OPINION
DIEFIED
.
The
Potency
of
Opinion
.
Chap.
I.
SIMONIDES
,
a
great
Philosopher
,
being
desired
by
Cicero
,
to
enquire
what
God
was
,
craued
a
dayes
respite
to
meditate
of
the
matter
,
which
request
when
hee
had
obtained
,
and
that
he
began
to
summon
his
senses
,
and
to
enter
into
a
consideration
of
the
busines
,
hee
found
it
to
be
so
intricate
and
obscure
that
the
next
day
when
he
should
haue
giuen
his
resolution
,
hee
was
inforced
then
to
craue
one
whol
month
longer
,
in
which
meane
time
hee
might
the
better
bethinke
him
:
which
request
being
likewise
granted
vnto
him
,
being
now
in
his
deepest
cogitations
of
the
taske
he
had
taken
in
hand
,
he
was
so
confounded
in
his
enterprise
,
that
the
farther
he
sought
,
the
farther
he
was
from
his
purpose
,
he
was
therefore
inforced
to
stay
his
attempts
,
and
to
subiect
his
Opinion
to
the
inscrutable
essence
of
the
most
highest
Now
whether
is
more
to
be
wondered
at
in
the
Philosophers
for
the
insight
they
had
in
naturall
things
,
or
for
their
blindnesse
in
the
knowledge
of
him
that
was
the
authour
of
all
things
,
who
the
more
they
laboured
by
their
philosophy
to
comprehend
,
by
so
much
the
sooner
they
lost
themselues
:
I
am
brought
into
this
predicament
with
the
Philosophers
,
for
hauing
a
little
begun
to
meditate
of
this
subiect
by
me
vndertaken
,
I
founde
the
potency
of
Opinion
to
bee
ample
and
infinite
,
that
the
more
I
looked
&
considered
of
the
matter
,
the
lesse
I
found
my selfe
able
to
performe
it
,
and
as
in
the
night
time
,
the
more
wee
fixe
our
eyes
on
the
firmament
,
the
greater
number
of
stars
we
still
discouer
:
so
he
that
shall
but
looke
into
Opinion
,
how
it
hath
swaied
in
the
world
from
the
beginning
,
may
easily
find
matter
wherewithall
to
begin
,
but
neuer
find
time
when
to
make
an
ende
:
he
that
should
then
enter
into
that
Laberinth
,
had
neede
of
Theseus
clew
to
wind
himselfe
well
out
:
but
for
mine
own
part
,
I
confesse
I
neuer
came
nere
those
places
wher
the
Muses
haue
vsed
to
frequent
:
I
dare
not
therefore
wade
to
deepe
in
this
subiect
,
for
Opinion
was
neuer
so
nice
and
foolish
to
please
as
she
is
at
this
houre
:
and
she
is
in
nothing
more
curious
then
in
censuring
of
books
,
for
he
that
will
presume
to
publish
a
booke
,
if
hee
doth
not
learne
with
the
Tayler
and
the
Atyremaker
,
to
put
it
into
a
new
fashion
,
it
will
neuer
sell
,
it
will
lie
still
in
the
Printers
hands
,
and
those
lines
that
are
now
put
in
print
if
they
conteine
any
matter
of
pietie
,
or
that
are
any
whit
at
all
entending
to
honesty
,
they
doe
but
pester
a
Stationers
stall
,
and
there
are
very
few
or
none
that
will
bestow
one
peny
of
them
,
such
is
the
curiosity
of
Opinion
in
this
age
,
but
especially
concerning
bookes
,
I
might
yet
speake
of
some
strange
conceited
books
that
hath
beene
published
by
sundry
authours
,
one
amongst
the
rest
In
the
Contempt
of
glory
,
some
others
In
the
prayse
of
the
pestilence
,
In
the
prayse
of
the
Quartane
Ague
,
In
the
praise
of
Baldnes
:
In
the
praise
of
a
Flie
,
in
the
praise
of
Nothing
:
and
that
great
Clarke
Erasmus
of
Roterdam
,
writ
a
book
In
the
prayse
of
Folly
:
&
all
these
and
diuerse
others
that
might
be
yet
named
,
the
meere
motiues
of
Opinion
.
But
leauing
to
speake
of
Pamphlets
,
I
might
speake
of
great
volumes
nay
(
excepting
the
holy
scriptures
)
how
many
bookes
are
extant
,
which
Opinion
hath
not
had
some
hand
in
?
It
was
a
strange
Opinion
that
led
Alexander
to
bury
his
horse
Bucephalus
,
Augustus
to
bury
his
Parrot
,
Heliogabilis
his
Sparrow
:
&
what
should
we
say
to
Hortensius
a
Roman
Gentleman
,
that
mourned
certaine
monethes
for
the
death
of
a
fish
.
By
this
little
it
may
appeare
the
Potency
of
Opinion
,
how
it
hath
raigned
and
ruled
in
the
world
in
all
times
,
in
all
ages
,
in
all
places
,
and
hath
had
soueraignty
with
all
sortes
of
persons
.
The
Antiquity
of
Opinion
.
Chap.
II.
THe
first
conception
of
Opinion
was
in
heauen
,
at
that
time
when
Lucifer
fell
:
for
it
was
a
selfe
ouer-weaning
Opinion
that
puffed
vp
those
glorious
Angels
into
that
height
of
pride
,
that
was
the
cause
of
their
perdition
.
It
was
after
hatched
vp
in
Paradise
:
for
when
the
Serpent
insinuating
himselfe
to
curry
fauour
with
the
woman
,
that
shee
might
the
rather
conceiue
a
good
Opinion
of
him
:
what
(
sayth
he
)
hath
God
forbidden
you
,
that
you
should
not
eate
of
the
tree
of
knowledge
?
but
why
stand
you
in
doubt
of
that
prescript
,
there
is
no
such
danger
in
the
matter
as
he
hath
protested
,
for
God
doth
know
that
when
you
shall
eate
thereof
,
your
eyes
shall
bee
opened
,
and
you
shall
bee
as
Gods
,
knowing
both
good
and
euill
.
This
pleasing
perswasion
so
allured
the
woman
to
like
of
his
speeches
that
she
beleeued
all
to
bee
true
,
but
it
is
Opinion
that
first
begetteth
beleefe
(
according
to
the
old
prouerbe
)
Men
are
beleeued
as
they
are
beloued
,
for
we
neither
trust
nor
beleeue
him
in
whom
wee
haue
no
conceit
whereby
to
draw
on
our
affiance
,
but
where
Opinion
is
a
little
setled
,
euery
moule-hill
is
turned
to
a
mountaine
,
we
beleeue
impossibilities
,
we
wonder
at
matters
of
no
moment
,
nay
we
many
times
,
extoll
,
and
commend
ougly
vice
,
for
seemely
vertue
:
this
poore
blind
Opinion
hath
euer
since
so
dominired
in
Adams
posteritie
,
that
it
no
lesse
ouer
ruleth
the
Prince
then
the
Pesant
,
the
mighty
then
the
meane
,
the
rich
then
the
poore
,
the
wise
then
the
foolish
.
What
diuersitie
in
Opinions
amongst
the
Philosophers
.
Chap.
III.
WHat
varietie
in
Opinions
amongst
the
Philosophers
,
and
how
many
sectaries
were
there
amongst
them
,
as
Stoickes
,
Peripatetickes
,
Ethnickes
,
Academickes
,
Epicures
,
and
as
hystories
doe
make
mention
,
there
were
50.
seuerall
sectes
amongst
them
,
and
what
were
these
contrarieties
,
they
were
but
Opinions
:
and
those
that
still
were
striuing
to
vpholde
Reason
with
so
many
reasons
,
were
yet
vtterly
ignorant
from
whence
Reason
came
,
the
wisest
amongst
them
did
but
gesse
of
the
Immortality
of
the
Soule
,
yet
they
were
still
disputing
and
arguing
one
against
an
other
to
vphold
opinions
,
that
were
sometimes
farre
from
the
truth
.
They
could
speake
many
good
words
concerning
manners
and
conuersation
amongst
men
,
but
of
God
,
they
spake
nothing
but
dreamingly
,
neyther
dreamed
they
of
him
,
but
ouerthwartly
and
how
many
greeuous
in
counters
haue
there
beene
amongst
them
concerning
the
principles
of
naturall
things
whereof
there
are
many
,
that
doe
yet
hang
before
the
Iudge
not
fully
decided
.
Thales
Mylesius
,
one
of
the
wise
men
of
Greece
,
beginning
to
looke
into
the
generation
of
things
,
concluded
that
the
world
had
his
first
beginning
by
water
.
And
Archelaus
(
not
farre
dissenting
from
his
Opinion
)
affirmeth
that
the
creation
of
the
earth
,
was
but
by
liquid
water
inflamed
by
the
heat
of
fire
,
and
by
resolution
turned
into
dust
.
Heraclitus
,
he
thinketh
all
things
to
haue
their
originall
of
fire
,
concluding
with
Aristotle
,
That
the
corruption
of
one
thing
,
is
the
generation
of
an
other
,
Democritus
and
Crisippus
with
diuerse
others
,
they
referre
the
originall
of
the
world
to
a
little
nothing
,
&
making
vp
a
something
of
this
Chaos
,
they
conclude
it
to
be
the
subiect
of
corruption
.
Anaxagoras
trusting
in
his
owne
opinion
,
fabled
that
the
Sunne
was
composed
of
bright
Iron
,
and
that
the
heauens
were
of
stone
,
wonderfully
knit
together
least
they
shoulde
fall
.
I
might
yet
speak
of
many
other
contrarieties
in
Opinion
,
that
was
holden
amongst
the
Phylosophers
,
about
Fate
,
about
Fortune
,
about
Felicity
,
&
what
distinctions
they
made
betweene
Natura
Naturans
,
and
Natura
Naturata
,
so
that
to
conclude
the
Phylosophers
that
haue
so
much
busied
them selues
to
search
out
the
beginning
of
thinges
,
coulde
neuer
find
out
God
the
creator
and
maker
of
all
things
.
The
wisedome
of
that
Phylosopher
is
yet
to
be
admired
who
suspected
the
vprightnesse
of
his
owne
carriage
,
when
he
heard
himselfe
to
be
commended
,
by
a
man
that
was
noted
to
be
of
a
lewd
conuersation
.
What
contrarieties
in
Opinion
amongst
Christians
.
Chap.
IIII.
AS
this
iarring
and
seditious
disputing
was
of
continuance
amongst
the
Phylosophers
,
so
Opinion
is
made
a
mattter
of
conscience
with
Turkes
,
Infidels
,
Papistes
,
and
Sectaries
,
and
there
were
amongst
the
Heathen
in
times
past
,
who
to
win
an
opinion
,
were
faine
to
perswade
the
world
falsely
,
that
they
had
conference
and
communication
with
the
Gods
.
In
a
great
part
of
the
world
(
euen
at
this
day
)
Mahomet
is
worshipped
,
who
was
the
authour
of
a
very
foolish
religion
:
And
the
Iewes
are
yet
looking
after
their
Messias
,
but
amongst
vs
Christians
,
it
is
strange
to
see
what
disagreement
there
is
amongst
our
cleargy
men
about
rites
,
about
ceremonies
,
about
worshipping
,
about
apparell
,
about
discipline
,
&
about
many
other
matters
too
long
to
bee
spoken
of
,
but
this
is
especially
to
be
wondered
at
aboue
the
rest
,
that
they
doe
thinke
by
opposition
,
and
contention
to
ascend
into
heauen
,
for
the
which
in
times
past
Lucifer
was
throwne
downe
into
hell
:
the
diuisions
that
are
amongst
diuines
by
sinister
opinions
holden
about
religion
,
are
so
diuerse
,
doubtfull
and
contrary
,
that
they
haue
filled
the
Schooles
and
Vniuersities
with
contention
&
scoulding
,
who
contend
not
for
the
confines
of
Christian
religion
,
but
for
the
principall
appertayning
to
our
saluation
.
I
dare
not
affirme
confidently
,
that
learning
&
knowledge
is
able
to
giue
vertue
vnto
vs
,
but
this
I
know
,
it
prepareth
our
mindes
to
imbrace
it
:
and
as
there
are
many
that
vnder
the
vayle
of
vertue
,
doe
shadow
their
vices
,
so
then
bee
as
many
againe
that
doe
indeuour
to
learne
(
but
not
how
to
liue
well
)
but
how
to
dispute
against
the
truth
,
an
vngratious
study
that
doth
nothing
else
,
but
learne
how
to
erre
.
How
many
doe
make
themselues
blind
,
by
seeing
too
much
,
who
curiously
searching
out
the
vertue
of
words
,
do
carelessely
subuert
the
words
of
the
truth
.
A
madde
opinion
in
those
that
hauing
a
Saint
Iohns
Gospel
or
an
Agnus
Dei
,
hanging
about
their
neckes
,
doe
thinke
themselues
thereby
to
be
free
from
all
manner
of
daunger
,
and
that
the
perfection
of
a
Christian
man
,
doth
especially
consist
in
those
gaudy
trifles
:
but
yet
most
foolish
of
all
to
beleeue
,
that
when
Christ
came
to
worke
the
saluation
of
the
world
,
that
hee
did
not
finish
the
worke
that
hee
came
for
,
but
left
the
greatest
part
of
the
businesse
,
to
bee
performed
by
a
popish
priest
.
And
these
dreames
and
fantasies
that
are
but
the
obstinate
,
wilfull
and
blind
opinions
of
papistes
,
they
would
wrest
to
be
matters
of
conscience
,
and
do
no
lesse
reuerence
them
,
then
the
heathen
doe
their
Gods
.
A
generall
Opinion
receiued
by
all
men
.
Chap.
V.
ONe
religion
is
the
author
of
vnitie
,
but
from
a
confused
religion
,
there
alwaies
groweth
dissention
,
therefore
this
opinion
is
generally
receiued
,
that
one
religion
is
to
be
obserued
in
one
kingdome
.
Contrarieties
in
religion
doth
moue
sedition
,
it
draweth
to
conspiracie
,
to
treason
and
rebellion
,
and
therefore
here
is
no
place
for
clemencie
,
for
those
that
doe
violate
religion
(
by
the
opinion
of
all
men
)
are
worthie
to
be
chasticed
,
yet
in
diuerse
countries
after
diuerse
manners
.
Some
cries
out
burne
,
torture
,
torment
,
saw
a
sunder
,
kill
,
murther
,
poyson
,
masaker
,
blowe
vppe
with
gunpowder
,
but
leauing
to
fetch
any
presidents
from
any
of
those
tyranicall
gouernmentes
,
yet
I
neuer
heard
of
godly
policie
,
where
the
disturbers
of
religion
,
did
euer
escape
vnpunished
,
but
if
the
Prince
bee
not
sometimes
able
to
rule
the
mindes
of
the
erronious
yet
it
is
very
expedient
for
him
to
bridle
their
tongues
.
Let
vs
but
ouerrunne
all
Europe
a
little
in
our
imaginations
,
and
see
for
religion
,
whether
the
difference
in
opinions
,
doth
not
breed
a
discordancie
in
affections
,
neyther
may
Princes
winke
at
corrupt
and
vicious
religions
,
for
as
a
man
cannot
serue
two
masters
,
so
the
seruice
that
a
Christian
prince
should
yeeld
vnto
Christ
(
in
respect
of
his
royall
vocation
)
is
to
make
lawes
for
Christ
,
which
if
he
should
doe
the
like
for
Antichrist
,
it
cannot
be
salued
but
that
he
should
then
serue
both
God
and
Mammon
:
and
Saint
Augustine
was
of
Opinion
,
that
light
should
not
be
matched
with
darknes
,
nor
Christ
yoked
with
Antichrist
.
Solomon
was
reiected
for
admitting
other
Gods
to
be
serued
(
within
his
dominions
)
besides
the
God
of
Israell
,
though
his
toleration
were
granted
in
respect
of
his
owne
wiues
which
were
strangers
.
But
where
the
edge
of
correction
is
abated
and
taken
away
,
it
giueth
boldnesse
to
subiectes
not
onely
to
forsake
God
,
but
likewise
to
spurne
against
the
Prince
,
and
to
liue
in
contempt
of
his
lawes
and
proceedinges
.
And
it
moreouer
draweth
after
it
an
vnbridled
liberty
to
doe
euill
,
and
maketh
offences
to
become
vsuall
,
and
to
grow
headstrong
:
holsome
seueritie
therefore
,
hath
euer
beene
still
commended
,
and
is
many
times
more
necessarie
then
this
ouermuch
clemency
.
Of
diuerse
and
seuerall
Opinions
concerning
gouernment
.
Chap.
VI.
WHat
diuersitie
in
Opinions
hath
there
beene
about
the
gouernment
of
common
wealths
,
what
disputations
,
some
vpholding
that
which
is
called
Monarchia
,
others
Aristocratia
,
other
some
that
which
they
called
Democratia
:
and
as
there
were
great
contrarieties
in
opinion
what
gouernment
was
best
,
so
when
it
was
resolued
that
the
kingly
gouernment
was
most
agreeable
both
to
nature
and
reason
,
then
they
were
as
diuerse
in
opinions
againe
,
which
was
most
worthie
,
eyther
election
or
succession
:
and
whither
this
place
of
regall
gouernment
,
belonging
but
to
one
,
what
that
one
should
bee
,
whither
a
man
or
a
woman
:
then
they
made
cauels
against
the
female
sexe
,
obiecting
against
them
that
although
God
the
creator
hath
giuen
wit
vnto
women
yet
he
hath
denyed
them
strength
and
abilitie
of
bodie
,
as
though
vertue
were
so
partiall
to
exclude
any
,
eyther
for
want
of
strength
or
for
want
of
wealth
,
or
that
she
refused
to
receiue
any
because
of
their
sexe
,
it
is
not
the
body
but
the
minde
,
for
where
the
body
is
weakest
,
there
the
vnderstanding
is
strongest
:
and
although
there
might
be
presidentes
enough
inferred
of
many
worthy
Queenes
that
haue
beene
valiant
,
wise
,
and
full
of
prouidence
(
some
of
them
reputed
for
Prophetesses
,
but
as
superstition
increased
in
the
worlde
,
many
of
them
accounted
for
Goddesses
)
yet
leauing
them
all
to
their
immortall
Fame
,
let
me
in
this
place
humbly
craue
pardon
to
set
downe
mine
owne
Opinion
in
this
matter
,
I
will
neyther
seeke
Asia
nor
Affrica
,
for
a
president
,
but
lette
me
with
reuerence
put
you
in
remembrance
of
that
gracious
gouernment
(
that
can
neuer
bee
forgotten
)
howe
our
worthy
Queene
Elizabeth
,
whose
Heroycall
vertues
all
the
world
did
admire
,
whose
gratious
gouernment
,
whosoeuer
could
duly
consider
of
,
will
neuer
let
,
freely
to
confesse
,
that
a
good
woman
inthronized
in
the
seate
of
soueraignty
,
is
as
great
a
blessing
from
God
,
as
otherwise
the
establishing
of
the
most
worthiest
man
.
Of
seuerall
conceiued
Opinions
behouefull
for
Princes
.
Chap.
VII
.
A
Prince
that
is
contented
to
be
counsayled
by
manie
,
becommeth
of
all
others
the
most
wisest
,
but
hee
that
leaneth
but
to
the
opinion
of
those
whispering
chamber
counsaylers
that
are
euery
day
buzzing
in
Princes
eares
,
shall
be
many
times
led
into
errours
.
Thales
aduiseth
kings
and
princes
,
to
suspect
him
most
,
that
is
most
busie
still
to
be
whispering
in
his
eare
.
The
king
is
but
one
man
,
and
cannot
possibly
see
into
all
occasions
,
it
must
therefore
necessarily
followe
,
that
eyther
by
giuing
libertie
to
his
owne
appetites
,
or
leaning
too
much
to
the
opinion
of
those
whom
he
doth
affect
,
hee
must
bee
led
astray
:
for
surely
,
it
is
a
matter
of
more
importance
then
euery
ignorant
man
can
looke
into
,
for
a
prince
that
is
aspired
to
the
height
of
Fortune
to
holde
a
due
course
in
the
troublesome
sea
of
gouernment
,
and
not
to
bee
caryed
away
with
the
windes
of
immoderate
libertie
.
It
is
an
easie
matter
for
a
king
to
gouerne
good
subiectes
,
yet
there
is
not
a
more
ready
way
wherby
to
incite
subiects
to
be
good
then
by
the
example
of
his
owne
life
.
A
Prince
after
he
hath
once
incurred
the
hatred
and
ill
opinion
of
his
people
,
and
that
they
haue
once
alienated
and
estranged
their
affections
from
him
,
shall
hardly
attempt
any
thing
,
how
prouidently
so
euer
entended
,
but
it
shall
be
blasted
with
scandall
and
sinister
interpretation
.
It
is
a
speciall
vertue
in
a
prince
to
be
well
instructed
in
the
disposition
of
those
that
be
neare
about
him
,
but
by
the
generall
opinion
of
all
wise
men
,
princes
haue
not
so
much
scarcitie
of
any
thing
,
as
they
haue
of
that
whereof
they
should
be
most
plentifully
stored
with
,
and
that
is
,
of
such
as
should
tell
them
the
truth
:
but
it
is
not
behouefull
for
princes
to
giue
credite
to
all
informations
that
will
be
told
them
,
but
especially
from
any
such
as
they
imploy
in
any
places
of
authoritie
.
What
diuersitie
in
Opinions
who
fit
to
be
made
counsaylers
.
Chap.
VIII
.
AS
by
the
seuerall
opinions
of
diuerse
learned
men
,
kings
and
princes
should
be
assisted
with
graue
&
wise
counsaylers
,
so
there
was
as
great
diuersitie
in
opinions
againe
,
how
these
counsaylers
should
be
chosen
,
out
of
what
professions
the
election
should
be
made
,
and
what
persons
they
thought
to
be
most
fitting
for
the
purpose
.
King
Drydanus
amongst
the
Cicilians
,
gaue
greatest
honour
to
the
sacrificing
priestes
.
Brias
king
of
Argiues
,
gaue
especiall
preferment
to
the
Philosophers
.
Numa
Pompilius
amongst
the
Romaynes
was
of
Opinion
,
that
he
was
worthy
to
be
especially
reputed
,
to
whom
had
happened
the
victorie
of
any
famous
battell
,
and
that
was
fortunate
in
warres
.
Anaxarchus
ordained
amongst
the
Phenetians
that
in
the
common
wealth
such
should
be
honoured
who
in
the
time
of
peace
,
entertayned
the
state
in
tranquillitie
,
and
in
the
time
of
warre
were
found
to
be
valiant
protectors
of
the
lymits
and
liberties
of
their
countrey
:
concurring
with
that
of
Tully
,
who
likewise
preferreth
to
the
highest
degree
of
honour
,
those
who
armed
doe
make
warre
,
and
roabed
doe
rule
and
gouerne
the
common
wealth
.
Lactantius
,
left
vs
his
opinion
in
these
words
:
I
repute
him
to
be
most
wise
,
who
as
occasion
falleth
out
,
can
giue
good
instructions
what
is
fittest
to
be
done
:
Next
I
holde
him
to
bee
wise
,
that
can
followe
good
aduise
,
that
is
giuen
him
by
others
,
but
hee
that
can
neyther
giue
nor
take
counsayle
,
I
account
him
to
be
in
the
highest
degree
of
indiscretion
.
The
Thebans
made
a
law
forbidding
that
no
man
should
be
admitted
to
the
administration
of
any
maner
of
gouernment
in
the
common
wealth
,
except
he
had
first
left
of
buying
and
selling
for
the
space
of
ten
yeares
,
directly
forbidding
all
men
whosoeuer
,
that
were
mercenary
,
or
vsed
any
trade
or
profession
that
brought
in
gaine
.
This
were
a
hard
decree
for
Lawyers
,
that
doe
thinke
no
man
so
fit
to
gouerne
as
he
is
,
that
is
learned
in
the
Lawes
:
and
I
confesse
the
studye
and
knowledge
of
the
Lawes
,
to
be
an
excellent
profession
,
and
I
reuerence
the
grauitie
and
wisedome
of
the
Iudges
that
are
found
to
be
vpright
in
their
Iustice
and
Iudgement
,
but
yet
that
a
proctor
,
an
Aduocate
,
a
pleader
,
or
any
of
those
men
that
haue
been
mercenary
,
and
haue
oftentimes
beene
the
ministers
of
falshood
and
iniury
,
bearing
about
them
both
mindes
and
tongues
,
instructed
and
armed
against
iustice
,
it
is
a
hard
matter
for
him
to
bee
a
louer
of
iustice
and
truth
,
that
hath
inured
his
tongue
to
speake
for
gaine
and
lucre
.
In
the
time
of
warre
the
common
wealth
is
defended
by
Souldiers
,
in
the
time
of
peace
it
is
preserued
by
Counsaylers
:
Souldiers
and
Counsaylers
therefore
,
haue
bin
euer
thought
most
fitte
to
gouerne
:
but
a
happy
and
a
blessed
common
wealth
it
may
bee
called
that
is
gouerned
by
the
wisedome
and
vertue
of
noble
personages
that
doe
commonly
mannage
their
authorities
with
magnificence
,
and
not
by
the
policies
of
worldly
wise
men
,
that
thinke
nothing
to
be
vnlawfull
that
bringeth
in
gaine
.
Honourable
nobility
is
then
most
fit
to
counsayle
a
king
and
the
care
and
study
of
good
Counsaylers
is
,
still
to
endeuour
those
thinges
that
shall
concerne
the
honour
of
God
,
the
preseruation
of
the
kings
royall
person
,
and
the
furtherance
of
the
good
of
the
common
wealth
,
and
in
the
midst
of
their
most
waightie
affayres
,
not
to
leane
so
much
to
the
policies
of
worldly
wicked
men
,
that
they
impugne
the
wisedome
and
policy
ordeined
and
decreed
by
the
almightie
himselfe
.
All
humaine
policy
,
but
vaine
Opinion
.
Chap.
IX
.
THe
world
hath
euer
bin
full
of
policy
,
but
these
Politicians
that
haue
squared
out
there
gouernementes
by
the
rule
of
their
owne
wits
,
haue
euer
been
found
to
be
most
dangerous
states
men
.
Would
you
haue
some
presidents
,
looke
into
the
life
of
the
two
Catoes
:
the
one
with
his
franticke
accusation
disturbed
the
whole
common
wealth
of
Rome
,
the
other
goinge
about
ouer
wisely
to
protect
it
,
did
vtterly
subuert
it
:
And
Cicero
,
with
all
his
eloquence
,
was
as
troublesome
amongst
the
Romains
,
as
Demosthenes
was
amongst
the
Athenians
:
I
might
speake
of
others
,
that
with
their
peuish
disciplines
haue
disturbed
the
quiet
of
states
,
for
to
speake
truely
what
are
the
policies
of
men
,
but
vayne
opinions
.
It
is
truth
,
that
policie
is
a
specyall
part
of
gouernment
,
and
hath
ben
magnified
by
a
general
applause
amongst
Infidels
but
amongst
Christian
Princes
,
there
is
not
a
more
pestylent
thing
then
this
plague
of
policy
which
diuides
it selfe
from
that
policy
prescribed
by
the
rule
of
gods
worde
.
In
matters
of
policie
,
vanitie
beareth
sway
,
when
from
the
force
of
humayne
prescriptions
they
thinke
to
mayntaine
&
vphould
a
common
wealth
without
consideration
that
the
principal
thinges
that
do
bring
miseryes
,
and
disorders
to
countryes
and
kingdomes
,
are
such
offences
as
are
directly
opposite
against
the
maiesty
of
God
,
as
where
his
word
is
neglected
his
religion
despised
,
where
his
glory
is
not
principally
,
but
respectiuely
considered
:
where
we
seeke
by
policie
to
lift
vp
our selues
and
to
plucke
downe
God
:
And
where
we
thinke
to
establish
such
a
gouernement
,
whereby
to
please
and
content
our
owne
appetytes
,
without
any
respect
at
all
to
the
aduancement
of
gods
glory
.
This
policie
is
to
be
reiected
amongst
Christians
.
And
as
that
policy
that
is
conducted
by
the
rule
of
gods
word
,
is
the
life
of
gouernement
,
so
policy
(
as
it
hath
beene
commonly
taken
and
vsed
amongst
a
great
many
)
is
indeede
the
high
way
to
Atheisme
.
What
should
I
speake
of
this
man
,
or
of
that
mans
opinion
concerning
this
matter
,
I
doe
appeale
to
euery
mans
opinion
(
that
hath
either
wit
,
or
Iudgement
together
with
the
feare
of
God
before
his
eyes
)
whither
that
man
(
howe
great
a
polititian
so
euer
accounted
)
yet
if
hee
bee
not
religious
,
or
that
his
policies
be
estranged
from
that
policie
that
is
commanded
by
our
sauiour
Christ
in
his
glorious
Gospell
,
whither
such
a
polititian
were
not
more
fit
to
bee
made
a
Counsayler
,
to
a
Heathen
then
to
a
Christian
Prince
.
Then
he
that
hath
but
Mammon
for
his
God
,
and
Machyuell
for
his
ghostly
father
,
is
to
bee
reiected
and
that
common
wealth
that
is
gouerned
by
such
a
policie
is
not
onely
vnhappy
,
but
in
the
winding
vp
it
becommeth
miserable
.
It
is
Opinion
that
placeth
men
in
office
and
authoritie
.
Chap.
X.
AS
Kings
and
princes
must
bee
thus
assisted
with
honorable
Counsaylers
,
yet
moreouer
and
besides
,
as
the
body
cannot
guide
it selfe
with
the
head
alone
,
but
it
must
haue
the
helpe
of
other
members
,
no
more
can
Common
wealths
be
well
gouerned
without
the
assistance
of
inferior
officers
.
It
is
called
a
happy
Common
wealth
where
subiectes
be
good
,
now
from
whence
this
goodnesse
in
subiectes
should
proceede
,
there
be
diuerse
opinions
,
some
woulde
haue
it
to
proceede
from
good
lawes
substantially
and
duly
administred
,
some
hold
opinion
that
good
education
doth
informe
it
,
some
others
are
perswaded
,
that
the
temperature
of
the
Climate
doth
make
men
apt
for
Ciuill
life
,
and
other
some
doe
holde
Opinion
,
that
the
indeuours
of
good
Magistrates
doth
make
good
subiectes
.
I
am
sure
we
want
no
positiue
lawes
whereby
to
bridle
abuse
,
but
the
example
of
a
good
and
godly
life
in
those
that
should
minister
the
due
execution
of
those
lawes
,
would
be
more
effectuall
then
the
lawes
themselues
,
because
the
actions
of
those
that
are
placed
in
authoritie
,
are
receiued
by
the
common
people
,
for
precepts
and
instructions
.
But
the
greatest
number
of
them
doe
rather
showe
their
authorities
in
correcting
other
mens
faultes
then
in
mending
their
owne
,
and
they
will
propounde
to
others
what
they
themselues
will
neuer
put
in
practise
:
but
it
is
Opinion
that
placeth
them
in
office
and
authoritie
,
and
it
is
Opinion
againe
that
maketh
many
men
rather
to
attend
their
owne
priuate
,
then
the
publicke
commoditie
,
because
they
know
that
all
honors
and
dignities
are
giuen
to
men
that
be
rich
,
but
not
to
men
that
be
honest
:
there
be
many
therfore
,
that
distrusting
their
owne
vertues
,
haue
no
other
meanes
wherby
to
aduance
themselues
,
but
by
bribery
,
and
giuing
of
rewardes
:
and
therefore
in
former
well
gouerned
Common
wealthes
,
this
insatiable
desire
of
honour
,
was
so
bridled
and
curbed
,
that
these
oppressing
practises
were
well
enough
preuented
and
so
circumspectly
looked
vnto
,
that
no
ambitious
person
(
contrary
to
the
rules
of
honesty
)
shuld
either
by
bribery
,
or
any
other
meanes
of
corruption
,
aspire
eyther
to
office
or
dignitie
.
To
speak
my
opinion
I
think
that
common
wealth
to
be
happy
,
where
offices
are
giuen
to
the
vertuous
,
but
not
to
the
rich
.
And
where
those
might
be
well
punished
that
do
seeke
by
mony
to
oppresse
vertue
:
but
in
those
common
wealths
,
where
so
great
worship
and
veneration
is
giuen
to
riches
,
there
is
nothing
so
holy
so
godly
or
religious
,
that
couetousnes
(
the
fatall
plague
of
all
gouernement
)
cannot
violat
and
subuert
.
The
Lacedemonians
,
consulting
of
the
continuance
of
there
estate
,
was
answered
by
Apollo
that
Sparta
should
be
destroyed
by
no
meanes
,
but
by
corruption
the
which
fatall
prediction
to
avoyd
,
they
reiected
the
vse
of
gould
siluer
&
brasse
making
a
coyne
(
to
passe
currant
amongst
them
)
of
iron
.
When
Rome
began
so
far
to
decline
from
her
precedent
magnificence
that
all
thinges
were
set
to
sale
,
to
be
bought
&
sould
for
mony
,
Iugurtha
seeing
the
corruption
,
was
of
opinion
that
the
citty
it selfe
would
shortly
proue
salable
,
there
wanted
but
a
bountifull
Chapman
,
to
make
a
large
offer
,
and
it
fell
so
out
indeede
,
for
the
Emperiall
state
was
bought
&
sould
for
mony
shortly
after
,
and
Saint
Peters
Chayre
hath
so
continued
for
these
fiue
or
six
hundred
yeares
together
,
and
more
Popes
since
that
time
haue
crept
in
by
corruption
then
by
any
orderly
Canonicall
election
.
It
is
Opinion
that
maketh
Fooles
to
be
admired
for
their
Wisdome
Chap.
XI
.
IN
the
appoynting
of
Officers
,
in
former
ages
,
the
best
opinion
,
was
had
of
him
that
was
most
profitable
to
the
Common
wealth
but
now
who
is
sooner
preferred
then
he
that
is
most
priuat
to
himselfe
&
being
once
placed
in
authoritie
,
though
he
neuer
did
good
all
the
dayes
of
his
life
,
yet
if
hee
doth
no
harme
we
call
him
a
very
good
and
a
most
worthy
magistrate
:
and
may
we
not
well
repute
him
to
be
good
,
that
all
the
dayes
of
his
life
is
good
for
nothing
:
but
the
most
ignorant
,
are
euer
most
aptest
to
beleeue
that
they
are
most
worthy
of
the
cheefest
promotions
,
and
because
they
did
neuer
mannage
any
affayres
of
importance
,
they
know
not
what
burthen
and
difficultyes
are
there
vnto
incident
.
How
many
haue
sought
to
aduance
themselues
to
beare
rule
and
gouernment
by
their
wealth
,
who
once
placed
in
authority
,
haue
made
porte
saue
both
of
vertue
&
honesty
,
seeking
still
to
inrich
themselues
by
the
ruines
of
the
common
wealth
,
increasing
as
fast
in
their
wickednes
as
they
grew
in
wealth
and
riches
.
And
these
ignorant
men
that
do
seldome
vnderstand
the
truth
of
any
thing
,
being
drunke
with
the
pleasures
and
delightes
that
the
abundance
of
their
wealth
bringeth
with
it
,
they
do
beleeue
that
the
vnderstanding
how
to
rule
is
an
easie
matter
,
and
that
there
needeth
neyther
art
nor
learninge
to
compasse
it
,
but
onely
an
audacious
bouldnes
,
and
a
rough
,
and
stout
behauiour
,
wherevnto
they
do
bend
all
their
thoughtes
,
thinking
him
to
be
most
happy
,
that
doth
liue
most
at
liberty
thus
blinded
with
ignorance
,
they
doe
both
abhorre
and
banish
Reason
,
thinking
it
to
be
a
bridle
but
to
bringe
them
into
bondage
and
to
diminish
their
ease
and
contentation
,
and
therefore
flatteringe
themselues
with
an
ouerweeninge
Opinion
,
of
their
owne
worthines
,
they
do
laboure
to
get
estimation
and
authoritie
amongst
men
and
to
be
accounted
great
,
that
in
my
opinion
,
may
be
well
resembled
to
the
Giants
that
are
accustomed
at
London
once
a
yeare
,
to
march
before
the
Lord
Mayors
Pageantes
,
that
outwardly
do
make
semblance
to
be
men
of
great
might
and
valiance
,
but
inwardly
are
nothing
else
but
Lathes
,
towe
and
ragges
.
Yet
these
men
amongst
the
ignorant
and
foolish
people
,
are
accounted
to
be
wise
,
graue
,
learned
,
they
are
worshipped
,
honoured
,
and
reuerently
esteemed
;
but
if
they
could
but
see
into
the
barrennesse
of
their
braines
,
and
consider
the
miserable
pouertie
of
their
mindes
,
if
they
did
not
pitty
their
wretchednesse
and
misery
,
I
am
sure
they
would
laugh
at
their
simplicitie
and
folly
.
The
gouernment
is
neuer
good
that
is
mannaged
by
Opinion
.
Chap.
XII
.
IT
hath
many
times
beene
questioned
whither
that
gouernment
be
better
,
where
there
is
a
naughty
prince
,
and
good
Magistrates
vnder
him
,
or
where
the
prince
is
good
and
the
Magistrates
ill
:
Marius
Maximus
leaneth
to
the
first
,
but
a
principall
pillar
of
Philosophy
,
hath
sette
downe
for
a
Maxime
,
how
that
common
wealth
is
best
and
most
assured
,
where
the
prince
is
ill
conditioned
,
rather
then
where
the
magistrates
are
corrupt
and
ill
disposed
.
But
there
be
many
other
of
great
authoritie
,
that
will
in
no
wise
consent
,
when
former
experience
hath
so
many
times
taught
,
that
euill
men
are
oftener
corrected
by
a
good
Prince
,
then
an
euill
Prince
amended
by
good
men
:
but
this
is
certaine
,
that
there
can
be
no
worse
gouernment
,
then
that
which
is
mannaged
by
Opinion
.
It
is
a
desperate
euill
in
any
man
that
is
too
much
in
loue
with
his
owne
wit
,
but
there
is
not
a
worse
enemy
to
a
state
or
common
wealth
,
then
where
a
Magistrate
placed
in
office
or
authoritie
,
is
too
much
leaning
to
his
owne
Opinion
;
for
whatsoeuer
affaires
shall
passe
through
his
handes
,
hee
wresteth
them
still
to
his
owne
conceipt
.
To
conclude
this
chapter
,
I
thinke
this
may
stand
for
certaine
certaine
,
that
where
the
magistrate
is
good
,
the
people
cannot
lightly
be
ill
,
so
that
the
goodnes
or
ilnes
of
the
Common
wealth
doth
much
consist
in
the
example
of
the
magistrate
.
What
diuersitie
in
Opinion
,
concerning
the
prerogatiue
of
Princes
Chap.
XIII
.
AS
Emperours
,
Kings
,
Princes
and
Potentates
,
both
them selues
together
with
their
liues
&
actions
,
haue
beene
euer
more
censured
by
opinion
,
so
their
princely
prerogatiues
haue
beene
sometimes
cald
in
question
,
and
it
hath
been
demanded
,
whether
they
might
exact
vpon
their
subiects
loanes
,
Impositions
,
taxes
,
subsidies
,
tributes
,
or
any
such
other
like
colections
:
and
seuerall
men
haue
seemed
seuerally
to
determine
of
the
matter
,
but
what
is
hee
that
dares
prescribe
limites
or
boundes
to
a
king
,
what
hee
shall
take
,
or
what
he
shall
leaue
,
or
who
is
he
(
that
knoweth
his
dutie
)
that
dare
speake
against
a
princes
prerogatiue
.
If
a
prince
by
tiranny
will
exacte
,
what
subiecte
is
he
that
dare
impugne
,
if
he
hath
not
a
charitable
disposition
of
his
owne
nature
towardes
his
people
,
there
is
no
crossinge
of
him
in
his
courses
by
his
owne
subiectes
.
This
matter
was
in
question
when
our
sauiour
Christ
was
vppon
the
earth
,
when
the
Scribes
and
Pharises
demanded
of
him
whether
it
were
lawfull
to
pay
tribute
vnto
Caesar
,
he
did
not
impugne
it
,
but
surrendered
himselfe
to
pay
what
was
due
,
but
here
is
a
matter
for
Princes
yet
to
consider
that
vnder
this
priuiledge
of
taxinge
their
subiectes
for
their
needfull
and
necessary
affayres
,
that
they
doe
not
yet
oppresse
them
,
for
their
vaine
and
Idle
expences
:
it
was
therefore
but
a
barbarous
opinion
that
was
set
downe
by
Eufemus
,
that
nothing
is
to
be
accounted
vniust
in
a
prynce
,
that
bringeth
in
commoditie
:
and
the
like
againe
in
him
that
durst
avouch
that
in
an
ample
and
large
fortune
that
is
most
iust
that
is
most
profitable
:
but
Apolonius
was
of
an
other
opinion
,
for
he
hath
set
downe
,
that
the
treasure
taken
by
a
prynce
from
his
subiectes
by
tirany
,
is
more
base
then
iron
,
for
being
wette
with
the
teares
of
the
people
,
it
cankereth
and
becometh
acursed
:
And
it
was
no
maruell
though
Chrysostome
crieth
out
with
such
admiration
,
Miror
si
aliquis
Rectorum
potest
Saluari
:
the
expences
of
a
prynce
are
many
,
and
it
is
he
that
must
defend
his
subiectes
&
dominions
from
the
spoile
&
rapine
of
forraine
forces
:
if
the
king
must
then
defend
all
,
there
is
no
reason
but
his
wants
must
be
supplied
by
all
,
it
is
warranted
by
the
holy
scriptures
,
&
our
sauiour
Christ
himselfe
hath
left
vs
an
example
,
who
refused
not
to
pay
what
was
imposed
vpon
himselfe
Publicke
actions
,
must
necessarily
inforce
the
vse
of
a
publicke
purse
,
and
the
prince
must
bee
still
prepared
&
stored
with
treasure
,
it
is
he
that
in
the
time
of
peace
must
haue
all
things
in
readines
against
the
time
of
warre
,
&
his
subiectes
must
not
grudge
nor
murmur
against
him
,
though
he
importune
there
contributions
to
supply
his
wantes
.
But
what
madnes
is
hit
into
my
braines
,
that
now
when
this
sweete
and
quiet
peace
hath
luld
vs
all
a
sleepe
,
I
should
disturbe
them
in
their
pleasant
slumber
by
speaking
of
warres
,
an
action
that
maketh
euery
man
angry
but
to
heare
it
spoken
of
.
But
Polipomines
was
of
opinion
,
that
in
the
time
of
peace
,
it
is
then
best
to
prepare
for
warre
.
But
we
haue
a
better
instance
,
Salomon
,
notwithstanding
he
was
promised
a
peaceable
gouernment
by
God
himselfe
&
called
in
the
scriptures
Rex
pacificus
,
yet
he
forgat
not
to
furnish
his
garrisons
with
greater
prouisions
then
euer
his
father
Dauid
had
done
before
him
though
he
were
still
turmoyled
and
tired
in
the
warres
,
neither
was
it
omitted
in
former
ages
,
but
in
the
time
of
peace
they
were
still
prouident
for
the
time
of
warre
.
The
mutabilitie
of
Opinion
in
all
times
and
ages
Chap
XIIII
.
IT
would
be
tedious
to
set
downe
what
meanes
hath
bin
vsed
whereby
to
drawe
in
mony
for
the
supply
of
warres
,
for
besides
Rents
,
Reuenues
,
impositions
,
taxes
,
subsidies
penalties
,
confiscations
,
loanes
,
and
such
other
like
:
there
hath
beene
great
sums
raised
from
the
pride
and
excesse
aswell
of
men
as
of
women
;
from
their
garded
garmentes
,
there
coloured
silkes
,
their
gould
and
siluer
lace
,
their
plate
more
then
necessary
,
their
chaines
,
their
Iewels
and
such
other
like
superfluities
.
But
blessed
be
that
gouernement
that
hath
freed
vs
from
that
expence
,
we
are
not
much
burthened
with
any
military
charge
:
yet
the
surfetes
of
peace
is
it
that
bringeth
on
warres
,
or
what
peace
can
be
so
surely
knit
but
Auarice
&
pride
will
not
easily
vndoe
.
It
is
a
madde
opinion
to
thinke
that
eyther
our
mightines
our
wisedome
,
our
policie
,
or
that
the
long
continuance
of
peace
,
which
by
a
gratious
gouernement
wee
haue
hetherto
inioyed
,
should
be
still
perpetual
,
or
who
can
plead
prescription
against
the
iustice
of
the
almightie
,
who
limiteth
the
boundes
of
all
estates
,
to
his
appointed
time
of
correction
the
which
they
cannot
passe
.
Now
let
vs
looke
into
the
vaine
opinion
of
this
age
that
can
be
contented
to
spend
infinit
sums
of
mony
,
amongst
lawyers
,
amongst
fashion-mongers
,
amongst
Epicures
,
and
if
I
were
able
truely
to
calculate
the
summes
,
that
are
yearely
spent
in
all
sorts
of
vanities
:
I
dare
be
bould
to
avow
it
,
it
would
suffice
to
maintaine
an
able
army
,
against
any
Prince
in
Christendome
that
would
be
aduerse
vnto
vs
,
now
if
his
Maiestie
should
haue
occasion
to
vse
souldiers
,
eyther
in
defence
of
his
owne
right
,
or
for
any
other
matters
in
claime
,
(
which
warres
haue
euer
beene
reputed
to
be
both
iust
and
honorable
,
by
the
generall
opinion
of
the
whole
world
)
I
thinke
those
that
are
now
most
prodigall
in
idle
&
vngodly
expences
would
be
then
most
sparing
in
their
contributions
eyther
for
the
honour
of
their
Prince
,
or
the
defence
of
their
country
.
See
here
the
mutabilitie
not
of
Fortune
,
but
of
opinion
,
in
former
ages
they
were
honorably
esteemed
of
,
that
kept
bountifull
houses
,
that
vpheeld
great
hospitalitie
:
that
were
attended
on
by
troupes
of
seruing
men
,
that
were
able
(
if
neede
had
beene
)
to
haue
serued
the
Prince
,
to
haue
fought
for
their
countrey
:
but
see
what
Opinion
now
ouer
ruleth
,
when
he
is
thought
to
be
most
prouident
,
that
hath
a
foote
boy
or
two
,
to
runne
by
his
Coach
,
and
a
Page
in
a
garded
coate
,
to
attend
on
his
trencher
,
my
Lady
must
haue
her
powdered
perywigs
,
her
painted
face
,
her
mocke
maske
,
that
will
doe
little
more
then
couer
her
nose
,
and
doe
make
themselues
like
maskers
indeede
,
that
although
they
will
put
a
vizard
on
their
face
,
yet
they
would
faine
be
knowne
what
they
are
.
The
Peacocke
when
hee
is
in
his
greatest
glory
,
yet
when
he
lookes
downe
and
sees
his
blacke
feete
,
hee
puls
downe
his
plumes
,
but
our
Gentlewomen
,
a
great
number
of
them
haue
prouided
well
for
that
,
for
their
very
feete
shall
glister
with
gould
and
siluer
,
their
shooes
must
bee
imbroidered
,
sometimes
with
pearle
,
and
because
they
will
haue
no
moniment
about
them
,
to
put
them
in
mind
of
their
mortality
they
will
exceed
in
pride
,
from
the
crowne
of
their
head
to
the
sole
of
their
foote
.
I
haue
not
spoken
of
these
thinges
as
a
warre
louer
for
I
confesse
these
louers
of
warres
are
like
Phisitions
that
could
wish
the
citty
to
be
full
of
diseases
,
whereby
they
might
be
imploied
for
their
owne
gaine
,
but
I
am
iust
of
his
opinion
that
doth
hold
it
for
great
happines
where
the
sword
and
all
other
weapons
of
warre
were
turned
into
plough
irons
,
what
I
haue
spoken
is
only
against
that
excessiue
pride
which
hath
beene
the
ouerthrowe
of
many
florishing
common
wealthes
,
which
former
well
gouerned
estates
by
penall
lawes
haue
sought
with
great
diligence
to
preuent
as
by
the
sequell
of
that
which
followeth
shall
more
plainly
appeare
.
How
opposite
we
be
in
Opinion
to
our
predecessors
,
let
our
actions
beare
witnes
.
Chap.
XV.
THe
eye
of
wisdome
,
that
in
former
ages
could
looke
into
the
enormities
,
that
are
euermore
hatched
vp
in
the
time
of
peace
,
made
such
lawes
&
prouisoes
,
that
men
should
not
abuse
their
owne
riches
,
nor
be
suffered
to
spend
them
in
riote
&
excesse
,
I
limit
excesse
in
these
foure
in
plate
,
in
building
in
banquitinge
and
in
aparell
.
Dionysius
of
Siracusa
(
although
a
tirante
)
yet
he
made
a
lawe
,
that
those
that
excessiuely
gaue
them selues
to
banquiting
&
belly-cheare
should
be
punished
with
great
seueritie
.
There
was
a
lawe
made
in
Rome
called
Iulia
,
the
tenure
whereof
was
,
that
no
man
should
be
so
hardy
to
shut
his
doores
when
he
was
at
dinner
,
that
the
officers
of
the
towne
might
haue
the
more
easie
accesse
,
to
see
if
their
ordinary
did
not
exceed
their
abilitie
.
Licurgus
made
a
lawe
against
drunkards
,
Augustus
Caesar
against
pompous
building
,
the
Lucanes
against
prodigalitie
,
the
Lacedemonians
against
excesse
in
apparell
,
the
Egiptians
against
whordome
,
the
Thebans
against
negligent
parents
,
that
brought
vp
their
children
in
idlenes
and
insolency
.
Cato
depriued
a
Senator
of
Rome
,
for
kissing
of
his
wife
before
his
daughter
.
P
:
Rufinus
was
deposed
from
the
Senate
by
the
Censors
,
for
hauing
ten
pound
waight
of
siluer
in
his
house
.
Amelius
Lepidus
,
hauing
built
a
house
,
which
cost
sixe
thousand
pounds
,
was
for
that
cause
depriued
from
the
Senate
.
If
these
constitutions
thus
ordained
by
predecessors
for
the
suppressing
of
vices
were
alowable
and
good
,
what
may
we
thinke
of
our selues
now
in
this
age
,
that
are
so
opposite
in
life
and
conuersation
:
that
we
be
not
indued
with
those
common
vertues
that
heathen
men
haue
learned
,
eyther
by
reason
giuen
them
by
nature
,
or
by
vse
of
liuing
,
or
by
the
precepts
of
Philosophy
,
for
what
a
number
of
vs
that
do
professe
to
be
Christians
,
are
seene
to
liue
as
if
Heauen
and
Hell
were
but
the
Fictions
of
Fooles
,
or
as
we
call
them
dreames
and
olde
wiues
tales
.
Let
vs
looke
aduisedly
into
the
actions
of
this
age
,
when
was
vertue
and
honestie
more
despised
:
when
was
pride
,
riot
and
excesse
more
immoderate
,
when
was
adultery
and
all
other
kind
of
vnchast
liuing
,
eyther
more
apparant
or
lesse
punished
,
when
were
all
manner
of
abhominations
more
tollerated
,
when
Magistrates
will
sometimes
fauour
their
owne
vices
in
others
:
and
euery
man
accounteth
that
to
be
most
comly
,
which
is
most
taken
vp
and
inured
by
the
vicious
.
How
many
men
doe
but
flatter
themselues
,
by
fauouring
their
owne
vices
,
which
they
thinke
to
bee
but
veniall
,
accounting
the
immoderate
vse
of
voluptuous
pleasures
,
to
be
but
small
offences
.
These
adulterers
,
these
drunkards
,
these
swearers
,
these
blasphemers
,
they
haue
made
a
sacrifice
of
their
soules
to
the
Diuell
,
and
haue
cast
of
all
care
both
of
honour
and
honestie
.
We
neuer
thinke
of
the
matter
,
how
negligently
we
liue
,
and
how
carelessely
we
sleepe
,
euery
houre
besiedged
with
a
number
of
armed
vices
,
that
doe
keepe
a
continuall
watch
,
to
bring
vs
to
destruction
:
the
thing
that
is
especially
sought
after
and
desired
by
all
men
is
peace
and
quietnes
,
but
these
kinde
of
men
that
doe
so
much
incline
themselues
to
this
vngodly
manner
of
liuing
,
it
is
but
an
vnassured
peace
they
hunt
after
,
for
the
happynesse
of
peace
indeed
,
is
to
make
war
against
our selues
,
and
to
fight
strongly
against
our
owne
vices
,
for
with
these
enemies
God
himselfe
(
which
is
our
true
peace
)
is
at
variance
,
and
that
with
deadly
hatred
.
The
life
of
a
Christian
was
wont
to
be
called
a
continuall
warfare
,
but
it
is
nowe
turned
to
a
more
peaceable
time
,
when
we
liue
in
banqueting
,
in
ease
and
in
idlenesse
,
in
pleasure
and
in
sporte
,
and
in
steade
of
Tents
and
Pauilions
,
wee
walter
and
tumble
our selues
vpon
our
beds
of
downe
,
and
in
the
stead
of
hard
Armour
,
wee
bee
cloathed
in
soft
silkes
,
perfumed
with
muske
bals
,
with
powders
and
pomanders
of
sweete
and
pleasant
smell
:
and
in
the
stead
of
weapons
in
the
hand
of
a
warriour
,
a
payre
of
perfumed
gloues
,
or
somtimes
perhaps
a
Curtizans
Fanne
,
and
thou
O
madde
man
cryest
peace
,
peace
,
when
thou
hast
God
thine
enemie
,
the
author
of
peace
,
that
hath
with
open
mouth
denounced
warre
against
thee
,
for
whosoeuer
is
at
one
with
vices
,
hath
broken
the
truce
made
betweene
him
and
God
in
the
time
when
he
was
baptized
.
What
varietie
in
Opinion
whether
the
miseries
that
are
drawen
in
by
warres
,
or
the
vices
that
are
hatched
vppe
in
peace
,
are
most
tollerable
.
Chap.
XVI
.
SOme
will
say
that
,
As
the
heart
thinketh
,
so
the
tongue
speaketh
:
but
we
see
where
Opinion
is
once
ingrafted
,
wee
are
no
lesse
leaning
vnto
it
in
our
actions
,
then
we
be
in
our
wordes
,
and
our
opinions
are
so
variable
,
that
more
changable
then
the
Moone
,
we
erect
euery
day
a
new
choice
,
loathing
that
to
morrow
,
which
we
liked
of
to
day
:
and
men
doe
vary
in
opinions
,
euen
in
matters
of
delight
:
yet
amongst
all
the
things
that
may
happen
vpon
this
humane
Theater
of
the
world
,
there
is
nothing
more
generally
hated
then
the
actions
of
Warre
,
yet
by
a
contrary
Opinion
conceiued
by
some
other
,
there
is
nothing
more
pernicious
then
the
blessednesse
of
peace
.
Cicero
would
haue
it
,
That
an
vniust
peace
,
is
to
be
preferred
before
the
most
iust
warre
.
Tacitus
tels
vs
againe
,
That
there
is
more
safety
in
an
vniust
warre
,
then
there
is
in
a
patcht
peace
.
One
affirmes
warre
to
bee
the
minister
of
Gods
wrath
,
when
he
is
displeased
,
no
lesse
grieuous
to
the
world
,
then
the
loathsome
plague
or
pestilence
.
It
is
truth
(
sayth
another
)
warre
is
the
minister
of
Gods
iustice
,
eyther
for
contempt
of
himselfe
,
or
of
his
religion
,
or
for
the
wicked
life
of
worldlings
.
It
is
yet
againe
alleadged
,
that
the
effect
of
warres
is
the
destruction
of
countries
,
the
desolation
of
noble
houses
,
and
the
sacking
of
oppulent
Citties
.
The
effect
of
peace
(
sayth
another
)
is
to
draw
the
verie
corruption
of
manners
after
it
,
and
there
is
nothing
that
bringes
so
sweet
and
easie
a
subiection
to
vice
,
as
the
season
and
idlenesse
of
peace
,
it
infeebleth
the
mindes
of
young
men
,
it
maketh
them
become
Hermophrodites
,
halfe-men
,
halfe
harlots
,
it
esseminates
their
minds
,
and
nuseleth
them
vp
in
all
kinde
of
Folly
:
It
giueth
olde
men
opportunitie
to
trauell
and
turmoyle
,
and
to
tire
themselues
,
by
oppression
,
by
extortion
,
by
bribery
,
by
periury
,
by
craft
,
by
subtiltie
,
and
by
all
manner
of
vngodlinesse
to
escape
from
my
yong
maister
his
sonne
,
and
whilst
the
father
is
thus
in
his
money
haruest
toyling
for
wealth
,
the
sonne
is
in
a
Brothell
house
,
sporting
and
dallying
with
his
wench
.
But
yet
(
sayth
one
)
Warres
should
euer
haue
an
eye
to
peace
,
and
Warres
should
neuer
be
taken
in
hand
but
to
the
end
to
haue
peace
.
It
is
answered
againe
that
peace
is
it
that
draweth
to
prosperitie
,
and
this
prosperitie
is
it
that
setteth
an
edge
to
sloath
and
negligence
,
for
as
peace
is
the
parent
of
prosperitie
,
so
it
is
the
nurse
of
pride
,
and
the
trainer
vp
of
all
carelesse
securitie
.
But
warres
ruineth
both
towne
and
Countrey
,
inforceth
the
husbandman
to
forsake
his
labour
,
it
bringeth
in
want
,
dearth
,
and
scarcitie
,
but
peace
is
it
that
breedeth
plenty
.
And
as
peace
breedeth
plentie
,
so
it
armeth
Capeapee
,
all
sortes
of
sinnes
,
for
in
the
time
of
peace
there
is
no
wickednesse
that
wantes
example
:
and
I
might
yet
further
adde
that
in
this
time
of
peace
the
Marchant
findeth
libertie
,
to
carry
away
Corne
,
Beere
,
Butter
,
Cheese
,
Leather
,
Tinne
,
Ordinance
,
Cloath
,
Wooll
,
and
all
other
such
commodities
,
so
that
our
store
and
plenty
,
by
these
meanes
are
turned
to
penury
.
Warres
that
are
vndertaken
by
a
prince
,
in
defence
of
his
right
,
though
they
may
be
reputed
to
be
iust
and
honourable
,
and
likewise
to
suppresse
a
forraigne
foe
,
although
the
conquest
bee
accounted
glorious
,
yet
in
Ciuill
warres
,
all
things
are
full
of
misery
,
yet
nothing
more
miserable
then
victory
:
when
it
pleaseth
the
almightie
to
punish
by
Warre
,
all
thinges
vppon
the
earth
are
prest
to
fight
vnder
his
Banner
,
yea
euen
the
ambitiousnesse
of
Princes
,
to
punish
themselues
one
by
another
:
but
where
a
kingdome
is
deuided
in
it selfe
,
the
Barre
of
deuision
proceedeth
from
their
sinnes
:
and
where
the
neighbour
forsaketh
the
neighbour
,
seeking
to
destroy
him
,
God
letteth
loose
the
reyne
to
bloud
,
for
to
runne
vpon
bloud
,
punishing
(
O
great
worke
maister
)
one
sinne
with
another
,
so
that
where
they
once
fall
from
God
,
they
doe
finde
no
crueller
tormentors
,
then
themselues
vppon
themselues
.
Warre
is
the
scourge
of
God
to
punish
sinnes
:
the
hand
of
Destiny
to
inforce
change
,
and
as
it
is
the
Adamant
,
to
draw
courrage
vnto
it
,
so
it
is
a
Basilique
to
Feare
,
that
dyes
to
behold
it
.
Warre
strikes
as
God
willes
,
workes
as
sinne
warpes
it
,
and
to
be
briefe
,
it
is
a
miserable
necessitie
in
nature
,
and
a
necessary
corrector
of
times
infirmitie
.
It
is
yet
againe
alleadged
that
the
Prayers
that
are
exhibited
in
the
time
of
peace
,
is
farre
more
happy
for
the
common
wealth
,
then
the
noise
of
Drummes
and
Trumpets
sounding
the
Alarums
of
warre
.
And
yet
we
may
perceiue
that
the
vices
that
are
hatched
vp
in
peace
,
are
in
far
greater
number
then
the
inormities
that
doe
accompany
warre
,
and
therefore
if
the
affayres
of
warre
doe
not
busie
a
Statesman
,
the
diseases
of
peace
will
so
turmoyle
him
,
as
he
must
be
still
vigilent
to
discouer
the
diseases
of
the
common
wealth
daily
drawne
in
by
the
securitie
and
surfeites
of
peace
.
I
might
yet
inferre
diuerse
other
opinions
,
some
vpholding
the
calamities
to
be
intollerable
that
are
drawne
in
by
warre
,
whose
associates
,
are
Sword
,
Fire
,
Famine
,
and
Murther
,
other
some
as
bitterly
reprehending
the
abhominations
that
are
daily
fostered
vppe
in
the
time
of
peace
,
whose
compartners
are
pride
,
pleasure
,
Idlenes
,
lust
,
Adultery
,
Sencesualitie
,
Drunkennesse
,
Gluttony
,
voluptuousnes
,
and
all
manner
of
hated
villanie
:
but
passing
ouer
the
rest
,
lette
me
yet
put
you
in
minde
,
that
the
practise
&
knowledge
of
armes
hath
euermore
beene
carefully
endeuoured
,
and
not
without
a
speciall
consideration
,
when
Prince
,
country
,
religion
,
law
,
iustice
,
subiectes
,
and
altogether
,
are
vnder
the
protection
of
Armes
.
Osorius
confirmeth
it
in
these
wordes
,
He
that
taketh
away
the
knowledge
of
Armes
,
worketh
the
ouerthrowe
of
the
common
wealth
.
Cicero
againe
giueth
vs
this
Item
,
we
must
not
lay
our
Armes
aside
,
if
we
desire
to
liue
in
peace
.
Tacitus
is
not
to
bee
forgotten
:
There
is
nothing
more
rather
to
incite
an
enemie
,
then
wher
he
findeth
slouth
&
negligence
And
Caesar
was
wont
to
say
,
It
is
certaine
,
that
mightie
Empiers
,
are
not
kept
by
slouth
,
but
by
weapons
in
the
handes
of
experimented
Souldiors
.
We
will
conclude
with
Plato
,
who
affirmeth
how
that
a
princes
Crowne
,
can
neuer
sit
close
to
his
head
who
once
neglecteth
the
knowledge
of
Armes
:
the
common
wealth
therefore
hath
as
great
need
of
valiant
men
to
defend
it
,
as
of
good
lawes
to
gouerne
it
,
for
maiesty
without
force
,
was
neuer
yet
assured
.
What
diuersitie
in
Opinion
amongst
Lawyers
.
Chap.
XVII
.
I
Thinke
I
shall
need
to
speake
but
little
what
diuersity
of
Opinions
,
there
is
amongst
the
Lawyers
,
when
the
Lawes
themselues
(
at
the
least
as
they
are
hand-led
)
are
but
the
meere
opinions
of
men
.
Vnhappy
may
those
lawes
be
called
(
poore
suiters
may
well
say
)
where
there
is
so
much
controuersie
that
they
cannot
be
distinguished
.
If
law
be
certaine
,
why
should
iudgement
be
delayed
;
if
but
to
doe
right
why
are
so
many
poore
menne
wronged
,
if
grounded
on
conscience
,
why
is
it
partiall
.
Men
that
are
out
of
apparell
are
desirous
to
cloath
themselues
in
lasting
suites
,
but
he
that
would
haue
a
lasting
suite
indeed
,
let
him
get
him
a
suite
in
Westminster
Hall
,
if
it
doth
not
last
him
out
three
suites
of
Perpetuana
,
the
lawyer
is
but
a
Foole
,
that
first
tooke
the
measure
of
his
cause
.
There
is
no
worse
torture
,
then
the
torture
of
the
lawe
,
they
are
so
full
of
Instances
,
of
Quidities
,
of
Demurres
,
of
Delatories
and
delayes
,
that
what
should
I
say
,
though
the
law
it selfe
intendeth
nothing
but
right
,
it
is
yet
made
the
instrument
of
iniury
and
wrong
,
for
they
haue
law
to
ouerthrowe
law
,
and
there
is
no
law
be
it
neuer
so
Legitimate
or
truly
be
gotten
,
which
with
their
wrested
glosses
and
subtill
expositions
,
they
cannot
Basterdize
.
For
the
law
it selfe
I
acknowledge
it
to
be
honorable
(
being
leuelled
and
proportioned
according
to
the
first
institution
)
for
the
end
whereunto
law
hath
relation
,
is
to
profite
the
good
,
to
perfect
the
common
wealth
,
to
releeue
the
oppressed
,
to
minister
right
and
iustice
,
neyther
is
there
any
●ice
,
which
is
not
by
lawe
bridled
(
if
law
were
duly
executed
)
But
now
they
make
straight
crooked
&
crooked
straight
and
hee
that
hath
most
money
hath
most
right
:
they
are
pugnantia
inter
se
,
when
amongst
themselues
there
is
no
agreement
,
but
what
they
confirme
to
day
,
to
morrow
they
will
frustrate
:
we
may
see
so
many
incumbrances
,
that
the
Iudges
themselues
will
be
of
seuerall
Opinions
,
and
will
dispute
the
one
with
the
other
so
long
,
that
they
be
readie
to
change
colour
,
and
to
waxe
pale
,
with
anger
and
choller
,
that
in
a
matter
of
difficultie
,
they
cannot
discusse
significantly
,
but
what
one
Iudge
affirmeth
this
day
to
be
law
,
an
other
will
disauow
to
morrow
to
be
scarce
worth
a
straw
.
What
is
the
end
of
all
their
wrangling
,
but
euery
man
to
vphold
his
owne
Opinion
.
It
is
the
ill
liuing
of
wicked
men
,
that
did
first
begette
good
Lawes
,
for
what
else
are
the
great
number
of
Lawes
that
are
amongst
vs
,
but
the
Authenticall
Registers
of
our
corruptions
,
and
what
are
the
manifolde
Commentaries
that
are
written
vppon
them
,
but
a
very
corruption
of
the
lawes
themselues
.
Some
are
of
Opinion
,
that
in
this
age
the
multitude
of
our
Lawes
doe
more
oppresse
,
then
the
multitude
of
our
enormities
could
hurt
or
molest
.
Amongst
the
Locrenses
it
was
prouided
,
that
if
any
man
did
inuent
a
new
law
,
hee
shoulde
first
propound
the
same
to
the
people
wearing
a
Halter
about
his
necke
,
to
the
end
that
if
it
were
thought
pernicious
,
he
might
forthwith
be
hanged
.
Ferdinando
,
sending
a
Vyzroy
into
the
West
Indies
,
but
then
newly
discouered
,
forbadde
him
to
carry
any
Lawyers
with
him
,
to
the
end
,
they
might
not
sowe
the
seedes
of
sectes
.
And
if
a
man
might
nowe
speake
the
truth
,
this
brawling
studie
of
Lawe
,
is
it
that
infecteth
all
Europe
:
and
as
Columella
hath
formerly
deliuered
:
It
is
but
a
lawfull
robbery
or
Theft
.
Of
Opinion
what
it
is
Chap.
XVIII
.
OPinion
,
the
Legetimate
child
of
affection
,
a
most
inconstant
thing
,
it
standeth
but
vpon
the
pleasure
of
men
,
but
especially
of
the
Irresolute
multitude
,
opinion
a
smookie
vapoure
,
the
breath
of
the
vulgar
,
the
applause
of
the
ignorant
,
the
mother
of
Hipocrisie
.
It
is
blind
,
it
is
lame
,
it
is
selfe
conceited
,
it
is
decrepit
,
it
is
idle
,
it
is
full
of
sin
it
draweth
in
Sectes
Schismies
,
Herisies
,
Popery
,
it
is
full
of
lies
It
is
the
effect
of
ignorance
it
is
nothing
,
And
yet
the
baites
are
infinite
,
that
are
laid
to
catch
this
nothing
.
It
is
hunted
after
in
the
court
,
in
the
country
,
in
the
towne
in
the
citty
,
and
it
is
an
infirmitie
no
lesse
abounding
in
Princes
then
in
beggers
,
for
where
vncontrouled
affections
doe
meet
in
a
high
fortune
they
beget
opinions
.
It
is
a
plaine
cosiner
,
for
it
deceiueth
Emperours
,
Kinges
,
Princes
,
Dukes
,
Earles
,
Lordes
,
and
what
is
he
that
is
not
ouer-reached
by
Opinion
.
Is
infecteth
many
times
the
mindes
of
them
which
professe
(
and
by
there
outward
habites
do
make
showe
)
to
be
religious
,
but
these
men
that
are
so
wise
and
holy
in
there
owne
opinions
are
of
all
other
most
especially
to
be
avoded
,
for
if
it
be
no
sacrileadge
to
pilfer
a
text
from
out
the
holy
scripture
,
the
proud
Pharisie
that
boasted
so
much
of
his
owne
worthynes
,
was
more
odible
in
the
sight
of
God
,
then
the
publican
or
Harlot
.
The
greatest
number
of
men
in
generall
,
are
rather
led
by
opinion
then
eyther
by
wit
or
reason
:
Kinges
,
Princes
,
Poentates
,
yea
the
Pope
himselfe
they
doe
all
march
(
if
not
in
their
owne
)
yet
in
the
steppes
of
othermens
opinions
.
But
as
that
body
is
nearest
vnto
health
,
which
though
it
be
somthing
wasted
,
is
yet
free
from
the
danger
of
noisome
humors
,
euen
so
is
that
mind
more
inclineable
to
the
discipline
of
vertue
,
which
is
not
besotted
with
the
misty
fogges
of
a
blind
Opinion
.
Men
that
are
but
of
a
corrupt
vnderstanding
,
are
likewise
possessed
with
a
preiudicate
opinion
:
and
they
are
no
lesse
led
by
opinion
,
eyther
to
loue
or
hate
,
then
they
are
by
witte
or
reason
:
but
he
that
will
discerne
a
right
,
must
plucke
away
the
vaile
of
Opinion
.
Wise
and
graue
men
haue
euer
more
made
little
acount
of
wauering
opinion
.
It
is
truth
,
that
reason
ioyned
with
wit
may
sometimes
giue
out
preceptes
,
but
opinion
ioined
with
passion
are
of
force
to
countermaund
.
Opinion
is
a
vaine
appetite
springing
from
affection
,
yet
more
nice
,
and
foolish
to
please
,
then
either
with
or
iudgement
:
to
conclude
,
what
is
it
but
opinion
,
that
ruleth
and
turneth
,
the
world
topsie turuie
.
From
whence
Opinion
hath
his
being
.
Chap
XIX
.
MAn
is
made
of
two
parts
,
that
is
to
say
,
of
body
and
of
soule
,
the
body
more
imperfect
in
diuerse
naturall
giftes
,
then
many
bruite
beastes
,
the
soule
because
she
is
more
capable
of
the
diuine
nature
,
being
likewise
immortall
,
she
therefore
leaueth
things
that
be
immortall
,
and
that
are
of
like
nature
to
her selfe
,
yet
by
the
contagiousnes
of
the
bodyes
infirmities
,
she
is
so
far
growne
out
of
kind
that
she
is
not
onely
made
a
play
fellowe
,
with
the
bodies
wantonnes
,
but
she
is
likewise
drowned
in
the
bodies
filthines
,
for
although
at
the
first
in
our
primatiue
creation
,
the
body
was
obedient
to
the
behestes
of
the
minde
,
yet
sinne
,
hauing
since
sowne
the
poison
of
dissention
between
them
,
hath
set
them
so
oposite
,
that
the
appetites
&
affections
of
the
licentious
body
,
are
still
striuing
and
struggling
to
suppresse
the
perfections
of
the
soule
.
Reason
,
that
should
rule
,
is
inclosed
but
in
a
narrowe
compasse
of
the
head
,
all
the
other
parts
of
the
body
besides
are
left
to
affections
:
our
eyes
,
whose
office
should
be
to
direct
our
steppes
in
a
right
course
,
are
they
not
our
greatest
stumbling
blockes
,
not
the
deamers
of
our
discretions
,
but
the
very
blinders
of
the
insight
of
our
soules
:
what
enemies
more
malitious
to
vs
then
our
eares
,
that
are
still
wide
open
to
wickednes
,
ready
to
listen
to
the
suggestions
of
Flatterers
:
our
tongue
,
is
it
not
more
apte
to
speak
ill
then
good
,
our
hands
our
feete
and
all
the
rest
of
our
partes
,
more
ready
&
nimble
,
to
tread
the
tract
of
vanity
then
of
vertue
,
our
braines
in
steade
of
wise
preceptes
,
are
still
cloied
,
with
idle
imaginations
,
our
industries
are
killed
by
sensuality
,
that
drawes
the
naturall
well
inclined
partes
of
the
mind
to
the
vnnaturall
,
naturall
affections
of
the
body
:
as
the
soule
and
the
body
are
two
things
so
is
the
soule
diuided
into
two
parts
,
whereof
the
one
hath
in
it
reason
,
and
the
other
appetite
,
&
as
in
generation
,
the
body
goes
before
the
soule
,
so
doth
the
vnreasonable
part
of
the
soule
goe
before
the
reasonable
,
wee
find
the
experience
in
yong
babes
,
whilst
they
be
in
their
innocency
,
that
immediatly
after
their
birth
do
vtter
feruent
appetite
,
but
it
is
a
long
time
after
before
any
Reason
appeare
.
By
this
it
may
appeare
,
it
is
the
mist
of
our
affections
that
doth
blind
the
iudgement
of
our
reason
,
&
where
the
mind
is
blinded
by
affection
,
there
the
iudgement
is
seduced
and
led
a
stray
from
the
pathe
of
reason
,
and
doth
forth
with
fall
into
opinion
,
whereof
followeth
that
they
are
not
onely
deceiued
in
the
opinion
of
things
honest
and
profitable
,
but
also
with
the
loue
of
dishonest
&
vnprofitable
desirs
blinded
:
humours
and
affections
haue
a
great
hand
ouer
vs
,
and
they
place
and
displace
reason
at
their
pleasure
:
where
affection
doth
hould
the
seat
and
scepter
in
the
Castle
of
the
mind
,
they
can
iudge
of
nothing
but
indiscretly
,
they
may
gesse
at
many
things
by
opinion
,
but
at
very
few
according
to
a
truth
he
that
is
once
wounded
with
the
darte
of
affection
,
it
is
a
hard
matter
for
him
to
shake
it
out
,
he
that
is
stronge
and
able
to
incounter
his
owne
affections
,
is
able
to
command
,
to
dispose
to
censure
and
determine
,
whatsoeuer
is
to
bee
presented
vpon
our
humaine
theater
.
How
Prynces
and
other
great
personages
are
led
astray
by
Opinion
Chap
XX.
OPinion
is
a
Burre
that
euermore
cleaueth
to
great
personages
,
&
I
know
not
from
whence
it
is
that
this
vice
of
affection
doth
euermore
follow
the
court
,
and
that
this
infection
of
opinion
,
should
still
bewich
the
most
great
&
worthy
persons
,
but
where
opinion
is
coupled
with
confidence
,
the
same
being
not
likewise
coupled
with
wisdome
and
discretion
they
doe
but
make
themselues
subiect
to
the
wind
of
vulgar
opinion
.
Where
a
great
person
is
inclined
to
any
one
(
though
neuer
so
dull
and
ignorant
)
yet
his
manners
and
behauiours
shall
be
admired
and
commended
by
all
men
,
nay
,
wee
do
sometimes
magnifie
his
qualities
,
that
hath
(
all
most
)
neuer
a
good
condition
to
blesse
himselfe
with
all
.
So
contrary
wise
againe
the
malignant
aspect
of
any
person
in
authority
towardes
his
inferiour
is
thought
a
sufficient
warrant
for
any
other
man
to
wronge
him
.
From
hence
it
proceedeth
,
that
in
the
courtes
of
Princes
he
that
once
begins
to
slide
,
shal
very
hardly
be
able
for
euer
after
to
recouer
his
footinge
againe
.
Greatmen
that
be
in
authority
,
do
commonly
settell
their
opinions
of
such
men
that
are
more
willinge
to
follow
the
delight
of
the
body
,
then
the
vertue
of
the
minde
censuring
their
worth
and
worthines
by
no
better
rules
,
then
by
that
blind
opinion
,
which
they
themselues
haue
conceiued
of
them
.
Great
personages
,
&
men
in
high
authorytie
that
are
the
dispencers
of
goods
temporall
here
vpon
the
earth
should
settle
their
opinions
of
such
men
as
be
honest
and
exemplary
life
and
not
of
such
Parasits
,
as
by
seruile
flattery
,
can
winde
themselues
into
fauour
,
by
working
a
more
worthy
into
disgrace
.
There
be
speciall
considerations
to
be
had
before
wee
do
grownd
an
opinion
,
and
the
rules
of
piety
doth
command
it
especially
to
looke
into
the
inward
disposition
of
the
man
,
and
not
into
the
outward
conuersation
onely
,
which
is
many
times
shadowed
with
the
beautious
maske
of
formall
dissimulation
,
but
by
a
iudiciall
demonstration
or
an
experimented
knowledge
,
for
other
wise
the
iudgement
may
easily
be
mistaken
.
A
man
is
like
a
tree
,
whose
fruite
cannot
be
discerned
till
it
be
through
ripe
,
we
must
not
respect
the
greennes
,
the
bud
nor
the
blosome
,
and
the
disposition
of
a
man
is
not
to
be
coniectured
but
on
the
latter
season
,
for
I
haue
seldome
heard
of
him
that
was
accounted
to
be
Semper
Idem
.
He
that
will
settle
an
opinion
,
in
those
that
be
vnlearned
,
shall
be
deceiued
in
his
opinion
for
the
vnlearned
are
they
that
giue
themselues
to
dishonest
practises
,
for
seeing
that
for
the
lacke
of
learning
and
vertue
,
they
know
themselues
vnfit
for
any
place
of
preferment
,
they
therefore
indeuour
to
rayse
their
fortunes
by
base
and
seruill
shiftes
,
by
lying
by
slanderinge
by
flatteringe
,
by
false
accusing
&
by
such
other
dishonest
indeuours
.
To
haue
a
charitable
opinion
of
mens
worthines
I
confesse
it
to
be
good
,
but
yet
to
giue
Esops
Cocke
a
precious
gemme
,
a
barly
corne
were
better
:
the
iudgement
of
greatnes
should
be
able
to
distinguish
between
truth
&
falshood
.
Greatnes
counsailed
by
knowledge
chooseth
the
way
of
vertue
,
but
blinded
by
opinion
turnes
all
into
vice
.
How
base
and
vnworthy
persons
do
creepe
into
the
Opinion
of
Princes
and
men
of
great
place
.
Chap
XXI
.
THis
Opinion
that
is
conceiued
by
men
of
high
estate
aduanceth
into
authoritie
those
that
bee
couetous
,
sometimes
inclined
to
brybery
to
extortion
,
to
oppression
,
it
maketh
fooles
to
be
accounted
wise
,
cowardes
to
be
reputed
coragious
:
and
he
that
can
but
creepe
into
a
great
mans
opinion
,
he
may
disguise
the
truth
without
controulment
,
he
can
fight
without
handes
,
conquer
without
weapons
,
he
can
kill
a
man
behind
his
backe
with
a
word
,
that
he
neuer
durst
looke
in
the
face
with
a
sword
.
He
can
draw
a
man
into
some
dangerous
practise
&
then
by
discouering
of
it
,
he
can
make
an
other
mans
offence
,
the
first
steppe
to
his
owne
aduancement
.
These
Court
Parasites
,
that
haue
their
eyes
continually
fixed
vpon
their
Princes
inclination
,
doth
watch
at
opportunities
,
not
only
to
grace
themselues
,
but
likewise
to
disgrace
others
,
and
the
rather
to
induce
a
good
opinion
,
they
pretend
all
their
purposes
,
for
honour
of
the
King
,
and
the
good
of
the
country
,
for
these
two
pretences
,
honour
and
profit
,
are
the
two
harbengers
that
doth
lodge
opinion
in
the
bosome
of
a
Prince
.
Now
he
that
can
humour
a
prince
in
his
Affections
and
hath
skill
to
watch
his
times
,
meanes
and
opportunities
,
he
is
already
master
of
what
his
heart
desireth
.
Where
Affection
is
throughly
settled
in
the
heart
and
mind
of
any
man
,
there
Opinion
hath
an
easie
passage
,
so
that
when
our
heartes
are
once
possest
with
any
vehement
Affection
,
there
Reason
is
exempted
from
his
proper
office
,
and
Iudgement
being
taken
prysoner
,
for
quietnesse
sake
is
contented
to
yeeld
her selfe
to
captiuitie
.
Open
and
apparant
vertues
may
sometimes
bring
forth
prayse
,
but
a
foolish
conceiued
Opinion
,
doth
bring
foorth
Fortune
,
and
therfore
those
fooles
that
will
speake
but
what
is
truth
without
flattery
are
seldome
seene
to
bee
fortunate
,
yet
a
lying
foole
may
comfort
himselfe
with
hope
,
for
there
is
not
a
more
speedy
way
to
creepe
into
Opinion
,
then
by
lying
and
flattering
.
Pietie
in
the
Opinion
of
the
world
,
is
accounted
but
a
fantasticke
fiction
,
and
honestie
and
vpright
dealing
,
but
for
an
ayery
apparition
,
true
vertuous
actions
come
seldome
on
the
Stage
,
but
when
by
necessitie
of
lawes
they
are
inforced
to
shewe
themselues
,
if
we
doe
any
good
,
it
is
eyther
in
hope
of
reward
,
or
to
get
a
popular
prayse
,
&
amongst
many
thousands
,
that
doe
seeke
to
draw
out
opinion
by
seruile
and
base
practises
,
there
is
scarcely
one
that
doth
endeuour
it
by
their
good
deedes
.
Greatnesse
must
be
flattered
in
his
folly
,
his
humour
must
be
obserued
and
followed
:
if
Phaleris
will
torment
,
Perillus
must
inuent
,
if
Aemelius
will
martyre
,
Pateroulus
must
minister
;
if
Alexander
will
bee
stately
,
Phocion
must
bee
humble
;
if
Domitius
be
foolish
,
Hippodamus
must
be
franticke
.
The
itching
eares
of
vaine
glorious
men
must
bee
scratched
by
Sycophantes
,
and
he
that
cannot
make
the
Deuill
a
Saint
,
it
is
time
he
were
in
Heauen
,
this
is
no
world
for
him
to
liue
in
.
They
must
be
soothed
in
their
Opinions
,
praysed
in
their
follies
,
commended
in
their
vanities
,
yea
their
very
vices
,
must
be
applauded
for
vertues
.
By
these
steppes
of
smoothing
,
Clawbackes
must
learne
to
climbe
,
and
they
know
well
enough
that
if
they
can
make
shift
to
creepe
into
the
Opinion
of
a
great
man
,
it
is
more
auaileable
then
sixe
of
the
seuen
liberall
sciences
,
and
therefore
what
adoe
in
the
Court
,
first
to
become
gratious
in
the
sight
of
the
Prince
:
and
then
what
flattering
,
what
fawning
to
curry
fauour
with
those
that
be
in
authoritie
:
what
ducking
,
what
dyuing
,
what
creeping
,
what
crouching
,
what
countenances
fained
and
fashioned
to
please
the
superiors
:
what
scorning
,
what
mocking
,
what
contemning
and
dispising
of
inferiors
:
the
briberies
,
the
extortions
,
the
oppressions
of
the
great
men
,
must
not
be
spoken
of
,
but
in
secret
,
the
faultes
of
the
poore
checked
controuled
,
and
openly
punished
.
Now
amongst
the
rest
of
those
Flatterers
,
that
doe
poyson
the
eares
of
Princes
,
those
onely
are
easily
to
be
discerned
,
that
will
still
be
commending
whatsoeuer
the
Prince
doth
whether
it
be
good
or
bad
.
It
is
fit
for
Courtiers
I
confesse
,
to
bee
officious
,
for
the
more
dutifull
and
ready
that
a
man
is
in
the
seruice
of
the
Prince
,
the
sooner
he
commeth
to
honour
and
preferment
,
but
those
whose
endeuours
are
but
onely
profitable
for
themselues
,
they
are
but
in
common
opinion
reputed
to
bee
the
Moathes
and
Mice
of
the
Court.
Nobilitie
led
into
a
vaine
Opinion
by
parasites
.
Chap.
XXII
.
AS
Nobilitie
,
that
is
thus
drawne
into
a
vaine
opinion
of
other
mens
worthinesse
(
but
by
their
owne
sence
and
feeling
)
are
led
into
many
errours
,
so
by
these
supple
mouthed
parasites
,
that
canne
pamper
the
itching
eares
of
sensualitie
,
by
praysing
and
extolling
many
thinges
in
them
more
then
are
true
:
they
are
likewise
led
into
as
vaine
a
beleefe
of
themselues
:
and
by
these
commendations
giuen
them
by
Flatterers
,
they
are
growne
into
such
an
ouer-weening
of
their
owne
worthynesse
,
that
they
account
him
to
be
either
enuious
or
proud
that
will
not
sooth
&
smooth
them
vp
in
those
conformities
,
which
being
examined
by
wit
and
iudgement
,
are
flat
deformities
:
so
vaine
they
are
in
their
owne
conceites
,
that
they
thinke
themselues
to
be
praysed
,
when
(
in
truth
)
they
bee
palpably
flattered
,
for
false
praise
is
nothing
else
but
flat
mockery
,
yet
such
is
their
vayne
glory
,
that
when
they
be
commended
farre
beyond
the
pytch
of
their
desertes
,
they
rather
attribute
it
to
the
abundance
of
good
will
,
then
to
the
fraud
of
the
flatterer
.
A
fawning
parasite
,
seeing
Dionisius
in
conference
with
company
,
although
he
could
not
heare
his
speeches
,
yet
he
fell
into
a
great
laughter
,
which
being
perceiued
by
Dionisius
he
demanded
of
him
wherefore
he
laughed
,
because
(
said
he
)
I
doe
see
you
talking
,
and
I
know
your
words
are
so
ful
of
witty
pleasantnes
,
that
they
will
make
any
man
to
laugh
that
is
not
so
dull
of
conceipt
,
that
he
cannot
comprehend
them
.
This
tickling
by
flattery
is
an
olde
disease
,
and
I
thinke
the
sicknesse
will
neuer
bee
cured
:
Alexander
was
not
free
from
it
with
all
his
Courage
,
neyther
yet
Dionisius
with
all
his
crueltie
:
and
Themistocles
being
asked
what
words
were
best
pleasing
vnto
him
,
answered
:
Those
that
recount
mine
owne
prayses
.
Alexander
flattering
himselfe
,
would
needes
bee
reputed
to
be
the
sonne
of
Iupiter
,
his
mother
complained
of
the
matter
saying
He
would
bring
her
into
disgrace
with
Iuno
:
but
a
certaine
Philosopher
,
who
seeing
his
Physitian
in
his
sickenesse
prepare
for
the
recouery
of
his
health
a
certaine
Supping
,
mocking
at
this
diuinitie
,
he
said
Our
God
hath
put
the
hope
of
his
health
in
a
messe
of
Broath
.
Mee
thinkes
the
Emperor
Sigismund
should
not
here
bee
forgotten
,
who
hearing
a
shamelesse
fellow
to
call
him
god
stroke
him
on
the
eare
to
whom
the
parasite
sayde
,
Why
doest
thou
strike
me
Emperor
:
to
the
which
he
answered
,
Why
doest
thou
bite
me
Flatterer
.
I
am
perswaded
,
that
if
Nobility
would
learne
of
Sigismund
how
to
deale
with
Flatterers
,
and
rather
to
hyt
them
on
the
eares
,
then
to
lend
them
their
eares
,
and
to
bee
lesse
attentiue
to
the
sound
of
flattering
wordes
,
and
something
more
circumspect
to
search
out
the
honestie
of
him
that
is
the
speaker
,
they
could
not
be
so
often
deceiued
in
their
opinions
,
nor
so
easily
led
astray
by
dissembling
Parasites
.
It
is
flattery
in
this
age
that
breedeth
good
bloud
,
and
there
is
nothing
in
better
request
then
flattery
and
Tabacco
:
two
smoakie
vapours
,
scarce
worth
the
speaking
of
,
yet
the
one
robbeth
wise
men
of
their
wittes
,
and
the
other
fooles
of
their
money
:
they
be
both
sociable
and
fit
for
the
time
:
and
he
that
cannot
Carouse
with
Alexander
,
absteine
with
Romulus
,
eate
with
the
Epicure
,
fast
with
the
Stoick
,
sleepe
with
Endimeon
,
watch
with
Crisppus
,
laugh
with
Democritus
,
weepe
with
Heraclitus
,
take
a
pipe
of
Tabacco
and
goe
to
a
Brothell
house
,
he
shall
neuer
get
credite
nor
good
Opinion
.
Of
selfe
Opinion
,
how
it
besotteth
.
Chap.
XXIII
.
AS
men
are
blinded
by
Affection
,
to
settle
their
opinions
,
where
themselues
doe
best
loue
,
so
it
is
as
blind
an
Opinion
,
that
is
settled
more
for
loue
then
for
honestie
;
let
vs
now
speake
of
a
selfe
Opinion
,
where
(
according
to
the
prouerbe
)
A
man
thinketh
better
of
himselfe
then
all
the
world
doth
beside
.
These
men
that
be
thus
infected
,
do
little
hurt
vnles
to
themselues
,
for
sometimes
when
they
cannot
put
the
Foole
vpon
some
other
,
they
doe
most
commonly
make
fooles
of
themselues
.
Those
that
haue
beene
lifted
vp
farre
beyond
the
leuell
of
their
owne
desertes
are
mad
drunken
with
their
vaine
greatnes
,
which
being
founded
vpon
no
worthynes
,
they
are
easily
trayned
into
opinion
,
that
their
state
was
achieued
by
their
owne
vertue
for
where
there
is
a
selfe
opinion
,
wisdome
is
diuorced
:
I
haue
smyled
at
the
folly
of
such
as
I
haue
often
hard
so
to
extoll
their
owne
desertes
,
as
though
they
would
induce
the
hearers
to
accuse
the
country
of
ingratitude
,
that
had
no
better
rewarded
their
indeuours
:
and
some
haue
not
spared
to
publish
knot
,
wherby
they
would
bring
the
prince
to
be
their
debtour
for
those
seruices
,
that
if
the
very
spirit
of
their
indeuours
were
well
considered
of
,
would
rather
manifest
the
vaine
glory
of
the
writer
then
make
any
due
proofe
of
that
profit
that
is
pretended
.
I
haue
heard
a
mercinary
mind
make
open
protestation
,
that
by
the
very
dexterity
of
his
owne
wit
,
he
would
ease
the
Prince
of
that
military
expence
,
that
where
predecessors
,
for
these
many
hundred
yeares
,
could
neuer
free
themselues
from
a
continuall
charge
of
great
garrisons
,
they
should
not
need
so
much
as
a
pay
for
one
Souldiour
.
O
poore
blind
Opinion
whither
wilt
thou
range
dost
thou
not
know
that
the
lawes
haue
beene
many
times
impugned
and
that
it
is
the
Souldiors
sword
,
that
onely
vphouldeth
the
Iudge
in
the
seate
of
Iustice
?
If
thou
thinkest
to
effect
that
,
which
so
many
ages
could
neuer
bring
to
passe
I
say
thou
art
more
behoulding
to
thine
owne
Opinion
then
thou
art
to
thy
wit
.
Selfe
opinion
proceedes
sometimes
from
a
little
wit
that
is
vtterly
voide
of
iudgement
and
sometimes
from
him
that
hath
great
stoore
of
wealth
and
no
wit
at
all
:
for
ignorance
&
selfe
loue
are
proper
to
those
that
doe
know
nothing
,
and
yet
do
think
that
they
know
all
thinges
and
do
hould
their
ignorance
for
wisdome
:
for
selfe
conceipt
is
it
that
makes
opinion
obstinate
.
Hippias
most
arrogantly
gloryed
of
himselfe
that
through
the
sharpnes
of
his
wit
,
and
the
quicknes
of
his
capacitie
he
could
vnderstand
any
thing
,
but
a
man
ought
not
to
speake
of
himselfe
neither
in
praise
nor
dispraise
for
the
one
is
a
deede
of
arrogancy
,
and
the
other
of
folly
.
The
inconstant
Opinion
of
the
vulgare
.
Chap
XXIIII
.
AS
the
sea
,
which
of
it
owne
nature
is
calme
and
quiet
,
yet
by
the
winde
it
is
raised
vp
into
huge
billowes
,
so
the
vulgare
people
,
though
of
themselues
seeming
neuer
so
tractable
,
yet
by
the
breath
of
opinion
,
they
are
presently
stirred
vp
into
violent
tempestes
,
and
therefore
they
that
haue
in
them
more
foolish
boldnes
,
then
aduised
counsaile
shall
worke
them
to
any
thing
.
As
popular
loue
is
light
,
so
their
opinions
are
as
variable
,
and
therefore
Diogenes
seeyng
the
people
to
throng
out
at
a
Church
doore
,
pressed
as
fast
against
them
to
get
in
,
and
being
asked
what
he
ment
,
answered
,
That
it
was
the
part
of
wise
men
,
to
be
still
oposite
to
the
multitude
.
Where
the
small
sparke
of
vnderstanding
(
which
is
vsually
the
portion
of
the
vulgare
)
is
dimmed
&
obscured
with
the
misty
cloud
of
foolish
opinion
,
what
is
to
be
hoped
for
in
the
shallow
ignorance
of
so
wauering
and
vnstedy
a
multitude
,
which
can
but
iudge
of
matters
,
with
a
sensitiue
apprehension
There
is
no
contending
against
them
,
amongst
whom
opinion
is
of
such
force
,
as
Reason
is
of
no
force
against
them
.
How
vncertaine
then
is
that
worldly
honour
that
hangeth
on
the
brittle
balance
of
the
wauering
Opinion
of
the
common
people
.
Take
an
example
,
see
what
mutabilitie
,
to
day
Caesar
renouned
in
the
senat
:
accounted
a
pater
patriae
,
the
father
&
defender
of
his
country
,
no
small
time
Emperour
,
beloued
by
Brutus
,
saluted
by
Cicero
,
now
Caesar
a
Tyrant
,
slaine
by
the
Senat
,
Hostis
patriae
,
bereft
of
his
Dyademe
,
no
pater
,
but
predator
,
gored
by
his
friends
with
their
owne
kniues
,
detected
and
infamed
by
the
vnkind
Brutus
,
exclaimed
&
rayled
on
by
the
declaiminge
Cicero
;
see
here
the
mutabilitie
of
opinion
in
the
vulgare
.
Of
Particular
Opinion
how
it
infecteth
Fooles
.
Chap
XXV
.
I
Call
it
a
particular
opinion
,
where
men
will
assume
to
them selues
precedence
,
some
for
their
wealth
that
are
litle
troubled
with
wit
some
for
their
authoritie
,
which
haue
neither
knowledge
nor
vnderstanding
;
and
some
for
their
discent
because
they
can
show
their
auncestours
armes
,
and
all
these
but
blind
opinions
,
that
hath
no
regard
at
all
to
vertue
.
Now
first
for
him
that
is
in
such
pride
of
his
pelfe
,
whose
wit
doth
consist
but
in
his
Prognostication
to
calculate
from
thence
,
what
time
of
the
Moone
doth
serue
best
to
set
Beanes
,
or
in
which
of
the
twelue
signes
it
is
good
to
geld
Horse-Coltes
,
I
can
but
pronounce
him
with
Socrates
to
be
an
immortall
beast
:
and
Aristotle
sayth
that
the
reasonable
soule
,
partaking
of
the
same
generall
nature
with
Angels
,
is
ashamed
to
behould
her self
placed
in
a
body
which
hath
but
felowship
with
beastes
:
there
is
yet
one
comfort
left
vnto
them
which
Nature
her selfe
hath
prouided
,
that
as
she
brought
them
innocentes
into
the
world
,
at
the
time
of
their
birth
,
so
she
takes
them
away
again
as
arrant
fooles
as
she
brought
them
forth
,
at
the
houre
of
their
death
.
Now
for
him
that
should
be
placed
in
authoritie
,
wanting
knowledge
&
vnderstanding
how
to
vse
it
,
is
like
a
garment
in
the
hands
of
an
ill
Tayler
which
is
many
times
mardin
the
making
,
yet
such
a
man
may
speake
his
opinion
,
in
despite
of
wisdome
,
&
his
words
must
cary
credit
&
authorytie
,
for
all
his
strength
&
vertue
doth
lie
in
his
tongue
&
although
he
doth
sometimes
amaze
the
simple
&
ignorant
people
with
his
arrogating
explications
,
yet
wisdome
seeth
the
pouerty
of
his
minde
,
&
doth
pitty
that
which
the
world
admires
.
A
mans
wisdome
is
in
nothing
better
tryed
then
in
speaking
his
opinion
,
&
therefore
Socrates
beholding
a
yong
man
whom
he
had
neuer
seene
before
,
willed
him
to
speake
that
he
might
know
him
,
but
it
is
Opinion
in
this
age
,
that
maketh
many
men
speake
too
fast
,
&
when
some
of
them
hath
spoken
they
know
not
what
themselues
,
they
haue
gotten
a
text
out
of
the
holy
scripture
to
confirme
it
,
Dixit
insipiens
.
There
be
some
other
that
to
winne
Opinion
,
will
come
out
with
a
Scutchine
,
vanting
of
their
auncestors
worthines
,
that
haue
of
themselues
neyther
qualitie
nor
good
condition
,
&
some
that
haue
no
Scutchins
of
their
owne
to
show
,
will
yet
deriue
themselues
from
some
worthy
familie
,
like
the
Mule
,
that
being
demanded
of
his
byrth
,
being
ashamed
to
say
that
he
was
the
sonne
of
an
Asse
,
answered
,
that
he
was
cosine
get
man
to
a
Horse
,
or
like
the
Bricklayers
son
,
who
being
asked
what
his
father
was
,
said
he
was
a
Ieweler
,
and
when
it
was
demanded
what
Iewels
he
vsed
to
make
,
answered
,
that
he
vsed
to
set
stones
in
morter
.
The
honour
of
auncestors
,
as
they
do
ornifie
nobilitie
,
so
they
disgrace
the
beautie
thereof
,
if
they
liue
not
vertuously
it
is
better
therfore
to
be
noble
by
a
mans
owne
vertue
,
then
by
an
opinion
,
but
conceiued
of
his
auncestors
worthines
yet
some
are
of
opinion
,
that
if
they
can
but
paint
their
halles
&
glasse
windowes
with
Armes
and
Scutchions
,
they
be
noble
enough
,
without
either
honesty
or
vertue
of
their
owne
.
Let
it
not
moue
thee
when
thou
seest
some
so
high
minded
for
the
noble
actes
of
their
grandfathers
,
or
great
grandfathers
that
haue
in
themselues
neither
honour
nor
honesty
,
nor
haue
nothing
to
vant
of
,
but
the
worthines
of
their
auncestors
,
we
haue
in
these
dayes
varietie
of
Scutchions
,
sundry
sortes
of
Armes
,
multiplicitie
of
dignities
,
&
honourable
titles
,
but
true
Nobilitie
is
it
that
springeth
from
vertue
.
What
Opinion
the
Antiquitie
helde
of
Fame
.
Chap
XXVI
.
THere
is
nothing
more
generally
hunted
after
them
Fame
,
the
desire
of
Fame
,
as
it
is
vniuersall
to
all
worldlinges
that
be
great
&
mighty
,
so
there
is
not
almost
so
meane
a
creature
but
he
is
ambitious
of
Fame
:
and
how
many
haue
there
beene
,
that
seeking
after
Fame
by
a
wrong
tract
thinking
to
make
themselues
famous
haue
hit
vpon
infamy
.
Herostratus
,
that
consumed
the
Temple
of
Ephesus
in
one
night
by
fire
,
that
had
beene
a
hundred
yeares
in
buildinge
he
did
it
but
to
leaue
himselfe
famed
to
posteritie
.
And
Lucius
Pius
(
by
a
base
practise
)
hauing
obtained
a
drunken
victory
,
and
returning
to
Rome
crauing
triumphe
for
his
exploit
,
thinking
thereby
to
make
himselfe
famous
,
the
Romaines
vnderstanding
the
manner
of
his
conquest
,
they
rewarded
him
with
an
infamous
death
.
And
what
is
this
Fame
,
that
is
so
much
in
request
,
but
the
vaine
opinions
of
men
perhaps
a
little
popular
prayse
,
and
what
madnes
in
those
that
doth
haunt
after
the
opinions
of
a
wauering
and
vnsteady
multitude
that
can
iudge
of
nothing
,
but
with
a
sensitiue
apprehension
.
Honorable
Fame
cannot
be
attayned
vnto
,
but
by
honorable
actions
,
nor
honor
is
not
to
be
sought
after
but
by
vertuous
indeuours
,
for
honor
is
the
reward
of
vertue
,
&
it
is
vertue
onely
that
must
open
the
gate
before
honour
can
enter
:
the
ancient
Rōanes
builded
two
Temples
joined
together
the
one
being
dedicate
to
vertue
the
other
to
honour
,
yet
seated
in
such
sorte
as
no
man
could
enter
that
of
Honour
but
hee
must
first
passe
through
that
of
vertue
.
I
thinke
the
Pope
hath
made
a
new
dedication
of
those
Temples
,
as
he
hath
done
of
that
builded
by
Marcus
Agrippa
called
Pantheon
,
and
because
he
could
not
bring
vertue
to
turne
Papist
,
he
would
therefore
leaue
her
,
neuer
a
monument
in
Rome
.
How
many
haue
there
beene
,
that
not
able
to
leaue
behind
them
a
good
report
,
by
helpe
of
their
owne
vertues
,
yet
to
leaue
themselues
famed
to
posterity
,
they
haue
erected
stately
buildinges
and
houses
of
renowne
,
which
seemed
with
their
tops
to
carry
vp
the
earth
aboue
the
heauens
and
with
their
foote
to
open
the
botomles
deepth
vnto
which
they
haue
sett
vp
as
markes
of
their
glory
,
that
are
indeede
the
miserable
ensignes
(
alas
other
whiles
)
of
a
wicked
misled
life
.
And
some
are
of
opinion
,
that
for
a
penny
dole
to
bee
giuen
by
their
Heyres
or
Executors
after
their
death
,
it
will
suffice
aswell
to
make
them
famous
to
the
world
,
as
for
a
Quietus
est
,
and
a
cleare
discharge
of
all
former
extortions
,
oppressions
,
&
vngodly
exactions
whatsoeuer
:
and
it
is
now
an
ordinary
matter
,
for
those
to
leaue
a
Memorandum
to
the
world
by
erecting
of
glorious
Tombes
,
that
were
not
able
to
leaue
behind
them
a
good
report
merited
by
vertue
.
Cornelius
Tacitus
writeth
that
in
former
ages
,
the
Images
and
statues
of
Princes
and
great
men
,
were
so
erected
,
that
they
might
be
seene
naked
,
signifying
thereby
that
princes
and
magistrates
should
so
lay
themselues
open
,
that
their
iustice
and
clemencie
might
appeare
vnto
all
men
,
to
be
immaculate
,
without
any
cloaked
or
couered
inwarde
mischiefe
,
but
after
that
Acilius
Glabrio
,
hadde
hatched
out
this
golden
statuary
,
it
was
generally
accustomed
in
euery
country
,
and
as
Lactantius
sayth
,
those
golden
and
imbossed
statues
of
these
latter
times
did
onely
make
manifest
,
the
auaritious
minds
of
men
,
that
were
more
possessed
with
riches
then
they
were
with
vertues
.
The
vaine
Opinion
of
those
that
haue
hunted
after
Fame
.
Chap.
XXVII
.
THey
haue
vsed
in
former
ages
,
to
erect
Images
of
marble
,
or
of
other
mettall
,
sometimes
of
gold
,
and
to
set
them
vp
in
publike
places
,
aswell
for
the
honor
they
beare
to
the
persons
,
as
for
the
incouragement
of
others
,
that
with
an
honest
enuie
,
they
might
also
indeuour
themselues
to
reach
vnto
that
glory
.
But
those
that
had
their
names
thus
consecrated
to
Immortalitie
,
they
did
not
erect
their
owne
monuments
them selues
,
neither
did
they
leaue
it
in
their
wils
to
their
heyres
or
executors
to
performe
,
but
it
was
done
by
a
general
consent
,
for
although
vertue
seldome
seekes
any
other
reward
,
then
that
content
wherewith
shee
payes
her selfe
,
yet
these
thinges
were
performed
for
the
incouragement
of
others
.
We
doe
read
of
Fabritius
,
how
hee
refused
the
conquest
that
was
offered
vnto
him
by
that
traytor
Timocliares
,
neyther
woulde
Camillus
receiue
the
schoole-maisters
offer
,
though
he
might
thereby
haue
subdued
his
enemies
.
These
men
disdained
to
winne
Fame
by
fraud
or
trechery
,
vertue
was
the
marke
whereat
they
leuelled
their
actions
.
The
like
is
to
be
thought
of
Curtius
and
Sceuola
,
the
one
for
casting
himselfe
headlong
into
a
deuouring
pyt
,
to
deliuer
Rome
from
plague
,
the
other
burned
of
his
owne
hand
to
make
the
enemies
knowe
,
that
the
Romaynes
were
resolute
in
defence
of
their
liberties
.
But
how
many
examples
might
be
inferred
out
of
auncient
hystories
,
of
many
worthy
persons
,
who
dispising
riches
and
all
worldly
honours
,
in
all
their
indeuours
haue
beene
guided
by
vertue
:
I
might
speake
here
of
the
holines
of
Phocion
,
the
pouertie
of
Fabritius
,
the
courage
of
Camillus
,
the
iustice
of
Brutus
,
the
chastitie
of
Pithagoras
,
the
temperance
of
Socrates
,
the
constancy
of
Cato
,
with
manie
others
that
dispised
money
,
esteemed
nothing
of
worldly
honors
,
nor
were
nothing
moued
with
Glory
,
prayse
or
fame
.
They
sought
for
the
true
effectes
of
vertue
,
little
caring
for
the
foolish
esteeme
of
mens
Opinions
,
thus
happy
were
many
of
them
in
former
ages
,
to
dispise
the
vaine
reputes
of
the
world
for
vertues
sake
.
Those
on
the
other
side
,
that
are
so
far
in
loue
with
Fame
they
doe
but
manifest
their
foolish
Opinions
,
for
they
do
not
respect
the
preciousnesse
of
vertue
,
so
much
as
the
desire
of
a
popular
prayse
.
Nero
tooke
not
so
great
paines
for
the
atteyning
of
anie
thing
,
as
he
did
to
get
himselfe
famed
,
to
be
an
excellent
singer
,
and
he
that
denyed
him
that
glory
,
hee
would
deny
to
let
him
liue
in
any
long
securitie
of
life
.
Cicero
in
a
long
letter
earnestly
requested
Luceius
to
gratifie
him
in
three
things
:
the
first
,
that
he
would
set
downe
seperately
from
his
other
stories
:
The
conspiracie
of
Catelyne
,
thereby
to
giue
immortall
Fame
to
his
name
:
the
seconde
,
that
he
would
adde
something
in
respect
of
the
friendship
which
was
betweene
them
,
the
third
that
he
would
publish
his
booke
with
all
speed
possible
,
that
whilst
he
were
yet
liuing
▪
he
might
tast
of
the
sweetnesse
of
his
owne
glory
.
Augustus
in
like
manner
,
ioyned
to
his
last
will
and
testament
his
owne
actes
,
appointing
that
they
should
be
ingrauen
vpon
his
Tombe
,
in
pillars
of
brasse
.
Tryne
a
common
Curtizan
,
tickled
with
this
desire
of
Fame
,
at
such
time
as
Alexander
hadde
razed
the
walles
of
Thebes
,
proffered
the
Thebans
to
repayre
them
at
her
owne
charges
,
if
(
to
her
euerlasting
Fame
)
they
would
but
permit
these
words
to
be
ingrauen
on
the
wall
:
Alexander
razed
it
,
and
Tryne
raysed
it
.
Here
is
now
the
difference
betweene
the
louers
of
Fame
,
and
the
louers
of
vertue
,
the
one
seekes
for
commendations
but
withall
he
loues
to
heare
it
himselfe
,
the
other
thinkes
of
nothing
but
meditates
to
himselfe
of
the
sweetnesse
of
Vertue
:
no
wonder
then
,
though
there
be
a
great
difference
in
their
indeuours
that
imployeth
them
but
to
winne
a
vulgare
Opinion
,
from
theirs
againe
that
indeuours
for
vertue
.
That
Fame
and
Renowne
are
but
popular
Opinions
.
Chap
XXVIII
.
LEt
vs
speake
now
of
Fame
and
Renowne
,
and
let
honour
goe
with
them
together
for
company
,
and
what
are
all
these
,
but
the
vaine
opinions
of
men
,
yet
any
of
these
obtayned
by
vertue
is
called
glorious
,
but
Glory
is
a
Crocodile
,
that
flyeth
those
that
followeth
it
and
followeth
them
that
flies
from
it
:
and
glorious
Fame
is
obteyned
by
wise
men
,
by
the
grace
of
God
,
but
not
by
Fooles
by
their
owne
endeuours
.
He
that
indeuours
himselfe
in
vertuous
exercises
without
any
other
respect
,
then
in
the
sweetnes
he
conceiueth
in
the
vertue
it self
,
Fame
followeth
him
,
but
he
that
indeuours
in
any
vertue
(
seming
neuer
so
worthy
)
with
an
intent
to
be
praysed
by
men
,
he
may
perhaps
winne
a
popular
prayse
,
but
glorious
Fame
flieth
him
.
Valiance
is
called
a
vertue
that
fighteth
for
equitie
and
right
,
but
he
that
fighteth
without
consideration
of
the
iustice
of
his
cause
,
may
be
said
to
be
foolish
hardy
or
accounted
to
be
desperatly
aduenturous
,
but
not
valiant
.
Aristotle
would
in
no
wise
admit
that
Diomedes
should
be
accounted
either
valiant
or
wise
for
that
when
the
Greekes
were
put
to
flight
,
he
remained
alone
,
and
aduentured
himselfe
against
the
force
of
Hector
,
which
he
did
rather
to
winne
a
vayne
prayse
of
the
people
then
for
the
right
of
his
cause
,
wherein
consisted
the
true
end
of
vertue
.
The
like
he
iudged
of
Hector
himselfe
,
who
many
times
behouldinge
his
wife
and
other
women
vpon
the
walles
of
Troy
,
would
more
bouldly
&
couragiously
aduenture
himselfe
,
rather
fearing
some
bruit
those
women
might
haue
raised
sounding
to
his
dishonor
,
then
other
wise
he
did
respect
the
iustice
of
his
cause
or
the
generall
good
of
the
Citty
so
distressed
by
the
Greekes
.
See
here
a
heathen
Philosopher
,
that
would
not
admit
those
aduentures
,
to
be
so
much
as
reputed
wise
which
in
a
vulgare
opinion
would
haue
beene
consecrated
to
immortall
Fame
.
Our
sauiour
Christ
himselfe
condemned
the
Pharisies
,
that
vsed
to
giue
forth
their
Almes
,
with
the
sound
of
Trumpetes
and
to
make
their
prayers
in
the
open
streets
thereby
to
be
seene
and
praised
by
men
,
and
although
to
giue
Almes
,
and
to
pray
be
the
workes
commaunded
by
God
,
yet
to
be
done
with
such
ostentation
to
the
world
they
merite
no
reward
.
Vertue
is
the
high
way
then
that
leades
vnto
Fame
,
and
he
that
hunteth
after
Glory
not
being
directed
by
vertue
,
is
too
vaine
glorious
,
but
let
vs
prayse
vertue
how
we
list
,
and
let
vs
write
whole
volumes
in
her
commendations
,
yet
if
the
soueraigntie
of
vertue
doth
extend
no
further
then
to
transitory
things
here
vpon
the
earth
,
there
is
not
any
thing
so
wretched
and
miserable
as
man
.
Of
the
number
of
follies
in
this
age
whereby
to
winne
Opinion
.
Chap
XXIX
.
AS
those
that
doe
hunt
after
Fame
,
do
thinke
to
leaue
themselues
eternized
,
by
their
owne
indeuours
,
so
if
I
would
now
vnder
take
to
speake
of
them
that
in
this
age
,
doth
hunt
after
the
vanity
of
opinion
,
I
might
speake
of
so
many
base
qualities
,
as
their
foolish
deuises
could
not
be
comprehended
by
arte
,
neither
yet
conteined
within
the
acount
of
number
.
How
many
silken
slaues
that
can
creepe
,
crouch
,
lie
,
faune
,
flatter
,
and
all
to
get
a
fauour
,
that
can
watch
,
write
,
dissemble
and
conspire
,
whereby
to
winne
opinion
.
Some
will
seeke
to
scrape
out
opinion
with
their
courte
complements
,
by
ducking
,
by
diuinge
,
by
kissing
of
their
hands
&
furnished
perhaps
with
a
French
or
an
Italian
phrase
they
will
prostitute
their
seruice
to
a
Dogge
to
winne
opinion
Some
will
seeke
to
wooe
opinion
,
with
prayses
and
commendations
,
extolling
those
for
wit
and
wisdome
,
that
are
so
neere
a
kinne
to
the
Foole
,
that
they
cannot
marry
without
a
licence
from
the
Pope
.
Some
doe
thinke
to
creepe
into
the
very
guttes
of
opinion
,
be
discoursing
at
a
table
,
where
they
haue
a
reason
to
showe
for
euery
vnreasonable
passion
.
Some
desirous
to
winne
an
opinion
,
to
be
accounted
mery
companions
,
will
ornifie
themselues
with
so
many
dunghill
demeanures
,
that
a
man
would
thinke
Nature
had
brought
them
into
the
world
for
a
spite
and
mockery
.
Some
doe
seeke
opinion
by
breaking
of
bitter
iestes
,
and
these
haue
commonly
a
speciall
gift
in
lying
&
slandering
.
Some
will
frame
their
gesture
to
agree
with
their
words
as
the
dauncer
doth
to
the
sounde
of
the
instrument
,
in
their
very
behauiour
it
is
easie
to
be
seene
how
they
doe
labour
to
winne
opinion
.
Some
to
get
the
opinion
,
of
grauitie
,
do
many
times
incurre
the
suspition
of
folly
.
Some
to
winne
opinion
,
will
goe
to
Church
,
with
a
Bible
brought
after
them
,
but
looke
into
the
manner
of
their
life
,
by
the
fruites
you
shall
know
the
tree
.
But
I
wonder
of
what
Opinion
they
be
that
will
neither
omit
a
Sermon
,
nor
let
slippe
a
new
fashion
.
Some
to
winne
opinion
,
doth
euery
day
suit
themselues
in
new fangled
fashions
,
like
Proteus
the
god
of
shapes
;
and
whilst
the
poore
soule
is
pend
vp
in
a
streight
Cell
,
our
foolish
cogitations
are
still
wandering
throughout
the
world
to
seeke
out
new
fashions
.
Some
by
wearing
a
long
locke
that
hangs
dangling
by
his
eare
,
do
think
by
that
louzie
commoditie
to
be
well
esteemed
by
the
opinion
of
Fooles
,
for
although
there
be
some
wisemen
that
will
tollerate
in
the
matter
,
yet
I
neuer
knew
wisemen
that
would
followe
the
fashion
,
Some
will
so
curle
their
haire
,
picke
their
browes
and
will
so
metamorphife
themselues
aswell
in
their
atire
as
in
their
demeanures
,
that
they
rather
make
show
to
be
demy-harlots
,
then
men
.
Some
haue
sought
to
shake
Opinion
out
of
a
Sinque
pace
,
but
now
their
legges
are
so
ouer
pestered
with
Garters
and
Roses
,
that
they
are
fit
for
nothing
vnles
for
a
Moris
dance
.
These
and
such
other
like
may
perhaps
beget
an
opinion
,
and
what
opinion
is
it
,
but
a
base
opinion
,
and
it
is
commonly
conceiued
,
but
by
the
basest
sorte
of
people
.
I
had
allmost
forgotten
to
speake
of
women
,
yet
they
are
sometimes
conceited
in
their
opinions
aswell
as
men
,
but
to
speake
truly
of
those
women
that
be
modest
,
they
do
laugh
at
the
foolish
opinions
of
men
.
Nature
hath
not
ordained
all
women
to
be
wise
,
there
must
be
some
vaine
,
if
it
be
but
to
fit
the
follies
of
men
,
and
it
is
a
receiued
Opinion
amongst
those
women
of
entertainment
,
that
she
that
learneth
fastest
to
forget
shame
is
houlden
to
be
most
excellent
in
fashion
.
By
this
it
may
appeare
,
that
the
edge
of
industry
is
so
abated
by
the
force
of
pleasure
both
in
men
and
women
,
that
they
rather
studdy
to
winne
opinion
then
to
practise
vertue
,
I
will
not
say
how
often
we
be
deceiued
in
our
opinions
,
taking
that
for
vertue
that
is
indeed
but
vice
,
but
an
especial
meane
whereby
to
drawe
on
a
vertuous
opinion
doth
rather
consist
in
him
that
doth
liue
well
then
in
him
that
can
talke
well
;
rather
in
doing
of
thinges
worthy
to
be
spoken
of
,
then
in
speaking
of
thinges
worthy
to
be
done
.
From
whence
it
is
that
men
are
so
easily
drawne
into
Opinion
.
Chap.
XXX
.
REason
is
a
true
sence
and
iudgement
of
thinges
both
humaine
and
diuine
,
and
as
Seneca
saith
it
is
an
excellent
power
and
facultie
of
vnderstanding
and
iudgement
,
which
is
the
perfection
of
the
soule
,
euen
as
the
soule
is
of
man
.
Now
whosoeuer
is
obedient
vnto
Reason
,
hee
is
Lord
ouer
his
owne
lusts
,
he
commandeth
his
owne
appetites
and
rebellious
Affections
,
hee
may
with
this
thryd
passe
with
Theseus
through
the
Laberinth
of
his
contagious
sences
,
&
to
conclude
,
he
is
resolute
in
all
good
purposes
,
hee
is
not
easily
drawne
into
Opinion
:
now
opinion
is
it
that
still
fighteth
against
Reason
,
for
Opinion
hauing
his
ofspring
from
the
body
(
which
is
but
earth
)
doth
yet
represent
vnto
the
soule
the
shapes
and
formes
of
things
,
through
the
windowes
of
the
sences
,
whereby
she
associateth
the
soule
with
those
things
,
that
doth
depriue
her
of
her
dignitie
:
and
thus
opinion
being
linked
and
coupled
to
our
grosse
Affections
,
hath
her
seate
onely
in
the
sences
,
becommeth
vaine
,
vncertaine
,
deceitfull
,
euill
in
counsayle
,
base
in
iudgement
,
it
depryueth
the
minde
of
constancie
and
veritie
,
allowing
that
to
day
which
it
misliketh
of
to
morrow
,
it
hath
no
respect
to
sound
iudgement
,
but
to
please
the
body
and
to
content
the
sences
.
It
is
therefore
the
wakefull
eye
of
Reason
,
that
must
continually
keepe
Centinell
ouer
our
passions
,
that
wee
bee
not
luld
asleepe
in
our
owne
selfe
conceites
,
&
our
iudgements
dazeled
and
made
drunke
with
our
foolish
Opinions
.
What
it
is
that
onely
bridleth
Opinion
.
Chap.
XXXI
.
KNowledge
is
it
that
still
fenceth
the
body
from
al
foolish
and
erronious
Opinions
,
and
it
is
celestiall
wisedome
,
that
is
able
truly
to
discerne
of
opinion
.
And
as
a
man
that
is
blind
folded
,
and
should
be
appointed
to
remoue
himselfe
to
a
certaine
place
,
is
liker
to
fayle
then
to
performe
his
purpose
,
so
those
vertues
that
bee
potentially
ingendred
in
our
minds
,
if
they
be
not
ayded
with
instruction
,
doth
often
come
to
naught
,
because
the
minde
is
not
satisfied
with
nature
alone
but
hath
neede
of
a
politicke
vsage
of
Reason
,
which
may
cleanse
and
scoure
the
soule
by
taking
away
the
dim
vayle
of
opinion
,
from
whence
ariseth
all
the
errors
in
men
,
for
in
case
good
and
euill
were
well
knowne
,
and
perceiued
,
euery
man
woulde
chuse
the
good
and
leaue
the
ill
,
and
therefore
may
vertue
be
sayd
to
be
a
wisedome
and
an
vnderstanding
to
chuse
the
good
,
&
vice
againe
a
lacke
of
foresight
and
an
ignorance
that
leadeth
to
iudge
falsely
,
because
men
neuer
chuse
the
ill
with
Opinion
that
it
is
ill
,
but
they
are
deceiued
through
a
certain
likenesse
of
some
thing
that
is
good
:
the
Art
therefore
that
teacheth
to
discerne
the
truth
from
falshood
may
well
bee
attayned
vnto
,
and
the
vertue
by
which
we
chuse
this
good
indeed
,
may
be
called
true
knowledge
,
which
cannot
bee
ouercome
by
any
affection
that
proceedeth
from
the
bodie
,
especially
where
the
minde
is
well
gouerned
and
ruled
by
Reason
,
for
such
force
Reason
hath
,
that
she
maketh
the
sences
euer
ready
to
obey
,
so
that
although
our
sinewes
,
our
bones
,
and
our
grosse
compacted
flesh
,
haue
no
Reason
in
them
at
all
,
yet
when
there
springeth
in
vs
the
motion
of
minde
,
that
the
imagination
pricketh
forward
,
and
shaketh
the
bridle
to
the
spirites
,
all
the
members
are
in
a
readynes
,
the
feete
to
runne
,
the
handes
to
vndertake
,
and
the
whole
bodie
to
doe
and
indeuour
any
thing
that
the
minde
thinketh
vpon
.
It
is
requisite
therefore
that
knowledge
should
euermore
march
in
the
foremost
rancke
,
for
although
Appetite
may
sometimes
haue
a
longing
after
thinges
that
be
good
,
yet
being
blinde
of
her selfe
,
shee
cannot
make
election
of
the
good
from
the
bad
therefore
hath
Nature
so
ordained
▪
that
to
euery
vertue
of
knowledge
,
there
is
annexed
a
vertue
of
longing
,
and
the
soule
hath
three
manner
of
meanes
where
by
she
may
learne
to
know
,
as
namely
first
by
Sence
,
againe
by
Reason
,
and
lastly
by
vnderstanding
:
of
Sence
there
ariseth
Appetite
or
longing
,
and
this
is
no
lesse
common
to
bruite-beastes
then
to
men
:
of
Reason
ariseth
Election
or
choyce
,
which
is
proper
to
man
onely
:
of
vnderstanding
(
by
the
which
man
may
be
a
partner
with
Angels
)
ariseth
Will
:
and
therefore
whatsoeuer
is
not
vndertaken
with
knowledge
,
by
the
choice
of
Reason
,
is
accomplished
by
false
opinion
by
the
longing
of
the
Sences
:
and
then
is
reason
in
her
most
especiall
perfection
,
when
shee
beholdeth
some
purposed
ende
whereunto
she
leuelleth
and
directeth
her
actions
.
Knowledge
as
I
would
define
it
,
is
vnderstanding
tempered
with
reason
,
neyther
vaunting
it selfe
for
any
action
of
our
owne
,
nor
of
any
others
that
wee
loue
,
or
belong
vnto
vs
:
and
knowledge
is
it
that
doth
refine
vs
from
the
dregges
and
filth
of
the
common
people
,
it
serueth
as
a
Ladder
to
climb
to
Honour
and
dignity
,
it
calleth
vs
from
earthly
vanities
,
to
things
celestiall
and
diuine
:
knowledge
giueth
vs
new
eyes
to
spie
into
the
demeanures
of
flattering
Parasites
,
that
wee
cannot
bee
easily
deceiued
in
our
Opinions
:
and
knowledge
doth
so
vnmaske
any
mans
eyes
to
see
into
himselfe
,
that
Opinion
can
neuer
make
him
blind
.
It
is
not
Opinion
that
knowledge
doth
holde
but
iudgment
,
that
laboureth
euery
thing
with
discretion
and
wisedome
,
what
ryseth
from
the
sences
,
are
affections
,
what
affection
thinketh
is
opinion
,
but
knowledge
determineth
rightly
of
euery
thing
.
Make
much
of
this
wisedome
,
take
her
in
thine
armes
&
imbrace
her
,
set
foolish
opinion
aside
,
for
they
are
but
foolish
wise
men
that
are
ouer
reached
with
it
.
Opinion
Diefied
.
Chap.
XXXII
.
BY
this
that
hath
beene
sayde
,
may
bee
perceiued
the
Potency
of
Opinion
,
we
see
Christian
kings
,
Princes
and
Potentates
,
they
are
in
nothing
more
ouer
swayed
,
then
they
are
by
Opinion
;
the
Pope
and
all
his
Cleargie
,
are
but
the
vowed
votaries
of
opinion
:
the
great
Emperour
of
the
east
that
ornifieth
himselfe
with
so
many
high
titles
,
what
is
he
but
the
very
slaue
of
opinion
.
Olde
men
,
yong
men
,
wise
men
,
learned
men
,
they
are
all
led
and
ruled
by
opinion
.
What
were
those
great
Philosophers
,
but
Fauorites
to
opinion
.
Nay
looke
into
Philosophy
it selfe
,
&
what
is
it
but
Opinion
.
What
traps
,
what
traynes
,
what
labour
,
what
paines
,
&
but
to
catch
opinion
.
We
spend
our
time
,
wee
spend
our
witte
,
wee
spend
our
wealth
,
we
spend
poore
soule
&
all
,
and
but
to
win
opinion
.
What
was
it
,
but
to
win
the
Opinion
of
the
multitude
,
that
Pilate
deliuered
Christ
to
be
crucified
,
who
by
his
own
confession
,
found
no
iust
cause
in
him
that
was
worthy
of
death
.
Thus
we
see
,
there
hath
beene
no
time
,
no
age
,
no
place
nor
person
,
but
opinion
hath
raigned
,
ruled
,
and
swayed
.
Opinion
hath
thus
reuelled
from
the
beginning
of
the
world
&
it
wil
so
continue
so
long
as
there
is
a
world
:
Let
it
suffice
that
all
worldly
happines
hath
his
being
onely
by
opinion
.
Finding
then
opinion
to
be
thus
regall
,
thus
mighty
,
and
magnificent
,
as
Christofer
Marcellus
(
in
the
Counsayle
of
Laterane
)
sayde
to
the
Pope
Tu
es
alter
Deus
,
so
say
I
to
opinion
,
Thou
art
an
other
God
heere
vppon
Earth
.
FINIS
.