o, that what hee wan|teth
<PB N="259" REF="136">in the One, hee may finde in the O|ther. <HI>Lucullus</HI> an&s;wered <HI>Pompey</HI> well; Who when hee &s;aw his Stately Galleries, and Roomes, &s;o Large and Light&s;ome, in one of his <HI>Hou&s;es,</HI> &s;aid; <HI>Surely, an excellent Place for Summer, but how doe you in Win|ter? Lucullus</HI> an&s;wered; <HI>Why, doe you not think me as wi&s;e, as &s;ome Fowle are, that euer change their Aboad towards the Winter?</HI></P>
<P>To pa&s;&s;e from the <HI>Seat,</HI> to the <HI>Hou&s;e</HI> it &s;elfe; We will doe as <HI>Cicero</HI> doth, in the Oratours Art; Who writes Bookes <HI>De Oratore,</HI> and a Booke he entitles <HI>Orator:</HI> Whereof the Former deliuers the Precepts of the <HI>Art;</HI> And the Latter the <HI>Perfection.</HI> We will therefore de&s;cribe a <HI>Princely Pal|lace,</HI> making a briefe Modell thereof. For it is &s;trange to &s;ee, now in <HI>Europe,</HI> &s;uch Huge <HI>Buildings,</HI> as the <HI>Vatican,</HI> and <HI>E&s;cu|riall,</HI> and &s;ome Others be, and yet &s;carce a very Faire Roome in them.</P>
<P>Fir&s;t therefore, I &s;ay, you cannot haue a Perfect <HI>Pallace,</HI> except you haue two &s;e|uerall Sides; A Side for the <HI>Banquet,</HI> as is &s;poken of in the Booke of <HI>He&s;ter;</HI>
<PB N="260" REF="137">And a Side; for the <HI>Hou&s;hold:</HI> The One for Fea&s;ts and Triumphs, and the O|ther for Dwelling. I vnder&s;tand both the&s;e Sides, to be not onely Returnes, but Parts of the <HI>Front;</HI> And to be vni|forme without, though &s;euerally Partitio|ned within; And to be on both Sides, of a Great and <HI>Stately Tower,</HI> in the Midde&s;t of the <HI>Front;</HI> That as it were, ioyneth them together, on either Hand. I would haue on the Side of the <HI>Banquet,</HI> in Front, one only <HI>Goodly Roome,</HI> aboue Staires, of &s;ome Fortie Foot high; And vnder it, a Roome, for a <HI>Dre&s;sing</HI> or <HI>Preparing Place,</HI> at Times of Triumphs. On the other Side, which is the <HI>Hou&s;hold</HI> Side, I wi&s;h it diui|ded at the fir&s;t, into a <HI>Hall,</HI> and a <HI>Chappell,</HI> (with a Partition betweene;) Both of good State, and Bigne&s;&s;e: And tho&s;e not to goe all the length, but to haue, at the further end, a <HI>Winter,</HI> and a <HI>Summer Par|ler,</HI> both Faire. And vnder the&s;e Roomes, A Faire and Large <HI>Cellar,</HI> &s;uncke vnder Ground: And likewi&s;e, &s;ome <HI>Priuie Kit|chins,</HI> with <HI>Butteries,</HI> and <HI>Pantries,</HI> and the
<PB N="261" REF="137">like. As for the <HI>Tower,</HI> I would haue it two Stories, of Eighteene Foot High a peece, aboue the two Wings; And a Goodly <HI>Leads</HI> vpon the Top, railed with Statua's interpo&s;ed; And the &s;ame <HI>Tower</HI> to bee diuided into Roomes, as &s;hall be thought fit. The Staires likewi&s;e, to the vpper Roomes, let them bee vpon a Faire open <HI>Newell,</HI> and finely raild in, with <HI>Images</HI> of <HI>Wood,</HI> ca&s;t into a Bra&s;&s;e Colour: And a very faire <HI>Landing Place</HI> at the Top. But this to be, if you doe not point, any of the lower Roomes, for a Dining Place of Seruants. For otherwi&s;e, you &s;hall haue the Seruants Dinner, after your owne: For the Steame of it will come vp as in a Tunnell. And &s;o much for the <HI>Front.</HI> Only, I vnder&s;tand the Height of the fir&s;t Staires, to be Sixteene Foot; which is the Height of the Lower Roome.</P>
<P>Beyond this <HI>Front,</HI> is there to be a Faire <HI>Court,</HI> but three Sides of it, of a Farre Lower building, then the <HI>Front.</HI> And in all the foure Corners of that Court, Faire Staire Ca&s;es, ca&s;t into <HI>Turrets,</HI> on the Out|&s;ide,
<PB N="262" REF="138">and not within the Row of <HI>Buildings</HI> them&s;elues. But tho&s;e <HI>Towers,</HI> are not to be of the Height of the <HI>Front;</HI> But rather Proportionable to the Lower <HI>Building.</HI> Let the <HI>Court</HI> not be paued, for that &s;tri|keth vp a great Heat in Summer, and much Cold in Winter. But onely &s;ome Side Alleys, with a Cro&s;&s;e, and the <HI>Quar|ters</HI> to Graze, being kept Shorne, but not too neare Shorne. The <HI>Row</HI> of <HI>Returne,</HI> on the <HI>Banquet Side,</HI> Let it be all <HI>Stately Galleries;</HI> In which <HI>Galleries,</HI> Let there be three, or fiue, fine <HI>Cupola's,</HI> in the Length of it, placed at equall di&s;tance: And fine <HI>Coloured Windowes</HI> of &s;euerall workes. On the Hou&s;hold Side, <HI>Chambers</HI> of <HI>Pre&s;ence,</HI> and Ordinary Entertainments, with &s;ome <HI>Bed-chambers;</HI> And let all three Sides, be a double Hou&s;e, without Thorow Lights, on the Sides, that you may haue Roomes from the Sunne, both for Fore-noone, and After-noone. Ca&s;t it al&s;o, that you may haue Roomes, both for Summer, and Winter: Shadie for Summer, and Warme for Winter. You &s;hall haue &s;ome|times
<PB N="263" REF="138">Faire <HI>Hou&s;es,</HI> &s;o full of Gla&s;&s;e, that one cannot tell, where to become, to be out of the Sunne, or Cold: For <HI>Inbowed Windowes,</HI> I hold them of good V&s;e; (In Cities indeed, <HI>Vpright</HI> doe better, in re&s;pect of the Vniformitie towards the Street;) For they bee Prettie Retiring Places for Conference; And be&s;ides, they keepe both the Wind, and Sunne off: For that which would &s;trike almo&s;t thorow the Roome, doth &s;carce pa&s;&s;e the <HI>Window.</HI> But let them be but few, Foure in the <HI>Court,</HI> On the Sides onely.</P>
<P>Beyond this <HI>Court,</HI> let there be an <HI>In|ward Court</HI> of the &s;ame Square, and Height; Which is to be enuironed, with the <HI>Garden,</HI> on all Sides: And in the In|&s;ide, Cloi&s;tered on all Sides, vpon Decent and Beautifull Arches, as High as the fir&s;t Story. On the <HI>Vnder Story,</HI> towards the <HI>Garden,</HI> Let it be turned to a <HI>Grotta,</HI> or Place of Shade, or E&s;tiuation. And onely haue opening and <HI>Windowes</HI> towards the <HI>Garden;</HI> And be Leuell vpon the Floare, no whit &s;unke vnder Ground, to auoid all
<PB N="264" REF="139">Dampi&s;hne&s;&s;e. And let there be a <HI>Foun|taine,</HI> or &s;ome faire <HI>Worke of Statua's,</HI> in the Midde&s;t of this <HI>Court;</HI> And to be Paued as the other Court was. The&s;e Buildings to be for <HI>Priuie Lodgings,</HI> on both Sides; And the End, for <HI>Priuie Galleries.</HI> Where|of, you mu&s;t fore-&s;ee, that one of them, be for an <HI>Infirmary,</HI> if the Prince, or any Spe|ciall Per&s;on &s;hould be Sicke, with <HI>Cham|bers, Bed-chamber, Anticamera,</HI> and <HI>Reca|mera,</HI> ioyning to it. This vpon the Second Story. Vpon the <HI>Ground Story,</HI> a Faire <HI>Gallery, Open,</HI> vpon <HI>Pillars:</HI> And vpon the <HI>Third Story</HI> likewi&s;e, an <HI>Open Gallery</HI> vpon <HI>Pillars,</HI> to take the Pro&s;pect, and Fre&s;hne&s;&s;e of the <HI>Garden.</HI> At both Cor|ners of the further Side, by way of Re|turne, Let there be two Delicate or Rich <HI>Cabinets,</HI> Daintily Paued, Richly Hanged, Gla&s;ed with <HI>Crystalline Gla&s;&s;e,</HI> and a Rich <HI>Cupola</HI> in the Midde&s;t; And all other Ele|gancie that may be thought vpon. In the <HI>Vpper Gallery</HI> too, I wi&s;h that there may be, if the Place will yeeld it, &s;ome <HI>Foun|taines</HI> Running, in diuers Places, from the
<PB N="265" REF="139">Wall, with &s;ome fine Auoidances. And thus much, for the Modell of the <HI>Pallace:</HI> Saue that, you mu&s;t haue, before you come to the <HI>Front,</HI> three Courts. A <HI>Greene Court Plain,</HI> with a Wall about it: A <HI>Second Court</HI> of the &s;ame, but more Garni&s;hed, with little Turrets, or rather Embelli&s;h|ments, vpon the Wall: And a <HI>Third Court,</HI> to make a Square with the <HI>Front,</HI> but not to be built, nor yet enclo&s;ed with a Naked Wall, but enclo&s;ed with <HI>Tarra&s;&s;es,</HI> Leaded aloft, and fairely garni&s;hed, on the three Sides; And Cloi&s;tered on the In&s;ide, with Pillars, and not with Arches Below. As for <HI>Offices,</HI> let them &s;tand at Di&s;tance, with &s;ome <HI>Low Galleries,</HI> to pa&s;&s;e from them, to the <HI>Pallace</HI> it Selfe.</P>
</DIV1>
<DIV1 N="46" TYPE="essay">
<PB N="266" REF="140">
<HEAD>Of Gardens. XLVI.</HEAD>
<P>_GOD <HI>Almightie</HI> fir&s;t Planted a <HI>Garden.</HI> And indeed, it is the Pure&s;t of Humane plea&s;ure. It is the Greate&s;t Refre&s;hment to the Spirits of Man; Without which <HI>Buildings</HI> and <HI>Pallaces</HI> are but Gro&s;&s;e Han|dy-works: And a Man &s;hall euer &s;ee, that when Ages grow to Ciuility and Elegan|cie, Men come to <HI>Build Stately,</HI> &s;ooner then to <HI>Garden Finely:</HI> As if <HI>Gardening</HI> were the Greater Perfection. I doe hold it, in the Royall Ordering of <HI>Gardens,</HI> there ought to be <HI>Gardens,</HI> for all the <HI>Moneths</HI> in the Yeare: In which, &s;euerally, Things of Beautie, may be then in Sea&s;on. For <HI>De|cember,</HI> and <HI>Ianuary,</HI> and the Latter Part of <HI>Nouember,</HI> you mu&s;t take &s;uch Things, as are Greene all Winter: Holly; Iuy; Bayes; Iuniper; Cipre&s;&s;e Trees; Eugh;
<PB N="267" REF="140">Pine-Apple-Trees; Firre-Trees; Ro&s;e-Mary; Lauander; Periwinckle, the White, the Purple, and the Blene; Germander; Flagges; Orenge-Trees; Limon-Trees; And Mirtles, if they be &s;tirred; And Sweet Marioram warme &s;et. There followeth, for the latter Part of <HI>Ianuary,</HI> and <HI>Februa|ry,</HI> the Mezerion Tree, which then blo&s;|&s;omes; Crocus Vernus, both the Yellow, and the Gray; Prime-Ro&s;es; Anemonies; The Early Tulippa; Hiacynthus Orien|talis; Camairis; Frettellaria. For <HI>March,</HI> There Come Violets, &s;pecially the Single Blew, which are the Earlie&s;t; The Yellow Daffadill; The Dazie; The Almond-Tree in Blo&s;&s;ome; The Peach-Tree in Blo&s;&s;ome; The Cornelian-Tree in Blo&s;|&s;ome; Sweet-Briar. In <HI>Aprill</HI> follow, The Double white Violet; The Wall-flower; The Stock-Gilly-Flower; The Cou&s;lip, Flower-De-lices, and Lillies of Natures; Ro&s;e-mary Flowers; The Tulippa; The Double Piony; The Pale Daffadill, The French Honny-Suckle; The Cherry-Tree in Blo&s;&s;ome; The Damma&s;in, and Plum-Trees
<PB N="269" REF="141">Trees in Blo&s;&s;ome; The White-Thorne in Leafe; The Lelacke Tree. In <HI>May,</HI> and <HI>Iune,</HI> come Pincks of all &s;orts, Specially the Blu&s;h Pincke; Ro&s;es of all kinds, ex|cept the Muske, which comes later; Ho|ny-Suckles; Strawberries; Buglo&s;&s;e; Co|lumbine; The French Mary-gold; Flos Africanus; Cherry-Tree in Fruit; Ribes; Figges in Fruit; Ra&s;pes; Vine Flowers; Lauender in Flowers; The Sweet Satyri|an, with the White Flower; Herba Mu&s;|caria; Lilium Conuallium; The Apple|tree in Blo&s;&s;ome. In <HI>Iuly,</HI> come Gilly-Flowers of all Varieties; Muske Ro&s;es; The Lime-Tree in blo&s;&s;ome; Early Peares, and Plummes in Fruit; Ginnitings; Quad|lins. In <HI>Augu&s;t,</HI> come Plummes of all &s;orts in Fruit; Peares; Apricockes; Berberies; Filberds; Muske-Melons; Monks Hoods, of all colours. In <HI>September,</HI> come Grapes; Apples; Poppies of all colours; Peaches; Melo-Cotones; Nectarines; Cornelians; Wardens; Quinces. In <HI>October,</HI> and the beginning of <HI>Nouember,</HI> come Seruices; Medlars; Bulli&s;es, Ro&s;es Cut or Remo|ued
<PB N="270" REF="141">to come late; Hollyokes; and &s;uch like. The&s;e Particulars are for the <HI>Climate</HI> of <HI>London;</HI> But my meaning is Perceiued, that you may haue <HI>Ver Perpetuum,</HI> as the Place affords.</P>
<P>And becau&s;e, the <HI>Breath</HI> of Flowers, is farre Sweeter in the Aire, (where it comes and Goes, like the Warbling of Mu&s;ick) then in the hand, therfore nothing is more fit for that delight, then to know, what be the <HI>Flowers,</HI> and <HI>Plants,</HI> that doe be&s;t per|fume the Aire. Ro&s;es Damask &amp; Red, are fa&s;t Flowers of their Smels; So that; you may walke by a whole Row of them, and finde Nothing of their Sweetne&s;&s;e; Yea though it be, in a Mornings Dew. Bayes likewi&s;e yeeld no Smell, as they grow. Ro&s;emary little; Nor Sweet-Marioram That, which aboue all Others, yeelds the <HI>Sweete&s;t Smell</HI> in the <HI>Aire,</HI> is the Violet; Specially the White-double-Violet, which comes twice a Yeare; About the middle of <HI>Aprill,</HI> and about <HI>Bartholomew-tide.</HI> Next to that is, the Muske-Ro&s;e. Then the Strawberry Leaues dying, which a mo&s;t
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<PB N="270" REF="142">
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<PB N="270" REF="143">Excellent Cordiall Smell Then the Flower of the Vines; It is a little du&s;t, like the du&s;t of a Bent, which growes vpon the Clu&s;ter, in the Fir&s;t comming forth. Then Sweet Briar. Then Wall-Flowers, which are very Delightfull, to be &s;et vn|der a Parler, or Lower Chamber Win|dow. Then Pinks, &s;pecially the Matted Pinck, and Cloue Gilly-flower. Then the Flowers of the Lime Tree. Then the Honny-Suckles, &s;o they be &s;omewhat a farre off. Of Beane Flowers I &s;peake not, becau&s;e they are Field Flowers. But tho&s;e which <HI>Perfume</HI> the Aire mo&s;t delightful|ly, not <HI>pa&s;&s;ed by</HI> as the re&s;t, but being <HI>Tro|den vpon</HI> and <HI>Cru&s;hed,</HI> are Three: That is Burnet, Wilde-Time, and Water-Mints, Therefore, you are to &s;et whole Allies of them, to haue the Plea&s;ure, when you walke or tread.</P>
<P>For <HI>Gardens,</HI> (Speaking of tho&s;e, which are indeed <HI>Prince-like,</HI> as we haue done of <HI>Buildings</HI>) the Contents, ought not well to be, vnder <HI>Thirty Acres of Ground;</HI> And to be diuided into three
<PB N="271" REF="143">Parts: A <HI>Greene</HI> in the Entrance; A <HI>Heath</HI> or <HI>De&s;art</HI> in the Going forth; And the <HI>Garden</HI> in the midde&s;t; Be&s;ides <HI>Alleys,</HI> on both Sides. And I like well, that Foure Acres of Ground, be a&s;&s;igned to the <HI>Greene;</HI> Six to the <HI>Heath;</HI> Foure and Foure to either &s;ide; And Twelue to the <HI>Maine Garden.</HI> The Greene hath two plea&s;ures, The one, becau&s;e nothing is more Plea&s;ant to the Eye, then Greene Gra&s;&s;e kept finely &s;horne; The other, be|cau&s;e it will giue you a faire Alley in the mid&s;t, by which you may go in front vp|on a <HI>Stately Hedge,</HI> which is to inclo&s;e the <HI>Garden.</HI> But, becau&s;e the Alley will be long, and in great Heat of the Yeare, or Day, you ought not to buy the &s;hade, in the <HI>Garden,</HI> by Going in the Sunne thorow the <HI>Greene,</HI> therefore you are, of either <HI>Side</HI> the <HI>Greene,</HI> to Plant a <HI>Couert Alley,</HI> vpon Carpenters Worke, about Twelue Foot in Height, by which you may goe in Shade, into the <HI>Garden,</HI> As for the Making of <HI>Knots,</HI> or <HI>Figures,</HI> with <HI>Diuers Coloured Earths,</HI> that they may
<PB N="272" REF="144">lie vnder the Windowes of the Hou&s;e, on that Side, which the <HI>Garden</HI> &s;tands, they be but Toyes: You may &s;ee as good Sights, many times, in Tarts. The <HI>Garden</HI> is be&s;t to be Square; Incompa&s;&s;ed, on all the Foure Sides, with a <HI>Stately Arched Hedge.</HI> The <HI>Arches</HI> to be vpon <HI>Pillars,</HI> of Carpenters Worke, of &s;ome Ten Foot high, and Six Foot broad: And the <HI>Spa|ces</HI> between, of the &s;ame Dimen&s;ion, with the <HI>Breadth</HI> of the <HI>Arch.</HI> Ouer the <HI>Arches,</HI> let there bee an <HI>Entire Hedge,</HI> of &s;ome Foure Foot High, framed al&s;o vpon Carpenters Worke: And vpon the <HI>Vp|per Hedge,</HI> ouer euery <HI>Arch,</HI> a little <HI>Tur|ret,</HI> with a <HI>Belly,</HI> enough to receiue a <HI>Cage</HI> of <HI>Birds:</HI> And ouer euery <HI>Space,</HI> betweene the <HI>Arches,</HI> &s;ome other little <HI>Figure,</HI> with Broad Plates of <HI>Round Co|loured Gla&s;&s;e,</HI> gilt, for the <HI>Sunne,</HI> to Play vpon. But this <HI>Hedge</HI> I entend to be, rai&s;ed vpon a <HI>Bancke,</HI> not Steepe, but gently Slope, of &s;ome Six Foot, &s;et all with <HI>Flow|ers.</HI> Al&s;o I vnder&s;tand, that this <HI>Square</HI> of the <HI>Garden,</HI> &s;hould not be the whole
<PB N="273" REF="144">Breadth of the Ground, but to leaue, on either Side, Ground enough, for diuer&s;ity of <HI>Side Alleys:</HI> Vnto which, the Two <HI>Co|uert Alleys</HI> of the <HI>Greene,</HI> may deliuer you. But there mu&s;t be, no <HI>Alleys</HI> with <HI>Hedges,</HI> at either <HI>End,</HI> of this great <HI>Inclo&s;ure:</HI> Not at the <HI>Hither End,</HI> for letting your Pro&s;pect vpon this Faire Hedge from the <HI>Greene;</HI> Nor at the <HI>Further End,</HI> for letting your Pro&s;pect from the Hedge, through the Arches, vpon the <HI>Heath.</HI></P>
<P>For the Ordering of the Ground, with|in the <HI>Great Hedge,</HI> I leaue it to Variety of Deuice; Adui&s;ing neuerthele&s;&s;e, that what&s;oeuer forme you ca&s;t it into, fir&s;t it be not too Bu&s;ie, or full of Worke. Where|in I, for my part, doe not like <HI>Images Cut out</HI> in <HI>Iuniper,</HI> or other <HI>Garden &s;tuffe:</HI> They be for Children. <HI>Little low Hedges,</HI> Round, like VVelts, with &s;ome Pretty <HI>Py|ramides,</HI> I like well: And in &s;ome Places, <HI>Faire Columnes</HI> vpon Frames of Carpen|ters VVorke. I would al&s;o, haue the <HI>Al|leys,</HI> Spacious and Faire. You may haue <HI>Clo&s;er Alleys</HI> vpon the <HI>Side Grounds,</HI> but
<PB N="274" REF="145">none in the <HI>Maine Garden.</HI> I wi&s;h al&s;o, in the very Middle, a <HI>Faire Mount,</HI> with three A&s;cents, and Alleys, enough for foure to walke a brea&s;t; Which I would haue to be Perfect Circles, without any Bulwarkes, or Imbo&s;ments; And the <HI>Whole Mount,</HI> to be Thirty Foot high; And &s;ome fine <HI>Ban|quetting Hou&s;e,</HI> with &s;ome <HI>Chimneys</HI> neat|ly ca&s;t, and without too much <HI>Gla&s;&s;e.</HI></P>
<P>For <HI>Fountaines,</HI> they are a great Beau|ty, and Refre&s;hment; But <HI>Pooles</HI> marre all, and make the <HI>Garden</HI> vnwhol&s;ome, and full of Flies, and Frogs. <HI>Fountaines</HI> I intend to be of two Natures: The One, that <HI>Sprinckleth</HI> or <HI>Spouteth Water;</HI> The Other a <HI>Faire Receipt</HI> of <HI>Water,</HI> of &s;ome Thirty or Forty Foot Square, but with|out Fi&s;h, or Slime, or Mud. For the fir&s;t, the <HI>Ornaments</HI> of <HI>Images Gilt,</HI> or of <HI>Mar|ble,</HI> which are in v&s;e, doe well: But the maine Matter is &s;o to Conuey the Water, as it neuer Stay, either in the Bowles, or in the Ce&s;terne; That the Water be neuer by Re&s;t <HI>Di&s;coloured, Greene,</HI> or <HI>Red,</HI> or the like; Or gather any <HI>Mo&s;sine&s;&s;e</HI> or
<PB N="275" REF="145"><HI>Putrefaction.</HI> Be&s;ides that, it is to be clean|&s;ed euery day by the Hand. Al&s;o &s;ome <HI>Steps</HI> vp to it, and &s;ome <HI>Fine Pauement</HI> about it, doth well. As for the other Kinde of <HI>Fountaine,</HI> which we may call a <HI>Bathing Poole,</HI> it may admit much Cu|rio&s;ity; and Beauty; wherewith we will not trouble our &s;elues: As, that the Bot|tome be finely Paued, And with Images: The &s;ides likewi&s;e; And withall Embel|li&s;hed with Coloured Gla&s;&s;e, and &s;uch Things of Lu&s;tre; Encompa&s;&s;ed al&s;o, with fine Railes of Low Statua's. But the Maine Point, is the &s;ame, which we mentioned, in the former Kinde of <HI>Foun|taine;</HI> which is, that the <HI>Water</HI> be in <HI>Per|petuall Motion,</HI> Fed by a Water higher then the <HI>Poole.</HI> and Deliuered into it by faire Spouts, and then di&s;charged away vnder Ground, by &s;ome Equalitie of Bores, that it &s;tay little. And for fine De|uices, of Arching Water without Spilling, and Making it ri&s;e in &s;euerall Formes, (of Feathers, Drinking Gla&s;&s;es, Canopies, and the like,) they be pretty things to
<PB N="276" REF="146">looke on, but Nothing to Health and Sweetne&s;&s;e.</P>
<P>For the <HI>Heath,</HI> which was the Third Part of our Plot, I wi&s;h it to be framed, as much as may be, to a <HI>Naturall wildne&s;&s;e. Trees</HI> I would haue none in it; But &s;ome <HI>Thickets,</HI> made onely of <HI>Sweet-Briar,</HI> and <HI>Honny-&s;uckle,</HI> and &s;ome <HI>Wilde Vine</HI> a|mong&s;t; And the Ground &s;et with <HI>Violets, Strawberries,</HI> and <HI>Prime-Ro&s;es.</HI> For the&s;e are Sweet, and pro&s;per in the Shade. And the&s;e to be in the <HI>Heath,</HI> here and there, not in any Order. I like al&s;o little <HI>Heaps,</HI> in the Nature of <HI>Mole-hils,</HI> (&s;uch as are in <HI>Wilde Heaths</HI>) to be &s;et, &s;ome with Wilde Thyme; Some with Pincks; Some with Germander, that giues a good Flower to the Eye; Some with Periwinckle; Some with Violets; Some with Strawberries; Some with Cou&s;lips; Some with Dai&s;ies; Some with Red-Ro&s;es; Some with Lili|um Conuallium; Some with Sweet-Wil|liams Red; Some with Beares-Foot; And the like Low Flowers, being withal Sweet, and Sightly. Part of which <HI>Heapes,</HI> to be
<PB N="277" REF="146">with <HI>Standards,</HI> of little <HI>Bu&s;hes,</HI> prickt vp|on their Top, and Part without. The <HI>Standards</HI> to be Ro&s;es; Iuniper; Holly; Beare-berries (but here and there, becau&s;e of the Smell of their Blo&s;&s;ome;) Red Cur|rans; Goo&s;e-berries; Ro&s;e-Mary; Bayes; Sweet-Briar; and &s;uch like. But the&s;e <HI>Stan|dards,</HI> to be kept with Cutting, that they grow not out of Cour&s;e.</P>
<P>For the <HI>Side Grounds,</HI> you are to fill them with <HI>Varietie</HI> of <HI>Alleys,</HI> Priuate, to giue a full Shade; Some of them, where|&s;oeuer the Sun be. You are to frame &s;ome of them likewi&s;e for Shelter, that when the Wind blows Sharpe, you may walke, as in a Gallery. And tho&s;e Alleys mu&s;t be likewi&s;e hedged, at both Ends, to keepe out the Wind; And the&s;e <HI>Clo&s;er Alleys,</HI> mu&s;t bee euer finely Grauelled, and no Gra&s;&s;e, becau&s;e of Going wet. In many of the&s;e <HI>Alleys</HI> likewi&s;e, you are to &s;et <HI>Fruit-Trees</HI> of all Sorts; As well vpon the Walles, as in Ranges. And this would be generally ob&s;erued, that the <HI>Borders,</HI> wher|in you plant your <HI>Fruit-Trees,</HI> be Faire
<PB N="278" REF="147">and Large, and Low, and not Steepe; And Set with <HI>Fine Flowers,</HI> but thin and &s;pa|ringly, le&s;t they Deceiue the <HI>Trees.</HI> At the End of both the <HI>Side Grounds,</HI> I would haue a <HI>Mount</HI> of &s;ome Pretty Height, lea|uing the Wall of the Enclo&s;ure, Bre&s;t high, to looke abroad into the Fields.</P>
<P>For the <HI>Maine Garden,</HI> I doe not Deny, but there &s;hould be &s;ome Faire <HI>Alleys,</HI> ran|ged on both Sides, with <HI>Fruit Trees;</HI> And &s;ome Pretty <HI>Tufts</HI> of <HI>Fruit Trees,</HI> And <HI>Ar|bours</HI> with <HI>Seats,</HI> &s;et in &s;ome Decent Or|der; But the&s;e to be, by no Meanes, &s;et too thicke; But to leaue the <HI>Maine Garden,</HI> &s;o as it be not clo&s;e, but the Aire Open and Free. For as for <HI>Shade,</HI> I would haue you re&s;t, vpon the <HI>Alleys</HI> of the <HI>Side Grounds,</HI> there to walke, if you be Di&s;po&s;ed, in the Heat of the Yeare, or day; But to make Account, that the <HI>Maine Garden,</HI> is for the more Temperate Parts of the yeare; And in the Heat of Summer, for the Morning, and the Euening, or Ouer-ca&s;t Dayes.</P>
<P>For <HI>Auiaries,</HI> I like them not, except they be of that Largene&s;&s;e, as they may be
<PB N="279" REF="147"><HI>Turffed,</HI> and haue <HI>Liuing Plants,</HI> and <HI>Bu&s;hes,</HI> &s;et in them; That the <HI>Birds</HI> may haue more Scope, and Naturall Nea&s;t|ling, and that no <HI>Foulene&s;&s;e</HI> appeare, in the <HI>Floare</HI> of the <HI>Auiary.</HI> So I haue made a Platforme of a <HI>Princely Garden,</HI> Partly by Precept, Partly by Drawing, not a Modell, but &s;ome generall Lines of it; And in this I haue &s;pared for no Co&s;t. But it is No|thing, for <HI>Great Princes,</HI> that for the mo&s;t Part, taking Aduice with Workmen, with no Le&s;&s;e Co&s;t, &s;et their Things together; And &s;ometimes adde <HI>Statua's,</HI> and &s;uch Things, for State, and Magnificence, but nothing to the true Plea&s;ure of a <HI>Garden.</HI></P>
</DIV1>
<DIV1 N="47" TYPE="essay">
<PB N="280" REF="148">
<HEAD>Of Negociating. XLVII.</HEAD>
<P>_IT is generally better to <HI>deale</HI> by Speech, then by Letter; And by the Me|diation of a Third, then by a Mans Selfe. Let|ters are good, when a Man would draw an An&s;wer by Letter backe againe; Or when it may &s;erue, for a Mans Iu&s;tification, afterwards to produce his owne Letter; Or where it may be Dan|ger to be interrupted, or heard by Peeces. To <HI>deale in Per&s;on</HI> is good, when a Mans Face breedeth Regard, as Commonly with Inferiours; Or in Tender Ca&s;es, where a Mans Eye, vpon the Counte|nance of him with whom he &s;peaketh, may giue him a Direction, how farre to goe: And generally, where a Man will re&s;erue to him&s;elfe Libertie, either to Di&s;a|vow,
<PB N="281" REF="148">or to Expound. In Choice of <HI>In|&s;truments,</HI> it is better, to choo&s;e Men of a Plainer Sort, that are like to doe that, that is committed to them, and to report back again faithfully the Succe&s;&s;e; Then tho&s;e, that are Cunning to Contriue out of o|ther Mens Bu&s;ine&s;&s;e, &s;omewhat to grace them&s;elues; And will helpe the Matter, in Report, for Satisfaction &s;ake. V&s;e al&s;o, &s;uch Per&s;ons, as affect the Bu&s;ine&s;&s;e, wher|in they are Employed; For that quick|neth much; And &s;uch, as are Fit for the Matter; As Bold Men for Expo&s;tulation, Faire &s;poken Men for Per&s;wa&s;ion, Craftie Men for Enquiry and Ob&s;eruation, Fro|ward and Ab&s;urd Men for Bu&s;ine&s;&s;e that doth not well beare out it Selfe. V&s;e al&s;o &s;uch, as haue beene Luckie, and Preuailed before in Things wherein you haue Em|ploied them; For that breeds Confidence, and they will &s;triue to maintaine their Pre&s;cription. It is better, to &s;ound a Per|&s;on, with whom one <HI>Deales,</HI> a farre off, then to fall vpon the Point at fir&s;t; Ex|cept you meane to &s;urprize him by &s;ome
<PB N="282" REF="149">Short Que&s;tion. It is better <HI>Dealing</HI> with Men in Appetite, then with tho&s;e that are where they would be. If a Man <HI>Deale</HI> with another vpon Conditions, the Start or Fir&s;t Performance is all; Which a Man cannot rea&s;onably Demaund, except ei|ther the Nature of the Thing be &s;uch, which mu&s;t goe before; Or El&s;e a Man can per&s;wade the other Partie, that hee &s;hall &s;till need him, in &s;ome other Thing; Or el&s;e that he be counted the Hone&s;ter Man. All Practi&s;e, is to <HI>Di&s;couer,</HI> or to <HI>Worke.</HI> Men <HI>Di&s;couer</HI> them&s;elues, in Tru&s;t; In Pa&s;&s;ion; At vnawares; And of Nece&s;|&s;itie, when they would haue &s;omewhat done, and cannot finde an apt Pretext. If you would <HI>Worke</HI> any Man, you mu&s;t either know his Nature, and Fa&s;hions, and &s;o Lead him; Or his Ends, and &s;o Per&s;wade him; Or his Weakne&s;&s;e, and Di&s;aduantages, and &s;o Awe him; or tho&s;e that haue Intere&s;t in him, and &s;o Gouerne him. In <HI>Dealing</HI> with Cunning Per&s;ons, we mu&s;t euer Con&s;ider their Ends, to in|terpret their Speeches; And it is good, to
<PB N="283" REF="149">&s;ay little to them, and that which they lea&s;t looke for. In all <HI>Negociations</HI> of Difficul|tie, a Man may not looke, to Sowe and Reape at once; But mu&s;t Prepare Bu&s;i|ne&s;&s;e, and &s;o Ripen it by Degrees.</P>
</DIV1>
<DIV1 N="48" TYPE="essay">
<PB N="284" REF="150">
<HEAD>Of Followers and Frends. XLVIII.</HEAD>
<P>_CO&s;tly <HI>Followers</HI> are not to be liked; Le&s;t while a Man ma|keth his Traine Longer, hee make his Wings Shorter. I reckon to bee Co&s;tly, not them alone, which charge the Pur&s;e, but which are Weari&s;ome and Importune in Sutes. Or|dinary <HI>Followers</HI> ought to challenge no Higher Conditions, then Countenance, Recommendation, and Protection from Wrongs. Factious <HI>Followers</HI> are wor&s;e to be liked, which Follow not vpon Affecti|on to him, with whom they range Them|&s;elues, but vpon Di&s;contentment Concei|ued again&s;t &s;ome Other: Whereupon Commonly en&s;ueth, that Ill Intelligence, that we many times &s;ee betweene Great Per&s;onages. Likewi&s;e Glorious <HI>Followers,</HI>
<PB N="285" REF="150">who make them&s;elues as Trumpets, of the Commendation of tho&s;e they Fol|low, are full of Inconuenience; For they taint Bu&s;ine&s;&s;e through Want of Secrecie, And they Export Honour from a Man, and make him a Returne in Enuie. There is a Kinde of <HI>Followers</HI> likewi&s;e, which are Dangerous, being indeed E&s;pials; which enquire the Secrets of the Hou&s;e, and beare Tales of them to Others. Yet &s;uch Men, many times, are in great Fauour; For they are Officious, And Commonly Exchange Tales. The <HI>Following</HI> by cer|taine <HI>Estates</HI> of <HI>Men,</HI> an&s;werable to that, which a Great Per&s;on him&s;elfe profe&s;&s;eth, (as of Soldiers to him that hath been Em|ployed in the Warres, and the like,) hath euer beene a Thing Ciuill, and well taken euen in Monarchies; So it be without too much Pompe or Popularitie. But the mo&s;t Honourable Kinde of <HI>Following,</HI> is to be Followed, as one that apprehendeth, to aduance Vertue and De&s;ert, in all Sorts of Per&s;ons. And yet, where there is no Emi|nent Oddes in Sufficiencie, it is better to
<PB N="286" REF="151">take with the more Pa&s;&s;able, then with the more Able. And be&s;ides, to &s;peake Truth, in Ba&s;e Times, Actiue Men are of more v&s;e, then Vertuous. It is true, that in Gouernment, it is Good to v&s;e Men of one Rancke equally: for to countenance &s;ome extraordinarily, is to make them In|&s;olent, and the re&s;t Di&s;content; Becau&s;e they may claime a Due. But contrariwi&s;e in Fauour, to v&s;e Men with much Diffe|rence and Election, is Good; For it ma|keth the Per&s;ons Preferred more Thank|full, and the Re&s;t more officious; Becau&s;e all is of Fauour. It is good Di&s;cretion, not to make too much of any Man, at the fir&s;t; Becau&s;e One cannot hold out that Proportion. To be gouerned (as we call it) by One, is not &s;afe: For it &s;hewes Soft|ne&s;&s;e, and giues a Freedome to Scandall and Di&s;reputation: For tho&s;e that would not Cen&s;ure, or Speake ill of a Man imme|diatly, will talke more boldly of Tho&s;e, that are &s;o great with them, and thereby Wound their Honour. Yet to be Di&s;tra|cted with many is Wor&s;e; For it makes
<PB N="287" REF="151">Men, to be of the La&s;t Impre&s;&s;ion, and full of Change. To take Aduice of &s;ome few Frends is euer Honourable; <HI>For Lookers on, many times, &s;ee more then Gamesters; And the Vale be&s;t di&s;couereth the Hill.</HI> There is Little Frend&s;hip in the World, and Lea&s;t of all betweene Equals, which was wont to be Magnified. That that is, is between Superiour and Inferiour, who&s;e Fortunes may Comprehend, the One the Other.</P>
</DIV1>
<DIV1 N="49" TYPE="essay">
<PB N="288" REF="152">
<HEAD>Of Sutours. XLIX.</HEAD>
<P>_MAny ill Matters and Proiects are vndertaken; And Pri|uate <HI>Sutes</HI> doe Putrifie the Publique Good. Many Good Matters are vndertaken with Bad Mindes; I meane not onely Corrupt Mindes, but Craftie Mindes, that intend not Performance. Some embrace <HI>Sutes,</HI> which neuer meane to deale effectually in them; But if they &s;ee, there may be life in the Matter, by &s;ome other meane, they will be content to winne a Thanke, or take a Second Reward, or at lea&s;t to make V&s;e, in the meane time, of the <HI>Sutours</HI> Hopes. Some take hold of <HI>Sutes,</HI> onely for an Occa&s;ion, to Cro&s;&s;e &s;ome other; Or to make an Information, whereof they could not otherwi&s;e haue apt Pretext; without Care what become of the <HI>Sute,</HI>
<PB N="289" REF="152">when that Turne is &s;erued: Orgenerally, to make other Mens Bu&s;ine&s;&s;e, a Kinde of Entertainment, to bring in their owne. Nay, &s;ome vndertake <HI>Sutes,</HI> with a full Purpo&s;e, to let them fall; To the end, to gratifie the Aduer&s;e Partie, or Competi|tour. Surely, there is, in &s;ome &s;ort, a Right in euery <HI>Sute:</HI> Either a Right of Equity, if it be a <HI>Sute</HI> of Controuer&s;ie; Or a Right of De|&s;ert, if it be a <HI>Sute</HI> of Petition. If Affection lead a Man, to fauour the Wrong Side in Iu&s;tice, let him rather v&s;e his Counte|nance, to Compound the Matter, then to Carry it. If Affection lead a Man, to fa|uour the le&s;&s;e Worthy in De&s;ert, let him doe it without Deprauing or Di&s;abling the Better De&s;eruer. In <HI>Sutes,</HI> which a man doth not well vnder&s;tand, it is good to referre them, to &s;ome Frend of Tru&s;t and Iudgement, that may report whether hee may deale in them with Honour: But let him chu&s;e well his Referendaries, for el&s;e he may be led by the No&s;e. <HI>Sutours</HI> are &s;o di&s;ta&s;ted with Delayes, and Abu&s;es, that Plaine Dealing, in denying to deale
<PB N="290" REF="153">in <HI>Sutes</HI> at fir&s;t, and Reporting the Suc|ce&s;&s;e barely, and in Challenging no mero Thanks then one hath de&s;erued, is grown not onely Honourable, but al&s;o Graci|ous. In <HI>Sutes</HI> of Fauour, the fir&s;t Com|ming ought to take little Place: So farre forth Con&s;ideration may bee had of his Tru&s;t, that if Intelligence of the Matter, could not otherwi&s;e haue beene had, but by him, Aduantage bee not taken of the Note, but the Partie left to his other Meanes, and, in &s;ome &s;ort, Recompen|ced for his Di&s;couerie. To be Ignorant of the value of a <HI>Sute,</HI> is Simplicitie; As well as to be Ignorant of the Right thereof, is Want of Con&s;cience. Secrecie in <HI>Sutes,</HI> is a great Meane of Obtaining; For voy|cing them, to bee in Forwardne&s;&s;e, may di&s;courage &s;ome Kinde of <HI>Sutours;</HI> But doth Quicken and Awake Others. But Timing of the <HI>Sute,</HI> is the Principall. Ti|ming, I &s;ay, not onely in re&s;pect of the Per&s;on, that &s;hould graunt it, but in re|&s;pect of tho&s;e which are like to Cro&s;&s;e it. Let a Man, in the choice of his Meane, ra|ther
<PB N="291" REF="153">chu&s;e the Fitte&s;t Meane, then the Greate&s;t Meane: And rather them, that deale in certaine Things, then tho&s;e that are Generall. The Reparation of a Deni|all, is &s;omtimes Equall to the fir&s;t Grant; If a Man &s;hew him&s;elfe, neither deiected, nor di&s;contented. <HI>Iniquum petas, vt Ae|quum feras;</HI> is a good Rule, where a Man hath Strength of Fauour: But otherwi&s;e, a man were better ri&s;e in his <HI>Sute;</HI> For he that would haue ventured at fir&s;t to haue lo&s;t the <HI>Sutour,</HI> will not in the Conclu&s;i|on, lo&s;e both the <HI>Sutour,</HI> and his owne for|mer Fauour. Nothing is thought &s;o Ea&s;ie a Reque&s;t, to a great Per&s;on, as his Letter; And yet, if it be not in a Good Cau&s;e, it is &s;o much out of his Reputation. There are no wor&s;e In&s;truments, then the&s;e Ge|nerall Contriuers of <HI>Sutes:</HI> For they are but a Kinde of Poy&s;on and Infection to Publique Proceedings.</P>
</DIV1>
<DIV1 N="50" TYPE="essay">
<PB N="292" REF="154">
<HEAD>Of Studies. L.</HEAD>
<P><HI>_STudies</HI> &s;erue for Delight, for Ornament, and for Ability. Their Chiefe V&s;e for Delight, is in Priuatene&s;&s;e and Reti|ring; For Ornament, is in Di&s;cour&s;e; And for Ability, is in the Iudgement and Di&s;po&s;ition of Bu&s;ine&s;&s;e. For Expert Men can Execute, and perhaps Iudge of parti|culars, one by one; But the generall Coun&s;els, and the Plots, and Mar&s;halling of Affaires, come be&s;t from tho&s;e that are <HI>Learned.</HI> To &s;pend too much Time in <HI>Studies,</HI> is Sloth; To v&s;e them too much for Ornament, is Affectation; To make Iudgement wholly by their Rules is the Humour of a Scholler. They perfect Na|ture, and are perfected by Experience: For Naturall Abilities, are like Naturall Plants, that need Proyning by <HI>Study:</HI>
<PB N="293" REF="154">And <HI>Studies</HI> them&s;elues, doe giue forth Directions too much at Large, except they be bounded in by experience. Crafty Men Contemne <HI>Studies;</HI> Simple Men Ad|mire them; and Wi&s;e Men V&s;e them: For they teach not their owne V&s;e; But that is a Wi&s;dome without them, and aboue them, won by Ob&s;eruation. Reade not to Contradict, and Confute; Nor to Be|leeue and Take for granted; Nor to Finde Talke and Di&s;cour&s;e; But to weigh and Con&s;ider. Some <HI>Bookes</HI> are to be Ta&s;ted, Others to be Swallowed, and Some Few to be Chewed and Dige&s;ted: That is, &s;ome <HI>Bookes</HI> are to be read onely in Parts; Others to be read but not Curiou&s;ly; And &s;ome Few to be read wholly, and with Diligence and Attention. Some <HI>Bookes</HI> al&s;o may be read by Deputy, and Extracts made of them by Others: But that would be, onely in the le&s;&s;e important Argu|ments, and the Meaner Sort of <HI>Bookes:</HI> el&s;e di&s;tilled <HI>Bookes,</HI> are like Common di&s;tilled Waters, Fla&s;hy Things. Reading maketh a Full Man; Conference a Rea|dy
<PB N="294" REF="155">Man; And Writing an Exact Man. And therefore, If a Man Write little, he had need haue a Great memory; If he Conferre little, he had need haue a Pre|&s;ent Wit; And if he Reade litle, he had need haue much Cunning, to &s;eeme to know that, he doth not. <HI>Hi&s;tonies</HI> make Men Wi&s;e; <HI>Poets</HI> Witty; The <HI>Mathematicks</HI> Subtill; <HI>Naturall Philo&s;ophy</HI> deepe; <HI>Mo|rall</HI> Graue; <HI>Logick</HI> and <HI>Rhetorick</HI> Able to Contend. <HI>Abeunt &s;tudia in Mores.</HI> Nay there is no Stond or Impediment in the Wit, but may be wrought out by Fit <HI>Stu|dies:</HI> Like as Di&s;ea&s;es of the Body, may haue Appropriate Exerci&s;es. Bowling is good for the Stone and Reines; Shooting for the Lungs and Brea&s;t; Gentle Walking for the Stomacke; Riding for the Head; And the like. So if a Mans Wit be Wan|dring, let him <HI>Study</HI> the <HI>Mathematicks,</HI> For in Demon&s;trations, if his Wit be called away neuer &s;o little, he mu&s;t begin again; If his Wit be not Apt to di&s;tingui&s;h or find difference, let him <HI>Study</HI> the <HI>Schoole-men;</HI> For they are <HI>Cymini &s;ectores.</HI> If he be not
<PB N="295" REF="155">Apt to beat ouer Matters, and to call vp one Thing, to Proue and Illu&s;trate an|other, let him <HI>Study</HI> the <HI>Lawyers Ca&s;es;</HI> So euery Defect of the Minde, may haue a Speciall Receit.</P>
</DIV1>
<DIV1 N="51" TYPE="essay">
<PB N="296" REF="156">
<HEAD>Of Faction. LI.</HEAD>
<P>_MAny haue an Opinion not wi&s;e; That for a Prince to Gouerne his E&s;tate; Or for a Great Per&s;on to gouerne his Proceedings, accor|ding to the Re&s;pect of <HI>Factions,</HI> is a Prin|cipall Part of Policy: whereas contrari|wi&s;e, the Chiefe&s;t Wi&s;dome is, either in Ordering tho&s;e Things, which are Gene|rall, and wherein Men of Seuerall <HI>Facti|ons</HI> doe neuerthele&s;&s;e agree; Or in dealing with Corre&s;pondence to Particular Per|&s;ons, one by one. But I &s;ay not, that the con&s;ideration of <HI>Factions,</HI> is to be Negle|cted. Meane Men, in their Ri&s;ing, mu&s;t adhere; But Great Men, that haue Strength in them&s;elues, were better to maintaine them&s;elues Indifferent, and
<PB N="297" REF="156">Neutrall. Yet euen in beginners, to ad|here &s;o moderately, as hee bee a Man of the one <HI>Faction,</HI> which is mo&s;t Pa&s;&s;a|ble with the other, commonly giueth be&s;t Way. The Lower and Weaker <HI>Fa|ction,</HI> is the firmer in Coniunction: And it is often &s;eene, that a few, that are Stiffe, doe tire out, a greater Number, that are more Moderate. When One of the <HI>Factions</HI> is Extingui&s;hed, the Remaining Subdiuideth: As the <HI>Faction,</HI> betweene <HI>Lucullus,</HI> and the Re&s;t of the Nobles of the Senate (which they called <HI>Optimates</HI>) held out a while, again&s;t the <HI>Faction</HI> of <HI>Pompey</HI> and <HI>Cae&s;ar:</HI> But when the Senates Authority was pulled Downe, <HI>Cae&s;ar</HI> and <HI>Pompey</HI> &s;oone after brake. The <HI>Faction</HI> or Partie of <HI>Antonius,</HI> and <HI>Octauianus Cae&s;ar,</HI> again&s;t <HI>Brutus</HI> and <HI>Ca&s;sius,</HI> held out like|wi&s;e for a time: But when <HI>Brutus</HI> and <HI>Ca&s;|&s;ius</HI> were ouerthrowne, then &s;oone after <HI>Antonius</HI> and <HI>Octauianus</HI> brake and Subdi|uided. The&s;e Examples are of Warres, but the &s;ame holdeth in Priuate <HI>Factions.</HI> And therefore, tho&s;e that are Seconds in <HI>Fa|ctions,</HI>
<PB N="298" REF="157">doe many times, when the <HI>Faction</HI> Subdiuideth, proue Principals: But many times al&s;o, they proue Ciphars and Ca|&s;heer'd: For many a Mans Strength is in oppo&s;ition; And when that faileth, he groweth out of v&s;e. It is commonly &s;eene, that Men once Placed, take in with the Contrary <HI>Faction</HI> to that, by which they enter; Thinking belike that they haue the Fir&s;t Sure; And now are Readie for a New Purcha&s;e. The Traitour in <HI>Faction</HI> lightly goeth away with it; For when Matters haue &s;tucke long in Ballancing, the Winning of &s;ome one Man ca&s;teth them, and he getteth all the Thankes. The Euen Carriage betweene two <HI>Factions,</HI> proceedeth not alwaies of Moderation, but of a Truene&s;&s;e to a Mans Selfe, with End to make v&s;e of both. Certainly in <HI>Italy,</HI> they hold it a little &s;u&s;pect in <HI>Popes,</HI> when they haue often in their Mouth, <HI>Pa|dre commune:</HI> And take it, to be a Signe of one, that meaneth to referre all, to the Greatne&s;&s;e of his owne Hou&s;e. Kings had need beware, how they Side them&s;elues,
<PB N="299" REF="157">and make them&s;elues as of a <HI>Faction</HI> or Partie: For Leagues, within the State, are euer Pernicious to Monarchies; For they rai&s;e an Obligation, Paramount to Obli|gation of Soueraigntie, and make the King, <HI>Tanqu&agrave;m vnus ex nobis:</HI> As was to be &s;eene, in the <HI>League</HI> of <HI>France.</HI> When <HI>Factions</HI> are carried too high, and too vio|lently, it is a Signe of Weakne&s;&s;e in Prin|ces; And much to the Preiudice, both of their Authoritie, and Bu&s;ine&s;&s;e. The Mo|tions of <HI>Factions,</HI> vnder Kings, ought to be like the Motions (as the <HI>A&s;tronomers</HI> &s;peake) of the Inferiour Orbs; which may haue their Proper Motions, but yet &s;till, are quietly carried, by the Higher Motion, of <HI>Primum Mobile.</HI></P>
</DIV1>
<DIV1 N="52" TYPE="essay">
<PB N="300" REF="158">
<HEAD>Of Ceremonies and Re&s;pects. LII.</HEAD>
<P>_HE that is only Reall, had need haue Exceeding great Parts of Vertue: As the Stone had need to be Rich, that is &s;et without Foile. But if a Man marke it well, it is in prai&s;e and Commendation of Men, as it is in Gettings and Gaines: For the Prouerbe is true, <HI>That light Gaines make heauy Pur&s;es;</HI> For light Games come thick, whereas Great come but now and then. So it is true, that Small Matters win great Commendation, becau&s;e they are conti|nually in V&s;e, and in note: whereas the Occa&s;ion of any great Vertue, commeth but on Fe&s;tiuals. Therefore it doth much adde, to a Mans Reputation, and is, (as Queene <HI>I&s;abella</HI> &s;aid) <HI>Like perpetuall Let|ters Commendatory,</HI> to haue good <HI>Formes.</HI>
<PB N="301" REF="158">To ATtaine them, it almo&s;t &s;ufficeth, not to de&s;pi&s;e them: For &s;o &s;hall a Man ob|&s;erue them in Others: And let him tru&s;t him&s;elfe with the re&s;t. For if he Labour too much to Expre&s;&s;e them, he &s;hall lo&s;e their Grace; Which is to be Naturall and Vnaffected. Some Mens Behauiour, is like a Ver&s;e, wherein euery Syllable is Mea&s;ured: How can a man comprehend great Matters, that breaketh his Minde too much to &s;mall Ob&s;eruations? Not to v&s;e <HI>Ceremonies</HI> at all, is to teach Others not to v&s;e them againe; And &s;o dimini&s;heth <HI>Re&s;pect</HI> to him&s;elfe: E&s;pecially they be not to be omitted to Strangers, and For|mall Natures: But the Dwelling vpon them, &amp; Exalting them aboue the Moone, is not only Tedious, but doth Dimini&s;h the Faith and Credit of him that &s;peakes. And certainly, there is a Kinde, of Con|ueying of Effectuall and Imprinting Pa&s;|&s;ages, among&s;t Complements, which is of Singular v&s;e, if a Man can hit vpon it. A|mong&s;t a Mans Peeres, a Man &s;hall be &s;ure of Familiaritie; And therefore, it is good a
<PB N="302" REF="159">little to keepe State. Among&s;t a Mans In|feriours, one &s;hall be &s;ure of Reuerence; And therefore it is good a little to be Fa|miliar. He that is too much in any Thing, &s;o that he giueth another Occa&s;ion of Sa|cietie, maketh him&s;elfe cheape. To apply Ones Selfe to others, is good: So it be with Demon&s;tration, that a Man doth it vpon Regard, And not vpon Facilitie. It is a good Precept, generally in Seconding Another, yet to adde &s;omewhat of Ones Owne: As if you will grant his Opinion, let it be with &s;ome Di&s;tinction; If you will follow his Motion, let it bee with Condition; If you allow his Coun&s;ell, let it be with Alledging further Rea&s;on. Men had need beware, how they be too Perfect in Complements; For be they neuer &s;o Sufficient otherwi&s;e, their Enuiers will be &s;ure to giue them that Attribute, to the Di&s;aduantage of their greater Vertues. It is lo&s;&s;e al&s;o in bu&s;ine&s;&s;e, to be too full of <HI>Re&s;pects,</HI> or to be too Curious in Ob&s;er|uing Times and Opportunities. <HI>Salomon</HI> &s;aith; <HI>He that con&s;idereth the wind, &s;hall not
<PB N="303" REF="159">Sow, and he that looketh to the Clouds, &s;hall not reape.</HI> A wi&s;e Man will make more Opportunities then he findes. Mens Be|hauiour &s;hould be like their Apparell, not too Strait, or point Deuice, but Free for Exerci&s;e or Motion.</P>
</DIV1>
<DIV1 N="53" TYPE="essay">
<PB N="304" REF="160">
<HEAD>Of Prai&s;e. LIII.</HEAD>
<P><HI>_PRai&s;e</HI> is the Reflection of Ver|tue. But it is as the Gla&s;&s;e or Bodie, which giueth the Re|flection. If it be from the Common People, it is commonly Fal&s;e and Naught: And rather followeth Vaine Per&s;ons, then Vertuous: For the Com|mon People vnder&s;tand not many Excel|lent Vertues: The Lowe&s;t Vertues draw <HI>Prai&s;e</HI> from them; The middle Vertues worke in them A&s;toni&s;hment, or Admi|ration; But of the Highe&s;t Vertues, they haue no Sen&s;e, or Perceiuing at all. But Shewes, and <HI>Species virtutibus &s;imiles,</HI> &s;erue be&s;t with them. Certainly, Fame is like a Riuer, that beareth vp Things Light and Swolne, And Drownes Things waighty and Solide: But if per&s;ons of Qualitie and Iudgement concurre, then it is, (as the
<PB N="305" REF="160">Scripture &s;aith) <HI>Nomen bonum instar vn|guenti fragrantis.</HI> It filleth all round about, and will not ea&s;ily away. For the Odours of Oyntments, are more Durable, then tho&s;e of Flowers. There be &s;o many Fal&s;e Points of <HI>Prai&s;e,</HI> that a Man may iu&s;tly hold it a Su&s;pect. Some <HI>Prai&s;es</HI> proceed meerely of Flattery; And if hee be an Ordinary Flatterer, he will haue certaine Common Attributes, which may &s;erue euery Man; If he be a Cunning Flatterer, he will follow the Arch-flatterer, which is a Mans &s;elfe; and wherein a Man thinketh be&s;t of him&s;elfe, therein the Flatterer will vphold him mo&s;t: But if he be an Impu|dent Flatterer, look wherin a Man is Con|&s;cious to him&s;elfe, that he is mo&s;t Defe|ctiue, and is mo&s;t out of Countenance in him&s;elfe, that will the Flatterer Entitle him to, perforce, <HI>Spret&acirc; Con&s;cienti&acirc;.</HI> Some <HI>Prai&s;es</HI> come of good Wi&s;hes, and Re|&s;pects, which is a Forme due in Ciuilitie to Kings, and Great Per&s;ons, <HI>Laudando praecipere;</HI> When by telling Men, what they are, they repre&s;ent to them, what
<PB N="306" REF="161">they &s;hould be. Some Men are <HI>Prai&s;ed</HI> Maliciou&s;ly to their Hurt, therby to &s;tirre Enuie and lealou&s;ie towards them; <HI>Pe&s;si|mum genus Inimicorum laudantium;</HI> In &s;o much as it was a Prouerb, among&s;t the <HI>Grecians;</HI> that, <HI>He that was prai&s;ed to his Hurt, &s;hould haue a Pu&s;h ri&s;e vpon his No&s;e:</HI> As we &s;ay; <HI>That a Blister will ri&s;e vpon ones Tongue, that tell's a lye.</HI> Certainly Mo|derate <HI>Prai&s;e,</HI> v&s;ed with Opportunity, and not Vulgar, is that which doth the Good. <HI>Salomon</HI> &s;aith, <HI>He that prai&s;eth his Frend a|loud, Ri&s;ing Early, it &s;hall be to him, no better then a Cur&s;e.</HI> Too much Magnifying of Man or Matter, doth irritate Contradicti|on, and procure Enuie and Scorne. To <HI>Prai&s;e</HI> a Mans &s;elfe, cannot be Decent, except it be in rare Ca&s;es: But to <HI>Prai&s;e</HI> a Mans Office or Profe&s;&s;ion, he may doe it with Good Grace, and with a Kinde of Magnanimitie. The <HI>Cardinals</HI> of <HI>Rome,</HI> which are Theologues, and Friars, and Schoole-men, haue a Phra&s;e of Notable Contemptand Scorne, towards Ciuill Bu|&s;ine&s;&s;e: For they call all Temporall Bu&s;i|ne&s;&s;e,
<PB N="307" REF="161">of Warres, Emba&s;&s;ages, Iudicature, &amp; other Emploments, <HI>Sbirrerie,</HI> which is, <HI>Vnder-Sheriffries.</HI> As if they were but mat|ters for Vnder-Sherifles and Catchpoles; Though many <GAP DESC="illegible" RESP="UOM" EXTENT="1 word">, tho&s;e <HI>Vnder&s;heriffe|ries</HI> doe more good, then their High Spe|culations. S^t <HI>Paul,</HI> when he boa&s;ts of him&s;elfe, he doth oft enterlace; <HI>I &s;peake like a Foole;</HI> But &s;peaking of his Calling, he &s;aith; <HI>Magnificabo Apostolatum meum.</HI></P>
</DIV1>
<DIV1 N="54" TYPE="essay">
<PB N="308" REF="162">
<HEAD>Of Vaine-Glory. LIIII.</HEAD>
<P>_IT was prettily Deui&s;ed of <HI>Ae&s;ope; The Fly &s;ate vp|on the Axle-tree of the Chariot wheele, and &s;aid, What a Dust doe I rai&s;e?</HI> So are there &s;ome <HI>Vaine Per&s;ons,</HI> that what&s;oeuer goeth alone, or moueth vpon greater Means, if they haue neuer &s;o little Hand in it, they thinke it is they that carry it. They that are <HI>Glorious,</HI> mu&s;t needs be <HI>Factious;</HI> For all Brauery &s;tands vpon Compari&s;ons. They mu&s;t needs be <HI>Violent,</HI> to make good their owne Vaunts. Neither can they be <HI>Secret,</HI> and therefore not Effectuall; but according to the <HI>French</HI> Prouerb; <HI>Beaucoup de Bruit, peu de Fruit: Much Bruit, little Fruit.</HI> Yet certainly there is V&s;e of this Qualitie, in Ciuill Affaires. Where there is an Opinion,
<PB N="309" REF="162">and Fame to be created, either of Vertue, or Greatne&s;&s;e, the&s;e Men are good Trum|petters. Again, as <HI>Titus Liuius</HI> noteth, in the Ca&s;e of <HI>Antiochus,</HI> and the <HI>Aetolians; There are &s;ometimes great Effects of Cro&s;&s;e Lies;</HI> As if a Man, that Negotiates between Two Princes, to draw them to ioyne in a Warre again&s;t the Third, doth extoll the Forces of either of them, aboue Mea&s;ure, the One to the Other: And &s;ometimes, he that deales between Man and Man, rai&s;eth his owne Credit, with Both, by pretending greater Intere&s;t, then he hath in Either. And in the&s;e, and the like Kindes, it often falls out, that <HI>Somewhat</HI> is produced of <HI>Nothing:</HI> For Lies are &s;ufficient to breed Opinion, and Opinion brings on Sub|&s;tance. In Militar Commanders and Sol|diers, <HI>Vaine-Glory</HI> is an E&s;&s;entiall Point; For as Iron &s;harpens Iron, &s;o by <HI>Glory</HI> one Courage &s;harpneth another. In Ca&s;es of great Enterpri&s;e, vpon Charge and Ad|uenture, a Compo&s;ition of <HI>Glorious</HI> Na|tures, doth put Life into Bu&s;ine&s;&s;e; And tho&s;e that are of Solide and Sober Na|tures,
<PB N="310" REF="163">haue more of the Balla&s;t, then of the Saile. In Fame of Learning, the Flight will be &s;low, without &s;ome Feathers of <HI>O&s;tentation. Qui de contemnenda Gloria Libros &s;cribunt, Nomen &s;uum in&s;cribunt. Socrates, Ari&s;totle, Galen,</HI> were Men full of <HI>O&s;tentation.</HI> Certainly <HI>Vaine-Glory</HI> hel|peth to Perpetuate a Mans Memory; And Vertue was neuer &s;o Beholding to Hu|mane Nature, as it receiued his due at the Second Hand. Neither had the Fame of <HI>Cicero, Seneca, Plinius Secundus,</HI> borne her Age &s;o well, if it had not been ioyned, with &s;ome <HI>Vanity</HI> in them&s;elues: Like vn|to Varni&s;h, that makes Seelings not onely Shine, but La&s;t. But all this while, when I &s;peake of <HI>Vaine-Glory,</HI> I meane not of that Property, that <HI>Tacitus</HI> doth attribute to <HI>Mucianus; Omnium, quae dixerat, fece|rat&abque;, Arte quadam O&s;tentator:</HI> For that pro|ceeds not of <HI>Vanity,</HI> but of Naturall Mag|nanimity, and di&s;cretion: And in &s;ome Per&s;ons, is not onely Comely, but Graci|ous. For Excu&s;ations, Ce&s;&s;ions, Mode&s;ty it &s;elfe well Gouerned, are but Arts of
<PB N="311" REF="163"><HI>O&s;tentation.</HI> And among&s;t tho&s;e Arts, there is none better, then that which <HI>Pli|nius Secundus</HI> &s;peaketh of; which is to be Liberall of Prai&s;e and Commendation to others, in that, wherein a Mans Selfe hath any Perfection. For &s;aith <HI>Pliny</HI> very Wit|tily; <HI>In commending Another, you doe your &s;elfe right; For he that you Commend, is ei|ther Superiour to you, in that you Commend, or Inferiour. If he be Inferiour, if he be to be Commended, you much more: If he be Su|periour, if he be not to be commended, you much le&s;&s;e. Glorious</HI> Men are the Scorne of Wi&s;e Men; the Admiration of Fooles, the Idols of Para&s;ites; And the Slaues of their own Vaunts.</P>
</DIV1>
<DIV1 N="55" TYPE="essay">
<PB N="312" REF="164">
<HEAD>Of Honour and Reputation. LV.</HEAD>
<P>_THe Winning of <HI>Honour,</HI> is but the Reuealing of a Mans Vertue and Worth, without Di&s;aduantage. For &s;ome in their Actions, doe Wooe and affect <HI>Honour,</HI> and <HI>Reputation:</HI> Which Sort of Men, are commonly much Talked of, but inwardly little Admired. And &s;ome, contrariwi&s;e, darken their Ver|tue, in the Shew of it; So as they be vn|der-valued in opinion. If a Man performe that which hath not beene attempted be|fore; Or attempted &amp; giuen ouer; Or hath beene atchieued, but not with &s;o good Circum&s;tance; he &s;hall purcha&s;e more <HI>Honour,</HI> then by Effecting a Matter of greater Difficulty, or Vertue, wherein he is but a Follower. If a Man &s;o temper
<PB N="313" REF="164">his Actions, as in &s;ome one of them, hee doth content euerie Faction, or Combina|tion of People, the Mu&s;icke will bee the fuller. A man is an ill Husband of his <HI>Ho|nour,</HI> that entreth into any Action, the Failing wherein may di&s;grace him more, then the Carying of it through can <HI>Honor</HI> him. <HI>Honour,</HI> that is gained and broken vpon Another, hath the quicke&s;t Refle|ction; Like Diamonds cut with Fa&s;cets. And therefore, let a Man contend, to ex|cell any Competitors of his in <HI>Honour,</HI> in Out-&s;hooting them, if he can, in their owne Bowe. Di&s;creet Followers and Ser|uants helpe much to <HI>Reputation. Omnis Fama &agrave; Dome&s;ticis emanat.</HI> Enuy, which is the Canker of <HI>Honour,</HI> is be&s;t extingui|&s;hed, by declaring a Mans Selfe, in his Ends, rather to &s;eeke Merit, then Fame: And by Attributing a Mans Succe&s;&s;es, ra|ther to diuine Prouidence and Felicity, then to his owne Vertue or Policy. The true Mar&s;halling of the Degrees of <HI>Soue|raigne Honour</HI> are the&s;e. In the Fir&s;t Place are <HI>Conditores Imperiorum; Founders of
<PB N="314" REF="165">States,</HI> and <HI>Common-Wealths:</HI> Such as were <HI>Romulus, Cyrus, Cae&s;ar, Ottoman, I&s;mael.</HI> In the Second Place are <HI>Legis-latores, Law|giuers;</HI> which are al&s;o called, <HI>Second Founders,</HI> or <HI>Perpetui Principes,</HI> becau&s;e they Gouerne by their Ordinances, after they are gone: Such were <HI>Lycurgus, Solon, Iu&s;tinian, Eadgar, Alphon&s;us</HI> of <HI>Ca&s;tile,</HI> the Wi&s;e, that made the <HI>Siete Partidas.</HI> In the Third Place, are <HI>Liberatores,</HI> or <HI>Saluatores:</HI> Such as compound the long Mi&s;eries of Ciuill Warres, or deliuer their Countries from Seruitude of Strangers, or Tyrants; As <HI>Augu&s;tus Cae&s;ar, Ve&s;pa&s;ianus, Aurelianus, Theodoricus,</HI> K. <HI>Henry</HI> the 7. of <HI>England,</HI> K. <HI>Henry</HI> the 4. of <HI>France.</HI> In the Fourth Place, are <HI>Propagatores</HI> or <HI>Propugnatores Imperij;</HI> Such as in Honourable Warres enlarge their Territories, or make Noble defence again&s;t Inuaders. And in the La&s;t Place, are <HI>Patres Patriae;</HI> which reigne iu&s;tly, &amp; make the Times good, wherein they liue. Both which la&s;t Kindes, need no Examples, they are in &s;uch Number. De|grees of <HI>Honour</HI> in <HI>Subiects</HI> are; Fir&s;t, <HI>Par|ticipes
<PB N="315" REF="165">Curarum;</HI> Tho&s;e vpon whom Prin|ces doe di&s;charge the greate&s;t Weight of their Affaires; Their <HI>Right Hands,</HI> as we call them. The Next are, <HI>Duces Belli, Great Leaders;</HI> Such as are Princes Lieutenants, and doe them Notable Seruices in the Warres. The Third are, <HI>Gratio&s;i; Fauou|rites;</HI> Such as exceed not this Scantling; To be Solace to the Soueraigne, and Harmele&s;&s;e to the People. And the Fourth, <HI>Negotijs pares;</HI> Such as haue great Places vnder Princes, and execute their Places with Sufficiency. There is an <HI>Ho|nour</HI> likewi&s;e, which may be ranked a|mong&s;t the Greate&s;t, which happeneth rarely: That is, of &s;uch as <HI>Sacrifice them|&s;elues,</HI> to <HI>Death</HI> or <HI>Danger,</HI> for the <HI>Good</HI> of <HI>their Countrey:</HI> As was <HI>M. Regulus,</HI> and the Two <HI>Decij.</HI></P>
</DIV1>
<DIV1 N="56" TYPE="essay">
<PB N="316" REF="166">
<HEAD>Of Iudicature. LVI.</HEAD>
<P><HI>_IVdges</HI> ought to remem|ber, that their Office is <HI>Ius dicere,</HI> and not <HI>Ius dare; To Interpret Law,</HI> and not to <HI>Make Law,</HI> or <HI>Giue Law.</HI> El&s;e will it be like the Authority, claimed by the <HI>Church</HI> of <HI>Rome;</HI> which vnder pre|text of Expo&s;ition of Scripture, doth not &s;ticke to Adde and Alter; And to Pro|nounce that, which they doe not Finde; And by <HI>Shew</HI> of <HI>Antiquitie,</HI> to introduce <HI>Noueltie. Iudges</HI> ought to be more Lear|ned, then Wittie; More Reuerend, then Plau&s;ible; And more Adui&s;ed, then Con|fident. Aboue all Things, Integritie is their Portion, and Proper Vertue <HI>Cur&s;ed</HI> (&s;aith the Law) <HI>is hee that remoueth the Land marke.</HI> The Mi&s;laier of a <HI>Meere
<PB N="317" REF="166">Stone</HI> is to blame. But it is the Vniu&s;t <HI>Iudge,</HI> that is the Capitall Remouer of Land-markes, when he Defineth ami&s;&s;e of Lands and Propertie. One Foule Sen|tence, doth more Hurt, then many Foule Examples. For the&s;e doe but Corrupt the Streame; The other Corrupteth the Foun|taine. So &s;aith <HI>Salomon; Fons turbatus, &amp; Vena corrupta, e&s;t Iu&s;tus cadens in cau&s;&acirc; &s;u&acirc; coram Aduer&s;ario.</HI> The Office of <HI>Iudges,</HI> may haue Reference, Vnto the <HI>Parties that &s;ue;</HI> Vnto the <HI>Aduocates that Plead,</HI> Vnto the <HI>Clerkes</HI> and <HI>Ministers of Iustice</HI> vnderneath them; And to the <HI>Soueraigne</HI> or <HI>State</HI> aboue them.</P>
<P>Fir&s;t, for the <HI>Cau&s;es</HI> or <HI>Parties that Sue. There be</HI> (&s;aith the Scripture) <HI>that turne Iudgement into Worme-wood,</HI> And &s;urely, there be al&s;o, that turne it into <HI>Vinegar;</HI> For Iniu&s;tice maketh it Bitter, and Delaies make it Soure. The Principall Dutie of a <HI>Iudge,</HI> is to &s;uppre&s;&s;e Force and Fraud; whereof Force is the more Pernicious, when it is Open; And Fraud, when it is Clo&s;e and Di&s;gui&s;ed. Adde thereto Con|tentious
<PB N="318" REF="167">Suits, which ought to be &s;pewed out, as the Surfet of Courts. A <HI>Iudge</HI> ought to prepare his Way to a Iu&s;t Sen|tence, as <HI>God</HI> v&s;eth to prepare his Way, by <HI>Rai&s;ing Valleys,</HI> and <HI>Taking downe Hills:</HI> So when there appeareth on either &s;ide, an High Hand; Violent Pro&s;ecution, Cun|ning Aduantages taken, Combination, Power, Great Coun&s;ell, then is the Vertue of a <HI>Iudge</HI> &s;eene, to make Inequalitie E|quall; That he may plant his <HI>Iudgement,</HI> as vpon an Euen Ground. <HI>Qui fortit&egrave;r emungit, elicit &s;anguinem;</HI> And where the Wine-Pre&s;&s;e is hard wrought, it yeelds a har&s;h Wine, that ta&s;tes of the Grape|&s;tone. <HI>Iudges</HI> mu&s;t beware of Hard Con|&s;tructions, and Strained Inferences; For there is no Wor&s;e Torture, then the Tor|ture of Lawes. Specially in ca&s;e of Lawes Penall, they ought to haue Care, that that which was meant for Terrour, be not tur|ned into Rigour; And that they bring not vpon the People, that Shower, whereof the Scripture &s;peaketh; <HI>Pluet &s;uper eos La|queos:</HI> For Penall Lawes Pre&s;&s;ed, are a
<PB N="319" REF="167"><HI>Shower of Snares</HI> vpon the People. There|fore, let <HI>Penall Lawes,</HI> if they haue beene Sleepers of long, or if they be growne vnfit for the pre&s;ent Time, be by Wi&s;e <HI>Iudges</HI> confined in the Execution; <HI>Iudicis Officium e&s;t, vt Res, ita Tempora Rerum,</HI> &amp;c. In <HI>Cau&s;es</HI> of <HI>Life</HI> and <HI>Death; Iudges</HI> ought (as farre as the Law permitteth) in Iu&s;tice to remember Mercy; And to Ca&s;t a Seuere Eye vpon the Example, but a Mercifull Eye vpon the Per&s;on.</P>
<P>Secondly, for the <HI>Aduocates</HI> and <HI>Coun|&s;ell that Plead:</HI> Patience and Grauitie of Hearing, is an E&s;&s;entiall Part of Iu&s;tice; And an Ouer-&s;peaking <HI>Iudge</HI> is no <HI>well tu|ned Cymball.</HI> It is no Grace to a <HI>Iudge,</HI> fir&s;t to finde that, which hee might haue heard, in due time, from the Barre; or to &s;hew Quickne&s;&s;e of Conceit in Cutting off Euidence or Coun&s;ell too &s;hort; Or to preuent Information, by Que&s;tions though Pertinent. The Parts of a <HI>Iudge</HI> in Hearing are Foure: To direct the Eui|dence; To Moderate Length, Repetition, or Impertinency of Speech; To Recapi|tulate,
<PB N="320" REF="168">Select, and Collate, the Materiall Points of that, which hath beene &s;aid; And to Giue the Rule or Sentence. What|&s;oeuer is aboue the&s;e, is too much; And proceedeth, Either of Glory and willing|ne&s;&s;e to Speake; Or of Impatience to Heare; Or of Shortne&s;&s;e of Memorie, Or of Want of a Staid and Equall Attention. It is a Strange Thing to &s;ee, that the Bold|ne&s;&s;e of <HI>Aduocates,</HI> &s;hould preuaile with <HI>Iudges;</HI> Whereas they &s;hould imitate <HI>God,</HI> in who&s;e Seat they &s;it; who <HI>repre&s;&s;eth the Pre&s;umptuous,</HI> and <HI>giueth Grace to the Mo|de&s;t.</HI> But it is more Strange, that <HI>Iudges</HI> &s;hould haue Noted Fauourites; Which cannot but Cau&s;e Multiplication of Fees, and Su&s;picion of By-waies. There is due from the <HI>Iudge,</HI> to the <HI>Aduocate,</HI> &s;ome Commendation and Gracing, where <HI>Cau|&s;es</HI> are well Handled, and faire Pleaded; E&s;pecially towards the Side which obtai|neth not; For that vpholds, in the <HI>Client,</HI> the Reputation of his <HI>Coun&s;ell,</HI> and beats downe, in him, the Conceit of his <HI>Cau&s;e.</HI> There is likewi&s;e due to the <HI>Publique,</HI> a
<PB N="321" REF="168">Ciuill Reprehen&s;ion of <HI>Aduocates,</HI> where there appeareth Cunning Coun&s;el, Gro&s;&s;e Neglect, Slight Information, Indi&s;creet Pre&s;&s;ing, or an Ouer-bold Defence. And let not the <HI>Coun&s;ell</HI> at the Barre, chop with the <HI>Iudge,</HI> nor winde him&s;elfe into the handling of the <HI>Cau&s;e</HI> anew, after the <HI>Iudge</HI> hath Declared his Sentence: But on the other &s;ide, Let not the <HI>Iudge</HI> meet the <HI>Cau&s;e</HI> halfe Way; Nor giue Occa&s;ion to the Partie to &s;ay; <HI>His Coun&s;ellor Proofes were not heard.</HI></P>
<P>Thirdly, for that that concernes <HI>Clerks,</HI> and <HI>Ministers.</HI> The Place of <HI>Iu&s;tice,</HI> is an Hallowed Place; And therefore, not only the Bench, but the Foot-pace, and Pre|cincts, and Purpri&s;e thereof, ought to be pre&s;erued without Scandall and Corrup|tion. For certainly, <HI>Grapes,</HI> (as the <HI>Scrip|ture</HI> &s;aith) <HI>will not be gathered of Thornes or Thi&s;tles:</HI> Neither can <HI>Iu&s;tice</HI> yeeld her Fruit with Sweetne&s;&s;e, among&s;t the Briars and Brambles, of Catching and Poling <HI>Clerkes</HI> and <HI>Mini&s;ters.</HI> The Attendance of Courts is &s;ubiect to Foure bad In&s;tru|ments.
<PB N="322" REF="169">Fir&s;t, Certaine Per&s;ons, that are Sowers of Suits; which make the Court &s;well, and the Country pine. The Second Sort is of tho&s;e, that ingage Courts, in Quarells of Iuri&s;diction, and are not truly <HI>Amici Curiae,</HI> but <HI>Para&s;iti Curiae;</HI> in puffing a Court vp beyond her Bounds, for their owne Scraps, and Aduantage. The Third Sort is of tho&s;e, that may be accounted, the Left Hands of Courts; Per&s;ons that are full of Nimble and Sini&s;ter Trickes and Shifts, whereby they peruert the Plaine and Direct Cour&s;es of <HI>Courts,</HI> and bring <HI>Iu&s;tice</HI> into Oblique Lines and La|byrinths. And the Fourth is, the Poler and Exacter of Fees; which iu&s;tifies the Com|mon Re&s;emblance of the <HI>Courts</HI> of <HI>Iu&s;tice,</HI> to the <HI>Bu&s;h,</HI> whereunto while the Sheepe flies for defence in Wether, hee is &s;ure to loo&s;e Part of his Fleece. On the other &s;ide, an <HI>Ancient Clerke,</HI> skilfull in Pre&s;idents, Wary in Proceeding, and Vnder&s;tanding in the <HI>Bu&s;ine&s;&s;e</HI> of the <HI>Court,</HI> is an excellent Finger of a <HI>Court;</HI> And doth many times point the way to the <HI>Iudge</HI> him&s;elfe.</P>
<PB N="323" REF="169">
<P> Fourthly, for that which may con|cerne the <HI>Soueraigne</HI> and <HI>Estate. Iudges</HI> ought aboue all to remember the Con|clu&s;ion of the <HI>Roman Twelue Tables; Salus Populi Suprema Lex;</HI> And to know, that Lawes, except they bee in Order to that End, are but Things Captious, and Oracles not well In&s;pired. There|fore it is an Happie Thing in a <HI>State,</HI> when <HI>Kings</HI> and <HI>States</HI> doe often Con|&s;ult with <HI>Iudges;</HI> And againe, when <HI>Iudges</HI> doe often Con&s;ult with the <HI>King</HI> and <HI>State:</HI> The one, when there is Matter of Law, interuenient in Bu|&s;ine&s;&s;e of State; The other, when there is &s;ome Con&s;ideration of State, inter|uenient in Matter of Law. For many times, the Things Deduced to <HI>Iudge|ment,</HI> may bee <HI>Meum</HI> and <HI>Tuum,</HI> when the Rea&s;on and Con&s;equence thereof, may Trench to Point of E&s;tate: I call Matter of E&s;tate, not onely the parts of <HI>Soueraigntie,</HI> but what&s;oeuer intro|duceth any Great Alteration, or Dan|gerous pre&s;ident; Or Concerneth ma|nife&s;tly
<PB N="324" REF="170">any great Portion of People. And let no Man weakly conceiue, that Iu&s;t Laws, and True Policie, haue any <HI>Antipa|thie:</HI> For they are like the Spirits, and Si|newes, that One moues with the Other. Let <HI>Iudges</HI> al&s;o remember, that <HI>Salomons Throne,</HI> was &s;upported by Lions, on both Sides; Let them be Lions, but yet Lions vnder the Throne; Being circum&s;pect, that they doe not checke, or oppo&s;e any Points of <HI>Soueraigntie.</HI> Let not <HI>Iudges</HI> al&s;o, be &s;o Ignorant of their owne Right, as to thinke, there is not left to them, as a Principall Part of their Office, a Wi&s;e V&s;e, and application of Lawes. For they may remember, what the <HI>Apostle</HI> &s;aith, of a Greater <HI>Law,</HI> then theirs; <HI>Nos &s;cimus quia Lex bona est, mod&ograve; quis e&acirc; vtatur Legitim&egrave;.</HI></P>
</DIV1>
<DIV1 N="57" TYPE="essay">
<PB N="325" REF="170">
<HEAD>Of Anger. LVII.</HEAD>
<P>_TO &s;eeke to extingui&s;h <HI>Anger</HI> vtterly, is but a Brauery of the <HI>Stoickes.</HI> We haue bet|ter Oracles: <HI>Be Angry, but Sinne not. Let not the Sunne goe downe vpon your Anger. Anger</HI> mu&s;t be limited, and confined, both in Race, and in Time. We will fir&s;t &s;peake, How the Naturall Inclination, and Habit, <HI>To be Angry,</HI> may be attempred, and calmed. Secondly, How the Particular Motions of <HI>Anger,</HI> may be repre&s;&s;ed, or at lea&s;t re|frained from doing Mi&s;chiefe. Thirdly, How to rai&s;e <HI>Anger,</HI> or appea&s;e <HI>Anger,</HI> in Another.</P>
<P>For the fir&s;t; There is no other Way, but to Meditate and Ruminate well, vp|on the Effects of <HI>Anger,</HI> how it troubles Mans Life. And the be&s;t Time, to doe
<PB N="326" REF="171">this, is, to looke backe vpon <HI>Anger,</HI> when the Fitt is throughly ouer. <HI>Seneca</HI> &s;aith well; <HI>That Anger is like Ruine, which breakes it Selfe, vpon that it fall's.</HI> The Scripture exhorteth vs; <HI>To po&s;&s;e&s;&s;e our Soules in Patience.</HI> Who&s;oeuer is out of <HI>Patience,</HI> is out of Po&s;&s;e&s;&s;ion of his <HI>Soule.</HI> Men mu&s;t not turne <HI>Bees;</HI>
<Q>&mdash;Anima&s;&abque; in vulnere ponunt.</Q></P>
<P><HI>Anger</HI> is certainly a kinde of Ba&s;ene&s;&s;e: As it appeares well, in the Weakne&s;&s;e of tho&s;e Subiects, in whom it reignes: Chil|dren, Women, Old Folkes, Sicke Folkes. Onely Men mu&s;t beware, that they carry their <HI>Anger,</HI> rather with Scorne, then with Feare: So that they may &s;eeme rather, to be aboue the Iniury, then below it: which is a Thing ea&s;ily done, if a Man will giue Law to him&s;elfe in it.</P>
<P>For the Second Point; The <HI>Cau&s;es</HI> and <HI>Motiues</HI> of <HI>Anger,</HI> are chiefly three. Fir&s;t, to be too <HI>Sen&s;ible</HI> of <HI>Hurt:</HI> For no Man is <HI>Angry,</HI> that <HI>Feeles</HI> not him&s;elfe Hurt: And therefore Tender and Delicate Per|&s;ons, mu&s;t needs be oft <HI>Angry:</HI> They
<PB N="327" REF="171">haue &s;o many Things to trouble them; Which more Robu&s;t Natures haue little Sen&s;e of. The next is, the Apprehen&s;ion and Con&s;truction, of the Iniury offred, to be, in the Circum&s;tances thereof, full of <HI>Contempt.</HI> For <HI>Contempt</HI> is that which putteth an Edge vpon <HI>Anger,</HI> as much, or more, then the <HI>Hurt</HI> it &s;elfe. And there|fore, when Men are Ingenious, in pick|ing out Circum&s;tances of <HI>Contempt,</HI> they doe kindle their <HI>Anger</HI> much. La&s;tly, O|pinion of the Touch of a Mans <HI>Reputati|on,</HI> doth multiply and &s;harpen. <HI>Anger.</HI> Wherein the Remedy is, that a Man &s;hould haue, as <HI>Con&s;aluo</HI> was wont to &s;ay, <HI>Telam Honoris cra&s;siorem.</HI> But <GAP DESC="illegible" RESP="UOM" EXTENT="3 letters">all Re|frainings of <HI>Anger,</HI> it is the be&s;t Remedy to win Time; And to make a Mans Selfe beleeue, that the Opportunity of his Re|uenge is not yet come: But that he fore|&s;ees a Time for it; And &s;o to &s;till Him&s;elfe in the meane Time, and re&s;erue it.</P>
<P>To containe <HI>Anger</HI> from <HI>Mi&s;chiefe,</HI> though it take hold of a Man, there be two Things, whereof you mu&s;t haue &s;pe|ciall
<PB N="328" REF="172">Caution. The one, of extreme <HI>Bit|terne&s;&s;e of Words;</HI> E&s;pecially, if they be A|culeate, and Proper: For <HI>Communia Male|dicta</HI> are nothing &s;o much: And againe, that in <HI>Anger,</HI> a Man reueale no Secrets: For that makes him not fit for Society. The other, that you doe not <HI>peremptorily breake off,</HI> in any Bu&s;ine&s;&s;e, in a <HI>Fit</HI> of <HI>An|ger:</HI> But how&s;oeuer you <HI>&s;hew</HI> Bitternes, do not <HI>Act</HI> any thing, that is not Reuocable.</P>
<P>For <HI>Rai&s;ing</HI> and <HI>Appea&s;ing Anger</HI> in An|other; It is done chiefly, by <HI>Choo&s;ing of Times.</HI> When Men are frowarde&s;t and wor&s;t di&s;po&s;ed, to incen&s;e them. Againe, by gathering (as was touched before) all that you can finde out, to aggrauate the <HI>Contempt.</HI> And the two <HI>Remedies</HI> are by the <HI>Contraries.</HI> The Former, to take good Times, when fir&s;t to relate to a Man, an <HI>Angry</HI> Bu&s;ine&s;&s;e: For the fir&s;t Impre&s;&s;ion is much. And the other is, to &s;euer, as much as may be, the Con&s;truction of the Iniu|ry, from the Point of <HI>Contempt:</HI> Imputing it, to Mi&s;under&s;tanding, Feare, Pa&s;&s;ion, or what you will.</P>
</DIV1>
<DIV1 N="58" TYPE="essay">
<PB N="329" REF="172">
<HEAD>Of Vici&s;situde of Things. LVIII.</HEAD>
<P>_SALOMON &s;aith; <HI>There is no New Thing vpon the Earth.</HI> So that as <HI>Plato</HI> had an Ima|gination; <HI>That all Knowledge was but Remembrance:</HI> So <HI>Salomon</HI> giueth his Sentence; <HI>That all Noueltie is but Ob|liuion.</HI> Whereby you may &s;ee, that the Ri|uer of <HI>Lethe,</HI> runneth as well aboue Ground, as below. There is an ab&s;tru&s;e A&s;trologer that &s;aith; <HI>If it were not, for two things, that are Con&s;tant; (The one is, that the Fixed Starres euer &s;tand at like di|&s;tance, one from another, and neuer come nearer together, nor goe further a&s;under; The other, that the Diurnall Motion perpe|tually keepeth Time:) No Indiuiduall would la&s;t one Moment.</HI> Certain it is, that the <HI>Mat|ter,</HI>
<PB N="330" REF="173">is in a Perpetuall Flux, and neuer at a Stay. The great Winding-&s;heets, that bu|rie all Things in Obliuion, are two; <HI>De|luges,</HI> and <HI>Earth-quakes.</HI> As for <HI>Conflagra|tions,</HI> and great <HI>Droughts,</HI> they doe not meerely di&s;people, and de&s;troy. <HI>Phaetons</HI> Carre went but a day. And the <HI>Three yeares Drought,</HI> in the time of <HI>Elias,</HI> was but Particular, and left People Aliue. As for the great <HI>Burnings by Lightnings,</HI> which are often in the <HI>West Indies,</HI> they are but narrow. But in the other two De|&s;tructions, by <HI>Deluge,</HI> and <HI>Earth-quake,</HI> it is further to be noted, that the Rem|nant of People, which hap to be re&s;erued, are commonly Ignorant and Mounta|nous People, that can giue no Account, of the Time pa&s;t: So that the Obliuion is all one, as if none had beene left. If you con|&s;ider well, of the People of the <HI>We&s;t Indies,</HI> it is very probable, that they are a Newer, or a Younger People, then the People of the Old World. And it is much more like|ly, that the De&s;truction, that hath hereto|fore been there, was not by <HI>Earth-quakes,</HI>
<PB N="331" REF="173">(As the <HI>Aegyptian</HI> Prie&s;t told <HI>Solon,</HI> con|cerning the I&s;land of <HI>Atlantis; That it was &s;wallowed by an Earth-quake;</HI>) But rather, that it was de&s;olated, by a Particular <HI>De|luge.</HI> For <HI>Earth-quakes</HI> are &s;eldome in tho&s;e Parts. But on the other &s;ide, they haue &s;uch <HI>Powring Riuers,</HI> as the <HI>Riuers</HI> of <HI>A&s;ia,</HI> and <HI>Affrick,</HI> and <HI>Europe,</HI> are but Brookes to them. Their <HI>Andes</HI> likewi&s;e, or Moun|taines, are farre higher, then tho&s;e with vs; Whereby it &s;eemes, that the Remnants of Generation of Men, were, in &s;uch a Particular <HI>Deluge,</HI> &s;aued. As for the Ob|&s;eruation, that <HI>Macciauel</HI> hath, that the <HI>Iealou&s;ie</HI> of <HI>Sects,</HI> doth much extingui&s;h the Memory of Things; Traducing <HI>Gre|gory</HI> the <HI>Great,</HI> that he did, what in him lay, to extingui&s;h all Heathen Antiqui|ties; I doe not finde, that tho&s;e Zeales, doe any great Effects, nor la&s;t long: As it ap|peared in the Succe&s;&s;ion of <HI>Sabinian,</HI> who did reuiue the former Antiquities.</P>
<P>The <HI>Vici&s;situde</HI> or <HI>Mutations,</HI> in the <HI>Superiour Globe,</HI> are no fit Matter, for this pre&s;ent Argument. It may be, <HI>Plato's great
<PB N="332" REF="174">Yeare,</HI> if the World &s;hould la&s;t &s;o long, would haue &s;ome Effect; Not in renewing the State of like Indiuiduals (for that is the Fume of tho&s;e, that conceiue the Cele&s;ti|all Bodies, haue more accurate Influences, vpon the&s;e Things below, then indeed they haue) but in gro&s;&s;e. <HI>Comets,</HI> out of que&s;tion, haue likewi&s;e Power and Effect, ouer the Gro&s;&s;e and Ma&s;&s;e of Things: But they are rather gazed vpon, and waited vpon in their Iourney, then wi&s;ely ob&s;er|ued in their Effects; Specially in their Re|&s;pectiue Effects; That is, what Kinde of <HI>Comet,</HI> for Magnitude, Colour, Ver&s;ion of the Beames, Placing in the Region of Heauen, or La&s;ting, produceth what Kinde of Effects.</P>
<P>There is a Toy, which I haue heard, and I would not haue it giuen ouer, but waited vpon a little. They &s;ay, it is ob&s;er|ued, in the <HI>Low Countries</HI> (I know not in what Part) that Euery Fiue and Thirtie years, The &s;ame Kinde and Sute of Years and Weathers, comes about againe: As Great Fro&s;ts, Great Wet, Great Droughts,
<PB N="333" REF="174">Warme Winters, Summers with little Heat, and the like: And they call it the <HI>Prime.</HI> It is a Thing, I doe the rather men|tion, becau&s;e computing backwards, I haue found &s;ome Concurrence.</P>
<P>But to leaue the&s;e Points of <HI>Nature,</HI> and to come to <HI>Men.</HI> The greate&s;t <HI>Vici&s;situde</HI> of Things among&s;t <HI>Men,</HI> is the <HI>Vici&s;situde</HI> of <HI>Sects,</HI> and <HI>Religions.</HI> For tho&s;e Orbs rule in Mens Minds mo&s;t. The True <HI>Re|ligion</HI> is <HI>built vpon the Rocke;</HI> The Re&s;t are to&s;t vpon the Waues of Time. To &s;peake therefore, of the <HI>Cau&s;es</HI> of New <HI>Sects;</HI> And to giue &s;ome <HI>Coun&s;ell</HI> concer|ning them; As farre, as the Weakne&s;&s;e of Humane Iudgement, can giue &s;tay to &s;o great Reuolutions.</P>
<P>When the <HI>Religion</HI> formerly receiued, is rent by Di&s;cords; And when the Holi|ne&s;&s;e of the Profe&s;&s;ours of <HI>Religion</HI> is de|cayed, and full of Scandall; And withall the Times be Stupid, Ignorant, and Bar|barous; you may doubt the Springing vp of a <HI>New Sect;</HI> If then al&s;o there &s;hould ari&s;e, any Extrauagant and Strange Spirit,
<PB N="334" REF="175">to make him&s;elfe Authour thereof. All which Points held, when <HI>Mahomet</HI> pub|li&s;hed his <HI>Law.</HI> If a <HI>New Sect</HI> haue not two Properties, feare it not: For it will not &s;pread. The one is, the Supplanting, or the oppo&s;ing, of Authority e&s;tabli|&s;hed: For Nothing is more Popular then that. The other is, the Giuing Licence to Plea&s;ures, and a Voluptuous Life. For as for <HI>Speculatiue Here&s;ies</HI> (&s;uch as were in Ancient Times the <HI>Arrians,</HI> and now the <HI>Arminians</HI>) though they worke mightily vpon Mens Wits, yet they doe not pro|duce any great Alterations in States; ex|cept it be by the Helpe of Ciuill Occa&s;i|ons. There be three Manner of Plan|tations of <HI>New Sects.</HI> By the Power of <HI>Signes</HI> and <HI>Miracles:</HI> By the <HI>Eloquence and Wi&s;edome</HI> of <HI>Speech</HI> and <HI>Per&s;wa&s;ion:</HI> And by the <HI>Sword.</HI> For <HI>Martyrdomes,</HI> I reckon them among&s;t <HI>Miracles;</HI> Becau&s;e they &s;eeme to exceed, the Strength of Human Nature: And I may doe the like of <HI>Super|latiue</HI> and <HI>Admirable Holine&s;&s;e</HI> of <HI>Life.</HI> Surely, there is no better Way, to &s;top the
<PB N="335" REF="175">Ri&s;ing of <HI>New Sects,</HI> and <HI>Schi&s;mes;</HI> then To reforme Abu&s;es; To compound the &s;maller Differences; To proceed mildly, and not with Sanguinary Per&s;ecutions; And rather to take off the principall Au|thours, by Winning and Aduancing them, then to enrage them by Violence and Bitterne&s;&s;e.</P>
<P>The <HI>Changes</HI> and <HI>Vici&s;situde</HI> in <HI>Warres</HI> are many: But chiefly in three Things; In the <HI>Seats</HI> or <HI>Stages</HI> of the <HI>Warre;</HI> In the <HI>Weapons;</HI> And in the <HI>Manner</HI> of the <HI>Conduct. Warres</HI> in ancient Time, &s;eemed more to moue from <HI>Ea&s;t</HI> to <HI>We&s;t:</HI> For the <HI>Per&s;ians, A&s;syrians, Arabians, Tartars,</HI> (which were the Inuaders) were all Ea|&s;terne People. It is true, the <HI>Gaules</HI> were We&s;terne; But we reade but of two In|cur&s;ions of theirs; The one to <HI>Gallo-Gre|cia,</HI> the other to <HI>Rome.</HI> But <HI>Ea&s;t</HI> and <HI>We&s;t</HI> haue no certaine Points of Heauen: And no more haue the <HI>Warres,</HI> either from the <HI>Ea&s;t,</HI> or <HI>We&s;t,</HI> any Certainty of Ob&s;erua|tion. But <HI>North</HI> and <HI>South</HI> are fixed: And it hath &s;eldome or neuer been &s;eene, that
<PB N="336" REF="176">the farre Southern People haue inuaded the Northern, but contrariwi&s;e. Where|by it is manife&s;t, that the <HI>Northern Tract</HI> of the World, is in Nature the more Mar|tiall Region: Be it, in re&s;pect of the Stars of that Hemi&s;phere; Or of the great Con|tinents that are vpon the <HI>North,</HI> whereas the <HI>South Part,</HI> for ought that is knowne, is almo&s;t all Sea; Or (which is mo&s;t ap|parent) of the Cold of the <HI>Northern</HI> Parts, which is that, which without Aid of Di&s;|cipline, doth make the Bodies harde&s;t, and the Courages warme&s;t.</P>
<P>Vpon the <HI>Breaking</HI> and <HI>Shiuering</HI> of a great <HI>State</HI> and <HI>Empire,</HI> you may be &s;ure to haue <HI>Warres.</HI> For great Empires, while they &s;tand, doe eneruate and de&s;troy the Forces of the Natiues, which they haue &s;ubdued, re&s;ting vpon their owne Prote|cting Forces: And then when they faile al&s;o, all goes to ruine, and they become a Prey. So was it, in the Decay of the <HI>Ro|man Empire;</HI> And likewi&s;e, in the <HI>Empire</HI> of <HI>Almaigne,</HI> after <HI>Charles</HI> the Great, euery Bird taking a Fether; And were not vn|like
<PB N="337" REF="176">to befall to <HI>Spaine,</HI> if it &s;hould break The great <HI>Acce&s;sions</HI> and <HI>Vnions</HI> of <HI>King|domes,</HI> doe likewi&s;e &s;tirre vp <HI>Warres.</HI> For when a State growes to an Ouer-power, it is like a great Floud, that will be &s;ure to ouerflow. As it hath been &s;eene, in the States of <HI>Rome, Turky, Spaine,</HI> and others. Looke when the World hath fewe&s;t <HI>Bar|barous Peoples,</HI> but &s;uch as commonly will not marry or generate, except they know meanes to liue; (As it is almo&s;t e|uery where at this day, except <HI>Tartary</HI>) there is no Danger of Inundations of People: But when there be <HI>great Shoales</HI> of <HI>People,</HI> which goe on to populate, with|out fore&s;eeing Meanes of Life and Su&s;ten|tation, it is of Nece&s;&s;ity, that once in an Age or two, they di&s;charge a Portion of their People vpon other Nations: Which the ancient <HI>Northern People,</HI> were wont to doe by Lot: Ca&s;ting Lots, what Part &s;hould &s;lay at home, and what &s;hould &s;eeke their Fortunes. When a <HI>Warre-like State</HI> growes <HI>Soft</HI> and <HI>Effeminate,</HI> they may be &s;ure of a <HI>Warre.</HI> For commonly
<PB N="338" REF="177">&s;uch States are growne rich, in the time of their Degenerating; And &s;o the Prey in|uiteth, and their Decay in Valour encou|rageth a Warre.</P>
<P>As for the <HI>Weapons,</HI> it hardly falleth vn|der Rule and Ob&s;eruation: yet we &s;ee, e|uen they haue <HI>Returnes</HI> and <HI>Vici&s;situdes.</HI> For certain it is, that <HI>Ordnance</HI> was known in the Citty of the <HI>Oxidrakes</HI> in <HI>India;</HI> And was that, which the <HI>Macedonians</HI> called Thunder and Lightning, and Ma|gicke. And it is well knowne, that the v&s;e of <HI>Ordnance</HI> hath been in <HI>China,</HI> a|boue 2000. yeares. The Conditions of <HI>Weapons,</HI> &amp; their Improuement are; Fir&s;t, The Fetching a farre off: For that outruns the Danger: As it is &s;eene in <HI>Ordnance</HI> and <HI>Muskets.</HI> Secondly, the Strength of the Percu&s;&s;ion, wherin likewi&s;e <HI>Ordnance</HI> doe exceed all Arietations, and ancient Inuen|tions. The third is, the commodious v&s;e of them: As that they may &s;erue in all We|thers; That the Carriage may be Light and Manageable; and the like.</P>
<P>For the <HI>Conduct</HI> of the <HI>Warre:</HI> At the
<PB N="339" REF="177">fir&s;t, Men re&s;ted extremely vpon <HI>Num|ber:</HI> They did put the Warres likewi&s;e vpon <HI>Maine Force,</HI> and <HI>Valour;</HI> Pointing Dayes for Pitched Fields, and &s;o trying it out, vpon an euen Match: And they were more ignorant in <HI>Ranging</HI> and <HI>Arraying</HI> their <HI>Battailes.</HI> After they grew to re&s;t vp|on <HI>Number,</HI> rather Competent, then Va&s;t: They grew to <HI>Aduantages,</HI> of <HI>Place, Cun|ning Diuer&s;ions,</HI> and the like: And they grew more skilful in the <HI>Ordering</HI> of their <HI>Battailes.</HI></P>
<P>In the <HI>Youth</HI> of a <HI>State, Armes</HI> doe flouri&s;h: In the <HI>Middle Age</HI> of a <HI>State, Learning;</HI> And then both of them toge|ther for a time: In the <HI>Declining Age</HI> of a <HI>State, Mechanicall Arts</HI> and <HI>Merchandize. Learning</HI> hath his Infancy, when it is but beginning, and almo&s;t Childi&s;h: Then his Youth, when it is Luxuriant and Iuue|nile: Then his Strength of yeares, when it is Solide and Reduced: And la&s;tly, his old Age, when it waxeth Dry and Ex|hau&s;t. But it is not good, to looke too long, vpon the&s;e turning Wheeles of <HI>Vi|ci&s;situde,</HI>
<PB N="340" REF="178">le&s;t we become Giddy. As for the <HI>Philology</HI> of them, that is but a Circle of Tales, and there|fore not fit for this Writing.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="178">
</DIV1>
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