THE
ESSAYES
OR
COVNSELS
,
CIVILL
AND
MORALL
,
OF
FRANCIS
LO
.
VERVLAM
,
VISCOVNT
St.
ALBAN
.
Newly
written
.
LONDON
,
Printed
by
IOHN
HAVILAND
for
HANNA
BARRET
.
1625.
TO
THE
RIGHT
HONORABLE
MY
VERY
GOOD
Lo.
THE
DVKE
of
Buckingham
his
Grace
,
Lo.
High
Admirall
of
England
.
EXCELLENT
LO.
SALOMON
saies
;
A
good
Name
is
as
a
precious
oyntment
;
And
I
assure
my selfe
,
such
wil
your
Graces
Name
bee
,
with
Posteritie
.
For
your
Fortune
,
and
Merit
both
,
haue
beene
Eminent
.
And
you
haue
planted
Things
,
that
are
like
to
last
.
I
doe
now
publish
my
Essayes
;
which
,
of
all
my
other
workes
,
haue
beene
most
Currant
:
For
that
,
as
it
seemes
,
they
come
home
,
to
Mens
Businesse
,
and
Bosomes
.
I
haue
enlarged
them
,
both
in
Number
,
and
Weight
;
So
that
they
are
indeed
a
New
Worke.
I
thought
it
therefore
agreeable
,
to
my
Affection
,
and
Obligation
to
your
Grace
,
to
prefix
your
Name
before
them
,
both
in
English
,
and
in
Latine
.
For
I
doe
conceiue
,
that
the
Latine
Volume
of
them
,
(
being
in
the
Vniuersall
Language
)
may
last
,
as
long
as
Bookes
last
.
My
Jnstauration
,
I
dedicated
to
the
King
:
My
Historie
of
HENRY
the
Seuenth
,
(
which
I
haue
now
also
translated
into
Latine
)
and
my
Portions
of
Naturall
History
,
to
the
Prince
:
And
these
I
dedicate
to
your
Grace
;
Being
of
the
best
Fruits
,
that
by
the
good
Encrease
,
which
God
giues
to
my
Pen
and
Labours
,
I
could
yeeld
.
God
leade
your
Grace
by
the
Hand
.
Your
Graces
most
Obliged
and
faithfull
Seruant
,
FR.
St.
ALBAN
.
The
Table
.
-
1
OF
Truth
.
Page
1
-
2
Of
Death
.
6
-
3
Of
Vnitie
in
Religion
.
10
-
4
Of
Reuenge
.
19
-
5
Of
Aduersitie
.
22
-
6
Of
Simulation
and
Dissimulation
.
25
-
7
Of
Parents
and
Children
.
32
-
8
Of
Marriage
and
Single
Life
.
36
-
9
Of
Enuie
.
40
-
10
Of
Loue
.
50
-
11
Of
Great
Place
.
54
-
12
Of
Boldnesse
.
62
-
13
Of
Goodnesse
,
and
Goodnesse
of
Nature
.
66
-
14
Of
Nobilitie
.
72
-
15
Of
Seditions
and
Troubles
.
76
-
16
Of
Atheisme
.
90
-
17
Of
Superstition
.
96
-
18
Of
Trauaile
.
100
-
19
Of
Empire
.
105
-
20
Of
Counsell
.
115
-
21
Of
Delaies
.
125
-
22
Of
Cunning.
127
-
23
Of
Wisdome
for
a
Mans
Selfe
.
135
-
24
Of
Innouations
.
139
-
25
Of
Dispatch
.
142
-
26
Of
Seeming
Wise
.
146
-
27
Of
Frendship
.
149
-
28
Of
Expence
.
164
-
29
Of
the
true
Greatnesse
of
Kingdomes
and
Estates
.
167
-
30
Of
Regiment
of
Health
.
187
-
31
Of
Suspicion
.
191
-
32
Of
Discourse
.
194
-
33
Of
Plantations
.
198
-
34
Of
Riches
.
205
-
35
Of
Prophecies
.
212
-
36
Of
Ambition
.
218
-
37
Of
Maskes
and
Triumphs
.
223
-
38
Of
Nature
in
Men.
227
-
39
Of
Custome
and
Education
.
231
-
40
Of
Fortune
.
235
-
41
Of
Vsury
.
239
-
42
Of
Youth
and
Age.
247
-
43
Of
Beautie
.
251
-
44
Of
Deformitie
.
254
-
45
Of
Building
.
257
-
46
Of
Gardens
.
266
-
47
Of
Negotiating
.
280
-
48
Of
Followers
and
Frends
.
284
-
49
Of
Sutours
.
288
-
50
Of
Studies
.
292
-
51
Of
Faction
.
296
-
52
Of
Ceremonies
and
Respects
.
300
-
53
Of
Praise
.
304
-
54
Of
Vain-Glory
.
308
-
55
Of
Honour
and
Reputation
.
312
-
56
Of
Iudicature
.
316
-
57
Of
Anger
.
325
-
58
Of
Vicissitude
of
Things
.
329
Of
Truth
.
I.
WHAT
is
Truth
;
said
jesting
Pilate
;
And
would
not
stay
for
an
Answer
.
Certainly
there
be
,
that
delight
in
Giddinesse
;
And
count
it
a
Bondage
,
to
fix
a
Beleefe
;
Affecting
Free-will
in
Thinking
,
as
well
as
in
Acting
.
And
though
the
Sects
of
Philosophers
of
that
Kinde
be
gone
,
yet
there
remaine
certaine
discoursing
Wits
,
which
are
of
the
same
veines
,
though
there
be
not
so
much
Bloud
in
them
,
as
was
in
those
of
the
Ancients
.
But
it
is
not
onely
the
Difficultie
,
and
Labour
,
which
Men
take
in
finding
out
of
Truth
;
Nor
againe
,
that
when
it
is
found
,
it
imposeth
vpon
mens
Thoughts
;
that
doth
bring
Lies
in
fauour
:
But
a
naturall
,
though
corrupt
Loue
,
of
the
Lie
it selfe
.
One
of
the
later
Schoole
of
the
Grecians
,
examineth
the
matter
,
and
is
at
a
stand
,
to
thinke
what
should
be
in
it
,
that
men
should
loue
Lies
;
Where
neither
they
make
for
Pleasure
,
as
with
Poets
;
Nor
for
Aduantage
,
as
with
the
Merchant
;
but
for
the
Lies
sake
.
But
I
cannot
tell
:
This
same
Truth
,
is
a
Naked
,
and
Open
day
light
,
that
doth
not
shew
,
the
Masques
,
and
Mummeries
,
and
Triumphs
of
the
world
,
halfe
so
Stately
,
and
daintily
,
as
Candle-lights
.
Truth
may
perhaps
come
to
the
price
of
a
Pearle
,
that
sheweth
best
by
day
:
But
it
will
not
rise
,
to
the
price
of
a
Diamond
,
or
Carbuncle
,
that
sheweth
best
in
varied
lights
.
A
mixture
of
a
Lie
doth
euer
adde
Pleasure
.
Doth
any
man
doubt
,
that
if
there
were
taken
out
of
Mens
Mindes
,
Vaine
Opinions
,
Flattering
Hopes
,
False
valuations
,
Imaginations
as
one
would
,
and
the
like
;
but
it
would
leaue
the
Mindes
,
of
a
Number
of
Men
,
poore
shrunken
Things
;
full
of
Melancholy
,
and
Indisposition
,
and
vnpleasing
to
themselues
?
One
of
the
Fathers
,
in
great
Seuerity
,
called
Poesie
,
Vinum
Daemonum
;
because
it
filleth
the
Imagination
,
and
yet
it
is
,
but
with
the
shadow
of
a
Lie
.
But
it
is
not
the
Lie
,
that
passeth
through
the
Minde
,
but
the
Lie
that
sinketh
in
,
and
setleth
in
it
,
that
doth
the
hurt
,
such
as
we
spake
of
before
.
But
howsoeuer
these
things
are
thus
,
in
mens
depraued
Iudgements
,
and
Affections
,
yet
Truth
,
which
onely
doth
iudge
it selfe
,
teacheth
,
that
the
Inquirie
of
Truth
,
which
is
the
Loue-making
,
or
Wooing
of
it
;
The
knowledge
of
Truth
,
which
is
the
Presence
of
it
;
and
the
Beleefe
of
Truth
,
which
is
the
Enioying
of
it
;
is
the
Soueraigne
Good
of
humane
Nature
.
The
first
Creature
of
God
,
in
the
workes
of
the
Dayes
,
was
the
Light
of
the
Sense
;
The
last
,
was
the
Light
of
Reason
;
And
his
Sabbath
Worke
,
euer
since
,
is
the
Illumination
of
his
Spirit
.
First
he
breathed
Light
,
vpon
the
Face
,
of
the
Matter
or
Chaos
;
Then
he
breathed
Light
,
into
the
Face
of
Man
;
and
still
he
breatheth
and
inspireth
Light
,
into
the
Face
of
his
Chosen
.
The
Poet
,
that
beautified
the
Sect
,
that
was
otherwise
inferiour
to
the
rest
,
saith
yet
excellently
well
:
It
is
a
pleasure
to
stand
vpon
the
shore
,
and
to
see
ships
tost
vpon
the
Sea
:
A
pleasure
to
stand
in
the
window
of
a
Castle
,
and
to
see
a
Battaile
,
and
the
Aduentures
thereof
,
below
:
But
no
pleasure
is
comparable
,
to
the
standing
,
vpon
the
vantage
ground
of
Truth
:
(
A
hill
not
to
be
commanded
,
and
where
the
Ayre
is
alwaies
cleare
and
serene
;
)
And
to
see
the
Errours
,
and
Wandrings
,
and
Mists
,
and
Tempests
,
in
the
vale
below
:
So
alwaies
,
that
this
prospect
,
be
with
Pitty
,
and
not
with
Swelling
,
or
Pride
.
Certainly
,
it
is
Heauen
vpon
Earth
,
to
haue
a
Mans
Minde
Moue
in
Charitie
,
Rest
in
Prouidence
,
and
Turne
vpon
the
Poles
of
Truth
.
To
passe
from
Theologicall
,
and
Philosophicall
Truth
,
to
the
Truth
of
ciuill
Businesse
;
It
will
be
acknowledged
,
euen
by
those
,
that
practize
it
not
,
that
cleare
and
Round
dealing
,
is
the
Honour
of
Mans
Nature
;
And
that
Mixture
of
Falshood
,
is
like
Allay
in
Coyne
of
Gold
and
Siluer
,
which
may
make
the
Metall
worke
the
better
,
but
it
embaseth
it
.
For
these
winding
,
and
crooked
courses
,
are
the
Goings
of
the
Serpent
;
which
goeth
basely
vpon
the
belly
,
and
not
vpon
the
Feet
.
There
is
no
Vice
,
that
doth
so
couer
a
Man
with
Shame
,
as
to
be
found
false
,
and
perfidious
.
And
therefore
Mountaigny
saith
prettily
,
when
he
enquired
the
reason
,
why
the
word
of
the
Lie
,
should
be
such
a
Disgrace
,
and
such
an
Odious
Charge
?
Saith
he
,
If
it
be
well
weighed
,
To
say
that
a
man
lieth
,
is
as
much
to
say
,
as
that
he
is
braue
towards
God
,
and
a
Coward
towards
men
.
For
a
Lie
faces
God
,
and
shrinkes
from
Man
.
Surely
the
Wickednesse
of
Falshood
,
and
Breach
of
Faith
,
cannot
possibly
be
so
highly
expressed
,
as
in
that
it
shall
be
the
last
Peale
,
to
call
the
Iudgements
of
God
,
vpon
the
Generations
of
Men
,
It
being
foretold
,
that
when
Christ
commeth
,
He
shall
not
finde
Faith
vpon
the
Earth
.
Of
Death
.
II.
MEn
feare
Death
,
as
Children
feare
to
goe
in
the
darke
:
And
as
that
Natural
Feare
in
Children
,
is
increased
with
Tales
,
so
is
the
other
.
Certainly
,
the
Contemplation
of
Death
,
as
the
wages
of
sinne
,
and
Passage
to
another
world
,
is
Holy
,
and
Religious
;
But
the
Feare
of
it
,
as
a
Tribute
due
vnto
Nature
,
is
weake
.
Yet
in
Religious
Meditations
,
there
is
sometimes
,
Mixture
of
Vanitie
,
and
of
Superstition
.
You
shal
reade
,
in
some
of
the
Friars
Books
of
Mortification
,
that
a
man
should
thinke
with
himselfe
,
what
the
Paine
is
,
if
he
haue
but
his
Fingers
end
Pressed
,
or
Tortured
;
And
thereby
imagine
,
what
the
Paines
of
Death
are
,
when
the
whole
Body
,
is
corrupted
and
dissolued
;
when
many
times
,
Death
passeth
with
lesse
paine
,
then
the
Torture
of
a
Limme
:
For
the
most
vitall
parts
,
are
not
the
quickest
of
Sense
.
And
by
him
,
that
spake
onely
as
a
Philosopher
,
and
Naturall
Man
,
it
was
well
said
,
Pompa
Mortis
magis
terret
,
quàm
Mors
ipsa
Groanes
and
Conuulsions
,
and
a
discoloured
Face
,
and
Friends
weeping
,
and
Blackes
,
and
Obsequies
,
and
the
like
,
shew
Death
Terrible
.
It
is
worthy
the
obseruing
,
that
there
is
no
passion
in
the
minde
of
man
,
so
weake
,
but
it
Mates
,
and
Masters
,
the
Feare
of
Death
:
And
therefore
Death
,
is
no
such
terrible
Enemie
,
when
a
man
hath
so
many
Attendants
,
about
him
,
that
can
winne
the
combat
of
him
.
Reuenge
triumphs
ouer
Death
;
Loue
slights
it
;
Honour
aspireth
to
it
;
Griefe
flieth
to
it
;
Feare
pre-occupateth
it
;
Nay
we
reade
,
after
Otho
the
Emperour
had
slaine
himselfe
,
Pitty
(
which
is
the
tenderest
of
Affections
)
prouoked
many
to
die
,
out
of
meere
compassion
to
their
Soueraigne
,
and
as
the
truest
sort
of
Followers
.
Nay
Seneca
addes
Nicenesse
&
Saciety
;
Cogita
quam
diù
eadem
feceris
;
Mori
velle
,
non
tantùm
Fortis
,
aut
Miser
,
sed
etiàm
Fastidiosus
potest
.
A
man
would
die
,
though
he
were
neither
valiant
,
nor
miserable
,
onely
vpon
a
wearinesse
to
doe
the
same
thing
,
so
oft
ouer
and
ouer
.
It
is
no
lesse
worthy
to
obserue
,
how
little
Alteration
,
in
good
Spirits
,
the
Approaches
of
Death
make
;
For
they
appeare
,
to
be
the
same
Men
,
till
the
last
Instant
.
Augustus
Caesar
died
in
a
Complement
;
Liuia
,
Coniugij
nostri
memor
,
viue
&
vale
.
Tiberius
in
dissimulation
;
As
Tacitus
saith
of
him
;
Iam
Tiberium
Vires
,
&
Corpus
,
non
Dissimulatio
,
deserebant
.
Vespasian
in
a
lest
;
Sitting
vpon
the
Stoole
,
Vt
puto
Deus
fio
.
Galba
with
a
Sentence
;
Feri
,
si
ex
re
sit
populi
Romani
;
Holding
forth
his
Necke
.
Septimius
Seuerus
in
dispatch
;
Adeste
,
si
quid
mihi
restat
agendum
.
And
the
like
.
Certainly
,
the
Stoikes
bestowed
too
much
cost
vpon
Death
,
and
by
their
great
preparations
,
made
it
appeare
more
fearefull
.
Better
saith
he
,
Qui
Finem
Vitae
extremum
inter
Munera
ponat
Naturae
.
It
is
as
Naturall
to
die
,
as
to
be
borne
;
And
to
a
little
Infant
,
perhaps
,
the
one
,
is
as
painfull
,
as
the
other
.
He
that
dies
in
an
earnest
Pursuit
,
is
like
one
that
is
wounded
in
hot
Bloud
;
who
,
for
the
time
,
scarce
feeles
the
Hurt
;
And
therefore
,
a
Minde
fixt
,
and
bent
vpon
somewhat
,
that
is
good
,
doth
auert
the
Dolors
of
Death
:
But
aboue
all
,
beleeue
it
,
the
sweetest
Canticle
is
,
Nunc
dimittis
;
when
a
Man
hath
obtained
worthy
Ends
,
and
Expectations
.
Death
hath
this
also
;
That
it
openeth
the
Gate
,
to
good
Fame
,
and
extinguisheth
Enuie
.
—
Extinctus
amabitur
idem
.
Of
Vnity
in
Religion
.
III.
REligion
being
the
chiefe
Band
of
humane
Society
,
it
is
a
happy
thing
,
when
it selfe
,
is
well
contained
,
within
the
true
Band
of
Vnity
.
The
Quarrels
,
and
Diuisions
about
Religion
,
were
Euils
vnknowne
to
the
Heathen
.
The
Reason
was
,
because
the
Religion
of
the
Heathen
,
consisted
rather
in
Rites
and
Ceremonies
;
then
in
any
constant
Beleefe
.
For
you
may
imagine
,
what
kinde
of
Faith
theirs
was
,
when
the
chiefe
Doctors
,
and
Fathers
of
their
Church
,
were
the
Poets
.
But
the
true
God
hath
this
Attribute
,
That
he
is
a
Iealous
God
;
And
therefore
,
his
worship
and
Religion
,
will
endure
no
Mixture
,
nor
Partner
.
We
shall
therefore
speake
,
a
few
words
,
concerning
the
Vnity
of
the
Church
;
What
are
the
Fruits
thereof
;
what
the
Bounds
;
And
what
the
Meanes
?
The
Fruits
of
Vnity
(
next
vnto
the
well
Pleasing
of
God
,
which
is
All
in
All
)
are
two
;
The
One
,
towards
those
,
that
are
without
the
Church
;
The
Other
,
towards
those
,
that
are
within
.
For
the
Former
;
It
is
certaine
,
that
Heresies
,
and
Schismes
,
are
of
all
others
,
the
greatest
Scandals
;
yea
more
then
Corruption
of
Manners
.
For
as
in
the
Naturall
Body
,
a
Wound
or
Solution
of
Continuity
,
is
worse
then
a
Corrupt
Humor
;
So
in
the
Spirituall
.
So
that
nothing
,
doth
so
much
keepe
Men
out
of
the
Church
,
and
driue
Men
out
of
the
Church
,
as
Breach
of
Vnity
:
And
therefore
,
whensoeuer
it
commeth
to
that
passe
,
that
one
saith
,
Ecce
in
Deserto
;
Another
saith
,
Ecce
in
penetralibus
;
That
is
,
when
some
Men
seeke
Christ
,
in
the
Conuenticles
of
Heretikes
,
and
others
,
in
an
Outward
Face
of
a
Church
,
that
voice
had
need
continually
to
sound
in
Mens
Eares
,
Nolite
exire
,
Goe
not
out
.
The
Doctor
of
the
Gentiles
(
the
Propriety
of
whose
Vocation
,
drew
him
to
haue
a
speciall
care
of
those
without
)
saith
;
If
an
Heathen
come
in
,
and
heare
you
speake
with
seuerall
Tongues
,
Will
he
not
say
that
you
are
mad
?
And
certainly
,
it
is
little
better
,
when
Atheists
,
and
prophane
Persons
,
do
heare
of
so
many
Discordant
,
and
Contrary
Opinions
in
Religion
;
It
doth
auert
them
from
the
Church
,
and
maketh
them
,
To
sit
downe
in
the
chaire
of
the
Scorners
.
It
is
but
a
light
Thing
,
to
be
Vouched
in
so
Serious
a
Matter
,
but
yet
it
expresseth
well
the
Deformity
.
There
is
a
Master
of
Scoffing
;
that
in
his
Catalogue
of
Books
,
of
a
faigned
Library
,
sets
Downe
this
Title
of
a
Booke
;
The
morris
daunce
of
Heretikes
.
For
indeed
,
euery
Sect
of
them
,
hath
a
Diuers
Posture
,
or
Cringe
by
themselues
,
which
cannot
but
Moue
Derision
,
in
Worldlings
,
and
Depraued
Politickes
,
who
are
apt
to
contemne
Holy
Things
.
As
for
the
Fruit
towards
those
that
are
within
;
It
is
Peace
;
which
containeth
infinite
Blessings
:
It
establisheth
Faith
;
It
kindleth
Charity
;
The
outward
Peace
of
the
Church
,
Distilleth
into
Peace
of
Conscience
;
And
it
turneth
the
Labours
,
of
Writing
,
and
Reading
of
Controuersies
,
into
Treaties
of
Mortification
,
and
Deuotion
.
Concerning
the
Bounds
of
Vnity
;
The
true
Placing
of
them
,
importeth
exceedingly
.
There
appeare
to
be
two
extremes
.
For
to
certaine
Zelants
all
Speech
of
Pacification
is
odious
.
Is
it
peace
Iehu
?
What
hast
thou
to
doe
with
peace
?
turne
thee
behinde
me
.
Peace
is
not
the
Matter
,
but
Following
and
Party
.
Contrariwise
,
certaine
Laodiceans
,
and
Luke-warme
Persons
,
thinke
they
may
accommodate
Points
of
Religion
,
by
Middle
Waies
,
and
taking
part
of
both
;
And
witty
Reconcilements
;
As
if
they
would
make
an
Arbitrement
,
betweene
God
and
Man
.
Both
these
Extremes
are
to
be
auoyded
;
which
will
be
done
,
if
the
League
of
Christians
,
penned
by
our
Sauiour
himselfe
,
were
in
the
two
crosse
Clauses
thereof
,
soundly
and
plainly
expounded
;
He
that
is
not
with
vs
,
is
against
vs
:
And
againe
;
He
that
is
not
against
vs
,
is
with
vs
:
That
is
,
if
the
Points
Fundamentall
and
of
Substance
in
Religion
,
were
truly
discerned
and
distinguished
,
from
Points
not
meerely
of
Faith
,
but
of
Opinion
,
Order
,
or
good
Intention
.
This
is
a
Thing
,
may
seeme
to
many
,
a
Matter
triuiall
,
and
done
already
:
But
if
it
were
done
lesse
partially
,
it
would
be
embraced
more
generally
.
Of
this
I
may
giue
onely
this
Aduice
,
according
to
my
small
Modell
.
Men
ought
to
take
heede
,
of
rending
Gods
Church
,
by
two
kinds
of
Controuersies
.
The
one
is
,
when
the
Matter
of
the
Point
controuerted
,
is
too
small
and
light
,
not
worth
the
Heat
,
and
Strife
about
it
,
kindled
onely
by
Contradiction
.
For
,
as
it
is
noted
by
one
of
the
Fathers
;
Christs
Coat
,
indeed
,
had
no
seame
:
But
the
Churches
Vesture
was
of
diuers
colours
;
whereupon
he
saith
,
In
veste
varietas
sit
,
Scissura
non
sit
;
They
be
two
Things
,
Vnity
,
and
Vniformity
.
The
other
is
,
when
the
Matter
of
the
Point
Controuerted
is
great
;
but
it
is
driuen
to
an
ouer-great
Subtilty
,
and
Obscurity
;
So
that
it
becommeth
a
Thing
,
rather
Ingenious
,
then
Substantiall
.
A
man
that
is
of
Iudgement
and
vnderstanding
,
shall
sometimes
heare
Ignorant
Men
differ
,
and
know
well
within
himselfe
,
that
those
which
so
differ
,
meane
one
thing
,
and
yet
they
themselues
would
neuer
agree
.
And
if
it
come
so
to
passe
,
in
that
distance
of
Iudgement
,
which
is
betweene
Man
and
Man
;
Shall
wee
not
thinke
,
that
God
aboue
,
that
knowes
the
Heart
,
doth
not
discerne
,
that
fraile
Men
,
in
some
of
their
Contradictions
,
intend
the
same
thing
;
and
accepteth
of
both
?
The
Nature
of
such
Controuersies
,
is
excellently
expressed
,
by
St.
Paul
,
in
the
Warning
and
Precept
,
that
he
giueth
,
concerning
the
same
,
Deuita
profanas
vocum
Nouitates
,
&
Oppositiones
falsi
Nominis
Scientiae
.
Men
create
Oppositions
,
which
are
not
;
And
put
them
into
new
termes
,
so
fixed
,
as
whereas
the
Meaning
ought
to
gouerne
the
Terme
,
the
Terme
in
effect
gouerneth
the
Meaning
.
There
be
also
two
false
Peaces
,
or
Vnities
;
The
one
,
when
the
Peace
is
grounded
,
but
vpon
an
implicite
ignorance
;
For
all
Colours
will
agree
in
the
Darke
:
The
other
,
when
it
is
peeced
vp
,
vpon
a
direct
Admission
of
Contraries
,
in
Fundamentall
Points
.
For
Truth
and
Falshood
,
in
such
things
,
are
like
the
Iron
and
Clay
,
in
the
toes
of
Nabucadnezars
Image
;
They
may
Cleaue
,
but
they
will
not
Incorporate
.
Concerning
the
Meanes
of
procuring
Vnity
;
Men
must
beware
,
that
in
the
Procuring
,
or
Muniting
,
of
Religious
Vnity
,
they
doe
not
Dissolue
and
Deface
the
Lawes
of
Charity
,
and
of
humane
Society
.
There
be
two
Swords
amongst
Christians
;
the
Spirituall
,
and
Temporall
;
And
both
haue
their
due
Office
,
and
place
,
in
the
maintenance
of
Religion
.
But
we
may
not
take
vp
the
Third
sword
,
which
is
Mahomets
Sword
,
or
like
vnto
it
;
That
is
,
to
propagate
Religion
,
by
Warrs
,
or
by
Sanguinary
Persecutions
,
to
force
Consciences
;
except
it
be
in
cases
of
Ouert
Scandall
,
Blasphemy
,
or
Intermixture
of
Practize
,
against
the
State
;
Much
lesse
to
Nourish
Seditions
;
To
Authorize
Conspiracies
and
Rebellions
;
To
put
the
Sword
into
the
Peoples
Hands
;
And
the
like
;
Tending
to
the
Subuersion
of
all
Gouernment
,
which
is
the
Ordinance
of
God
.
For
this
is
,
but
to
dash
the
first
Table
,
against
the
Second
;
And
so
to
consider
Men
as
Christians
,
as
we
forget
that
they
are
Men.
Lucretius
the
Poet
,
when
he
beheld
the
Act
of
Agamemnon
,
that
could
endure
the
Sacrificing
of
his
owne
Daughter
,
exclaimed
;
Tantum
Relligio
potuit
suadere
malorum
.
What
would
he
haue
said
,
if
he
had
knowne
of
the
Massacre
in
France
,
or
the
Powder
Treason
of
England
?
He
would
haue
beene
,
Seuen
times
more
Epicure
and
Atheist
,
then
he
was
.
For
as
the
temporall
Sword
,
is
to
bee
drawne
,
with
great
circumspection
,
in
Cases
of
Religion
;
So
it
is
a
thing
monstrous
,
to
put
it
into
the
hands
of
the
Common
People
.
Let
that
bee
left
vnto
the
Anabaptists
,
and
other
Furies
.
It
was
great
Blasphemy
,
when
the
Deuill
said
;
I
will
ascend
,
and
be
like
the
Highest
;
But
it
is
greater
Blasphemy
,
to
personate
God
,
and
bring
him
in
saying
;
I
will
descend
,
and
be
like
the
Prince
of
Darknesse
;
And
what
is
it
better
,
to
make
the
cause
of
Religion
,
to
descend
,
to
the
cruell
and
execrable
Actions
,
of
Murthering
Princes
,
Butchery
of
People
,
and
Subuersion
of
States
,
and
Gouernments
?
Surely
,
this
is
to
bring
Downe
the
Holy
Ghost
,
in
stead
of
the
Liknesse
of
a
Doue
,
in
the
Shape
of
a
Vulture
,
or
Rauen
:
And
to
set
,
out
of
the
Barke
of
a
Christian
Church
,
a
Flagge
of
a
Barque
of
Pirats
,
and
Assassins
.
Therfore
it
is
most
necessary
,
that
the
Church
by
Doctrine
and
Decree
;
Princes
by
their
Sword
;
And
all
Learnings
,
both
Christian
and
Morall
,
as
by
their
Mercury
Rod
;
Doe
Damne
and
send
to
Hell
,
for
euer
,
those
Facts
and
Opinions
,
tending
to
the
Support
of
the
same
;
As
hath
beene
already
in
good
part
done
.
Surely
in
Counsels
,
Concerning
Religion
,
that
Counsel
of
the
Apostle
would
be
prefixed
;
Ira
hominis
non
implet
Iusticiam
Dei
.
And
it
was
a
notable
Obseruation
,
of
a
wise
Father
,
And
no
lesse
ingenuously
confessed
;
That
those
,
which
held
and
perswaded
,
pressure
of
Consciences
,
were
commonly
interessed
therin
,
themselues
,
for
their
owne
ends
.
Of
Reuenge
.
IIII.
REuenge
is
a
kinde
of
Wilde
Iustice
;
which
the
more
Mans
Nature
runs
to
,
the
more
ought
Law
to
weed
it
out
.
For
as
for
the
first
Wrong
,
it
doth
but
offend
the
Law
;
but
the
Reuenge
of
that
wrong
,
putteth
the
Law
out
of
Office
.
Certainly
,
in
taking
Reuenge
,
A
Man
is
but
euen
with
his
Enemy
;
But
in
passing
it
ouer
,
he
is
Superiour
:
For
it
is
a
Princes
part
to
Pardon
.
And
Salomon
,
I
am
sure
,
saith
,
It
is
the
glory
of
a
Man
to
passe
by
an
offence
.
That
which
is
past
,
is
gone
,
and
Irreuocable
;
And
wise
Men
haue
Enough
to
doe
,
with
things
present
,
and
to
come
:
Therefore
,
they
doe
but
trifle
with
themselues
,
that
labour
in
past
matters
.
There
is
no
man
,
doth
a
wrong
,
for
the
wrongs
sake
.
But
therby
to
purchase
himselfe
,
Profit
,
or
Pleasure
,
or
Honour
,
or
the
like
.
Therfore
why
should
I
be
angry
with
a
Man
,
for
louing
himselfe
better
then
mee
?
And
if
any
Man
should
doe
wrong
,
meerely
out
of
ill
nature
,
why
?
yet
it
is
but
like
the
Thorn
,
or
Bryar
,
which
prick
,
and
scratch
,
because
they
can
doe
no
other
.
The
most
Tolerable
Sort
of
Reuenge
,
is
for
those
wrongs
which
there
is
no
Law
to
remedy
:
But
then
,
let
a
man
take
heed
,
the
Reuenge
be
such
,
as
there
is
no
law
to
punish
:
Else
,
a
Mans
Enemy
,
is
still
before
hand
,
And
it
is
two
for
one
.
Some
,
when
they
take
Reuenge
,
are
Desirous
the
party
should
know
,
whence
it
commeth
:
This
is
the
more
Generous
.
For
the
Delight
seemeth
to
be
,
not
so
much
in
doing
the
Hurt
,
as
in
Making
the
Party
repent
:
But
Base
and
Crafty
Cowards
,
are
like
the
Arrow
,
that
flyeth
in
the
Darke
.
Cosmus
Duke
of
Florence
,
had
a
Desperate
Saying
,
against
Perfidious
or
Neglecting
Friends
,
as
if
those
wrongs
were
vnpardonable
:
You
shall
reade
(
saith
he
)
that
we
are
commanded
to
forgiue
our
Enemies
;
But
you
neuer
read
,
that
wee
are
commanded
,
to
forgiue
our
Friends
.
But
yet
the
Spirit
of
Iob
,
was
in
a
better
tune
;
Shall
wee
(
saith
he
)
take
good
at
Gods
Hands
,
and
not
be
content
to
take
euill
also
?
And
so
of
Friends
in
a
proportion
.
This
is
certaine
;
That
a
Man
that
studieth
Reuenge
,
keepes
his
owne
Wounds
greene
,
which
otherwise
would
heale
,
and
doe
well
.
Publique
Reuenges
,
are
,
for
the
most
part
,
Fortunate
;
As
that
for
the
Death
of
Caesar
;
For
the
Death
of
Pertinax
;
for
the
Death
of
Henry
the
Third
of
France
;
And
many
more
.
But
in
priuate
Reuenges
it
is
not
so
.
Nay
rather
,
Vindicatiue
Persons
liue
the
Life
of
Witches
;
who
as
they
are
Mischieuous
,
So
end
they
Infortunate
.
Of
Aduersitie
.
V.
IT
was
an
high
speech
of
Seneca
,
(
after
the
manner
of
the
Stoickes
)
That
the
good
things
,
which
belong
to
Prosperity
,
are
to
be
wished
;
but
the
good
things
,
that
belong
to
Aduersity
,
are
to
be
admired
.
Bona
Rerum
Secundarum
,
Optabilia
;
Aduersarum
,
Mirabilia
.
Certainly
if
Miracles
,
be
the
Command
ouer
Nature
,
they
appeare
most
in
Aduersity
.
It
is
yet
a
higher
speech
of
his
,
then
the
other
,
(
much
too
high
for
a
Heathen
)
It
is
true
greatnesse
,
to
haue
in
one
,
the
Frailty
of
a
Man
,
&
the
Security
of
a
God
.
Vere
magnum
,
habere
Fragilitatem
Hominis
,
Securitatem
Dei
.
This
would
haue
done
better
in
Poesy
;
where
Transcendences
are
more
allowed
.
And
the
Poets
indeed
,
haue
beene
busy
with
it
;
For
it
is
,
in
effect
,
the
thing
,
which
is
figured
in
that
Strange
Fiction
,
of
the
Ancient
Poets
,
which
seemeth
not
to
be
without
mystery
;
Nay
,
and
to
haue
some
approach
,
to
the
State
of
a
Christian
:
That
Hercules
,
when
hee
went
to
vnbinde
Prometheus
,
(
by
whom
Humane
Nature
is
represented
)
sailed
the
length
of
the
great
Ocean
,
in
an
Earthen
Pot
,
or
Pitcher
:
Liuely
describing
Christian
Resolution
;
that
saileth
,
in
the
fraile
Barke
of
the
Flesh
,
thorow
the
Waues
of
the
World
.
But
to
speake
in
a
Meane
.
The
Vertue
of
Prosperitie
,
is
Temperance
;
The
Vertue
of
Aduersity
,
is
Fortitude
:
which
in
Morals
is
the
more
Heroicall
Vertue
.
Prosperity
is
the
Blessing
of
the
Old
Testament
;
Aduersity
is
the
Blessing
of
the
New
;
which
carrieth
the
greater
Benediction
,
and
the
Clearer
Reuelation
of
Gods
Fauour
.
Yet
,
euen
in
the
old
Testament
,
if
you
Listen
to
Dauids
Harpe
,
you
shall
heare
as
many
Herselike
Ayres
,
as
Carols
:
And
the
Pencill
of
the
holy
Ghost
,
hath
laboured
more
,
in
describing
,
the
Afflictions
of
Iob
,
then
the
Felicities
of
Salomon
.
Prosperity
is
not
without
many
Feares
and
Distastes
;
And
Aduersity
is
not
without
Comforts
and
Hopes
.
Wee
see
in
Needle-workes
,
and
Imbroideries
,
It
is
more
pleasing
,
to
haue
a
Liuely
Worke
,
vpon
a
Sad
and
Solemne
Ground
;
then
to
haue
a
Darke
and
Melancholy
Worke
,
vpon
a
Lightsome
Ground
:
Iudge
therfore
,
of
the
Pleasure
of
the
Heart
,
by
the
Pleasure
of
the
Eye
.
Certainly
,
Vertue
is
like
pretious
Odours
,
most
fragrant
,
when
they
are
incensed
,
or
crushed
:
For
Prosperity
doth
best
discouer
Vice
;
But
Aduersity
doth
best
discouer
Vertue
.
Of
Simulation
And
Dissimulation
.
VI.
DIssimulation
is
but
a
faint
kind
of
Policy
,
or
Wisdome
;
For
it
asketh
a
strong
Wit
,
and
a
strong
Heart
,
to
know
,
when
to
tell
Truth
,
and
to
doe
it
.
Therfore
it
is
the
weaker
Sort
of
Politicks
,
that
are
the
great
Dissemblers
.
Tacitus
saith
;
Liuia
sorted
well
,
with
the
Arts
of
her
Husband
,
&
Dissimulation
of
her
Sonne
:
Attributing
Arts
or
Policy
to
Augustus
,
and
Dissimulation
to
Tiberius
.
And
againe
,
when
Mucianus
Encourageth
Vespasian
,
to
take
Arms
against
Vitellius
,
he
saith
;
We
rise
not
,
against
the
Piercing
Iudgment
of
Augustus
,
nor
the
Extreme
Caution
or
Closenesse
of
Tiberius
.
These
Properties
of
Arts
or
Policy
,
and
Dissimulation
or
Closenesse
,
are
indeed
Habits
and
Faculties
,
seuerall
,
and
to
be
distinguished
.
For
if
a
Man
,
haue
that
Penetration
of
Iudgment
,
as
he
can
discerne
,
what
Things
are
to
be
laid
open
,
and
what
to
be
secretted
,
and
what
to
be
shewed
at
Halfe
lights
,
and
to
whom
,
and
when
,
(
which
indeed
are
Arts
of
State
,
and
Arts
of
Life
,
as
Tacitus
well
calleth
them
)
to
him
,
A
Habit
of
Dissimulation
,
is
a
Hinderance
,
and
a
Poorenesse
.
But
if
a
Man
cannot
obtaine
to
that
Iudgment
,
then
it
is
left
to
him
,
generally
,
to
be
Close
,
and
a
Dissembler
.
For
where
a
Man
cannot
choose
,
or
vary
in
Particulars
,
there
it
is
good
to
take
the
safest
and
wariest
Way
in
generall
;
Like
the
Going
softly
by
one
that
cannot
well
see
.
Certainly
the
ablest
Men
,
that
euer
were
,
haue
had
all
an
Opennesse
,
and
Francknesse
of
dealing
;
And
a
name
of
Certainty
,
and
Veracity
;
But
then
they
were
like
Horses
,
well
mannaged
;
For
they
could
tell
passing
well
,
when
to
stop
,
or
turne
:
And
at
such
times
,
when
they
thought
the
Case
indeed
,
required
Dissimulation
,
if
then
they
vsed
it
,
it
came
to
passe
,
that
the
former
Opinion
,
spred
abroad
of
their
good
Faith
,
and
Clearnesse
of
dealing
,
made
them
almost
Inuisible
.
There
be
three
degrees
,
of
this
Hiding
,
and
Vailing
of
a
Mans
Selfe
.
The
first
Closenesse
,
Reseruation
,
and
Secrecy
;
when
a
Man
leaueth
himselfe
without
Obseruation
,
or
without
Hold
to
be
taken
,
what
he
is
.
The
second
Dissimulation
,
in
the
Negatiue
;
when
a
man
le
ts
fall
Signes
,
and
Arguments
,
that
he
is
not
,
that
he
is
.
And
the
third
Simulation
,
in
the
Affirmatiue
;
when
a
Man
industriously
,
and
expressely
,
faigns
,
and
pretends
to
be
,
that
he
is
not
.
For
the
first
of
these
,
Secrecy
:
It
is
indeed
,
the
Vertue
of
a
Confessour
;
And
assuredly
,
the
Secret
Man
,
heareth
many
Confessions
;
For
who
will
open
himselfe
,
to
a
Blab
or
a
Babler
?
But
if
a
man
be
thought
Secret
,
it
inuiteth
Discouerie
;
As
the
more
Close
Aire
,
sucketh
in
the
more
Open
:
And
as
in
Confession
,
the
Reuealing
is
not
for
worldly
vse
,
but
for
the
Ease
of
a
Mans
Heart
,
so
Secret
Men
come
to
Knowledge
of
Many
Things
,
in
that
kinde
;
while
Men
rather
discharge
their
Mindes
,
then
impart
their
Mindes
.
In
few
words
,
Mysteries
are
due
to
Secrecy
.
Besides
(
to
say
Truth
)
Nakednesse
is
vncomely
,
as
well
in
Minde
,
as
Body
;
and
it
addeth
no
small
Reuerence
,
to
Mens
Manners
,
and
Actions
,
if
they
be
not
altogether
Open.
As
for
Talkers
and
Futile
Persons
,
they
are
commonly
Vaine
,
and
Credulous
withall
.
For
He
that
talketh
,
what
he
knoweth
,
will
also
talke
,
what
he
knoweth
not
.
Therfore
set
it
downe
;
That
an
Habit
of
Secrecy
,
is
both
Politick
,
and
Morall
.
And
in
this
Part
,
it
is
good
,
that
a
Mans
Face
,
giue
his
Tongue
,
leaue
to
Speake
.
For
the
Discouery
,
of
a
Mans
Selfe
,
by
the
Tracts
of
his
Countenance
,
is
a
great
Weaknesse
,
and
Betraying
;
By
how
much
,
it
is
many
times
,
more
marked
and
beleeued
,
then
a
Mans
words
.
For
the
Second
,
which
is
Dissimulation
.
It
followeth
many
times
vpon
Secrecy
,
by
a
necessity
:
So
that
,
he
that
will
be
Secret
,
must
be
a
Dissembler
,
in
some
degree
.
For
Men
are
too
cunning
,
to
suffer
a
Man
,
to
keepe
an
indifferent
carriage
,
betweene
both
;
and
to
be
Secret
,
without
Swaying
the
Ballance
,
on
either
side
.
They
will
so
beset
a
man
with
Questions
,
and
draw
him
on
,
and
picke
it
out
of
him
,
that
without
an
absurd
Silence
,
he
must
shew
an
Inclination
,
one
way
;
Or
if
he
doe
not
,
they
will
gather
as
much
by
his
Silence
;
as
by
his
Speech
.
As
for
Equiuocations
,
or
Oraculous
Speeches
,
they
cannot
hold
out
long
.
So
that
no
man
can
be
secret
,
except
he
giue
himselfe
a
little
Scope
of
Dissimulation
;
which
is
,
as
it
were
,
but
the
Skirts
or
Traine
of
Secrecy
.
But
for
the
third
Degree
,
which
is
Simulation
,
and
false
Profession
;
That
I
hold
more
culpable
,
and
lesse
politicke
;
except
it
be
in
great
and
rare
Matters
.
And
therefore
a
generall
Custome
of
Simulation
(
which
is
this
last
Degree
)
is
a
Vice
,
rising
,
either
of
a
naturall
Falsenesse
,
or
Fearefulnesse
;
Or
of
a
Minde
,
that
hath
some
maine
Faults
;
which
because
a
man
must
needs
disguise
,
it
maketh
him
practise
Simulation
,
in
other
things
,
lest
his
Hand
should
be
out
of
vre
.
The
great
Aduantages
of
Simulation
and
Dissimulation
are
three
.
First
to
lay
asleepe
Opposition
,
and
to
Surprize
.
For
where
a
Mans
Intentions
,
are
published
,
it
is
an
Alarum
,
to
call
vp
,
all
that
are
against
them
.
The
second
is
,
to
reserue
to
a
Mans
Selfe
,
a
faire
Retreat
:
For
if
a
man
engage
himselfe
,
by
a
manifest
Declaration
,
he
must
goe
through
,
or
take
a
Fall
.
The
third
is
,
the
better
to
discouer
the
Minde
of
another
.
For
to
him
that
opens
himselfe
,
Men
will
hardly
shew
themselues
aduerse
;
but
will
(
faire
)
let
him
goe
on
,
and
turne
their
Freedome
of
Speech
,
to
Freedome
of
thought
.
And
therefore
,
it
is
a
good
shrewd
Prouerbe
of
the
Spaniard
;
Tell
a
lye
,
and
finde
a
Troth
.
As
if
there
were
no
way
of
Discouery
,
but
by
Simulation
.
There
be
also
three
Disaduantages
,
to
set
it
euen
.
The
first
,
That
Simulation
and
Dissimulation
,
commonly
carry
with
them
,
a
Shew
of
Fearfulnesse
,
which
in
any
Businesse
,
doth
spoile
the
Feathers
,
of
round
flying
vp
to
the
Mark.
The
second
,
that
it
puffeth
&
perplexeth
the
Conceits
of
many
;
that
perhaps
would
otherwise
co-operate
with
him
;
and
makes
a
Man
walke
,
almost
alone
,
to
his
owne
Ends.
The
third
,
and
greatest
is
,
that
it
depriueth
a
Man
,
of
one
,
of
the
most
principall
Instruments
for
Action
;
which
is
Trust
and
Beleefe
.
The
best
Composition
,
and
Temperature
is
,
to
haue
Opennesse
in
Fame
and
Opinion
;
Secrecy
in
Habit
;
Dissimulation
in
seasonable
vse
;
And
a
Power
to
faigne
,
if
there
be
no
Remedy
.
Of
Parents
and
Children
.
VII
.
THe
Ioyes
of
Parents
are
Secret
;
And
so
are
their
Griefes
,
and
Feares
:
They
cannot
vtter
the
one
;
Nor
they
will
not
vtter
the
other
.
Children
sweeten
Labours
;
But
they
make
Misfortunes
more
bitter
:
They
increase
the
Cares
of
Life
;
but
they
mitigate
the
Remembrance
of
Death
.
The
Perpetuity
by
Generation
is
common
to
Beasts
;
But
Memory
,
Merit
,
and
Noble
workes
,
are
proper
to
Men
:
And
surely
a
Man
shall
see
,
the
Noblest
workes
,
and
Foundations
,
haue
proceeded
from
Childlesse
Men
;
which
haue
sought
to
expresse
the
Images
of
their
Minds
;
where
those
of
their
Bodies
haue
failed
:
So
the
care
of
Posterity
,
is
most
in
them
,
that
haue
no
Posterity
.
They
that
are
the
first
Raisers
of
their
Houses
,
are
most
Indulgent
towards
their
Children
;
Beholding
them
,
as
the
Continuance
,
not
only
of
their
kinde
,
but
of
their
Worke
;
And
so
both
Children
,
and
Creatures
.
The
difference
in
Affection
,
of
Parents
,
towards
their
seuerall
Children
,
is
many
times
vnequall
;
And
sometimes
vnworthy
;
Especially
in
the
mother
;
As
Salomon
saith
;
A
wise
sonne
reioyceth
the
Father
;
but
an
vngracious
sonne
shames
the
Mother
.
A
Man
shall
see
,
where
there
is
a
House
full
of
Children
,
one
or
two
,
of
the
Eldest
,
respected
,
and
the
Youngest
made
wantons
;
But
in
the
middest
,
some
that
are
,
as
it
were
forgotten
,
who
,
man
,
times
,
neuerthelesse
,
proue
the
best
.
The
Illiberalitie
of
Parents
,
in
allowance
towards
their
Children
,
is
an
harmefull
Errour
;
Makes
them
base
;
Acquaints
them
with
Shifts
;
Makes
them
fort
with
meane
Company
;
And
makes
them
surfet
more
,
when
they
come
to
Plenty
:
And
therefore
,
the
Proofe
is
best
,
when
Men
keepe
their
Authority
towards
their
Children
,
but
not
their
Purse
.
Men
haue
a
foolish
manner
(
both
Parents
,
and
Schoole-masters
,
and
Seruants
)
in
creating
and
breeding
an
Emulation
between
Brothers
,
during
Childhood
,
which
many
times
sorteth
to
Discord
,
when
they
are
Men
;
And
disturbeth
Families
.
The
Italians
make
little
difference
betweene
Children
,
and
Nephewes
,
or
neere
Kinsfolkes
;
But
so
they
be
of
the
Lumpe
,
they
care
not
,
though
they
passe
not
through
their
owne
Body
.
And
,
to
say
Truth
,
in
Nature
,
it
is
much
a
like
matter
;
In
so
much
,
that
we
see
a
Nephew
,
sometimes
,
resembleth
an
Vncle
,
or
a
Kinsman
,
more
then
his
owne
Parent
;
As
the
Bloud
happens
.
Let
Parents
choose
betimes
,
the
Vocations
,
and
Courses
,
they
meane
their
Children
should
take
;
For
then
they
are
most
flexible
;
And
let
them
not
too
much
apply
themselues
,
to
the
Disposition
of
their
Children
,
as
thinking
they
will
take
best
to
that
,
which
they
haue
most
Minde
to
.
It
is
true
,
that
if
the
Affection
or
Aptnesse
of
the
Children
,
be
Extraordinary
,
then
it
is
good
,
not
to
crosse
it
,
But
generally
,
the
Precept
is
good
;
Optimum
elige
,
suaue
&
facile
illud
faciet
Consuetudo
.
Younger
Brothers
are
commonly
Fortunate
,
but
seldome
or
neuer
,
where
the
Elder
are
disinherited
.
Of
Marriage
And
Single
Life
.
VIII
.
HE
that
hath
Wife
and
Children
,
hath
giuen
Hostages
to
Fortune
;
For
they
are
Impediments
,
to
great
Enterprises
,
either
of
Vertue
,
or
Mischiefe
.
Certainly
,
the
best
workes
,
and
of
greatest
Merit
for
the
Publike
,
haue
proceeded
from
the
vnmarried
,
or
Childlesse
Men
;
which
,
both
in
Affection
,
and
Meanes
,
haue
married
and
endowed
the
Publike
.
Yet
it
were
great
Reason
,
that
those
that
haue
Children
,
should
haue
greatest
care
of
future
times
;
vnto
which
,
they
know
,
they
must
transmit
,
their
dearest
pledges
.
Some
there
are
,
who
though
they
lead
a
Single
Life
,
yet
their
Thoughts
doe
end
with
themselues
,
and
account
future
Times
,
Impertinences
.
Nay
,
there
are
some
other
,
that
account
Wife
and
Children
,
but
as
Bills
of
charges
.
Nay
more
,
there
are
some
foolish
rich
couetous
Men
,
that
take
a
pride
in
hauing
no
Children
,
because
they
may
be
thought
,
so
much
the
richer
.
For
perhaps
,
they
haue
heard
some
talke
,
Such
an
one
is
a
great
rich
Man
,
And
another
except
to
it
;
Yea
,
but
he
hath
a
great
charge
of
Children
:
As
if
it
were
an
Abatement
to
his
Riches
.
But
the
most
ordinary
cause
of
a
Single
Life
,
is
Liberty
;
especially
,
in
certaine
Selfe-pleasing
,
and
humorous
Mindes
,
which
are
so
sensible
of
euery
restraint
,
as
they
will
goe
neare
,
to
thinke
their
Girdles
,
and
Garters
,
to
be
Bonds
and
Shackles
.
Vnmarried
Men
are
best
Friends
;
best
Masters
;
best
Seruants
;
but
not
alwayes
best
Subiects
;
For
they
are
light
to
runne
away
;
And
almost
all
Fugitiues
are
of
that
Condition
.
A
Single
Life
doth
well
with
Church
men
:
For
Charity
will
hardly
water
the
Ground
,
where
it
must
first
fill
a
Poole
.
It
is
indifferent
for
Iudges
and
Magistrates
:
For
if
they
be
facile
,
and
corrupt
,
you
shall
haue
a
Seruant
,
fiue
times
worse
than
a
Wife
.
For
Souldiers
,
I
finde
the
Generalls
commonly
in
their
Hortatiues
,
put
Men
in
minde
of
their
Wiues
and
Children
.
And
I
thinke
the
Despising
of
Marriage
,
amongst
the
Turkes
,
maketh
the
vulgar
souldier
more
base
.
Certainly
,
Wife
and
Children
,
are
a
kinde
of
Discipline
of
Humanity
:
And
single
Men
,
though
they
be
many
times
more
Charitable
,
because
their
Meanes
are
lesse
exhaust
;
yet
,
on
the
other
side
,
they
are
more
cruell
,
and
hard
hearted
,
(
good
to
make
seuere
Inquisitors
)
because
their
Tendernesse
,
is
not
so
oft
called
vpon
.
Graue
Natures
,
led
by
Custome
,
and
therfore
constant
,
are
commonly
louing
Husbands
;
As
was
said
of
Vlysses
;
Vetulam
suam
praetulit
Immortalitati
.
Chast
Women
are
often
Proud
,
and
froward
,
as
Presuming
vpon
the
merit
of
their
Chastity
.
It
is
one
of
the
best
Bonds
,
both
of
Chastity
and
Obedience
,
in
the
Wife
,
if
She
thinke
her
Husband
Wise
;
which
She
will
neuer
doe
,
if
She
finde
him
Iealous
.
Wiues
are
young
Mens
Mistresses
;
Companions
for
middle
Age
;
and
old
Mens
Nurses
.
So
as
a
Man
may
haue
a
Quarrell
to
marry
,
when
he
will
.
But
yet
,
he
was
reputed
one
of
the
wise
Men
,
that
made
Answer
to
the
Question
;
When
a
Man
should
marry
?
A
young
Man
not
yet
,
an
Elder
Man
not
at
all
.
It
is
often
seene
,
that
bad
Husbands
,
haue
very
good
Wiues
;
whether
it
be
,
that
it
rayseth
the
Price
of
their
Husbands
Kindnesse
,
when
it
comes
;
Or
that
the
Wiues
take
a
Pride
,
in
their
Patience
.
But
this
neuer
failes
,
if
the
bad
Husbands
were
of
their
owne
choosing
,
against
their
Friends
consent
;
For
then
,
they
will
be
sure
,
to
make
good
their
owne
Folly
.
Of
Enuy.
IX
.
THere
be
none
of
the
Affections
,
which
haue
beene
noted
to
fascinate
,
or
bewitch
,
but
Loue
,
and
Enuy.
They
both
haue
vehement
wishes
;
They
frame
themselues
readily
into
Imaginations
,
and
Suggestions
,
And
they
come
easily
into
the
Eye
;
especially
vpon
the
presence
of
the
Obiects
;
which
are
the
Points
,
that
conduce
to
Fascination
,
if
any
such
Thing
there
be
.
We
see
likewise
,
the
Scripture
calleth
Enuy
,
An
Euill
Eye
:
And
the
Astrologers
,
call
the
euill
Influences
of
the
Starrs
,
Euill
Aspects
;
So
that
still
,
there
seemeth
to
be
acknowledged
,
in
the
Act
of
Enuy
,
an
E●aculation
,
or
Irradiation
of
the
Eye
.
Nay
some
haue
beene
so
curious
,
as
to
note
,
that
the
Times
,
when
the
Stroke
,
or
Percussion
of
an
Enuious
Eye
doth
most
hurt
,
are
,
when
the
Party
enuied
is
beheld
in
Glory
,
or
Triumph
;
For
that
sets
an
Edge
vpon
Enuy
;
And
besides
,
at
such
times
,
the
Spirits
of
the
person
Enuied
,
doe
come
forth
,
most
into
the
outward
Parts
,
and
so
meet
the
Blow
.
But
leauing
these
Curiosities
,
(
though
not
vnworthy
,
to
be
thought
on
,
in
fi●
place
,
)
wee
will
handle
,
what
Persons
are
apt
to
Enuy
others
;
What
persons
are
most
Subiect
to
be
Enuied
themselues
;
And
,
What
is
the
Difference
between
Publique
,
and
priuate
Enuy.
A
man
,
that
hath
no
vertue
in
himselfe
,
euer
enuieth
Vertue
in
others
.
For
Mens
Mindes
,
will
either
feed
vpon
their
owne
Good
,
or
vpon
others
Euill
;
And
who
wanteth
the
one
,
wil
prey
vpon
the
other
;
And
who
so
is
out
of
Hope
to
attaine
to
anothers
Vertue
,
will
seeke
to
come
at
euen
hand
,
by
Depressing
an
others
Fortune
.
A
man
that
is
Busy
,
and
Inquisitiue
,
is
commonly
Enuious
:
For
to
know
much
of
other
Mens
Matters
,
cannot
be
,
because
all
that
Adoe
may
concerne
his
owne
Estate
:
Therfore
it
must
needs
be
,
that
he
taketh
a
kinde
of
plaie-pleasure
,
in
looking
vpon
the
Fortunes
of
others
;
Neither
can
he
,
that
mindeth
but
his
own
Businesse
,
finde
much
matter
for
Enuy.
For
Enuy
is
a
Gadding
Passion
,
and
walketh
the
Streets
,
and
doth
not
keepe
home
;
Non
est
curiosus
,
quin
idem
sit
maleuolus
.
Men
of
Noble
birth
,
are
noted
,
to
be
enuious
towards
New
Men
,
when
they
rise
.
For
the
distance
is
altered
;
And
it
is
like
a
deceipt
of
the
Eye
,
that
when
others
come
on
,
they
thinke
themselues
goe
backe
.
Deformed
Persons
,
and
Eunuches
,
and
Old
Men
,
and
Bastards
,
are
Enuious
:
For
he
that
cannot
possibly
mend
his
owne
case
,
will
doe
what
he
can
to
impaire
anothers
;
Except
these
Defects
light
,
vpon
a
very
braue
,
and
Heroicall
Nature
;
which
thinketh
to
make
his
Naturall
Wants
,
part
of
his
Honour
:
In
that
it
should
be
said
,
that
an
Eunuch
,
or
a
Lame
Man
,
did
such
great
Matters
;
Affecting
the
Honour
of
a
Miracle
;
as
it
was
in
Narses
the
Eunuch
,
and
Agesilaus
,
and
Tamberlanes
,
that
were
Lame
men
.
The
same
,
is
the
Case
of
Men
,
that
rise
after
Calamities
,
and
Misfortunes
;
For
they
are
,
as
Men
fallen
out
with
the
times
;
And
thinke
other
Mens
Harmes
,
a
Redemption
,
of
their
owne
Sufferings
.
They
,
that
desire
to
excell
in
too
many
Matters
,
out
of
Leuity
,
and
Vaine
glory
,
are
euer
Enuious
;
For
they
cannot
want
worke
;
It
being
impossible
,
but
many
,
in
some
one
of
those
Things
,
should
surpasse
them
.
Which
was
the
Character
of
Adrian
the
Emperour
,
that
mortally
Enuied
Poets
,
and
Painters
,
and
Artificers
,
in
Works
,
wherein
he
had
a
veine
to
excell
.
Lastly
,
neare
Kinsfolks
,
and
Fellowes
in
Office
,
and
those
that
haue
beene
bred
together
,
are
more
apt
to
Enuy
their
Equals
,
when
they
are
raised
.
For
it
doth
vpbraid
vnto
them
,
their
owne
Fortunes
;
And
pointeth
at
them
,
and
commeth
oftner
into
their
remembrance
,
and
incurreth
likewise
more
into
the
note
of
others
:
And
Enuy
euer
redoubleth
from
Speech
and
Fame
.
Cains
Enuy
,
was
the
more
vile
,
and
Malignant
,
towards
his
brother
Abel
;
Because
,
when
his
Sacrifice
was
better
accepted
,
there
was
no
Body
to
looke
on
.
Thus
much
for
those
that
are
apt
to
Enuy.
Concerning
those
that
are
more
or
lesse
subiect
to
Enuy
:
First
,
Persons
of
eminent
Vertue
,
when
they
are
aduanced
,
are
lesse
enuied
.
For
their
Fortune
seemeth
but
due
vnto
them
;
and
no
man
Enuieth
the
Payment
of
a
Debt
,
but
Rewards
,
and
Liberality
rather
.
Againe
,
Enuy
is
euer
ioyned
,
with
the
Comparing
of
a
Mans
Selfe
;
And
where
there
is
no
Comparison
,
no
Enuy
;
And
therfore
Kings
,
are
not
enuied
,
but
by
Kings
.
Neuerthelesse
,
it
is
to
be
noted
,
that
vnworthy
Persons
,
are
most
enuied
,
at
their
first
comming
in
,
and
afterwards
ouercome
it
better
;
wheras
contrariwise
,
Persons
of
Worth
,
and
Merit
,
are
most
enuied
,
when
their
Fortune
continueth
long
.
For
by
that
time
,
though
their
Vertue
be
the
same
,
yet
it
hath
not
the
same
Lustre
;
For
fresh
Men
grow
vp
,
that
darken
it
.
Persons
of
Noble
Bloud
,
are
lesse
enuied
,
in
their
Rising
:
For
it
seemeth
,
but
Right
,
done
to
their
Birth
.
Besides
,
there
seemeth
not
much
added
to
their
Fortune
;
And
Enuy
is
as
the
Sunne
Beames
,
that
beat
hotter
,
vpon
a
Bank
or
steepe
rising
Ground
;
then
vpon
a
Flat
.
And
for
the
same
reason
,
those
that
are
aduanced
by
degrees
,
are
lesse
enuied
,
then
those
that
are
aduanced
suddainly
,
and
per
saltum
.
Those
that
haue
ioyned
with
their
Honour
,
great
Trauels
,
Cares
,
or
Perills
,
are
lesse
subiect
to
Enuy.
For
Men
thinke
,
that
they
earne
their
Honours
hardly
,
and
pitty
them
sometimes
;
And
Pitty
,
euer
healeth
Enuy
:
Wherefore
,
you
shall
obserue
that
the
more
deepe
,
and
sober
sort
of
Politique
persons
,
in
their
Greatnesse
,
are
euer
bemoaning
themselues
,
what
a
Life
they
lead
;
Chanting
a
Quanta
patimur
.
Not
that
they
feele
it
so
,
but
onely
to
abate
the
Edge
of
Enuy.
But
this
is
to
be
vnderstood
,
of
Businesse
,
that
is
laid
vpon
Men
,
and
not
such
as
they
call
vnto
themselues
.
For
Nothing
increaseth
Enuy
more
,
then
an
vnnecessary
,
and
Ambitious
Ingrossing
of
Businesse
.
And
nothing
doth
extinguish
Enuy
more
,
then
for
a
great
Person
,
to
preserue
all
other
inferiour
Officers
,
in
their
full
Rights
,
and
Preheminences
,
of
their
Places
.
For
by
that
meanes
,
there
be
so
many
Skreenes
betweene
him
,
and
Enuy.
Aboue
all
,
those
are
most
subiect
to
Enuy
,
which
carry
the
Greatnesse
of
their
Fortunes
,
in
an
insolent
and
proud
Manner
:
Being
neuer
well
,
but
while
they
are
shewing
,
how
great
they
are
,
Either
by
outward
Pompe
,
or
by
Triumphing
ouer
all
Opposition
,
or
Competition
;
whereas
Wise
men
will
rather
doe
sacrifice
to
Enuy
;
in
suffering
themselues
,
sometimes
of
purpose
to
be
crost
,
and
ouerborne
in
things
,
that
doe
not
much
concerne
them
.
Notwithstanding
,
so
much
is
true
;
That
the
Carriage
of
Greatnesse
,
in
a
plaine
and
open
manner
(
so
it
be
without
Arrogancy
,
and
Vaine
glory
)
doth
draw
lesse
Enuy
,
then
if
it
be
in
a
more
crafty
,
and
cunning
fashion
.
For
in
that
course
,
a
Man
doth
but
disauow
Fortune
;
And
seemeth
to
be
conscious
,
of
his
owne
want
in
worth
;
And
doth
but
teach
others
to
Enuy
him
.
Lastly
,
to
conclude
this
Part
;
As
we
said
in
the
beginning
,
that
the
Act
of
Enuy
,
had
somewhat
in
it
,
of
Witchcraft
;
so
there
is
no
other
Cure
of
Enuy
,
but
the
cure
of
Witchcraft
:
And
that
is
,
to
remoue
the
Lot
(
as
they
call
it
)
&
to
lay
it
vpon
another
.
For
which
purpose
,
the
wiser
Sort
of
great
Persons
,
bring
in
euer
vpon
the
Stage
,
some
Body
,
vpon
whom
to
deriue
the
Enuie
,
that
would
come
vpon
themselues
;
Sometimes
vpon
Ministers
,
and
Seruants
;
Sometimes
vpon
Colleagues
and
Associates
;
and
the
like
;
And
for
that
turne
,
there
are
neuer
wanting
,
some
Persons
of
violent
and
vndertaking
Natures
,
who
so
they
may
haue
Power
,
and
Businesse
,
will
take
it
at
any
Cost
.
Now
to
speake
of
Publique
Enuy.
There
is
yet
some
good
in
Publique
Enuy
;
whereas
in
Priuate
,
there
is
none
.
For
Publique
Enuy
is
as
an
Ostracisme
,
that
eclipseth
Men
,
when
they
grow
too
great
.
And
therefore
it
is
a
Bridle
also
to
Great
Ones
,
to
keepe
them
within
Bounds
.
This
Enuy
,
being
in
the
Latine
word
Inuidia
,
goeth
in
the
Moderne
languages
,
by
the
name
of
Discontentment
.
Of
which
we
shall
speake
in
handling
Sedition
.
It
is
a
disease
,
in
a
State
,
like
to
Infection
.
For
as
Infection
,
spreadeth
vpon
that
,
which
is
sound
,
and
tainteth
it
;
So
when
Enuy
,
is
gotten
once
into
a
State
,
it
traduceth
euen
the
best
Actions
thereof
,
and
turneth
them
into
an
ill
Odour
.
And
therefore
,
there
is
little
won
by
intermingling
of
plausible
Actions
.
For
that
doth
argue
,
but
a
Weaknesse
,
and
Feare
of
Enuy
,
which
hurteth
so
much
the
more
,
as
it
is
likewise
vsuall
in
Infections
;
which
if
you
feare
them
,
you
call
them
vpon
you
.
This
publique
Enuy
,
seemeth
to
beat
chiefly
,
vpon
principall
Officers
,
or
Ministers
,
rather
then
vpon
Kings
,
&
Estates
themselues
.
But
this
is
a
sure
Rule
,
that
if
the
Enuy
vpon
the
Minister
,
be
great
,
when
the
cause
of
it
,
in
him
,
is
smal
;
or
if
the
Enuy
be
generall
,
in
a
manner
,
vpon
all
the
Ministers
of
an
Estate
,
then
the
Enuy
(
though
hidden
)
is
truly
vpon
the
State
it selfe
.
And
so
much
of
publike
enuy
or
discontentment
,
&
the
difference
therof
from
Priuate
Enuy
,
which
was
handled
in
the
first
place
.
We
will
adde
this
,
in
generall
,
touching
the
Affection
of
Enuy
;
that
of
all
other
Affections
,
it
is
the
most
importune
,
and
continuall
.
For
of
other
Affections
,
there
is
occasion
giuen
,
but
now
and
then
:
And
therefore
,
it
was
well
said
,
Inuidia
festos
dies
non
agit
.
For
it
is
euer
working
vpon
some
,
or
other
.
And
it
is
also
noted
,
that
Loue
and
Enuy
,
doe
make
a
man
pine
,
which
other
Affections
doe
not
;
because
they
are
not
so
continuall
.
It
is
also
the
vilest
Affection
,
and
the
most
depraued
;
For
which
cause
,
it
is
the
proper
Attribute
,
of
the
Deuill
,
who
is
called
;
The
Enuious
Man
,
that
soweth
tares
amongst
the
wheat
by
night
.
As
it
alwayes
commeth
to
passe
,
that
Enny
worketh
subtilly
,
and
in
the
darke
;
And
to
the
preiudice
of
good
things
,
such
as
is
the
Wheat
.
Of
Loue
.
X.
THe
Stage
is
more
beholding
to
Loue
,
then
the
Life
of
Man
.
For
as
to
the
Stage
,
Loue
is
euer
matter
of
Comedies
,
and
now
and
then
of
Tragedies
:
But
in
Life
,
it
doth
much
mischiefe
:
Sometimes
like
a
Syren
;
Sometimes
like
a
Fury
.
You
may
obserue
,
that
amongst
all
the
great
and
worthy
Persons
,
(
whereof
the
memory
remaineth
,
either
Ancient
or
Recent
)
there
is
not
One
,
that
hath
beene
transported
,
to
the
mad
degree
of
Loue
:
which
shewes
,
that
great
Spirits
,
and
great
Businesse
,
doe
keepe
out
this
weake
Passion
.
You
must
except
,
neuerthelesse
,
Marcus
Antonius
the
halfe
Partner
of
the
Empire
of
Rome
;
and
Appius
Claudius
the
Decemuir
,
and
Law-giuer
:
Whereof
the
former
,
was
indeed
a
Voluptuous
Man
,
and
Inordinate
;
but
the
latter
,
was
an
Austere
,
and
wise
man
:
And
therefore
it
seemes
(
though
rarely
)
that
Loue
can
finde
entrance
,
not
only
into
an
open
Heart
;
but
also
into
a
Heart
well
fortified
;
if
watch
be
not
well
kept
.
It
is
a
poore
Saying
of
Epicurus
;
Satis
magnum
Alter
Alteri
Theatrum
sumus
:
As
if
Man
,
made
for
the
contemplation
of
Heauen
,
and
all
Noble
Obiects
,
should
doe
nothing
,
but
kneele
before
a
little
Idoll
,
and
make
himselfe
subiect
,
though
not
of
the
Mouth
(
as
Beasts
are
)
yet
of
the
Eye
;
which
was
giuen
him
for
higher
Purposes
.
It
is
a
strange
Thing
,
to
note
the
Excesse
of
this
Passion
;
And
how
it
braues
,
the
Nature
,
and
value
of
things
;
by
this
,
that
the
Speaking
in
a
perpetuall
Hyperbole
,
is
comely
in
nothing
,
but
in
Loue
.
Neither
is
it
meerely
in
the
Phrase
;
For
whereas
it
hath
beene
well
said
,
that
the
Arch-flatterer
,
with
whom
all
the
petty
Flatterers
haue
Intelligence
,
is
a
Mans
Selfe
;
Certainly
,
the
Louer
is
more
.
For
there
was
neuer
Proud
Man
,
thought
so
absurdly
well
of
himselfe
,
as
the
Louer
doth
of
the
Person
loued
:
And
therefore
,
it
was
well
said
;
That
it
is
impossible
to
loue
,
and
to
be
wise
.
Neither
doth
this
weaknesse
appeare
to
others
onely
,
and
not
to
the
Party
Loued
;
But
to
the
Loued
,
most
of
all
:
except
the
Loue
be
reciproque
.
For
,
it
is
a
true
Rule
,
that
Loue
is
euer
rewarded
,
either
with
the
Reciproque
,
or
with
an
inward
,
and
secret
Contempt
.
By
how
much
the
more
,
Men
ought
to
beware
of
this
Passion
,
which
loseth
not
only
other
things
,
but
it selfe
.
As
for
the
other
losses
,
the
Poets
Relation
,
doth
well
figure
them
;
That
he
that
preferred
Helena
,
quitted
the
Gifts
of
Iuno
,
and
Pallas
.
For
whosoeuer
esteemeth
too
much
of
Amorous
Affection
,
quitteth
both
Riches
,
and
Wisedome
.
This
Passion
,
hath
his
Flouds
,
in
the
very
times
of
Weaknesse
;
which
are
,
great
Prosperitie
;
and
great
Aduersitie
;
though
this
latter
hath
beene
lesse
obserued
.
Both
which
times
kindle
Loue
,
and
make
it
more
feruent
,
and
therefore
shew
it
to
be
the
Childe
of
Folly
.
They
doe
best
,
who
,
if
they
cannot
but
admit
Loue
,
yet
make
it
keepe
Quarter
:
And
seuer
it
wholly
,
from
their
serious
Affaires
,
and
Actions
of
life
:
For
if
it
checke
once
with
Businesse
,
it
troubleth
Mens
Fortunes
,
and
maketh
Men
,
that
they
can
,
no
wayes
be
true
,
to
their
owne
Ends.
I
know
not
how
,
but
Martiall
Men
,
are
giuen
to
Loue
:
I
thinke
it
is
,
but
as
they
are
giuen
to
Wine
;
For
Perils
,
commonly
aske
,
to
be
paid
in
Pleasures
.
There
is
in
Mans
Nature
,
a
secret
Inclination
,
and
Motion
,
towards
loue
of
others
;
which
,
if
it
be
not
spent
,
vpon
some
one
,
or
a
few
,
doth
naturally
spread
it selfe
,
towards
many
;
and
maketh
men
become
Humane
,
and
Charitable
;
As
it
is
seene
sometime
in
Friars
.
Nuptiall
loue
maketh
Mankinde
;
Friendly
loue
perfecteth
it
;
but
Wanton
loue
Corrupteth
,
and
Imbaseth
it
.
Of
Great
Place
.
XI
.
MEn
in
Great
Place
,
are
thrice
Seruants
:
Seruants
of
the
Soueraigne
or
State
;
Seruants
of
Fame
;
and
Seruants
of
Businesse
.
So
as
they
haue
no
Freedome
;
neither
in
their
Persons
;
nor
in
their
Actions
;
nor
in
their
Times
.
It
is
a
strange
desire
,
to
seeke
Power
,
and
to
lose
Libertie
;
Or
to
seeke
Power
ouer
others
,
and
to
loose
Power
ouer
a
Mans
Selfe
.
The
Rising
vnto
Place
is
Laborious
;
And
by
Paines
Men
come
to
greater
Paines
;
And
it
is
sometimes
base
;
And
by
Indignities
,
Men
come
to
Dignities
.
The
standing
is
slippery
,
and
the
Regresse
,
is
either
a
downefall
,
or
at
least
an
Eclipse
,
which
is
a
Melancholy
Thing
.
Cùm
non
sis
,
qui
fueris
,
non
esse
,
cur
velis
viuere
.
Nay
,
retire
Men
cannot
,
when
they
would
;
neither
will
they
,
when
it
were
Reason
:
But
are
impatient
of
priuatenesse
,
euen
in
Age
,
and
Sicknesse
,
which
require
the
Shadow
:
Like
old
Townesmen
,
that
will
be
still
sitting
at
their
Street
doore
;
though
thereby
they
offer
Age
to
Scorne
.
Certainly
Great
Persons
,
had
need
to
borrow
other
Mens
Opinions
;
to
thinke
themselues
happy
;
For
if
they
iudge
by
their
owne
Feeling
;
they
cannot
finde
it
:
But
if
they
thinke
with
themselues
,
what
other
men
thinke
of
them
,
and
that
other
men
would
faine
be
as
they
are
,
then
they
are
happy
,
as
it
were
by
report
;
When
perhaps
they
finde
the
Contrary
within
.
For
they
are
the
first
,
that
finde
their
owne
Griefs
;
though
they
be
the
last
,
that
finde
their
owne
Faults
.
Certainly
,
Men
in
Great
Fortunes
,
are
strangers
to
themselues
,
and
while
they
are
in
the
pusle
of
businesse
,
they
haue
no
time
to
tend
their
Health
,
either
of
Body
,
or
Minde
.
Illi
Mors
grauis
incubat
,
qui
notus
nimis
omnibus
,
ignotus
moritur
sibi
.
In
Place
,
There
is
License
to
doe
Good
,
and
Euill
;
wherof
the
latter
is
a
Curse
;
For
in
Euill
,
the
best
condition
is
,
not
to
will
;
The
Second
,
not
to
Can.
But
Power
to
doe
good
,
is
the
true
and
lawfull
End
of
Aspiring
.
For
good
Thoughts
(
though
God
accept
them
,
)
yet
towards
men
,
are
little
better
then
good
Dreames
;
Except
they
be
put
in
Act
;
And
that
cannot
be
without
Power
,
and
Place
;
As
the
Vantage
,
and
Commanding
Ground
.
Merit
,
and
good
Works
,
is
the
End
of
Mans
Motion
;
And
Conscience
of
the
same
,
is
the
Accomplishment
of
Mans
Rest
.
For
if
a
Man
,
can
be
Partaker
of
Gods
Theater
,
he
shall
likewise
be
Partaker
of
Gods
Rest
.
Et
conuersus
Deus
,
vt
aspiceret
Opera
,
quae
fecerunt
manus
suae
,
vidit
quod
omnia
essent
bona
nimis
;
And
then
the
Sabbath
.
In
the
Discharge
of
thy
Place
,
set
before
thee
the
best
Examples
;
For
Imitation
,
is
a
Globe
of
Precepts
.
And
after
a
time
,
set
before
thee
,
thine
owne
Example
;
And
examine
thy selfe
strictly
,
whether
thou
didst
not
best
at
first
.
Neglect
not
also
the
Examples
of
those
,
that
haue
carried
themselues
ill
,
in
the
same
Place
:
Not
to
set
off
thy selfe
,
by
taxing
their
Memory
;
but
to
direct
thy selfe
,
what
to
auoid
.
Reforme
therfore
,
without
Brauerie
,
or
Scandall
,
of
former
Times
,
and
Persons
;
but
yet
set
it
downe
to
thy selfe
,
as
well
to
create
good
Presidents
,
as
to
follow
them
.
Reduce
things
,
to
the
first
Institution
,
and
obserue
,
wherin
,
and
how
,
they
haue
degenerate
;
but
yet
aske
Counsell
of
both
Times
;
Of
the
Ancient
Time
,
what
is
best
;
and
of
the
Latter
Time
,
what
is
fittest
.
Seeke
to
make
thy
Course
Regular
;
that
Men
may
know
before
hand
,
what
they
may
expect
:
But
be
not
too
positiue
,
and
peremptorie
;
And
expresse
thy selfe
well
,
when
thou
digressest
from
thy
Rule
.
Preserue
the
Right
of
thy
Place
;
but
stirre
not
questions
of
Iurisdiction
:
And
rather
assume
thy
Right
,
in
Silence
,
and
de
facto
,
then
voice
it
,
with
Claimes
,
and
Challenges
.
Preserue
likewise
,
the
Rights
of
Inferiour
Places
;
And
thinke
it
more
Honour
to
direct
in
chiefe
,
then
to
be
busie
in
all
.
Embrace
,
and
inuite
Helps
,
and
Aduices
,
touching
the
Execution
of
thy
Place
;
And
doe
not
driue
away
such
,
as
bring
thee
Information
,
as
Medlers
;
but
accept
of
them
in
good
part
.
The
vices
of
Authoritie
are
chiefly
foure
:
Delaies
;
Corruption
;
Roughnesse
;
and
Facilitie
.
For
Delaies
;
Giue
easie
Accesse
;
Keepe
times
appointed
;
Goe
through
with
that
which
is
in
hand
;
And
interlace
not
businesse
,
but
of
necessitie
.
For
Corruption
;
Doe
not
onely
binde
thine
owne
Hands
,
or
thy
Seruants
hands
,
from
taking
;
but
binde
the
hands
of
Sutours
also
from
offring
.
For
Integritie
vsed
doth
the
one
;
but
Integritie
professed
,
and
with
a
manifest
detestation
of
Bribery
,
doth
the
other
.
And
auoid
not
onely
the
Fault
,
but
the
Suspicion
.
Whosoeuer
is
found
variable
,
and
changeth
manifestly
,
without
manifest
Cause
,
giueth
Suspicion
of
Corruption
.
Therefore
,
alwayes
,
when
thou
changest
thine
Opinion
,
or
Course
,
professe
it
plainly
,
and
declare
it
,
together
with
the
Reasons
,
that
moue
thee
to
change
;
And
doe
not
thinke
to
steale
it
.
A
Seruant
,
or
a
Fauorite
,
if
hee
be
inward
,
and
no
other
apparant
Cause
of
Esteeme
,
is
commonly
thought
but
a
By-way
,
to
close
Corruption
.
For
Roughnesse
;
It
is
a
needlesse
cause
of
Discontent
:
Seueritie
breedeth
Feare
,
but
Roughnesse
breedeth
Hate
.
Euen
Reproofes
from
Authoritie
,
ought
to
be
Graue
,
and
not
Taunting
.
As
for
Facilitie
;
It
is
worse
then
Bribery
.
For
Bribes
come
but
now
and
then
;
But
if
Importunitie
,
or
Idle
Respects
lead
a
Man
,
he
shall
neuer
be
without
.
As
Salomon
saith
;
To
respect
Persons
,
is
not
good
;
For
such
a
man
will
transgresse
for
a
peece
of
Bread
.
It
is
most
true
,
that
was
anciently
spoken
;
A
place
sheweth
the
Man
:
And
it
sheweth
some
to
the
better
,
and
some
to
the
worse
:
Omnium
consensu
,
capax
Imperij
,
nisi
imperasset
;
saith
Tacitus
of
Galba
:
but
of
Vespasian
he
saith
;
Solus
Imperantium
Vespasianus
mutatus
in
melius
.
Though
the
one
was
meant
of
Sufficiencie
,
the
other
of
Manners
,
and
Affection
.
It
is
an
assured
Signe
,
of
a
worthy
and
generous
Spirit
,
whom
Honour
amends
.
For
Honour
is
,
or
should
be
,
the
Place
of
Vertue
:
And
as
in
Nature
,
Things
moue
violently
to
their
Place
,
and
calmely
in
their
Place
:
So
Vertue
in
Ambition
is
violent
,
in
Authoritie
setled
and
calme
.
All
Rising
to
Great
Place
,
is
by
a
winding
Staire
:
And
if
there
be
Factions
,
it
is
good
,
to
side
a
Mans
selfe
,
whilest
hee
is
in
the
Rising
;
and
to
ballance
Himselfe
,
when
hee
is
placed
.
Vse
the
Memory
of
thy
Predecessour
fairely
,
and
tenderly
;
For
if
thou
dost
not
,
it
is
a
Debt
,
will
sure
be
paid
,
when
thou
art
gone
.
If
thou
haue
Colleagues
,
respect
them
,
and
rather
call
them
,
when
they
looke
not
for
it
,
then
exclude
them
,
when
they
haue
reason
to
looke
to
be
called
.
Be
not
too
sensible
,
or
too
remembring
,
of
thy
Place
,
in
Conuersation
,
and
priuate
Answers
to
Suitors
;
But
let
it
rather
be
said
;
When
he
sits
in
Place
,
he
is
another
Man
.
Of
Boldnesse
.
XII
.
IT
is
a
triuiall
Grammar
Schoole
Text
,
but
yet
worthy
a
wise
Mans
Consideration
.
Question
was
asked
of
Demosthenes
;
What
was
the
Chiefe
Part
of
an
Oratour
?
He
answered
,
Action
;
what
next
?
Action
;
what
next
again
?
Action
.
He
said
it
,
that
knew
it
best
;
And
had
by
nature
,
himselfe
,
no
Aduantage
,
in
that
he
commended
.
A
strange
thing
,
that
that
Part
of
an
Oratour
,
which
is
but
superficiall
,
and
rather
the
vertue
of
a
Player
;
should
be
placed
so
high
,
aboue
those
other
Noble
Parts
,
of
Inuention
,
Elocution
,
and
the
rest
:
Nay
almost
alone
,
as
if
it
were
All
in
All.
But
the
Reason
is
plaine
.
There
is
in
Humane
Nature
,
generally
,
more
of
the
Foole
,
then
of
the
Wise
;
And
therfore
those
faculties
,
by
which
the
Foolish
part
of
Mens
Mindes
is
taken
,
are
most
potent
.
Wonderfull
like
is
the
Case
of
Boldnesse
,
in
Ciuill
Businesse
;
What
first
?
Boldnesse
;
What
Second
,
and
Third
?
Boldnesse
.
And
yet
Boldnesse
is
a
Childe
of
Ignorance
,
and
Basenesse
,
farre
inferiour
to
other
Parts
.
But
neuerthelesse
,
it
doth
fascinate
,
and
binde
hand
and
foot
,
those
,
that
are
either
shallow
in
Iudgment
;
or
weake
in
Courage
,
which
are
the
greatest
Part
;
Yea
and
preuaileth
with
wise
men
,
at
weake
times
.
Therfore
,
we
see
it
hath
done
wonders
,
in
Popular
States
;
but
with
Senates
and
Princes
lesse
;
And
more
euer
vpon
the
first
entrance
of
Bold
Persons
into
Action
,
then
soone
after
;
For
Boldnesse
is
an
ill
keeper
of
promise
.
Surely
,
as
there
are
Mountebanques
for
the
Naturall
Body
:
So
are
there
Mountebanques
for
the
Politique
Body
:
Men
that
vndertake
great
Cures
;
And
perhaps
haue
been
Lucky
,
in
two
or
three
Experiments
,
but
want
the
Grounds
of
Science
;
And
therfore
cannot
hold
out
.
Nay
you
shall
see
a
Bold
Fellow
,
many
times
,
doe
Mahomets
Miracle
.
Mahomet
made
the
People
beleeue
,
that
he
would
call
an
Hill
to
him
;
And
from
the
Top
of
it
,
offer
vp
his
Praiers
,
for
the
Obseruers
of
his
Law
.
The
People
assembled
;
Mahomet
cald
the
Hill
to
come
to
him
,
againe
,
and
againe
;
And
when
the
Hill
stood
still
,
he
was
neuer
a
whit
abashed
,
but
said
;
If
the
Hill
will
not
come
to
Mahomet
,
Mahomet
wil
go
to
the
hil
.
So
these
Men
,
when
they
haue
promised
great
Matters
,
and
failed
most
shamefully
,
(
yet
if
they
haue
the
perfection
of
Boldnesse
)
they
will
but
slight
it
ouer
,
and
make
a
turne
,
and
no
more
adoe
.
Certainly
,
to
Men
of
great
Iudgment
,
Bold
Persons
,
are
a
Sport
to
behold
;
Nay
and
to
the
Vulgar
also
,
Boldnesse
hath
somewhat
of
the
Ridiculous
.
For
if
Absurdity
be
the
Subiect
of
Laughter
,
doubt
you
not
,
but
great
Boldnesse
is
seldome
without
some
Absurdity
.
Especially
,
it
is
a
Sport
to
see
,
when
a
Bold
Fellow
is
out
of
Countenance
;
For
that
puts
his
Face
,
into
a
most
Shruncken
,
and
woodden
Posture
;
As
needes
it
must
;
For
in
Bashfulnesse
,
the
Spirits
doe
a
little
goe
and
come
;
but
with
Bold
Men
,
vpon
like
occasion
,
they
stand
at
a
stay
;
Like
a
Stale
at
Chesse
,
where
it
is
no
Mate
,
but
yet
the
Game
cannot
stirre
.
But
this
last
,
were
fitter
for
a
Satyre
,
then
for
a
serious
Obseruation
.
This
is
well
to
be
weighed
;
That
Boldnesse
is
euer
blinde
:
For
it
seeth
not
dangers
,
and
Inconueniences
.
Therfore
,
it
is
ill
in
Counsell
,
good
in
Execution
:
So
that
the
right
Vse
of
Bold
persons
is
,
that
they
neuer
Command
in
Chiefe
,
but
be
Seconds
,
and
vnder
the
Direction
of
others
.
For
in
Counsell
,
it
is
good
to
see
dangers
;
And
in
Execution
,
not
to
see
them
,
except
they
be
very
great
.
Of
Goodnesse
And
Goodnesse
of
Nature
.
XIII
.
I
Take
Goodnesse
in
this
Sense
,
the
affecting
of
the
Weale
of
Men
,
which
is
that
the
Grecians
call
Philanthropia
;
And
the
word
Humanitie
(
as
it
is
vsed
)
is
a
little
too
light
,
to
expresse
it
.
Goodnesse
I
call
the
Habit
,
and
Goodnesse
of
Nature
the
Inclination
.
This
of
all
Vertues
,
and
Dignities
of
the
Minde
,
is
the
greatest
;
being
the
Character
of
the
Deitie
:
And
without
it
,
Man
is
a
Busie
,
Mischieuous
,
Wretched
Thing
;
No
better
then
a
Kinde
of
Vermine
.
Goodnesse
answers
to
the
Theologicall
Vertue
Charitie
,
and
admits
no
Excesse
,
but
Errour
.
The
desire
of
Power
in
Excesse
,
caused
the
Angels
to
fall
;
The
desire
of
Knowledge
in
Excesse
,
caused
Man
to
fall
;
But
in
Charity
,
there
is
no
Excesse
;
Neither
can
Angell
,
or
Man
,
come
in
danger
by
it
.
The
Inclination
to
Goodnesse
,
is
imprinted
deepely
in
the
Nature
of
Man
:
In
so
much
,
that
if
it
issue
not
towards
Men
,
it
will
take
vnto
Other
Liuing
Creatures
:
As
it
is
seen
in
the
Turks
,
a
Cruell
People
,
who
neuerthelesse
,
are
kinde
to
Beasts
,
and
giue
Almes
to
Dogs
,
and
Birds
:
In
so
much
,
as
Busbechius
reporteth
;
A
Christian
Boy
in
Constantinople
,
had
like
to
haue
been
stoned
,
for
gagging
,
in
a
waggishnesse
,
a
long
Billed
Fowle
.
Errours
,
indeed
,
in
this
vertue
of
Goodnesse
,
or
Charity
,
may
be
committed
.
The
Italians
haue
an
vngracious
Prouerb
;
Tanto
buon
che
val
niente
:
So
good
,
that
he
is
good
for
nothing
.
And
one
of
the
Doctors
of
Italy
,
Nicholas
Macciauel
,
had
the
confidence
to
put
in
writing
,
almost
in
plaine
Termes
:
That
the
Christian
Faith
,
had
giuen
vp
Good
Men
,
in
prey
,
to
those
,
that
are
Tyrannicall
,
and
vniust
.
Which
he
spake
,
because
indeed
there
was
neuer
Law
,
or
Sect
,
or
Opinion
,
did
so
much
magnifie
Goodnesse
,
as
the
Christian
Religion
doth
.
Therfore
to
auoid
the
Scandall
,
and
the
Danger
both
;
it
is
good
to
take
knowledge
,
of
the
Errours
,
of
an
Habit
,
so
excellent
.
Seeke
the
Good
of
other
Men
,
but
be
not
in
bondage
,
to
their
Faces
,
or
Fancies
,
For
that
is
but
Facilitie
,
or
Softnesse
;
which
taketh
an
honest
Minde
Prisoner
.
Neither
giue
thou
Aesops
Cocke
a
Gemme
,
who
would
be
better
pleased
,
and
happier
,
if
he
had
had
a
Barly
Corne.
The
Example
of
God
teacheth
the
Lesson
truly
:
He
sendeth
his
Raine
,
and
maketh
his
Sunne
to
shine
,
vpon
the
Iust
,
and
Vniust
;
But
hee
doth
not
raine
Wealth
,
nor
shine
Honour
,
and
Vertues
,
vpon
Men
equally
.
Common
Benefits
,
are
to
be
communicate
with
all
;
But
peculiar
Benefits
,
with
choice
.
And
beware
,
how
in
making
the
Portraiture
,
thou
breakest
the
Patterne
:
For
Diuinitie
maketh
the
Loue
of
our Selues
the
Patterne
;
The
Loue
of
our
Neighbours
but
the
Portraiture
.
Sell
all
thou
hast
,
and
giue
it
to
the
poore
,
and
follow
mee
:
But
sell
not
all
thou
hast
,
except
thou
come
,
and
follow
mee
;
That
is
,
except
thou
haue
a
Vocation
,
wherin
thou
maist
doe
as
much
good
,
with
little
meanes
,
as
with
great
:
For
otherwise
,
in
feeding
the
Streames
,
thou
driest
the
Fountaine
.
Neither
is
there
only
a
Habit
of
Goodnesse
,
directed
by
right
Reason
;
but
there
is
,
in
some
Men
,
euen
in
Nature
,
a
Disposition
towards
it
:
As
on
the
other
side
,
there
is
a
Naturall
Malignitie
.
For
there
be
,
that
in
their
Nature
,
doe
not
affect
the
Good
of
Others
.
The
lighter
Sort
of
Malignitie
,
turneth
but
to
a
Crosnesse
,
or
Frowardnesse
,
or
Aprnesse
to
oppose
,
or
Difficilnesse
,
or
the
like
;
but
the
deeper
Sort
,
to
Enuy
,
and
meere
Mischiefe
.
Such
Men
,
in
other
mens
Calamities
,
are
,
as
it
were
,
in
season
,
and
are
euer
on
the
loading
Part
;
Not
so
good
as
the
Dogs
,
that
licked
Lazarus
Sores
;
but
like
Flies
,
that
are
still
buzzing
,
vpon
any
Thing
that
is
raw
;
Misanthropi
,
that
make
it
their
Practise
,
to
bring
Men
,
to
the
Bough
;
And
yet
haue
neuer
a
Tree
,
for
the
purpose
,
in
their
Gardens
,
as
Timon
had
.
Such
Dispositions
,
are
the
very
Errours
of
Humane
Nature
:
And
yet
they
are
the
fittest
Timber
,
to
make
great
Politiques
of
Like
to
knee
Timber
,
that
is
good
for
Ships
,
that
are
ordained
,
to
be
tossed
;
But
not
for
Building
houses
,
that
shall
stand
firme
.
The
Parts
and
Signes
of
Goodnesse
are
many
.
If
a
Man
be
Gracious
,
and
Curteous
to
Strangers
,
it
shewes
,
he
is
a
Citizen
of
the
World
;
And
that
his
Heart
,
is
no
Island
,
cut
off
from
other
Lands
;
but
a
Continent
,
that
ioynes
to
them
.
If
he
be
Compassionate
,
towards
the
Afflictions
of
others
,
it
shewes
that
his
Heart
is
like
the
noble
Tree
,
that
is
wounded
it selfe
,
when
it
giues
the
Balme
.
If
he
easily
Pardons
and
Remits
Offences
,
it
shews
,
that
his
Minde
is
planted
aboue
Iniuries
;
So
that
he
cannot
be
shot
.
If
he
be
Thankfull
for
small
Benefits
,
it
shewes
,
that
he
weighes
Mens
Mindes
,
and
not
their
Trash
.
But
aboue
all
,
if
he
haue
St.
Pauls
Perfection
,
that
he
would
wish
to
be
an
Anathema
from
Christ
,
for
the
Saluation
of
his
Brethren
,
it
shewes
much
of
a
Diuine
Nature
,
and
a
kinde
of
Conformity
with
Christ
himselfe
.
Of
Nobility
.
XIIII
.
WE
will
speake
of
Nobility
,
first
as
a
Portion
of
an
Estate
;
Then
as
a
Condition
of
Particular
Persons
.
A
Monarchy
,
where
there
is
no
Nobility
at
all
,
is
euer
a
pure
,
and
absolute
Tyranny
;
As
that
of
the
Turkes
.
For
Nobility
attempers
Soueraignty
,
and
drawes
the
Eyes
of
the
People
,
somewhat
aside
from
the
Line
Royall
.
But
for
Democracies
,
they
need
it
not
;
And
they
are
commonly
,
more
quiet
,
and
lesse
subiect
to
Sedition
,
then
where
there
are
Stirps
of
Nobles
.
For
Mens
Eyes
are
vpon
the
Businesse
,
and
not
vpon
the
Persons
:
Or
if
vpon
the
Persons
,
it
is
for
the
Businesse
sake
,
as
fittest
,
and
not
for
Flags
and
Pedegree
.
Wee
see
the
Switzers
last
well
,
notwithstanding
their
Diuersitie
of
Religion
,
and
of
Cautons
.
For
Vtility
is
their
Bond
,
and
not
Respects
.
The
vnited
Prouinces
of
the
Low
Countries
,
in
their
Gouernment
,
excell
:
For
where
there
is
an
Equality
,
the
Consultations
are
more
indifferent
,
and
the
Payments
and
Tributes
more
cheerfull
.
A
great
and
Potent
Nobility
addeth
Maiestie
to
a
Monarch
,
but
diminisheth
Power
;
And
putteth
Life
and
Spirit
into
the
People
,
but
presseth
their
Fortune
.
It
is
well
,
when
Nobles
are
not
too
great
for
Soueraignty
,
nor
for
Iustice
;
And
yet
maintained
in
that
heighth
,
as
the
Insolencie
of
Inferiours
,
may
be
broken
vpon
them
,
before
it
come
on
too
fast
vpon
the
Maiesty
of
Kings
.
A
Numerous
Nobility
,
causeth
Pouerty
,
and
Inconuenience
in
a
State
.
For
it
is
a
Surcharge
of
Expence
;
And
besides
,
it
being
of
Necessity
,
that
many
of
the
Nobility
,
fall
in
time
to
be
weake
in
Fortune
,
it
maketh
a
kinde
of
Disproportion
,
betweene
Honour
and
Meanes
.
As
for
Nobility
in
particular
Persons
;
It
is
a
Reuerend
Thing
,
to
see
an
Ancient
Castle
,
or
Building
not
in
decay
;
Or
to
see
a
faire
Timber
Tree
,
sound
and
perfect
:
How
much
more
,
to
behold
an
Ancient
Noble
Family
,
which
hath
stood
against
the
Waues
and
weathers
of
Time
.
For
new
Nobility
is
but
the
Act
of
Power
;
But
Ancient
Nobility
is
the
Act
of
Time
.
Those
that
are
first
raised
to
Nobility
,
are
commonly
more
Vertuous
,
but
lesse
Innocent
,
then
their
Descendants
:
For
there
is
,
rarely
,
any
Rising
,
but
by
a
Commixture
,
of
good
and
euill
Arts.
But
it
is
Reason
,
the
Memory
of
their
vertues
,
remaine
to
their
Posterity
;
And
their
Faults
die
with
themselues
.
Nobility
of
Birth
,
commonly
abateth
Industry
:
And
he
that
is
not
industrious
,
enuieth
him
,
that
is
.
Besides
,
Noble
persons
,
cannot
goe
much
higher
;
And
he
that
standeth
at
a
stay
,
when
others
rise
,
can
hardly
auoid
Motions
of
Enuy.
On
the
other
side
,
Nobility
extinguisheth
the
passiue
Enuy
,
from
others
towards
them
;
Because
they
are
in
possession
of
Honour
.
Certainly
Kings
,
that
haue
Able
men
of
their
Nobility
,
shall
finde
case
in
imploying
them
;
And
a
better
Slide
into
their
Businesse
:
For
People
naturally
bend
to
them
,
as
borne
in
some
sort
to
Command
.
Of
Seditions
And
Troubles
.
XV.
SHepheards
of
People
,
had
need
know
the
Kalenders
of
Tempests
in
State
;
which
are
commonly
greatest
,
when
Things
grow
to
Equality
;
As
Naturall
Tempests
are
greatest
about
the
Aequinoctia
.
And
as
there
are
certaine
hollow
Blasts
of
Winde
,
and
secret
Swellings
of
Seas
,
before
a
Tempest
,
so
are
there
in
States
:
—
Ille
etiam
coecos
instare
Tumultui
Saepe
monet
,
Fraudesque
,
&
operta
tumescere
Bella.
Libels
,
and
licentious
Discourses
against
the
State
,
when
they
are
frequent
and
open
;
And
in
like
sort
,
false
Newes
,
often
running
vp
and
downe
,
to
the
disaduantage
of
the
State
,
and
hastily
embraced
;
are
amongst
the
Signes
of
Troubles
.
Virgil
giuing
the
Pedegre
of
Fame
,
saith
,
She
was
sister
to
the
Giants
Illam
Terra
Parens
ir
â
irritata
Deorum
,
Extremam
(
vt
perhibent
)
Caeo
Enceladoque
sororem
.
Progenuit
.
—
As
if
Fames
were
the
Reliques
of
Seditions
past
;
But
they
are
no
lesse
,
indeed
,
the
preludes
of
Seditions
to
come
.
Howsoeuer
,
he
noteth
it
right
,
that
Seditious
Tumults
,
and
Seditious
Fames
,
differ
no
more
,
but
as
Brother
and
Sister
,
Masculine
and
Feminine
;
Especially
,
if
it
come
to
that
,
that
the
best
Actions
of
a
State
,
and
the
most
plausible
,
and
which
ought
to
giue
greatest
Contentment
,
are
taken
in
ill
Sense
,
and
traduced
:
For
that
shewes
the
Enuy
great
,
as
Tacitus
saith
;
Conflata
magna
Inuidia
,
seu
benè
,
seumalè
,
gesta
premunt
.
Neither
doth
it
follow
,
that
because
these
Fames
,
are
a
signe
of
Troubles
,
that
the
suppressing
of
them
,
with
too
much
Seuerity
,
should
be
a
Remedy
of
Troubles
.
For
the
Despising
of
them
,
many
times
,
checks
them
best
;
and
the
Going
about
to
stop
them
,
doth
but
make
a
Wonder
Long-liued
.
Also
that
kinde
of
Obedience
,
which
Tacitus
speaketh
of
,
is
to
be
held
suspected
;
Erant
in
officio
,
sed
tamen
quimallent
mandata
Imperantium
interpretari
,
quàm
exequi
;
Disputing
,
Excusing
,
Cauilling
vpon
Mandates
and
Directions
,
is
a
kinde
of
shaking
off
the
yoake
,
and
Assay
of
disobedience
:
Especially
,
if
in
those
disputings
,
they
,
which
are
for
the
direction
,
speake
fearefully
,
and
tenderly
;
And
those
that
are
against
it
,
audaciously
.
Also
,
as
Macciauel
noteth
well
;
when
Princes
,
that
ought
to
be
Common
Parents
,
make
themselues
as
a
Party
,
and
leane
to
a
side
,
it
is
as
a
Boat
that
is
ouerthrowen
,
by
vneuen
weight
,
on
the
one
Side
;
As
was
well
seen
,
in
the
time
of
Henry
the
third
of
France
.
For
first
,
himselfe
entred
League
for
the
Extirpation
of
the
Protestants
;
and
presently
after
,
the
same
League
was
turned
vpon
Himselfe
.
For
when
the
Authority
of
Princes
,
is
made
but
an
Accessary
to
a
Cause
;
And
that
there
be
other
Bands
,
that
tie
faster
,
then
the
Band
of
Soueraignty
,
Kings
begin
to
be
put
almost
out
of
Possession
.
Also
,
when
Discords
,
and
Quarrells
,
and
Factions
,
are
carried
openly
,
and
audaciously
;
it
is
a
Signe
,
the
Reuerence
of
Gouernment
is
lost
.
For
the
Motions
of
the
greatest
persons
,
in
a
Gouernment
,
ought
to
be
,
as
the
Motions
of
the
Planets
,
vnder
Primum
Mobile
,
(
according
to
the
old
Opinion
:
)
which
is
,
That
Euery
of
them
,
is
carried
swiftly
,
by
the
Highest
Motion
,
and
softly
in
their
owne
Motion
.
And
therfore
,
when
great
Ones
,
in
their
owne
particular
Motion
,
moue
violently
,
and
,
as
Tacitus
expresseth
it
well
,
Liberiùs
,
quàm
vt
Imperantium
meminissent
;
It
is
a
Signe
,
the
Orbs
are
out
of
Frame
.
For
Reuerence
is
that
,
wherwith
Princes
are
girt
from
God
;
Who
threatneth
the
dissoluing
thereof
;
Soluam
cingula
Regum
.
So
when
any
of
the
foure
Pillars
of
Gouernment
,
are
mainly
shaken
,
or
weakned
(
which
are
Religion
,
Iustice
,
Counsell
,
and
Treasure
,
)
Men
had
need
to
pray
for
Faire
Weather
.
But
let
vs
passe
from
this
Part
of
Predictions
,
(
Concerning
which
,
neuerthelesse
,
more
light
may
be
taken
,
from
that
which
followeth
;
)
And
let
vs
speake
first
of
the
Materials
of
Seditions
;
Then
of
the
Motiues
of
them
;
And
thirdly
of
the
Remedies
.
Concerning
the
Materialls
of
Seditions
.
It
is
a
Thing
well
to
be
considered
:
For
the
surest
way
to
preuent
Seditions
,
(
if
the
Times
doe
beare
it
,
)
is
to
take
away
the
Matter
of
them
.
For
if
there
be
Fuell
prepared
,
it
is
hard
to
tell
,
whence
the
Spark
shall
come
,
that
shall
set
it
on
Fire
.
The
Matter
of
Seditions
is
of
two
kindes
;
Much
Pouerty
,
and
Much
Discontentment
.
It
is
certaine
,
so
many
Ouerthrowne
Estates
,
so
many
Votes
for
Troubles
.
Lucan
noteth
well
the
State
of
Rome
,
before
the
Ciuill
Warre
.
Hinc
Vsura
vorax
,
rapidumque
in
tempore
Foenus
,
Hinc
concussa
Fides
,
&
multis
vtile
Bellum
.
This
same
Multis
vtile
Bellum
,
is
an
assured
and
infallible
Signe
,
of
a
State
,
disposed
to
Seditions
,
and
Troubles
.
And
if
this
Pouerty
,
and
Broken
Estate
,
in
the
better
Sort
,
be
ioyned
with
a
Want
and
Necessity
,
in
the
meane
People
,
the
danger
is
imminent
,
and
great
.
For
the
Rebellions
of
the
Belly
are
the
worst
.
As
for
Discontentments
,
they
are
in
the
Politique
Body
,
like
to
Humours
in
the
Naturall
,
which
are
apt
to
gather
a
preternaturall
Heat
,
and
to
Enflame
.
And
let
no
Prince
measure
the
Danger
of
them
,
by
this
;
whether
they
be
lust
,
or
Vniust
?
For
that
were
to
imagine
People
to
be
too
reasonable
;
who
doe
often
spurne
at
their
owne
Good
:
Nor
yet
by
this
;
whether
the
Griefes
,
wherupon
they
rise
,
be
in
fact
,
great
or
small
:
For
they
are
the
most
dangerous
Discontentments
,
where
the
Feare
is
greater
then
the
Feeling
.
Dolendi
Modus
,
Timendi
non
item
.
Besides
,
in
great
Oppressions
,
the
same
Things
,
that
prouoke
the
Patience
,
doe
withall
mate
the
Courage
:
But
in
Feares
it
is
not
so
.
Nerther
let
any
Prince
,
or
State
,
be
secure
concerning
Discontentments
,
because
they
haue
been
often
,
or
haue
been
long
and
yet
no
Perill
hath
ensued
;
For
as
it
is
true
,
that
euery
Vapor
,
or
Fume
,
doth
not
turne
into
a
Storme
;
So
it
is
,
neuerthelesse
,
true
,
that
Stormes
,
though
they
blow
ouer
diuers
times
,
yet
may
fall
at
last
;
And
as
the
Spanish
Prouerb
noteth
well
;
The
cord
breaketh
at
the
last
by
the
weakest
pull
.
The
Causes
and
Motiues
of
Seditions
are
;
Innouation
in
Religion
;
Taxes
;
Alteration
of
Lawes
and
Customes
;
Breaking
of
Priuiledges
;
Generall
Oppression
;
Aduancement
of
vnworthy
persons
;
Strangers
;
Dearths
;
Disbanded
Souldiers
;
Factions
growne
desperate
;
And
whatsoeuer
in
offending
People
,
ioyneth
and
knitteth
them
,
in
a
Common
Cause
.
For
the
Remedies
;
There
may
be
some
generall
Preseruatiues
,
whereof
wee
will
speake
;
As
for
the
iust
Cure
,
it
must
answer
to
the
Particular
Disease
:
And
so
be
left
to
Counsell
,
rather
then
Rule
.
The
first
Remedy
or
preuention
,
is
to
remoue
by
all
meanes
possible
,
that
materiall
Cause
of
Sedition
,
wherof
we
spake
;
which
is
Want
and
Pouerty
in
the
Estate
.
To
which
purpose
,
serueth
the
Opening
,
and
well
Ballancing
of
Trade
;
The
Cherishing
of
Manufactures
;
the
Banishing
of
Idlenesse
;
the
Repressing
of
waste
and
Excesse
by
Sumptuary
Lawes
;
the
Improuement
and
Husbanding
of
the
Soyle
;
the
Regulating
of
Prices
of
things
vendible
;
the
Moderating
of
Taxes
and
Tributes
;
And
the
like
.
Generally
,
it
is
to
be
foreseene
,
that
the
Population
of
a
Kingdome
,
(
especially
if
it
be
not
mowen
downe
by
warrs
)
doe
not
exceed
,
the
Stock
of
the
Kingdome
,
which
should
maintaine
them
.
Neither
is
the
Population
,
to
be
reckoned
,
onely
by
number
:
For
a
smaller
Number
,
that
spend
more
,
and
earnelesse
,
doe
weare
out
an
Estate
,
sooner
then
a
greater
Number
,
that
liue
lower
,
and
gather
more
.
Therefore
the
Multiplying
of
Nobilitie
,
and
other
Degrees
of
Qualitie
,
in
an
ouer
Proportion
,
to
the
Common
People
,
doth
speedily
bring
a
State
to
Necessitie
:
And
so
doth
likewise
an
ouergrowne
Clergie
;
For
they
bring
nothing
to
the
Stocke
;
And
in
like
manner
,
when
more
are
bred
Schollers
,
then
Preferments
can
take
off
.
It
is
likewise
to
be
remembred
,
that
for
as
much
as
the
increase
of
any
Estate
,
must
be
vpon
the
Forrainer
,
(
for
whatsoeuer
is
some
where
gotten
,
is
some
where
lost
)
There
be
but
three
Things
,
which
one
Nation
selleth
vnto
another
;
The
Commoditie
as
Nature
yeeldeth
it
;
The
Manufacture
;
and
the
Vecture
or
Carriage
.
So
that
if
these
three
wheeles
goe
,
Wealth
will
flow
as
in
a
Spring
tide
.
And
it
commeth
many
times
to
passe
,
that
Materiam
superabit
Opus
;
That
the
Worke
,
and
Carriage
,
is
more
worth
,
then
the
Materiall
,
and
enricheth
a
State
more
;
As
is
notably
seene
in
the
Low-Countrey-men
,
who
haue
the
best
Mines
,
aboue
ground
,
in
the
World
.
Aboue
all
things
,
good
Policie
is
to
be
vsed
,
that
the
Treasure
and
Moneyes
,
in
a
State
,
be
not
gathered
into
few
Hands
.
For
otherwise
,
a
State
may
haue
a
great
Stock
,
and
yet
starue
.
And
Money
is
like
Muck
,
not
good
except
it
be
spread
.
This
is
done
,
chiefly
,
by
suppressing
,
or
at
the
least
,
keeping
a
strait
Hand
,
vpon
the
Deuouring
Trades
of
Vsurie
,
Ingrossing
,
great
Pasturages
,
and
the
like
.
For
Remouing
Discontentments
,
or
at
least
,
the
danger
of
them
;
There
is
in
euery
State
(
as
we
know
)
two
Portions
of
Subiects
;
The
Noblesse
,
and
the
Commonaltie
.
When
one
of
these
is
Discontent
,
the
danger
is
not
great
;
For
Common
People
,
are
of
slow
Motion
,
if
they
be
not
excited
,
by
the
Greater
Sort
;
And
the
Greater
Sort
are
of
small
strength
,
except
the
Multitude
,
be
apt
and
ready
,
to
moue
of
themselues
.
Then
is
the
danger
,
when
the
Greater
Sort
doe
but
wait
for
the
Troubling
of
the
Waters
,
amongst
the
Meaner
,
that
then
they
may
declare
themselues
.
The
Poets
faigne
,
that
the
rest
of
the
Gods
,
would
haue
bound
Iupiter
;
which
he
hearing
of
,
by
the
Counsell
of
Pallas
,
sent
for
Briareus
,
with
his
hundred
Hands
,
to
come
in
to
his
Aid
.
An
Embleme
,
no
doubt
,
to
shew
,
how
safe
it
is
for
Monarchs
,
to
make
sure
of
the
good
Will
of
Common
People
.
To
giue
moderate
Liberty
,
for
Griefes
,
and
Discontentments
to
euaporate
,
(
so
it
be
without
too
great
Insolency
or
Brauery
)
is
a
safe
Way
.
For
he
that
turneth
the
Humors
backe
,
and
maketh
the
Wound
bleed
inwards
,
endangereth
maligne
Vlcers
,
and
pernicious
Impostumations
.
The
Part
of
Epimetheus
,
mought
well
become
Prometheus
,
in
the
case
of
Discontentments
;
For
there
is
not
a
better
prouision
against
them
.
Epimetheus
,
when
Griefes
and
Euils
flew
abroad
,
at
last
shut
the
lid
,
and
kept
Hope
in
the
Bottome
of
the
Vessell
.
Certainly
,
the
Politique
and
Artificiall
Nourishing
,
and
Entertaining
of
Hopes
,
and
Carrying
Men
from
Hopes
to
Hopes
;
is
one
of
the
best
Antidotes
,
against
the
Poyson
of
Discontentments
.
And
it
is
a
certaine
Signe
,
of
a
wise
Gouernment
,
and
Proceeding
,
when
it
can
hold
Mens
hearts
by
Hopes
,
when
it
cannot
by
Satisfaction
:
And
when
it
can
handle
things
,
in
such
manner
,
as
no
Euill
shall
appeare
so
peremptory
,
but
that
it
hath
some
Out
let
of
Hope
:
Which
is
the
lesse
hard
to
doe
,
because
both
particular
Persons
,
and
Factions
,
are
apt
enough
to
flatter
themselues
,
or
at
least
to
braue
that
,
which
they
beleeue
not
.
Also
,
the
Foresight
,
and
Preuention
,
that
there
be
no
likely
or
fit
Head
,
whereunto
Discontented
Persons
may
resort
,
and
vnder
whom
they
may
ioyne
,
is
a
knowne
,
but
an
excellent
Point
of
Caution
.
I
vnderstand
a
fit
Head
,
to
be
one
,
that
hath
Greatnesse
,
&
Reputation
;
That
hath
Confidence
with
the
Discontented
Party
;
and
vpon
whom
they
turne
their
Eyes
;
And
that
is
thought
discontented
in
his
own
particular
;
which
kinde
of
Persons
,
are
either
to
be
wonne
,
and
reconciled
to
the
State
,
and
that
in
a
fast
and
true
manner
;
Or
to
be
fronted
,
with
some
other
,
of
the
same
Party
,
that
may
oppose
them
,
and
so
diuide
the
reputation
.
Generally
,
the
Diuiding
and
Breaking
of
all
Factions
,
and
Combinations
that
are
aduerse
to
the
State
,
and
setting
them
at
distance
,
or
at
least
distrust
amongst
themselues
,
is
not
one
of
the
worst
Remedies
.
For
it
is
a
desperate
Case
,
if
those
,
that
hold
with
the
Proceeding
of
the
State
,
be
full
of
Discord
and
Faction
;
And
those
that
are
against
it
,
be
entire
and
vnited
.
I
haue
noted
,
that
some
witty
and
sharpe
Speeches
,
which
haue
fallen
from
Princes
,
haue
giuen
fire
to
Seditions
.
Caesar
did
himselfe
infinite
Hurt
,
in
that
Speech
;
Sylla
nesciuit
Literas
,
non
potuit
dictare
:
For
it
did
,
vtterly
,
cut
off
that
Hope
,
which
Men
had
entertained
,
that
he
would
,
at
one
time
or
other
,
giue
ouer
his
Dictatorship
.
Galba
vndid
himselfe
by
that
Speech
;
Legi
à
se
Militem
,
non
emi
:
For
it
put
the
Souldiers
,
out
of
Hope
,
of
the
Donatiue
.
Probus
likewise
,
by
that
Speech
;
Si
vixero
,
non
opus
erit
ampliùs
Romano
Imperio
militibus
.
A
Speech
of
great
Despaire
,
for
the
Souldiers
:
And
many
the
like
.
Surely
,
Princes
had
need
,
in
tender
Matters
,
and
Ticklish
Times
,
to
beware
what
they
say
;
Especially
in
these
short
Speeches
,
which
flie
abroad
like
Darts
,
and
are
thought
to
be
shot
out
of
their
secret
Intentions
.
For
as
for
large
Discourses
,
they
are
flat
Things
,
and
not
so
much
noted
.
Lastly
,
let
Princes
,
against
all
Euents
,
not
be
without
some
Great
Person
,
one
,
or
rather
more
,
of
Military
Valour
neere
vnto
than
,
for
the
Repressing
of
Seditions
,
in
their
beginnings
.
For
without
that
,
there
vseth
to
be
more
trepidation
in
Court
,
vpon
the
first
Breaking
out
of
Troubles
,
then
were
fit
.
And
the
State
runneth
the
danger
of
that
,
which
Tacitus
saith
;
Atque
is
Habitus
animorum
fuit
,
vt
pessimum
facinus
auderent
Pauci
,
Plures
vellent
,
Omnes
paterentur
.
But
let
such
Military
Persons
,
be
Assured
,
and
well
reputed
of
,
rather
then
Factious
,
and
Popular
;
Holding
also
good
Correspondence
,
with
the
other
Great
Men
in
the
State
;
Or
else
the
Remedie
,
is
worse
then
the
Disease
.
Of
Atheisme
.
XVI
.
I
HAD
rather
beleeue
all
the
Fables
in
the
Legend
,
and
the
Talmud
,
and
the
Alcoran
,
then
that
this
vniuersall
Frame
,
is
without
a
Minde
.
And
therefore
,
God
neuer
wrought
Miracle
,
to
conuince
Atheisme
,
because
his
Ordinary
Works
conuince
it
.
It
is
true
,
that
a
little
Philosophy
inclineth
Mans
Minde
to
Atheisme
;
But
depth
in
Philosophy
,
bringeth
Mens
Mindes
about
to
Religion
.
For
while
the
Minde
of
Man
,
looketh
vpon
Second
Causes
Scattered
,
it
may
sometimes
rest
in
them
,
and
goe
no
further
:
But
when
it
beholdeth
,
the
Chaine
of
them
,
Confederate
and
Linked
together
,
it
must
needs
flie
to
Prouidence
,
and
Deitie
.
Nay
euen
that
Schoole
,
which
is
most
accused
of
Atheisme
,
doth
most
demonstrate
Religion
;
That
is
,
the
Schoole
of
Leucippus
,
and
Democritus
,
and
Epicurus
.
For
it
is
a
thousand
times
more
Credible
,
that
foure
Mutable
Elements
,
and
one
Immutable
Fift
Essence
,
duly
and
Eternally
placed
,
need
no
God
;
then
that
an
Army
,
of
Infinite
small
Portions
,
or
Seedes
vnplaced
,
should
haue
produced
this
Order
,
and
Beauty
,
without
a
Diuine
Marshall
.
The
Scripture
saith
;
The
Foole
hath
said
in
his
Heart
,
there
is
no
God
:
It
is
not
said
;
The
Foole
hath
thought
in
his
Heart
:
So
as
,
he
rather
saith
it
by
rote
to
himselfe
,
as
that
he
would
haue
,
then
that
he
can
throughly
beleeue
it
,
or
be
perswaded
of
it
.
For
none
deny
there
is
a
God
,
but
those
,
for
whom
it
maketh
that
there
were
no
God
.
It
appeareth
in
nothing
more
,
that
Atheisme
is
rather
in
the
Lip
,
then
in
the
Heart
of
Man
,
then
by
this
;
That
Atheists
will
euer
be
talking
of
that
their
Opinion
,
as
if
they
fainted
in
it
,
within
themselues
,
and
would
be
glad
to
be
strengthned
,
by
the
Consent
of
others
:
Nay
more
,
you
shall
haue
Atheists
striue
to
get
Disciples
,
as
it
fareth
with
other
Sects
:
And
,
which
is
most
of
all
,
you
shall
haue
of
them
,
that
will
suffer
for
Atheisme
,
and
not
recant
;
Wheras
,
if
they
did
truly
thinke
,
that
there
were
no
such
Thing
as
God
,
why
should
they
trouble
themselues
?
Epicurus
is
charged
,
that
he
did
but
dissemble
,
for
his
credits
sake
,
when
he
affirmed
;
There
were
Blessed
Natures
,
but
such
as
enioyed
themselues
,
without
hauing
respect
to
the
Gouernment
of
the
World
.
Wherin
,
they
say
,
he
did
temporize
;
though
in
secret
,
he
thought
,
there
was
no
God
.
But
certainly
,
he
is
traduced
;
For
his
Words
are
Noble
and
Diuine
:
Non
Deos
vulgi
negare
profanum
;
sed
vulgi
Opiniones
Dijs
applicare
profanum
.
Plato
could
haue
said
no
more
.
And
although
,
he
had
the
Confidence
,
to
deny
the
Administration
,
he
had
not
the
Power
to
deny
the
Nature
.
The
Indians
of
the
West
,
haue
Names
for
their
particular
Gods
,
though
they
haue
no
name
for
God
:
As
if
the
Heathens
,
should
haue
had
the
Names
Iupiter
,
Apollo
,
Mars
,
&c.
But
not
the
Word
Deus
:
which
shewes
,
that
euen
those
Barbarous
People
,
haue
the
Notion
,
though
they
haue
not
the
Latitude
,
and
Extent
of
it
.
So
that
against
Atheists
,
the
very
Sauages
take
part
,
with
the
very
subtillest
Philosophers
.
The
Contemplatiue
Atheist
is
rare
;
A
Diagoras
,
a
Bion
,
a
Lucian
perhaps
,
and
some
others
;
And
yet
they
seeme
to
be
more
then
they
are
;
For
that
,
all
that
Impugne
a
receiued
Religion
,
or
Superstition
,
are
by
the
aduerse
Part
,
branded
with
the
Name
of
Atheists
.
But
the
great
Atheists
,
indeed
,
are
Hypocrites
;
which
are
euer
Handling
Holy
Things
,
but
without
Feeling
.
So
as
they
must
needs
be
cauterized
in
the
End
.
The
Causes
of
Atheisme
are
;
Diuisions
in
Religion
,
if
they
be
many
;
For
any
one
maine
Diuision
,
addeth
Zeale
to
both
Sides
;
But
many
Diuisions
introduce
Atheisme
.
Another
is
,
Scandall
of
Priests
;
When
it
is
come
to
that
,
which
S.
Bernard
saith
;
Non
est
iam
dicere
,
vt
Populu●
,
sic
Sacerdos
:
quia
nec
sic
Populus
,
vt
Sacerdos
.
A
third
is
,
Custome
of
Profane
Scoffing
in
Holy
Matters
;
which
doth
,
by
little
and
little
,
deface
the
Reuerence
of
Religion
.
And
lastly
,
Learned
Times
,
specially
with
Peace
,
and
Prosperity
:
For
Troubles
and
Aduersities
doe
more
bow
Mens
Mindes
to
Religion
.
They
that
deny
a
God
,
destroy
Mans
Nobility
:
For
certainly
,
Man
is
of
Kinne
to
the
Beasts
,
by
his
Body
;
And
if
,
he
be
not
of
Kinne
to
God
,
by
his
Spirit
,
he
is
a
Base
and
Ignoble
Creature
.
It
destroies
likewise
Magnanimity
,
and
the
Raising
of
Humane
Nature
:
For
take
an
Example
of
a
Dog
;
And
mark
what
a
Generosity
,
and
Courage
he
will
put
on
,
when
he
findes
himselfe
maintained
,
by
a
Man
;
who
to
him
is
in
stead
of
a
God
,
or
Melior
Natura
:
which
courage
is
manifestly
such
,
as
that
Creature
,
without
that
Confidence
,
of
a
better
Nature
,
then
his
owne
,
could
neuer
attaine
.
So
Man
,
when
he
resteth
and
assureth
himselfe
,
vpon
diuine
Protection
,
and
Fauour
,
gathereth
a
Force
and
Faith
;
which
Humane
Nature
,
in
it selfe
,
could
not
obtaine
.
Therefore
,
as
Atheisme
is
in
all
respects
hatefull
,
so
in
this
,
that
it
depriueth
humane
Nature
,
of
the
Meanes
,
to
exalt
it selfe
,
aboue
Humane
Frailty
.
As
it
is
in
particular
Persons
,
so
it
is
in
Nations
:
Neuer
was
there
such
a
State
,
for
Magnanimity
,
as
Rome
:
Of
this
State
heare
what
Cicero
saith
,
Quam
volumus
,
licet
,
patres
conscripti
,
nos
amemus
,
tamen
nec
numero
Hispanos
,
nec
robore
Gallos
,
ne●
calliditate
Paenos
,
nec
artibus
Graecos
,
nec
denique
hoc
ipso
buius
Gentis
&
Terrae
domestico
natiuoque
sensu
Italos
ipsos
&
Latinos
;
sed
Pietate
,
ac
Religione
,
atque
hâc
vnâ
Sapientiâ
,
quod
Deorum
Immortalium
Numine
,
omnia
regi
,
gubernarique
perspeximus
,
omnes
Gentes
Nationesque
superauimus
.
Of
Superstition
.
XVII
.
IT
were
better
to
haue
no
Opinion
of
God
at
all
;
then
such
an
Opinion
,
as
is
vnworthy
of
him
:
For
the
one
is
Vnbeleefe
,
the
other
is
Contumely
:
And
certainly
Superstition
is
the
Reproach
of
the
Deity
.
Plutarch
saith
well
to
that
purpose
:
Surely
(
saith
he
)
I
had
rather
,
a
great
deale
,
Men
should
say
,
thore
was
no
such
Man
,
at
all
,
as
Plutarch
;
then
that
they
should
say
,
that
there
was
one
Plutarch
,
that
would
eat
his
Children
,
as
soon
as
they
were
borne
,
as
the
Poets
speake
of
Saturne
.
And
,
as
the
Contumely
is
greater
towards
God
,
so
the
Danger
is
greater
towards
Men.
Atheisme
leaues
a
Man
to
Sense
;
to
Philosophy
;
to
Naturall
Piety
;
to
Lawes
;
to
Reputation
;
All
which
may
be
Guides
to
an
outward
Morall
vertue
,
though
Religion
were
not
;
But
Superstition
dismounts
all
these
,
and
erecteth
an
absolute
Monarchy
,
in
the
Mindes
of
Men.
Therefore
Atheisme
did
neuer
perturbe
States
;
For
it
makes
Men
wary
of
themselues
,
as
looking
no
further
:
And
we
see
the
times
enclined
to
Atheisme
(
as
the
Time
of
Augustus
Caesar
)
were
ciuil
Times
.
But
Superstition
,
hath
beene
the
Confusion
of
many
States
;
And
bringeth
in
a
new
Primum
Mobile
,
that
rauisheth
all
the
Spheares
of
Gouernment
.
The
Master
of
Superstition
is
the
People
;
And
in
all
Superstition
,
Wise
Men
follow
Fooles
;
And
Arguments
are
fitted
to
Practise
,
in
a
reuersed
Order
.
It
was
grauely
said
,
by
some
of
the
Prelates
,
in
the
Councell
of
Trent
,
where
the
doctrine
of
the
Schoolemen
bare
great
Sway
;
That
the
Schoolemen
were
like
Astronomers
,
which
did
faigne
Eccentricks
and
Epicycles
,
and
such
Engines
of
Orbs
,
to
saue
the
Phenomena
;
though
they
knew
,
there
were
no
such
Things
:
And
,
in
like
manner
,
that
the
Schoolmen
,
had
framed
a
Number
of
subtile
and
intricate
Axiomes
,
and
Theorems
,
to
saue
the
practise
of
the
Church
.
The
Causes
of
Superstition
are
:
Pleasing
and
sensuall
Rites
and
Ceremonies
:
Excesse
of
Outward
and
Pharisaicall
Holinesse
;
Ouer-great
Reuerence
of
Traditions
,
which
cannot
but
load
the
Church
;
The
Stratagems
of
Prelates
for
their
owne
Ambition
and
Lucre
:
The
Fauouring
too
much
of
good
Intentions
,
which
openeth
the
Gate
to
Conceits
and
Nouelties
;
The
taking
an
Aime
at
diuine
Matters
by
Human
,
which
cannot
but
breed
mixture
of
Imaginations
;
And
lastly
,
Barbarous
Times
,
Especially
ioyned
with
Calamities
and
Disasters
.
Superstition
,
without
a
vaile
,
is
a
deformed
Thing
;
For
,
as
it
addeth
deformity
to
an
Ape
,
to
be
so
like
a
Man
;
So
the
Similitude
of
Superstition
to
Religion
,
makes
it
the
more
deformed
.
And
as
wholesome
Meat
corrupteth
to
little
Wormes
;
So
good
Formes
and
Orders
,
corrupt
into
a
Number
of
petty
Obseruances
.
There
is
a
Superstition
,
in
auoiding
Superstition
;
when
men
thinke
to
doe
best
,
if
they
goe
furthest
from
the
Superstition
formerly
receiued
:
Therefore
,
Care
would
be
had
,
that
,
(
as
it
fareth
in
ill
Purgings
)
the
Good
be
not
taken
away
,
with
the
Bad
;
which
commonly
is
done
,
when
the
People
is
the
Reformer
.
Of
Trauaile
.
XVIII
.
TRauaile
,
in
the
younger
Sort
,
is
a
Part
of
Education
;
In
the
Elder
,
a
Part
of
Experience
.
He
that
trauaileth
into
a
Country
,
before
he
hath
some
Entrance
into
the
Language
,
goeth
to
Schoole
,
and
not
to
Trauaile
.
That
Young
Men
trauaile
vnder
some
Tutor
,
or
graue
Seruant
,
I
allow
well
;
So
that
he
be
such
a
one
,
that
hath
the
Language
,
and
hath
been
in
the
Country
before
;
whereby
he
may
be
able
to
tell
them
,
what
Things
are
worthy
to
be
seene
in
the
Country
where
they
goe
;
what
Acquaintances
they
are
to
seeke
;
What
Exercises
or
discipline
the
Place
yeeldeth
.
For
else
young
Men
shall
goe
hooded
,
and
looke
abroad
little
.
It
is
a
strange
Thing
,
that
in
Sea
voyages
,
where
there
is
nothing
to
be
seene
,
but
Sky
and
Sea
,
Men
should
make
Diaries
;
But
in
Land-Trauile
,
wherin
so
much
is
to
be
obserued
,
for
the
most
part
,
they
omit
it
;
As
if
Chance
,
were
fitter
to
be
registred
,
then
Obseruation
.
Let
Diaries
,
therefore
,
be
brought
in
vse
.
The
Things
to
be
seene
and
obserued
are
:
The
Courts
of
Princes
,
specially
when
they
giue
Audience
to
Ambassadours
:
The
Courts
of
Iustice
,
while
they
sit
and
heare
Causes
;
And
so
of
Consistories
Ecclesiasticke
:
The
Churches
,
and
Monasteries
,
with
the
Monuments
which
are
therein
extant
:
The
Wals
and
Fortifications
of
Cities
and
Townes
;
And
so
the
Hauens
&
Harbours
:
Antiquities
,
and
Ruines
:
Libraries
;
Colledges
,
Disputations
,
and
Lectures
,
where
any
are
:
Shipping
and
Nauies
:
Houses
,
and
Gardens
of
State
,
and
Pleasure
,
neare
great
Cities
:
Armories
:
Arsenals
:
Magazens
:
Exchanges
:
Burses
;
Ware-houses
:
Exercises
of
Horseman-ship
;
Fencing
;
Trayning
of
Souldiers
;
and
the
like
:
Comedies
;
Such
wherunto
the
better
Sort
of
persons
doe
resort
;
Treasuries
of
Iewels
,
and
Robes
;
Cabinets
,
and
Rarities
:
And
to
conclude
,
whatsoeuer
is
memorable
in
the
Places
;
where
they
goe
.
After
all
which
,
the
Tutors
or
Seruants
,
ought
to
make
diligent
Enquirie
.
As
for
Triumphs
;
Masques
;
Feasts
;
Weddings
;
Funeralls
;
Capitall
Execuons
;
and
such
Shewes
;
Men
need
not
to
be
put
in
minde
of
them
;
Yet
are
they
not
to
be
neglected
.
If
you
will
haue
a
Young
Man
,
to
put
his
Trauaile
,
into
a
little
Roome
,
and
in
short
time
,
to
gather
much
,
this
you
must
doe
.
First
,
as
was
said
,
he
must
haue
some
Entrance
into
the
Language
,
before
he
goeth
.
Then
he
must
haue
such
a
Seruant
,
or
Tutor
,
as
knoweth
the
Country
,
as
was
likewise
said
.
Let
him
carry
with
him
also
some
Card
or
Booke
describing
the
Country
,
where
he
trauelleth
;
which
will
be
a
good
Key
to
his
Enquiry
.
Let
him
keepe
also
a
Diary
.
Let
him
not
stay
long
in
one
Citty
,
or
Towne
;
More
or
lesse
as
the
place
deserueth
,
but
not
long
:
Nay
,
when
he
stayeth
in
one
City
or
Towne
,
let
him
change
his
Lodging
,
from
one
End
and
Part
of
the
Towne
,
to
another
;
which
is
a
great
Adamant
of
Acquaintance
.
Let
him
sequester
himselfe
from
the
Company
of
his
Country
men
,
and
diet
in
such
Places
,
where
there
is
good
Company
of
the
Nation
,
where
he
trauaileth
.
Let
him
vpon
his
Remoues
,
from
one
place
to
another
,
procure
Recommendation
,
to
some
person
of
Quality
,
residing
in
the
Place
,
whither
he
remoueth
;
that
he
may
vse
his
Fauour
,
in
those
things
,
he
desireth
to
see
or
know
.
Thus
he
may
abridge
his
Trauaile
,
with
much
profit
.
As
for
the
acquaintance
,
which
is
to
be
sought
in
Trauaile
;
That
which
is
most
of
all
profitable
,
is
Acquaintance
with
the
Secretaries
,
and
Employd
Men
of
Ambassadours
;
For
so
in
Trauailing
in
one
Country
he
shall
sucke
the
Experience
of
many
.
Let
him
also
see
and
visit
,
Eminent
Persons
,
in
all
Kindes
,
which
are
of
great
Name
abroad
;
That
he
may
be
able
to
tell
,
how
the
Life
agreeth
with
the
Fame
.
For
Quarels
,
they
are
with
Care
and
Discretion
to
be
auoided
:
They
are
,
commonly
,
for
Mistresses
;
Healths
;
Place
;
and
Words
.
And
let
a
Man
beware
,
how
he
keepeth
Company
,
with
Cholerick
and
Quarelsome
Persons
;
for
they
will
engage
him
into
their
owne
Quarels
.
When
a
Trauailer
returneth
home
,
let
him
not
leaue
the
Countries
,
where
he
hath
Trauailed
,
altogether
behinde
him
;
But
maintaine
a
Correspondence
,
by
letters
,
with
those
of
his
Acquaintance
,
which
are
of
most
Worth
.
And
let
his
Trauaile
appeare
rather
in
his
Discourse
,
then
in
his
Apparrell
,
or
Gesture
:
And
in
his
Discourse
,
let
him
be
rather
aduised
in
his
Answers
,
then
forwards
to
tell
Stories
:
And
let
it
appeare
,
that
he
doth
not
change
his
Country
Manners
,
for
those
of
Forraigne
Parts
;
But
onely
,
prick
in
some
Flowers
,
of
that
he
hath
Learned
abroad
,
into
the
Customes
of
his
owne
Country
.
Of
Empire
.
XIX
.
IT
is
a
miserable
State
of
Minde
,
to
haue
few
Things
to
desire
,
and
many
Things
to
feare
:
And
yet
that
commonly
is
the
Case
of
Kings
;
Who
being
at
the
highest
,
want
Matter
of
desire
,
which
makes
their
Mindes
more
Languishing
;
And
haue
many
Representations
of
Perills
and
Shadowes
,
which
makes
their
Mindes
the
lesse
cleare
.
And
this
is
one
Reason
also
of
that
Effect
,
which
the
Scripture
speaketh
of
;
That
the
Kings
Heart
is
inscrutable
.
For
Multitude
of
Iealousies
,
and
Lack
of
some
predominant
desire
,
that
should
marshall
and
put
in
order
all
the
rest
,
maketh
any
Mans
Heart
,
hard
to
finde
,
or
sound
.
Hence
it
comes
likewise
,
that
Princes
,
many
times
,
make
themselues
Desires
,
and
set
their
Hearts
vpon
toyes
:
Sometimes
vpon
a
Building
;
Sometimes
vpon
Erecting
of
an
Order
;
Sometimes
vpon
the
Aduancing
of
a
Person
;
Sometimes
vpon
obtaining
Excellency
in
some
Art
,
or
Feat
of
the
Hand
;
As
Nero
for
playing
on
the
Harpe
,
Domitian
for
Certainty
of
the
Hand
with
the
Arrow
,
Commodus
for
playing
at
Fence
,
Caracalla
for
driuing
Chariots
,
and
the
like
.
This
seemeth
incredible
vnto
those
,
that
know
not
the
Principle
;
That
the
Minde
of
Man
is
more
cheared
,
and
refreshed
,
by
profiting
in
small
things
,
then
by
standing
at
a
stay
in
great
.
We
see
also
that
Kings
,
that
haue
beene
fortunate
Conquerours
in
their
first
yeares
;
it
being
not
possible
for
them
to
goe
forward
infinitely
,
but
that
they
must
haue
some
Checke
or
Arrest
in
their
Fortunes
;
turne
in
their
latter
yeares
,
to
be
Superstitious
and
Melancholy
:
As
did
Alexander
the
Great
;
Dioclesian
;
And
in
our
memory
,
Charles
the
fift
;
And
others
:
For
he
that
is
vsed
to
goe
forward
,
and
findeth
a
Stop
,
falleth
out
of
his
owne
fauour
,
and
is
not
the
Thing
he
was
.
To
speake
now
of
the
true
Temper
of
Empire
:
It
is
a
Thing
rare
,
&
hard
to
keep
:
For
both
Temper
&
Distemper
consist
of
Contraries
.
But
it
is
one
thing
to
mingle
Contraries
,
another
to
enterchange
them
.
The
Answer
of
Apollonius
to
Vespasian
,
is
full
of
Excellent
Instruction
;
Vespasian
asked
him
;
What
was
Neroes
ouerthrow
?
He
answered
;
Nero
could
touch
and
tune
the
Harpe
well
;
But
in
Gouernment
,
sometimes
he
vsed
to
winde
the
pins
too
high
,
sometimes
to
let
them
downe
too
low
.
And
certaine
it
is
,
that
Nothing
destroieth
Authority
so
much
,
as
the
vnequall
and
vntimely
Enterchange
of
Power
Pressed
too
farre
,
and
Relaxed
too
much
.
This
is
true
;
that
the
wisdome
of
all
these
latter
Times
in
Princes
Affaires
,
is
rather
fine
Deliueries
,
and
Shiftings
of
Dangers
and
Mischiefes
,
when
they
are
neare
;
then
solid
and
grounded
Courses
to
keepe
them
aloofe
.
But
this
is
but
to
try
Masteries
with
Fortune
:
And
let
men
beware
,
how
they
neglect
,
and
suffer
Matter
of
Trouble
,
to
be
prepared
:
For
no
Man
can
forbid
the
Sparke
,
nor
tell
whence
it
may
come
.
The
difficulties
in
Princes
Businesse
,
are
many
and
great
;
But
the
greatest
difficulty
,
is
often
in
their
owne
Minde
.
For
it
is
common
with
Princes
,
(
saith
Tacitus
)
to
will
Contradictories
.
Sunt
plerumque
Regum
voluntates
vehementes
,
&
inter
se
contrariae
.
For
it
is
the
Soloecisme
of
Power
,
to
thinke
to
Command
the
End
,
and
yet
not
to
endure
the
Meane
.
Kings
haue
to
deale
with
their
Neighbours
;
their
Wiues
;
their
Children
;
their
Prelates
or
Clergie
;
their
Nobles
;
their
Second-Nobles
or
Gentlemen
;
their
Merchants
;
their
Commons
;
and
their
Men
of
Warre
;
And
from
all
these
arise
Dangers
,
if
Care
and
Circumspection
be
not
vsed
.
First
for
their
Neighbours
;
There
can
no
generall
Rule
be
giuen
,
(
The
Occasions
are
so
variable
,
)
saue
one
;
which
euer
holdeth
;
which
is
,
That
Princes
doe
keepe
due
Centinell
;
that
none
of
their
Neighbours
doe
ouergrow
so
,
(
by
Encrease
of
Territory
,
by
Embracing
of
Trade
,
by
Approaches
,
or
the
like
)
as
they
become
more
able
to
annoy
them
,
then
they
were
.
And
this
is
,
generally
,
the
work
of
Standing
Counsels
to
foresee
;
and
to
hinder
it
.
During
that
Triumuirate
of
Kings
,
King
Henry
the
8.
of
England
,
Francis
the
1.
King
of
France
,
and
Charles
the
5.
Emperour
,
there
was
such
a
watch
kept
,
that
none
of
the
Three
,
could
win
a
Palme
of
Ground
,
but
the
other
two
,
would
straightwaies
ballance
it
,
either
by
Confederation
,
or
,
if
need
were
,
by
a
Warre
:
And
would
not
,
in
any
wise
,
take
vp
Peace
at
Interest
.
And
the
like
was
done
by
that
League
(
which
,
Guicciardine
saith
,
was
the
Security
of
Italy
)
made
betwene
Ferdinando
King
of
Naples
;
Lorenzius
Medices
,
and
Ludouicus
Sforza
,
Potentates
,
the
one
of
Florence
,
the
other
of
Millaine
.
Neither
is
the
Opinion
,
of
some
of
the
Schoole-Men
,
to
be
receiued
;
That
a
warre
cannot
iustly
be
made
,
but
vpon
a
precedent
Iniury
,
or
Prouocation
.
For
there
is
no
Question
,
but
a
iust
Feare
,
of
an
Imminent
danger
,
though
there
be
no
Blow
giuen
,
is
a
lawfull
Cause
of
a
Warre
.
For
their
Wiues
;
There
are
Cruell
Examples
of
them
.
Liuia
is
infamed
for
the
poysoning
of
her
husband
:
Roxolana
,
Solymans
Wife
,
was
the
destruction
,
of
that
renowned
Prince
,
Sultan
Mustapha
,
And
otherwise
troubled
his
House
,
and
Succession
:
Edward
the
Second
of
England
,
his
Queen
,
had
the
principall
hand
,
in
the
Deposing
and
Murther
of
her
Husband
.
This
kinde
of
danger
,
is
then
to
be
feared
,
chiefly
,
when
the
Wiues
haue
Plots
,
for
the
Raising
of
their
owne
Children
;
Or
else
that
they
be
Aduoutresses
.
For
their
Children
:
The
Tragedies
,
likewise
,
of
dangers
from
them
,
haue
been
many
.
And
generally
,
the
Entring
of
Fathers
,
into
Suspicion
of
their
Children
,
hath
been
euer
vnfortunate
.
The
destruction
of
Mustapha
,
(
that
we
named
before
)
was
so
fatall
to
Solymans
Line
,
as
the
Succession
of
the
Turks
,
from
Solyman
,
vntill
this
day
,
is
suspected
to
be
vntrue
,
and
of
strange
Bloud
;
For
that
Selymus
the
Second
was
thought
to
be
Supposititious
.
The
destruction
of
Crispus
,
a
young
Prince
,
of
rare
Towardnesse
,
by
Constantinus
the
Great
,
his
Father
,
was
in
like
manner
fatall
to
his
House
;
For
both
Constantinus
,
and
Constance
,
his
Sonnes
,
died
violent
deaths
;
And
Constantius
his
other
Sonne
,
did
little
better
;
who
died
,
indeed
,
of
Sicknesse
,
but
after
that
Iulianus
had
taken
Armes
against
him
.
The
destruction
of
Demetrius
,
Sonne
to
Philip
the
Second
,
of
Macedon
,
turned
vpon
the
Father
,
who
died
of
Repentance
.
And
many
like
Examples
there
are
:
But
few
,
or
none
,
where
the
Fathers
had
good
by
such
distrust
;
Except
it
were
,
where
the
Sonnes
were
vp
,
in
open
Armes
against
them
;
As
was
Selymus
the
first
against
Baiazet
:
And
the
three
Sonnes
of
Henry
the
Second
,
King
of
England
.
For
their
Prelates
;
when
they
are
proud
and
great
,
there
is
also
danger
from
them
:
As
it
was
,
in
the
times
of
Anselmus
,
and
Thomas
Becket
,
Archbishops
of
Canterbury
;
who
with
their
Crosiars
,
did
almost
try
it
,
with
the
Kings
Sword
;
And
yet
they
had
to
deale
with
Stout
and
Haughty
Kings
;
William
Rufus
,
Henry
the
first
,
and
Henry
the
second
.
The
danger
is
not
from
that
State
,
but
where
it
hath
a
dependance
of
forraine
Authority
;
Or
where
the
Churchmen
come
in
,
and
are
elected
,
not
by
the
Collation
of
the
King
,
or
particular
Patrons
,
but
by
the
People
.
For
their
Nobles
;
To
keepe
them
at
a
distance
,
it
is
not
amisse
;
But
to
depresse
them
,
may
make
a
King
more
Absolute
,
but
lesse
Safe
;
And
lesse
able
to
performe
any
thing
,
that
he
desires
.
I
haue
noted
it
,
in
my
History
of
King
Henry
the
Seuenth
,
of
England
,
who
depressed
his
Nobility
;
Whereupon
,
it
came
to
passe
,
that
his
Times
were
full
of
Difficulties
,
&
Troubles
;
For
the
Nobility
,
though
they
continued
loyall
vnto
him
,
yet
did
they
not
co-operate
with
him
,
in
his
Businesse
.
So
that
in
effect
,
he
was
faine
to
doe
all
things
,
himselfe
.
For
their
Second
Nobles
;
There
is
not
much
danger
from
them
,
being
a
Body
dispersed
.
They
may
sometimes
discourse
high
,
but
that
doth
little
Hurt
:
Besides
,
they
are
a
Counterpoize
to
the
Higher
Nobility
,
that
they
grow
not
too
Potent
:
And
lastly
,
being
the
most
immediate
in
Authority
,
with
the
Common
People
,
they
doe
best
temper
Popular
Commotions
.
For
their
Merchants
;
They
are
Vena
porta
;
And
if
they
flourish
not
,
a
Kingdome
may
haue
good
Limmes
,
but
will
haue
empty
Veines
,
and
nourish
little
.
Taxes
,
and
Imposts
vpon
them
,
doe
seldome
good
to
the
Kings
Reuenew
;
For
that
that
he
winnes
in
the
Hundred
,
he
leeseth
in
the
Shire
;
The
particular
Rates
being
increased
,
but
the
totall
Bulke
of
Trading
rather
decreased
.
For
their
Commons
;
There
is
little
danger
from
them
,
except
it
be
,
where
they
haue
Great
and
Potent
Heads
;
Or
where
you
meddle
,
with
the
Point
of
Religion
;
Or
their
Customes
,
or
Meanes
of
Life
.
For
their
Men
of
warre
;
It
is
a
dangerous
State
,
where
they
liue
and
remaine
in
a
Body
,
and
are
vsed
to
Donatiues
;
whereof
we
see
Examples
in
the
Ianizaries
,
and
Pretorian
Bands
of
Rome
:
But
Traynings
of
Men
,
and
Arming
them
in
seuerall
places
,
and
vnder
seuerall
Commanders
,
and
without
Donatiues
,
are
Things
of
Defence
,
and
no
Danger
.
Princes
are
like
to
Heauenly
Bodies
,
which
cause
good
or
euill
times
;
And
which
haue
much
Veneration
,
but
no
Rest
.
All
precepts
concerning
Kings
,
are
in
effect
comprehended
,
in
those
two
Remembrances
:
Memento
quod
es
Homo
;
And
Memento
quod
es
Deus
,
or
Vice
Dei
:
The
one
bridleth
their
Power
,
and
the
other
their
Will.
Of
Counsell
.
XX.
THe
greatest
Trust
,
betweene
Man
and
Man
,
is
the
Trust
of
Giuing
Counsell
.
For
in
other
Confidences
,
Men
commit
the
parts
of
life
;
Their
Lands
,
their
Goods
,
their
Child
,
their
Credit
,
some
particular
Affaire
;
But
to
such
,
as
they
make
their
Counsellours
,
they
commit
the
whole
:
By
how
much
the
more
,
they
are
obliged
to
all
Faith
and
integrity
.
The
wisest
Princes
,
need
not
thinke
it
any
diminution
to
their
Greatnesse
,
or
derogation
to
their
Sufficiency
,
to
rely
vpon
Counsell
.
God
himselfe
is
not
without
:
But
hath
made
it
one
of
the
great
Names
,
of
his
blessed
Sonne
;
The
Counsellour
Salomon
hath
pronounced
,
that
In
Counsell
is
Stability
.
Things
will
haue
their
first
,
or
second
Agitation
;
If
they
be
not
tossed
vpon
the
Arguments
of
Counsell
,
they
will
be
tossed
vpon
the
Waues
of
Fortune
;
And
be
full
of
Inconstancy
,
doing
,
and
vndoing
,
like
the
Reeling
of
a
drunken
man
.
Salomons
Sonne
found
the
Force
of
Counsell
,
as
his
Father
saw
the
Necessity
of
it
.
For
the
Beloued
Kingdome
of
God
was
first
rent
,
and
broken
by
ill
Counsell
;
Vpon
which
Counsell
,
there
are
set
,
for
our
Instruction
,
the
two
Markes
,
whereby
Bad
Counsell
is
,
for
euer
,
best
discerned
:
That
it
was
young
Counsell
,
for
the
Persons
;
And
Violent
Counsell
,
for
the
Matter
.
The
Ancient
Times
doe
set
forth
in
Figure
,
both
the
Incorporation
,
and
inseparable
Coniunction
of
Counsel
with
Kings
;
And
the
wise
and
Politique
vse
of
Counsell
by
Kings
:
The
one
,
in
that
they
say
,
Iupiter
did
marry
Metis
,
which
signifieth
Counsell
:
Whereby
they
intend
,
that
Soueraignty
is
married
to
Counsell
:
The
other
,
in
that
which
followeth
,
which
was
thus
:
They
say
after
Iupiter
was
married
to
Metis
,
she
conceiued
by
him
,
and
was
with
Childe
;
but
Iupiter
suffered
her
not
to
stay
,
till
she
brought
forth
,
but
eat
her
vp
;
Wherby
he
became
himselfe
with
Child
,
and
was
deliuered
of
Pallas
Armed
,
out
of
his
Head
.
Which
monstrous
Fable
,
containeth
a
Secret
of
Empire
;
How
Kings
are
to
make
vse
of
their
Councell
of
State
.
That
first
,
they
ought
to
referre
matters
vnto
them
,
which
is
the
first
Begetting
or
Impregnation
;
But
when
they
are
elaborate
,
moulded
,
and
shaped
,
in
the
Wombe
of
their
Councell
,
and
grow
ripe
,
and
ready
to
be
brought
forth
;
That
then
,
they
suffer
not
their
Councell
to
goe
through
with
the
Resolution
,
and
direction
,
as
if
it
depended
on
them
;
But
take
the
matter
backe
into
their
owne
Hands
,
and
make
it
appeare
to
the
world
,
that
the
Decrees
,
and
finall
Directions
,
(
which
,
because
they
come
forth
with
Prudence
,
and
Power
,
are
resembled
to
Pallas
Armed
)
proceeded
from
themselues
:
And
not
onely
from
their
Authority
,
but
(
the
more
to
adde
Reputation
to
Themselues
)
from
their
Head
,
and
Deuice
.
Let
vs
now
speake
of
the
Inconueniences
of
Counsell
,
and
of
the
Remedies
.
The
Inconueniences
,
that
haue
been
noted
in
calling
,
and
vsing
Counsell
,
are
three
.
First
,
the
Reuealing
of
Affaires
,
whereby
they
become
lesse
Secret
.
Secondly
,
the
Weakning
of
the
Authority
of
Princes
,
as
if
they
were
lesse
of
Themselues
.
Thirdly
,
the
Danger
of
being
vnfaithfully
counselled
,
and
more
for
the
good
of
them
that
counsell
,
then
of
him
that
is
counselled
.
For
which
Inconueniences
,
the
Doctrine
of
Italy
,
and
Practise
of
France
,
in
some
Kings
times
,
hath
introduced
Cabinet
Counsels
;
A
Remedy
worse
then
the
Disease
.
As
to
Secrecy
;
Princes
are
not
bound
to
communicate
all
Matters
,
with
all
Counsellors
;
but
may
extract
and
select
.
Neither
is
it
necessary
,
that
he
that
consulteth
what
he
should
doe
,
should
declare
what
he
will
doe
.
But
let
Princes
betware
,
that
the
vnsecreting
of
their
Affaires
,
comes
not
from
Themselues
.
And
as
for
Cabinet
Counsels
,
it
may
be
their
Motto
;
Plenus
rimarum
sum
:
One
futile
person
,
that
maketh
it
his
glory
to
tell
,
will
doe
more
hurt
,
then
many
,
that
know
it
their
duty
to
conceale
.
It
is
true
,
there
be
some
Affaires
,
which
require
extreme
Secrecy
,
which
will
hardly
go
beyond
one
or
two
persons
,
besides
the
King
:
Neither
are
those
Counsels
vnprosperous
:
For
besides
the
Secrecy
,
they
commonly
goe
on
constantly
in
one
Spirit
of
Direction
,
without
distraction
.
But
then
it
must
be
a
Prudent
King
,
such
as
is
able
to
Grinde
with
a
Hand-Mill
;
And
those
Inward
Counsellours
,
had
need
also
,
be
Wife
Men
,
and
especially
true
and
trusty
to
the
Kings
Ends
;
As
it
was
with
King
Henry
the
Seuenth
of
England
,
who
in
his
greatest
Businesse
,
imparted
himselfe
to
none
,
except
it
were
to
Morton
and
Fox
.
For
Weakening
of
Authority
;
The
Fable
sheweth
the
Remedy
.
Nay
the
Maiesty
of
Kings
,
is
rather
exalted
,
then
diminished
,
when
they
are
in
the
Chaire
of
Counsell
:
Neither
was
there
euer
Prince
,
bereaued
of
his
Dependances
,
by
his
Counsell
;
Except
where
there
hath
beene
,
either
an
Ouergreatnesse
in
one
Counsellour
,
Or
an
Ouerstrict
Combination
in
Diuers
;
which
are
Things
soone
found
,
and
holpen
.
For
the
last
Inconuenience
,
that
Men
will
Counsell
with
an
Eye
to
themselues
;
Certainly
,
Non
inueniet
Fidem
super
terram
,
is
meant
of
the
Nature
of
Times
,
and
not
of
all
particular
Persons
;
There
be
,
that
are
in
Nature
,
Faithfull
,
and
Sincere
,
and
Plaine
,
and
Direct
;
Not
Crafty
,
and
Inuolued
:
Let
Princes
,
aboue
all
,
draw
to
themselues
such
Natures
.
Besides
,
Counsellours
are
not
Commonly
so
vnited
,
but
that
one
Counsellour
keepeth
Centinell
ouer
Another
;
So
that
if
any
do
Counsell
out
of
Faction
,
or
priuate
Ends
,
it
commonly
comes
to
the
Kings
Eare.
But
the
best
Remedy
is
,
if
Princes
know
their
Counsellours
,
as
well
as
their
Counsellours
know
Them
:
Principis
efl
Virtus
maxima
nosse
suos
.
And
on
the
other
side
,
Counsellours
should
not
be
too
Speculatiue
,
into
their
Soueraignes
Person
.
The
true
Composition
of
a
Counsellour
,
is
rather
to
be
skilfull
in
their
Masters
Businesse
,
then
in
his
Nature
;
For
then
he
is
like
to
Aduise
him
,
and
not
to
Feede
his
Humour
.
It
is
of
singular
vse
to
Princes
,
if
they
take
the
Opinions
of
their
Counsell
,
both
Seperately
,
and
Together
.
For
Priuate
Opinion
is
more
free
;
but
Opinion
before
others
is
more
Reuerend
.
In
priuate
,
Men
are
more
bold
in
their
owne
Humours
;
And
in
Consort
,
Men
are
more
obnoxious
to
others
Humours
;
Therefore
it
is
good
to
take
both
;
And
of
the
inferiour
Sort
,
rather
in
priuate
,
to
preserue
Freedome
;
Of
the
greater
,
rather
in
Consort
,
to
preserue
Respect
.
It
is
in
vaine
for
Princes
to
take
Counsel
concerning
Matters
,
if
they
take
no
Counsell
likewise
concerning
Persons
:
For
all
Matters
,
are
as
dead
Images
;
And
the
Life
of
the
Execution
of
Affaires
,
resteth
in
the
good
Choice
of
Persons
.
Neither
is
it
enough
to
consult
concerning
Persons
,
Secundum
genera
,
as
in
an
Idea
,
or
Mathematicall
Description
,
what
the
Kinde
and
Character
of
the
Person
should
be
;
For
the
greatest
Errours
are
committed
,
and
the
most
Iudgement
is
shewne
,
in
the
choice
of
Indiuiduals
.
It
was
truly
said
;
Optimi
Consiliarij
mortui
;
Books
will
speake
plaine
,
when
Counsellors
Blanch.
Therefore
it
is
good
to
be
conuersant
in
them
;
Specially
the
Bookes
of
such
,
as
Themselues
haue
been
Actors
vpon
the
Stage
.
The
Counsels
,
at
this
Day
,
in
most
Places
,
are
but
Familiar
Meetings
;
where
Matters
are
rather
talked
on
,
then
debated
.
And
they
run
too
swift
to
the
Order
or
Act
of
Counsell
.
It
were
better
,
that
in
Causes
of
weight
,
the
Matter
were
propounded
one
day
,
and
not
spoken
to
,
till
the
next
day
;
In
Nocte
Consilium
.
So
was
it
done
,
in
the
Commission
of
Vnion
,
between
England
and
Scotland
;
which
was
a
Graue
and
Orderly
Assembly
.
I
commend
set
Daies
for
Petitions
:
For
both
it
giues
the
Suitors
more
certainty
for
their
Attendance
;
And
it
frees
the
Meerings
for
Matters
of
Estate
,
that
they
may
Hoc
agere
.
In
choice
of
Committees
,
for
ripening
Businesse
,
for
the
Counsell
,
it
is
better
to
choose
Indifferent
persons
,
then
to
make
an
Indifferency
,
by
putting
in
those
,
that
are
strong
,
on
both
sides
.
I
commend
also
standing
Commissions
;
As
for
Trade
;
for
Treasure
;
for
Warre
;
for
Suits
;
for
some
Prouinces
:
For
where
there
be
diuers
particular
Counsels
,
and
but
one
Counsell
of
Estate
,
(
as
it
is
in
Spaine
)
they
are
in
effect
no
more
,
then
Standing
Commissions
;
Saue
that
they
haue
greater
Authority
.
Let
such
,
as
are
to
informe
Counsels
,
out
of
their
particular
Professions
,
(
as
Lawyers
,
Sea-men
,
Mint-men
,
and
the
like
)
be
first
heard
,
before
Committees
;
And
then
,
as
Occasion
serues
,
before
the
Counsell
.
And
let
them
not
come
in
Multitudes
,
or
in
a
Tribunitious
Manner
;
For
that
is
,
to
clamour
Counsels
,
not
to
enforme
them
.
A
long
Table
,
and
a
square
Table
,
or
Seats
about
the
Walls
,
seeme
Things
of
Forme
,
but
are
Things
of
Substance
;
For
at
a
long
Table
,
a
few
at
the
vpper
end
,
in
effect
,
sway
all
the
Businesse
;
But
in
the
other
Forme
,
there
is
more
vse
of
the
Counsellours
Opinions
,
that
sit
lower
.
A
King
,
when
he
presides
in
Counsell
,
let
him
beware
how
he
Opens
his
owne
Inclination
too
much
,
in
that
which
he
propoundeth
:
For
else
Counsellours
will
but
take
the
Winde
of
him
;
And
in
stead
of
giuing
Free
Counsell
,
sing
him
a
Song
of
Placebo
.
Of
Delayes
.
XXI
.
FOrtune
is
like
the
Market
;
Where
many
times
,
if
you
can
stay
a
little
,
the
Price
will
fall
.
And
againe
,
it
is
sometimes
like
Sybilla's
Offer
;
which
at
first
offereth
the
Commodity
at
full
,
then
consumeth
part
and
part
,
and
still
holdeth
vp
the
Price
.
For
Occasion
(
as
it
is
in
the
Common
verse
)
turneth
a
Bald
Noddle
,
after
she
hath
presented
her
locks
in
Front
,
and
no
hold
taken
:
Or
at
least
turneth
the
Handle
of
the
Bottle
,
first
to
be
receiued
,
and
after
the
Belly
,
which
is
hard
to
claspe
.
There
is
surely
no
greater
Wisedome
,
then
well
to
time
the
Beginnings
,
and
Oasets
of
Things
.
Dangers
are
no
more
light
,
if
they
once
seeme
light
:
And
more
dangers
haue
deceiued
Men
,
then
forced
them
.
Nay
,
it
were
better
,
to
meet
some
Dangers
halfe
way
,
though
they
come
nothing
neare
,
then
to
keepe
too
long
a
watch
,
vpon
their
Approaches
;
For
if
a
Man
watch
too
long
,
it
is
odds
he
will
fall
asleepe
.
On
the
other
side
,
to
be
deceiued
,
with
too
long
Shadowes
,
(
As
some
haue
been
,
when
the
Moone
was
low
,
and
shone
on
their
Enemies
backe
)
And
so
to
shoot
off
before
the
time
;
Or
to
teach
dangers
to
come
on
,
by
ouer
early
Buckling
towards
them
,
is
another
Extreme
.
The
Ripenesse
,
or
Vnripenesse
,
of
the
Occasion
(
as
we
said
)
must
euer
be
well
weighed
;
And
generally
,
it
is
good
,
to
commit
the
Beginnings
of
all
great
Actions
,
to
Argos
with
his
hundred
Eyes
;
And
the
Ends
to
Briareus
with
his
hundred
Hands
:
First
to
Watch
,
and
then
to
Speed
.
For
the
Helmet
of
Pluto
,
which
maketh
the
Politicke
Man
goe
Inuisible
,
is
,
Secrecy
in
the
Counsell
,
&
Celerity
in
the
Execution
.
For
when
Things
are
once
come
to
the
Execution
,
there
is
no
Secrecy
comparable
to
Celerity
;
Like
the
Motion
of
a
Bullet
in
the
Ayre
,
which
flyeth
so
swift
,
as
it
out-runs
the
Eye
.
Of
Cunning.
XXII
.
WE
take
Cunning
for
a
Sinister
or
Crooked
Wisedome
.
And
certainly
,
there
is
great
difference
,
between
a
Cunning
Man
,
and
a
Wise
Man
;
Not
onely
in
Point
of
Honesty
,
but
in
point
of
Ability
.
There
be
that
can
packe
the
Cards
,
and
yet
cannot
play
well
;
So
there
are
some
,
that
are
good
in
Canuasses
,
and
Factions
,
that
are
otherwise
Weake
Men.
Againe
,
it
is
one
thing
to
vnderstand
Persons
,
and
another
thing
to
vnderstand
Matters
;
For
many
are
perfect
in
Mens
Humours
,
that
are
not
greatly
Capable
of
the
Reall
Part
of
Businesse
;
Which
is
the
Constitution
of
one
,
that
hath
studied
Men
,
more
then
Bookes
.
Such
Men
are
fitter
for
Practise
,
then
for
Counsell
;
And
they
are
good
but
in
their
own
Alley
:
Turne
them
to
New
Men
,
and
they
haue
lost
their
Ayme
;
So
as
the
old
Rule
,
to
know
a
Foole
from
a
Wise
Man
;
Mitte
ambos
nudos
ad
ignotos
,
&
videbis
;
doth
scarce
hold
for
them
.
And
because
these
Cunning
Men
,
are
like
Haberdashers
of
Small
Wares
,
it
is
not
amisse
to
set
forth
their
Shop
.
It
is
a
point
of
Cunning
;
to
wait
vpon
him
,
with
whom
you
speake
,
with
your
eye
;
As
the
Iesuites
giue
it
in
precept
:
For
there
be
many
Wise
Men
,
that
haue
Secret
Hearts
,
and
Transparant
Countenances
.
Yet
this
would
be
done
,
with
a
demure
Abasing
of
your
Eye
sometimes
,
as
the
Iesuites
also
doe
vse
.
Another
is
,
that
when
you
haue
any
thing
to
obtaine
of
present
dispatch
,
you
entertaine
,
and
amuse
the
party
,
with
whom
you
deale
,
with
some
other
Discourse
;
That
he
be
not
too
much
awake
,
to
make
Obiections
.
I
knew
a
Counsellor
and
Secretary
,
that
neuer
came
to
Queene
Elizabeth
of
England
,
with
Bills
to
signe
,
but
he
would
alwaies
first
put
her
into
some
discourse
of
Estate
,
that
she
mought
the
lesse
minde
the
Bills
.
The
like
Surprize
,
may
be
made
,
by
Mouing
things
,
when
the
Party
is
in
haste
,
and
cannot
stay
,
to
consider
aduisedly
,
of
that
is
moued
.
If
a
man
would
crosse
a
Businesse
,
that
he
doubts
some
other
would
handsomely
and
effectually
moue
,
let
him
pretend
to
wish
it
well
,
and
moue
it
himselfe
,
in
such
sort
,
as
may
foile
it
.
The
breaking
off
,
in
the
midst
of
that
,
one
was
about
to
say
,
as
if
he
tooke
himselfe
vp
,
breeds
a
greater
Appetite
in
him
,
with
whom
you
conferre
,
to
know
more
.
And
because
it
workes
better
,
when
any
thing
seemeth
to
be
gotten
from
you
by
Question
,
then
if
you
offer
it
of
your selfe
,
you
may
lay
a
Bait
for
a
Question
,
by
shewing
another
Visage
and
Countenance
,
then
you
are
wont
;
To
the
end
,
to
giue
Occasion
,
for
the
party
to
aske
,
what
the
Matter
is
of
the
Change
?
As
Nehemias
did
;
And
I
had
not
before
that
time
been
sad
before
the
King
.
In
Things
,
that
are
tender
and
vnpleasing
,
it
is
good
to
breake
the
Ice
,
by
some
whose
Words
are
of
lesse
weight
,
and
to
reserue
the
more
weighty
Voice
,
to
come
in
,
as
by
chance
,
so
that
he
may
be
asked
the
Question
vpon
the
others
Speech
.
As
Narcissus
did
,
in
relating
to
Claudius
,
the
Marriage
of
Messalina
and
Silius
.
In
things
,
that
a
Man
would
not
be
seen
in
,
himselfe
;
It
is
a
Point
of
Cunning
,
to
borrow
the
Name
of
the
World
;
As
to
say
;
The
World
sayes
,
Or
,
There
is
a
speech
abroad
.
I
knew
one
,
that
when
he
wrote
a
Letter
,
he
would
put
that
which
was
most
Materiall
,
in
the
Pofl-script
,
as
if
it
had
been
a
By-matter
.
I
knew
another
,
that
when
he
came
to
haue
Speech
,
he
would
passe
ouer
that
,
that
he
intended
most
,
and
goe
forth
,
and
come
backe
againe
,
and
speake
of
it
,
as
of
a
Thing
,
that
he
had
almost
forgot
.
Some
procure
themselues
,
to
be
surprized
,
at
such
times
,
as
it
is
like
,
the
party
that
they
work
vpon
,
will
suddenly
come
vpon
them
:
And
to
be
found
with
a
Letter
in
their
hand
,
or
doing
somewhat
which
they
are
not
accustomed
;
To
the
end
,
they
may
be
apposed
of
those
things
,
which
of
themselues
they
are
desirous
to
vtter
.
It
is
a
Point
of
Cunning
,
to
let
fall
those
Words
,
in
a
Mans
owne
Name
,
which
he
would
haue
another
Man
learne
,
and
vse
,
and
thereupon
take
Aduantage
.
I
knew
two
,
that
were
Competitors
,
for
the
Secretaries
Place
,
in
Queene
Elizabeths
time
,
and
yet
kept
good
Quarter
betweene
themselues
;
And
would
conferre
,
one
with
another
,
vpon
the
Businesse
;
And
the
one
of
them
said
,
That
to
be
a
Secretary
,
in
the
Declination
of
a
Monarchy
,
was
a
Ticklish
Thing
,
and
that
he
did
not
affect
it
:
The
other
,
straight
caught
vp
those
Words
,
and
discoursed
with
diuers
of
his
Friends
,
that
he
had
no
reason
to
desire
to
be
Secretary
,
in
the
Declination
of
a
Monarchy
.
The
first
Man
tooke
hold
of
it
,
and
found
Meanes
,
it
was
told
the
Queene
;
Who
hearing
of
a
Declination
of
a
Monarchy
,
tooke
it
so
ill
,
as
she
would
neuer
after
heare
of
the
others
Suit
.
There
is
a
Cunning
,
which
we
in
England
call
,
The
Turning
of
the
Cat
in
the
Pan
;
which
is
,
when
that
which
a
Man
sayes
to
another
,
he
laies
it
,
as
if
Another
had
said
it
to
him
.
And
to
say
Truth
,
it
is
not
easie
,
when
such
a
Matter
passed
between
two
,
to
make
it
appeare
,
from
which
of
them
,
it
first
moued
and
began
.
It
is
a
way
,
that
some
men
haue
,
to
glaunce
and
dart
at
Others
,
by
Iustifying
themselues
,
by
Negatiues
;
As
to
say
,
This
I
doe
not
:
As
Tigillinus
did
towards
Burrhus
;
Se
non
diuersas
spes
,
sed
Incolumitatem
Imperatoris
simpliciter
spectare
.
Some
haue
in
readinesse
,
so
many
Tales
and
Stories
,
as
there
is
Nothing
,
they
would
insinuate
,
but
they
can
wrap
it
into
a
Tale
;
which
scrueth
both
to
keepe
themselues
more
in
Guard
,
and
to
make
others
carry
it
,
with
more
Pleasure
.
It
is
a
good
Point
of
Cunning
,
for
a
Man
,
to
shape
the
Answer
he
would
haue
,
in
his
owne
Words
,
and
Propositions
;
For
it
makes
the
other
Party
sticke
the
lesse
.
It
is
strange
,
how
long
some
Men
will
lie
in
wait
,
to
speake
somewhat
,
they
desire
to
say
,
And
how
farre
about
they
will
fetch
;
And
how
many
other
Matters
they
will
beat
ouer
,
to
come
neare
it
.
It
is
a
Thing
of
great
Patience
,
but
yet
of
much
Vse
.
A
sudden
,
bold
,
and
vnexpected
Question
,
doth
many
times
surprise
a
Man
,
and
lay
him
open
.
Like
to
him
,
that
hauing
changed
his
Name
,
and
walking
in
Pauls
,
Another
suddenly
came
behind
him
,
and
called
him
by
his
true
Name
,
whereat
straightwaies
he
looked
backe
.
But
these
Small
Wares
,
and
Petty
Points
of
Cunning
,
are
infinite
:
And
it
were
a
good
deed
,
to
make
a
List
of
them
:
For
that
nothing
doth
more
hurt
in
a
State
,
then
that
Cunning
Men
passe
for
Wise
.
But
certainly
,
some
there
are
,
that
know
the
Resorts
and
Falls
of
Businesse
,
that
cannot
sinke
into
the
Maine
of
it
:
Like
a
House
,
that
hath
conuenient
Staires
,
and
Entries
,
but
neuer
a
faire
Roome
.
Therfore
,
you
shall
see
them
finde
out
pretty
Looses
in
the
Conclusion
,
but
are
no
waies
able
to
Examine
,
or
debate
Matters
.
And
yet
commonly
they
take
aduantage
of
their
Inability
,
and
would
be
thought
Wits
of
direction
.
Some
build
rather
vpon
the
Abusing
of
others
,
and
(
as
we
now
say
;
)
Putting
Tricks
vpon
them
;
Then
vpon
Soundnesse
of
their
own
proceedings
.
But
Salomon
saith
;
Prudens
aduertit
ad
Gressus
suos
:
Stultus
diuertit
ad
Dolos
.
Of
Wisedome
for
a
Mans
selfe
.
XXIII
.
AN
Ant
is
a
wise
Creature
for
it Selfe
;
But
it
is
a
shrewd
Thing
,
in
an
Orchard
,
or
Garden
.
And
certainly
,
Men
that
are
great
Louers
of
Themselues
,
waste
the
Publique
.
Diuide
with
reason
betweene
Selfe-loue
,
and
Society
:
And
be
so
true
to
thy
Selfe
,
as
thou
be
not
false
to
Others
;
Specially
to
thy
King
,
and
Country
.
It
is
a
poore
Center
of
a
Mans
Actions
,
Himselfe
.
It
is
right
Earth
.
For
that
onely
stands
fast
vpon
his
owne
Center
;
Whereas
all
Things
,
that
haue
Affinity
with
the
Heauens
,
moue
vpon
the
Center
of
another
,
which
they
benefit
.
The
Referring
of
all
to
a
Mans
Selfe
,
is
more
tolerable
in
a
Soueraigne
Prince
;
Because
Themselues
are
not
onely
Themselues
;
But
their
Good
and
Euill
,
is
at
the
perill
of
the
Publique
Fortune
.
But
it
is
a
desperate
Euill
in
a
Seruant
to
a
Prince
,
or
a
Citizen
in
a
Republique
.
For
whatsoeuer
Affaires
passe
such
a
Mans
Hands
,
he
crooketh
them
to
his
owne
Ends
:
Which
must
needs
be
often
Eccentrick
to
the
Ends
of
his
Master
,
or
State
.
Therefore
let
Princes
,
or
States
,
choose
such
Seruants
,
as
haue
not
this
marke
;
Except
they
meane
their
Seruice
should
be
made
but
the
Accessary
.
That
which
maketh
the
Effect
more
pernicious
,
is
,
that
all
Proportion
is
lost
.
It
were
disproportion
enough
,
for
the
Seruants
Good
,
to
be
preferred
before
the
Masters
;
But
yet
it
is
a
greater
Extreme
,
when
a
little
Good
of
the
Seruant
,
shall
carry
Things
,
against
a
great
Good
of
the
Masters
.
And
yet
that
is
the
case
of
Bad
Officers
,
Treasurers
,
Ambassadours
,
Generals
,
and
other
False
and
Corrupt
Seruants
;
which
set
a
Bias
vpon
their
Bowle
,
of
their
owne
Petty
Ends
,
and
Enuies
,
to
the
ouerthrow
of
their
Masters
Great
and
Important
Affaires
.
And
for
the
most
part
,
the
Good
such
Seruants
receiue
,
is
after
the
Modell
of
their
own
Fortune
;
But
the
Hurt
they
sell
for
that
Good
,
is
after
the
Modell
of
their
Masters
Fortune
.
And
certainly
,
it
is
the
Nature
of
Extreme
Selfe-Louers
;
As
they
will
set
an
House
on
Fire
,
and
it
were
but
to
roast
their
Egges
:
And
yet
these
Men
,
many
times
,
hold
credit
with
their
Masters
;
Because
their
Study
is
but
to
please
Them
,
and
profit
Themselues
:
And
for
either
respect
,
they
will
abandon
the
Good
of
their
Affaires
.
Wisedome
for
a
Mans
selfe
,
is
in
many
Branches
thereof
,
a
depraued
Thing
.
It
is
the
Wisedome
of
Rats
,
that
will
be
sure
to
leaue
a
House
,
somewhat
before
it
fall
.
It
is
the
Wisedome
of
the
Fox
,
that
thrusts
out
the
Badger
,
who
digged
&
made
Roome
for
him
.
It
is
the
Wisedome
of
Crocodiles
,
that
shed
teares
,
when
they
would
deuoure
.
But
that
which
is
specially
to
be
noted
,
is
,
that
those
,
which
(
as
Cicero
saies
of
Pompey
)
are
,
Sui
Amantes
sine
Riuali
,
are
many
times
vnfortunate
.
And
whereas
they
haue
all
their
time
sacrificed
to
Themselues
,
they
become
in
the
end
themselues
Sacrifices
to
the
Inconstancy
of
Fortune
;
whose
Wings
they
thought
,
by
their
Self-Wisedome
,
to
haue
Pinnioned
.
Of
Innouations
.
XXIIII
.
AS
the
Births
of
Liuing
Creatures
,
at
first
,
are
ill
shapen
:
So
are
all
Innouations
,
which
are
the
Births
of
Time
.
Yet
notwithstanding
,
as
Those
that
first
bring
Honour
into
their
Family
,
are
commonly
more
worthy
,
then
most
that
succeed
:
So
the
first
President
(
if
it
be
good
)
is
seldome
attained
by
Imitation
.
For
Ill
,
to
Mans
Nature
,
as
it
stands
peruerted
,
hath
a
Naturall
Motion
,
strongest
in
Continuance
:
But
Good
,
as
a
Forced
Motion
,
strongest
at
first
.
Surely
euery
Medicine
is
an
Innouation
;
And
he
that
will
not
apply
New
Remedies
,
must
expect
New
Euils
:
For
Time
is
the
greatest
Innouatour
:
And
if
Time
,
of
course
,
alter
Things
to
the
worse
,
and
Wisedome
,
and
Counsell
shall
not
alter
them
to
the
better
,
what
shall
be
the
End
?
It
is
true
,
that
what
is
setled
by
Custome
,
though
it
be
not
good
,
yet
at
least
it
is
fit
.
And
those
Things
,
which
haue
long
gone
together
,
are
as
it
were
confederate
within
them selues
:
Whereas
New
Things
peece
not
so
well
;
But
though
they
helpe
by
their
vtility
,
yet
they
trouble
,
by
their
Inconformity
.
Besides
,
they
are
like
Strangers
;
more
Admired
,
and
lesse
Fauoured
.
All
this
is
true
,
if
Time
stood
still
;
which
contrariwise
moueth
so
round
,
that
a
Froward
Retention
of
Custome
,
is
as
turbulent
a
Thing
,
as
an
Innouation
:
And
they
that
Reuerence
too
much
Old
Times
,
are
but
a
Scorne
to
the
New
.
It
were
good
therefore
,
that
Men
in
their
Innouations
,
would
follow
the
Example
of
Time
it selfe
;
which
indeed
Innouateth
greatly
,
but
quietly
,
and
by
degrees
,
scarce
to
be
perceiued
:
For
otherwise
,
whatsoeuer
is
New
,
is
vnlooked
for
;
And
euer
it
mends
Some
,
and
paires
Other
:
And
he
that
is
holpen
,
takes
it
for
a
Fortune
,
and
thanks
the
Time
;
And
he
that
is
hurt
,
for
a
wrong
,
and
imputeth
it
to
the
Author
.
It
is
good
also
,
not
to
try
Experiments
in
States
;
Except
the
Necessity
be
Vrgent
,
or
the
vtility
Euident
:
And
well
to
beware
,
that
it
be
the
Reformation
,
that
draweth
on
the
Change
;
And
not
the
desire
of
Change
,
that
pretendeth
the
Reformation
.
And
lastly
,
that
the
Nouelty
,
though
it
be
not
reiected
,
yet
be
held
for
a
Suspect
:
And
,
as
the
Scripture
saith
;
That
we
make
a
stand
vpon
the
Ancient
Way
,
and
then
looke
about
vs
,
and
discouer
,
what
is
the
straight
,
and
right
way
,
and
so
to
walke
in
it
.
Of
Dispatch
.
XXV
.
AFected
Dispatch
,
is
one
of
the
most
dangerous
things
to
Businesse
that
can
be
.
It
is
like
that
,
which
the
Physicians
call
Predigestion
,
or
Hasty
Digestion
;
which
is
sure
to
fill
the
Body
,
full
of
Crudities
,
and
secret
Seeds
of
Diseases
.
Therefore
,
measure
not
Dispatch
,
by
the
Times
of
Sitting
,
but
by
the
Aduancement
of
the
Businesse
.
And
as
in
Races
,
it
is
not
the
large
Stride
,
or
High
Lift
,
that
makes
the
Speed
:
So
in
Businesse
,
the
Keeping
close
to
the
matter
,
and
not
Taking
of
it
too
much
at
once
,
procureth
Dispatch
.
It
is
the
Care
of
Some
,
onely
to
come
off
speedily
,
for
the
time
;
Or
to
contriue
some
false
Periods
of
Businesse
,
because
they
may
seeme
Men
of
Dispatch
.
But
it
is
one
Thing
,
to
Abbreuiate
by
Contracting
,
Another
by
Cutting
off
:
And
Businesse
so
handled
at
seuerall
Sittings
or
Meetings
,
goeth
commonly
backward
and
forward
,
in
an
vnsteady
Manner
.
I
knew
a
Wise
Man
,
that
had
it
for
a
By-word
,
when
he
saw
Men
hasten
to
a
conclusion
;
Stay
a
little
,
that
we
may
make
an
End
the
sooner
.
On
the
other
side
,
True
Dispatch
is
a
rich
Thing
.
For
Time
is
the
measure
of
Businesse
,
as
Money
is
of
Wares
:
And
Businesse
is
bought
at
a
deare
Hand
,
where
there
is
small
dispatch
.
The
Spartans
,
and
Spaniards
,
haue
been
noted
to
be
of
Small
dispatch
;
Mi
venga
la
Muerte
de
Spagna
;
Let
my
Death
come
from
Spaine
;
For
then
it
will
be
sure
to
be
long
in
comming
.
Giue
good
Hearing
to
those
,
that
giue
the
first
Information
in
Businesse
;
And
rather
direct
them
in
the
beginning
,
then
interrupt
them
in
the
continuance
of
their
Speeches
:
for
he
that
is
put
out
of
his
owne
Order
,
will
goe
forward
and
backward
,
and
be
more
tedious
while
he
waits
vpon
his
Memory
,
then
he
could
haue
been
,
if
he
had
gone
on
,
in
his
owne
course
.
But
sometimes
it
is
seene
,
that
the
Moderator
is
more
troublesome
,
then
the
Actor
.
Iterations
are
commonly
losse
of
Time
:
But
there
is
no
such
Gaine
of
Time
,
as
to
iterate
often
the
State
of
the
Question
:
For
it
chaseth
away
many
a
Friuolous
Speech
,
as
it
is
comming
forth
.
Long
and
Curious
Speeches
,
are
as
fit
for
Dispatch
,
as
a
Robe
or
Mantle
with
a
long
Traine
,
is
for
Race
.
Prefaces
,
and
Passages
,
and
Excusations
,
and
other
Speeches
of
Reference
to
the
Person
,
are
great
wasts
of
Time
;
And
though
they
seeme
to
proceed
of
Modesty
,
they
are
Brauery
.
Yet
beware
of
being
too
Materiall
,
when
there
is
any
Impediment
or
Obstruction
in
Mens
Wils
;
For
Pre-occupation
of
Minde
,
euer
requireth
preface
of
Speech
;
Like
a
Fomentation
to
make
the
vnguent
enter
.
Aboue
all
things
,
Order
,
and
Distribution
,
and
Singling
out
of
Parts
,
is
the
life
of
Dispatch
;
So
as
the
Distribution
be
not
too
subtill
:
For
he
that
doth
not
diuide
,
will
neuer
enter
well
into
Businesse
;
And
he
that
diuideth
too
much
,
will
neuer
come
out
of
it
clearely
.
To
choose
Time
,
is
to
saue
Time
;
And
an
Vnseasonable
Motion
is
but
Beating
the
Ayre
.
There
be
three
Parts
of
Businesse
:
The
Preparation
;
The
Debate
,
or
Examination
;
And
the
Perfection
.
Whereof
,
if
you
looke
for
Dispatch
,
let
the
Middle
onely
be
the
Worke
of
Many
,
and
the
First
and
Last
the
Worke
of
Few
.
The
Proceeding
vpon
somewhat
conceiued
in
Writing
,
doth
for
the
most
part
facilitate
Dispatch
:
For
though
it
should
be
wholly
reiected
,
yet
that
Negatiue
is
more
pregnant
of
Direction
,
then
an
Indefinite
;
As
Ashes
are
more
Generatiue
then
Dust
.
Of
Seeming
wise
.
XXVI
.
IT
hath
been
an
Opinion
,
that
the
French
are
wiser
then
they
seeme
;
And
the
Spaniards
seeme
wiser
then
they
are
.
But
howsoeuer
it
be
between
Nations
,
Certainly
it
is
so
between
Man
and
Man
.
For
as
the
Apostle
saith
of
Godlinesse
;
Hauing
a
shew
of
Godlinesse
,
but
denying
the
Power
thereof
;
So
certainly
,
there
are
in
Point
of
Wisedome
,
and
Sufficiency
,
that
doe
Nothing
or
Little
,
very
solemnly
;
Magno
conatu
Nugas
.
It
is
a
Ridiculous
Thing
,
and
fit
for
a
Satyre
,
to
Persons
of
Iudgement
,
to
see
what
shifts
these
Formalists
haue
,
and
what
Prospectiues
,
to
make
Superficies
to
seeme
Body
,
that
hath
Depth
and
Bulke
.
Some
are
so
Close
and
Reserued
,
as
they
will
not
shew
their
Wares
,
but
by
a
darke
Light
:
And
seeme
alwaies
to
keepe
backe
somewhat
;
And
when
they
know
within
themselues
,
they
speake
of
that
they
doe
not
well
know
,
would
neuerthelesse
seeme
to
others
,
to
know
of
that
which
they
may
not
well
speake
.
Some
helpe
themselues
with
Countenance
,
and
Gesture
,
and
are
wise
by
Signes
;
As
Cicero
saith
of
Piso
,
that
when
he
answered
him
,
he
fetched
one
of
his
Browes
,
vp
to
his
Forehead
,
and
bent
the
other
downe
to
his
Chin
:
Respondes
,
altero
ad
Frontem
sublato
,
altero
ad
Mentum
depresso
Supercilio
;
Crudelitatem
tibi
non
placere
.
Some
thinke
to
beare
it
,
by
Speaking
a
great
Word
,
and
being
peremptory
;
And
goe
on
,
and
take
by
admittance
that
,
which
they
cannot
make
good
.
Some
,
whatsoeuer
is
beyond
their
reach
,
will
seeme
to
despise
or
make
light
of
it
,
as
Impertinent
,
or
Curious
;
And
so
would
haue
their
Ignorance
seeme
Iudgement
.
Some
are
neuer
without
a
difference
,
and
commonly
by
Amusing
Men
with
a
Subtilty
,
blanch
the
matter
;
Of
whom
A.
Gellius
saith
;
Hominem
delirum
,
qui
Verborum
Minutijs
Rerum
frangit
Pondera
.
Of
which
kinde
also
,
Plato
in
his
Protagoras
bringeth
in
Prodicus
,
in
Scorne
,
and
maketh
him
make
a
Speech
,
that
consisteth
of
distinctions
from
the
Beginning
to
the
End
.
Generally
,
Such
Men
in
all
Deliberations
,
finde
ease
to
be
of
the
Negatiue
Side
;
and
affect
a
Credit
,
to
obiect
and
foretell
Difficulties
:
For
when
propositions
are
denied
,
there
is
an
End
of
them
;
But
if
they
be
allowed
,
it
requireth
a
New
Worke
:
which
false
Point
of
Wisedome
,
is
the
Bane
of
Businesse
.
To
conclude
,
there
is
no
decaying
Merchant
,
or
Inward
Beggar
,
hath
so
many
Tricks
,
to
vphold
the
Credit
of
their
wealth
,
as
these
Empty
persons
haue
,
to
maintaine
the
Credit
of
their
Sufficiency
.
Seeming
Wise-men
may
make
shift
to
get
Opinion
:
But
let
no
Man
choose
them
for
Employment
;
For
certainly
,
you
were
better
take
for
Businesse
,
a
Man
somewhat
Absurd
,
then
ouer
Formall
.
Of
Frendship
.
XXVII
.
IT
had
beene
hard
for
him
that
spake
it
,
to
haue
put
more
Truth
and
vntruth
together
,
in
few
Words
,
then
in
that
Speech
;
Whosoeuer
is
delighted
in
solitude
,
is
either
a
wilde
Beast
,
or
a
God
.
For
it
is
most
true
,
that
a
Naturall
and
Secret
Hatred
,
and
Auersation
towards
Society
,
in
any
Man
,
hath
somewhat
of
the
Sauage
Beast
;
But
it
is
most
Vntrue
,
that
it
should
haue
any
Character
,
at
all
,
of
the
Diuine
Nature
;
Except
it
proceed
,
not
out
of
a
Pleasure
in
Solitude
,
but
out
of
a
Loue
and
desire
,
to
sequester
a
Mans
Selfe
,
for
a
Higher
Conuersation
:
Such
as
is
found
,
to
haue
been
falsely
and
fainedly
,
in
some
of
the
Heathen
;
As
Epimenides
the
Candian
,
Numa
the
Roman
,
Empedocles
the
Scicilian
,
and
Apollonius
of
Tyana
;
And
truly
and
really
,
in
diuers
of
the
Ancient
Hermits
,
and
Holy
Fathers
of
the
Church
.
But
little
doe
Men
perceiue
,
what
Solitude
is
,
and
how
farre
it
extendeth
.
For
a
Crowd
is
not
Company
;
and
Faces
are
but
a
Gallery
of
Pictures
;
And
Talke
but
a
Tinckling
Cymball
,
where
there
is
no
Loue
.
The
Latine
Adage
meeteth
with
it
a
little
;
Magna
Ciuitas
,
Magna
solitudo
;
Because
in
a
great
Towne
,
Friends
are
scattered
;
So
that
there
is
not
that
Fellowship
,
for
the
most
Part
,
which
is
in
lesse
Neighbourhoods
.
But
we
may
goe
further
,
and
affirme
most
truly
;
That
it
is
a
meere
,
and
miserable
Solitude
,
to
want
true
Friends
,
without
which
the
World
is
but
a
Wildernesse
:
And
euen
in
this
sense
also
of
Solitude
,
whosoeuer
in
the
Frame
of
his
Nature
and
Affections
,
is
vnsit
for
Friendship
,
he
taketh
it
of
the
Beast
,
and
not
from
Humanity
.
A
principall
Fruit
of
Friendship
,
is
the
Ease
and
Discharge
of
the
Fulnesse
and
Swellings
of
the
Heart
,
which
Passions
of
all
kinds
doe
cause
and
induce
.
We
know
Diseases
of
Stoppings
,
and
Suffocations
,
are
the
most
dangerous
in
the
body
;
And
it
is
not
much
otherwise
in
the
Minde
:
You
may
take
Sarza
to
open
the
Liuer
;
Steele
to
open
the
Spleene
,
Flower
of
Sulphur
for
the
Lungs
;
Castoreum
for
the
Braine
;
But
no
Receipt
openeth
the
Heart
,
but
a
true
Friend
,
to
whom
you
may
impart
,
Griefes
,
Ioyes
,
Feares
,
Hopes
,
Suspicions
,
Counsels
,
and
whatsoeuer
lieth
vpon
the
Heart
,
to
oppresse
it
,
in
a
kind
of
Ciuill
Shrift
or
Confession
.
It
is
a
Strange
Thing
to
obserue
,
how
high
a
Rate
,
Great
Kings
and
Monarchs
,
do
set
vpon
this
Fruit
of
Friendship
,
wherof
we
speake
:
So
great
,
as
they
purchase
it
,
many
times
,
at
the
hazard
of
their
owne
Safety
,
and
Greatnesse
.
For
Princes
,
in
regard
of
the
distance
of
their
Fortune
,
from
that
of
their
Subiects
&
Seruants
,
cannot
gather
this
Fruit
;
Except
(
to
make
Themselues
capable
thereof
)
they
raise
some
Persons
,
to
be
as
it
were
Companions
,
and
almost
Equals
to
themselues
,
which
many
times
sorteth
to
Inconuenience
.
The
Moderne
Languages
giue
vnto
such
Persons
,
the
Name
of
Fauorites
,
or
Priuadoes
;
As
if
it
were
Matter
of
Grace
,
or
Conuersation
.
But
the
Roman
Name
attaineth
the
true
Vse
,
and
Cause
thereof
;
Naming
them
Participes
Curarum
;
For
it
is
that
,
which
tieth
the
knot
.
And
we
see
plainly
,
that
this
hath
been
done
,
not
by
Weake
and
Passionate
Princes
onely
,
but
by
the
Wisest
,
and
most
Politique
that
euer
reigned
;
Who
haue
oftentimes
ioyned
to
themselues
,
some
of
their
Seruants
;
Whom
both
Themselues
haue
called
Frends
;
And
allowed
Others
likewise
to
call
them
in
the
same
manner
;
Vsing
the
Word
which
is
receiued
between
Priuate
Men.
L.
Sylla
,
when
he
commanded
Rome
,
raised
Pompey
(
after
surnamed
the
Great
)
to
that
Heigth
,
that
Pompey
vaunted
Himselfe
for
Sylla's
Ouermatch
.
For
when
he
had
carried
the
Consulship
for
a
Frend
of
his
,
against
the
pursuit
of
Sylla
,
and
that
Sylla
did
a
little
resent
thereat
,
and
began
to
speake
great
,
Pompey
turned
vpon
him
againe
,
and
in
effect
bad
him
be
quiet
;
For
that
more
Men
adored
the
Sunne
Rising
,
then
the
Sunne
setting
.
With
Iulius
Caesar
,
Decimus
Brutus
had
obtained
that
Interest
,
as
he
set
him
downe
,
in
his
Testament
,
for
Heire
in
Remainder
,
after
his
Nephew
.
And
this
was
the
Man
,
that
had
power
with
him
,
to
draw
him
forth
to
his
death
.
For
when
Caesar
would
haue
discharged
the
Senate
,
in
regard
of
some
ill
Presages
,
and
specially
a
Dreame
of
Calpurnia
;
This
Man
lifted
him
gently
by
the
Arme
,
out
of
his
Chaire
,
telling
him
,
he
hoped
he
would
not
dismisse
the
Senate
,
till
his
wife
had
dreamt
a
better
Dreame
.
And
it
seemeth
,
his
fauour
was
so
great
,
as
Antonius
in
a
Letter
,
which
is
recited
Verbatim
,
in
one
of
Cicero's
Philippiques
,
calleth
him
Venefica
,
Witch
;
As
if
he
had
enchanted
Caesar
.
Augustus
raised
Agrippa
(
though
of
meane
Birth
)
to
that
Heighth
,
as
when
he
consulted
with
Moecenas
,
about
the
Marriage
of
his
Daughter
Iulia
,
Moecenas
tooke
the
Liberty
to
tell
him
;
That
he
must
either
marry
his
Daughter
to
Agrippa
,
or
take
away
his
life
,
there
was
no
third
way
,
he
had
made
him
so
great
.
With
Tiberius
Caesar
,
Scianus
had
ascended
to
that
Height
,
as
they
Two
were
tearmed
and
reckoned
,
as
a
Paire
of
Frends
.
Tiberius
in
a
Letter
to
him
saith
;
Hec
pro
Amicitia
nostrâ
non
occultaui
:
And
the
whole
Senate
,
dedicated
an
Altar
to
Frendship
,
as
to
a
Goddesse
,
in
respect
of
the
great
Dearenesse
of
Frendship
,
between
them
Two
.
The
like
or
more
was
between
Septimius
Seuerus
,
and
Plantianus
.
For
he
forced
his
Eldest
Sonne
to
marry
the
Daughter
of
Plantianus
;
And
would
often
maintaine
Plantianus
,
in
doing
Affronts
to
his
Son
:
And
did
write
also
in
a
Letter
to
the
Senate
,
by
these
Words
;
I
loue
the
Man
so
well
,
as
I
wish
he
may
ouer-liue
me
.
Now
if
these
Princes
,
had
beene
as
a
Traian
,
or
a
Marcus
Aurelius
,
A
Man
might
haue
thought
,
that
this
had
proceeded
of
an
abundant
Goodnesse
of
Nature
;
But
being
Men
so
Wise
,
of
such
Strength
and
Seueritie
of
minde
,
and
so
Extreme
Louers
of
Themselues
,
as
all
these
were
;
It
proueth
most
plainly
,
that
they
found
their
owne
Felicitie
(
though
as
great
as
euer
happened
to
Mortall
Men
)
but
as
an
Halfe
Peece
,
except
they
mought
haue
a
Frend
to
make
it
Entire
:
And
yet
,
which
is
more
,
they
were
Princes
,
that
had
Wiues
,
Sonnes
,
Nephews
;
And
yet
all
these
could
not
supply
the
Comfort
of
Frendship
.
It
is
not
to
be
forgotten
,
what
Commineus
obserueth
,
of
his
first
Master
Duke
Charles
the
Hardy
;
Namely
,
that
hee
would
communicate
his
Secrets
with
none
;
And
least
of
all
,
those
Secrets
,
which
troubled
him
most
.
Whereupon
he
goeth
on
,
and
saith
,
That
towards
his
Latter
time
;
That
closenesse
did
impaire
,
and
a
little
perish
his
vnderstanding
.
Surely
Commineus
mought
haue
made
the
same
Iudgement
also
,
if
it
had
pleased
him
,
of
his
Second
Master
Lewis
the
Eleuenth
,
whose
closenesse
was
indeed
his
Tormentour
.
The
Parable
of
Pythagoras
is
darke
,
but
true
;
Cor
ne
edito
;
Eat
not
the
Heart
.
Certainly
,
if
a
Man
would
giue
it
a
hard
Phrase
,
Those
that
want
Frends
to
open
themselues
vnto
,
are
Canniballs
of
their
owne
Hearts
.
But
one
Thing
is
most
Admirable
,
(
wherewith
I
will
conclude
this
first
Fruit
of
frendship
)
which
is
,
that
this
Communicating
of
a
Mans
Selfe
to
his
Frend
,
works
two
contrarie
Effects
;
For
it
redoubleth
Ioyes
,
and
cutteth
Griefes
in
Halfes
.
For
there
is
no
Man
,
that
imparteth
his
Ioyes
to
his
Frend
,
but
he
ioyeth
the
more
;
And
no
Man
,
that
imparteth
his
Griefes
to
his
Frend
,
but
hee
grieueth
the
lesse
.
So
that
it
is
,
in
Truth
of
Operation
vpon
a
Mans
Minde
,
of
like
vertue
,
as
the
Alchymists
vse
to
attribute
to
their
Stone
,
for
Mans
Bodie
;
That
it
worketh
all
Contrary
Effects
,
but
still
to
the
Good
,
and
Benefit
of
Nature
.
But
yet
,
without
praying
in
Aid
of
Alchymists
,
there
is
a
manifest
Image
of
this
,
in
the
ordinarie
course
of
Nature
.
For
in
Bodies
,
Vnion
strengthneth
and
cherisheth
any
Naturall
Action
;
And
,
on
the
other
side
,
weakneth
and
dulleth
any
violent
Impression
:
And
euen
so
is
it
of
Minds
.
The
second
Fruit
of
Frendship
,
is
Healthfull
and
Soueraigne
for
the
Vnderstanding
,
as
the
first
is
for
the
Affections
.
For
Frendship
maketh
indeed
a
faire
Day
in
the
Affections
,
from
Storme
and
Tempests
:
But
it
maketh
Day-light
in
the
Vnderstanding
,
out
of
Darknesse
&
Confusion
of
Thoughts
.
Neither
is
this
to
be
vnderstood
,
onely
of
Faithfull
Counsell
,
which
a
Man
receiueth
from
his
Frend
;
But
before
you
come
to
that
,
certaine
it
is
,
that
whosoeuer
hath
his
Minde
fraught
,
with
many
Thoughts
,
his
Wits
and
Vnderstanding
doe
clarifie
and
breake
vp
,
in
the
Communicating
and
discoursing
with
Another
:
He
tosseth
his
Thoughts
,
more
easily
;
He
marshalleth
them
more
orderly
;
He
seeth
how
they
looke
when
they
are
turned
into
Words
;
Finally
,
He
waxeth
wiser
then
Himselfe
;
And
that
more
by
an
Houres
discourse
,
then
by
a
Dayes
Meditation
.
It
was
well
said
by
Themistocles
to
the
King
of
Persia
;
That
speech
was
like
Cloth
of
Arras
,
opened
,
and
put
abroad
;
Whereby
the
Imagery
doth
appeare
in
Figure
;
whereas
in
Thoughts
,
they
lie
but
as
in
Packs
.
Neither
is
this
Second
Fruit
of
Frendship
,
in
opening
the
Vnderstanding
,
restrained
onely
to
such
Frends
,
as
are
able
to
giue
a
Man
Counsell
:
(
They
indeed
are
best
)
But
euen
,
without
that
,
a
Man
learneth
of
Himselfe
,
and
bringeth
his
owne
Thoughts
to
Light
,
and
whetteth
his
Wits
as
against
a
Stone
,
which
it selfe
cuts
not
.
In
a
word
,
a
Man
were
better
relate
himselfe
,
to
a
Statua
,
or
Picture
,
then
to
suffer
his
Thoughts
to
passe
in
smother
.
Adde
now
,
to
make
this
Second
Fruit
of
Frendship
compleat
,
that
other
Point
,
which
lieth
more
open
,
and
falleth
within
Vulgar
Obseruation
;
which
is
Faithfull
Counsell
from
a
Frend.
Heraclitus
saith
well
,
in
one
of
his
Aenigmaes
;
Dry
Light
is
euer
the
best
.
And
certaine
it
is
,
that
the
Light
,
that
a
Man
receiueth
,
by
Counsell
from
Another
,
is
Drier
,
and
purer
,
then
that
which
commeth
from
his
owne
Vnderstanding
,
and
Iudgement
;
which
is
euer
infused
and
drenched
in
his
Affections
and
Customes
.
So
as
,
there
is
as
much
difference
,
betweene
the
Counsell
,
that
a
Frend
giueth
,
and
that
a
Man
giueth
himselfe
,
as
there
is
between
the
Counsell
of
a
Frend
,
and
of
a
Flatterer
.
For
there
is
no
such
Flatterer
,
as
is
a
Mans
Selfe
;
And
there
is
no
such
Remedy
,
against
Flattery
of
a
Mans
Selfe
,
as
the
Liberty
of
a
Frend.
Counsell
is
of
two
Sorts
;
The
one
concerning
Manners
,
the
other
concerning
Businesse
.
For
the
First
;
The
best
Preseruatiue
to
keep
the
Minde
in
Health
,
is
the
faithfull
Admonition
of
a
Frend.
The
Calling
of
a
Mans
Selfe
,
to
a
Strict
Account
,
is
a
Medicine
,
sometime
,
too
Piercing
and
Corrosiue
.
Reading
good
Bookes
of
Morality
,
is
a
little
Flat
,
and
Dead
.
Obseruing
our
Faults
in
Others
,
is
sometimes
vnproper
for
our
Case
.
But
the
best
Receipt
(
best
(
I
say
)
to
worke
,
and
best
to
take
)
is
the
Admonition
of
a
Frend.
It
is
a
strange
thing
to
behold
,
what
grosse
Errours
,
and
extreme
Absurdities
,
Many
(
especially
of
the
greater
Sort
)
doe
commit
,
for
want
of
a
Frend
,
to
tell
them
of
them
;
To
the
great
dammage
,
both
of
their
Fame
,
&
Fortune
.
For
,
as
S.
Iames
saith
,
they
are
as
Men
,
that
looke
sometimes
into
a
Glasse
,
and
presently
forget
their
own
Shape
,
&
Fauour
.
As
for
Businesse
,
a
Man
may
think
,
if
he
will
,
that
two
Eyes
see
no
more
then
one
;
Or
that
a
Gamester
seeth
alwaies
more
then
a
Looker
on
;
Or
that
a
Man
in
Anger
,
is
as
Wise
as
he
,
that
hath
said
ouer
the
foure
and
twenty
Letters
;
Or
that
a
Musket
may
be
shot
off
,
aswell
vpon
the
Arme
,
as
vpon
a
Rest
;
And
such
other
fond
and
high
Imaginations
,
to
thinke
Himselfe
All
in
All.
But
when
all
is
done
,
the
Helpe
of
good
Counsell
,
is
that
,
which
setteth
Businesse
straight
.
And
if
any
Man
thinke
,
that
he
will
take
Counsell
,
but
it
shall
be
by
Peeces
;
Asking
Counsell
in
one
Businesse
of
one
Man
,
and
in
another
Businesse
of
another
Man
;
It
is
well
,
(
that
is
to
say
,
better
perhaps
then
if
he
asked
none
at
all
;
)
but
he
runneth
two
dangers
:
One
,
that
he
shall
not
be
faithfully
counselled
;
For
it
is
a
rare
Thing
,
except
it
be
from
a
perfect
and
entire
Frend
,
to
haue
Counsell
giuen
,
but
such
as
shal
be
bowed
and
crooked
to
some
ends
,
which
he
hath
that
giueth
it
.
The
other
,
that
he
shall
haue
Counsell
giuen
,
hurtfull
,
and
vnsafe
,
(
though
with
good
Meaning
)
and
mixt
,
partly
of
Mischiefe
,
and
partly
of
Remedy
:
Euen
as
if
you
would
call
a
Physician
,
that
is
thought
good
,
for
the
Cure
of
the
Disease
,
you
complaine
of
,
but
is
vnacquainted
with
your
body
;
And
therefore
,
may
put
you
in
way
for
a
present
Cure
,
but
ouerthroweth
your
Health
in
some
other
kinde
;
And
so
cure
the
Disease
,
and
kill
the
Patient
.
But
a
Frend
,
that
is
wholly
acquainted
with
a
Mans
Estate
,
will
beware
by
furthering
any
present
Businesse
,
how
he
dasheth
vpon
other
Inconuenience
.
And
therefore
,
rest
not
vpon
Scattered
Counsels
;
They
will
rather
distract
,
and
Misleade
,
then
Settle
,
and
Direct
.
After
these
two
Noble
Fruits
of
Frendship
;
(
Peace
in
the
Affections
,
and
Support
of
the
Iudgement
,
)
followeth
the
last
Fruit
;
which
is
like
the
Pomgranat
,
full
of
many
kernels
;
I
meane
Aid
,
and
Bearing
a
Part
,
in
all
Actions
,
and
Occasions
.
Here
,
the
best
Way
,
to
represent
to
life
the
manifold
vse
of
Frendship
,
is
to
cast
and
see
,
how
many
Things
there
are
,
which
a
Man
cannot
doe
Himselfe
;
And
then
it
will
appeare
,
that
it
was
a
Sparing
Speech
of
the
Ancients
,
to
say
,
That
a
Frend
is
another
Himselfe
:
For
that
a
Frend
is
farre
more
then
Himselfe
.
Men
haue
their
Time
,
and
die
many
times
in
desire
of
some
Things
,
which
they
principally
take
to
Heart
;
The
Bestowing
of
a
Child
,
The
Finishing
of
a
Worke
,
Or
the
like
.
If
a
Man
haue
a
true
Frend
,
be
may
rest
almost
secure
,
that
the
Care
of
those
Things
,
will
continue
after
Him
.
So
that
a
Man
hath
as
it
were
two
Liues
in
his
desires
.
A
Man
hath
a
Body
,
and
that
Body
is
confined
to
a
Place
;
But
where
Frendship
is
,
all
Offices
of
Life
,
are
as
it
were
granted
to
Him
,
and
his
Deputy
.
For
he
may
exercise
them
by
his
Frend.
How
many
Things
are
there
,
which
a
Man
cannot
,
with
any
Face
or
Comelines
,
say
or
doe
Himselfe
?
A
Man
can
scarce
alledge
his
owne
Merits
with
modesty
,
much
lesse
extoll
them
:
A
man
cannot
sometimes
brooke
to
Supplicate
or
Beg
:
And
a
number
of
the
like
.
But
all
these
Things
,
are
Gracefull
in
a
Frends
Mouth
,
which
are
Blushing
in
a
Mans
Owne
.
So
againe
,
a
Mans
Person
hath
many
proper
Relations
,
which
he
cannot
put
off
.
A
Man
cannot
speake
to
his
Sonne
,
but
as
a
Father
;
To
his
Wife
,
but
as
a
Husband
;
To
his
Enemy
,
but
vpon
Termes
:
whereas
a
Frend
may
speak
,
as
the
Case
requires
,
and
not
as
it
forteth
with
the
Person
.
But
to
enumerate
these
Things
were
endlesse
:
I
haue
giuen
the
Rule
,
where
a
Man
cannot
fitly
play
his
owne
Part
:
If
he
haue
not
a
Frend
,
he
may
quit
the
Stage
.
Of
Expence
.
XXVIII
.
RIches
are
for
Spending
;
And
Spending
for
Honour
and
good
Actions
.
Therefore
Extraordinary
Expence
must
be
limitted
by
the
Worth
of
the
Occasion
:
For
Voluntary
Vndoing
,
may
be
aswell
for
a
Mans
Country
,
as
for
the
Kingdome
of
Heauen
.
But
Ordinary
Expence
ought
to
be
limitted
by
a
Mans
Estate
;
And
gouerned
with
such
regard
,
as
it
be
within
his
Compasse
;
And
not
subiect
to
Deceit
and
Abuse
of
Seruants
;
And
ordered
to
the
best
Shew
,
that
the
Bils
may
be
lesse
,
then
the
Estimation
abroad
.
Certainly
,
if
a
Man
will
keep
but
of
Euen
hand
,
his
Ordinary
Expences
ought
to
be
,
but
to
the
Halfe
of
his
Receipts
;
And
if
he
thinke
to
waxe
Rich
,
but
to
the
Third
Part.
It
is
no
Basenesse
,
for
the
Greatest
,
to
descend
and
looke
,
into
their
owne
Estate
.
Some
forbeare
it
,
not
vpon
Negligence
alone
,
But
doubting
to
bring
Themselues
into
Melancholy
,
in
respect
they
shall
finde
it
Broken
.
But
Wounds
cannot
be
Cured
without
Searching
.
He
that
cannot
looke
into
his
own
Estate
at
all
,
had
need
both
Choose
well
,
those
whom
he
employeth
,
and
change
them
often
:
For
New
are
more
Timorous
,
and
lesse
Subtile
.
He
that
can
looke
into
his
Estate
but
seldome
,
it
behoueth
him
to
turne
all
to
Certainties
.
A
Man
had
need
,
if
he
be
Plentifull
,
in
some
kinde
of
Expence
,
to
be
as
Sauing
againe
,
in
some
other
.
As
if
he
be
Plentifull
in
Diet
,
to
be
Sauing
in
Apparell
:
If
he
be
Plentifull
in
the
Hall
,
to
be
Sauing
in
the
Stable
:
And
the
like
.
For
he
that
is
Plentifull
in
Expences
of
all
Kindes
,
will
hardly
be
preserued
from
Decay
.
In
Clearing
of
a
Mans
Estate
,
he
may
as
well
hurt
Himselfe
in
being
too
sudden
,
as
in
letting
it
runne
on
too
long
.
For
hasty
Selling
is
commonly
as
Disaduantageable
as
Interest
.
Besides
,
he
that
cleares
at
once
,
will
relapse
;
For
finding
himselfe
out
of
Straights
,
he
will
reuert
to
his
Customes
:
But
hee
that
cleareth
by
Degrees
,
induceth
a
Habite
of
Frugalitie
,
and
gaineth
as
well
vpon
his
Minde
,
as
vpon
his
Estate
.
Certainly
,
who
hath
a
State
to
repaire
,
may
not
despise
small
Things
:
And
commonly
,
it
is
lesse
dishonourable
,
to
abridge
pettie
Charges
,
then
to
stoope
to
pettie
Gettings
.
A
Man
ought
warily
to
beginne
Charges
,
which
once
begun
will
Continue
:
But
in
Matters
,
that
returne
not
,
he
may
be
more
Magnificent
.
Of
the
true
Greatnesse
of
Kingdomes
and
Estates
.
XXIX
.
THe
Speech
of
Themistocles
the
Athenian
,
which
was
Haughtie
and
Arrogant
,
in
taking
so
much
to
Himselfe
,
had
been
a
Graue
and
Wise
Obseruation
and
Censure
,
applied
at
large
to
others
.
Desired
at
a
Feast
to
touch
a
Lute
,
he
said
;
He
could
not
fiddle
,
but
yet
he
could
make
a
small
Towne
,
a
great
Citty
.
These
Words
(
holpen
a
little
with
a
Metaphore
)
may
expresse
two
differing
Abilities
,
in
those
that
deale
in
Businesse
of
Estate
.
For
if
a
true
Suruey
be
taken
,
of
Counsellours
and
Statesmen
,
there
may
be
found
(
though
rarely
)
those
,
which
can
make
a
Small
State
Great
,
and
yet
cannot
Fiddle
:
As
on
the
other
side
,
there
will
be
found
a
great
many
,
that
can
fiddle
very
cunningly
,
but
yet
are
so
farre
from
being
able
,
to
make
a
Small
State
Great
,
as
their
Gift
lieth
the
other
way
;
To
bring
a
Great
and
Flourishing
Estate
to
Ruine
and
Decay
.
And
certainly
,
those
Degenerate
Arts
and
Shifts
,
whereby
many
Counsellours
and
Gouernours
,
gaine
both
Fauour
with
their
Masters
,
and
Estimation
with
the
Vulgar
,
deserue
no
better
Name
then
Fidling
;
Being
Things
,
rather
pleasing
for
the
time
,
and
gracefull
to
themselues
onely
,
then
tending
to
the
Weale
and
Aduancement
of
the
State
,
which
they
serue
.
There
are
also
(
no
doubt
)
Counsellours
and
Gouernours
,
which
may
be
held
sufficient
,
(
Negotijs
pares
,
)
Able
to
mannage
Affaires
,
and
to
keepe
them
from
Precipices
,
and
manifest
Inconueniences
;
which
neuerthelesse
,
are
farre
from
the
Abilitie
,
to
raise
and
Amplifie
an
Estate
,
in
Power
,
Meanes
,
and
Fortune
.
But
be
the
worke-men
what
they
may
be
,
let
vs
speake
of
the
Worke
;
That
is
;
The
true
Greatnesse
of
Kingdomes
and
Estates
;
and
the
Meanes
thereof
.
An
Argument
,
fit
for
Great
and
Mightie
Princes
,
to
haue
in
their
hand
;
To
the
end
,
that
neither
by
Ouer-measuring
their
Forces
,
they
leese
themselues
in
vaine
Enterprises
;
Nor
on
the
other
side
,
by
vnderualuing
them
,
they
descend
to
Fearefull
and
Pusillanimous
Counsells
.
The
Greatnesse
of
an
Estate
in
Bulke
and
Territorie
,
doth
fall
vnder
Measure
;
And
the
Greatnesse
of
Finances
and
Reuenew
doth
fall
vnder
Computation
.
The
Population
may
appeare
by
Musters
:
And
the
Number
and
Greatnesse
of
Cities
and
Townes
,
by
Cards
and
Maps
.
But
yet
there
is
not
any
Thing
amongst
Ciuill
Affaires
,
more
subiect
to
Errour
,
then
the
right
valuation
,
and
true
Iudgement
,
concerning
the
Power
and
Forces
of
an
Estate
.
The
Kingdome
of
Heauen
is
compared
,
not
to
any
great
Kernell
or
Nut
,
but
to
a
Graine
of
Mustard-seed
;
which
is
one
of
the
least
Graines
,
but
hath
in
it
a
Propertie
and
Spirit
,
hastily
to
get
vp
and
spread
.
So
are
there
States
,
great
in
Territorie
,
and
yet
not
apt
to
Enlarge
,
or
Command
;
And
some
,
that
haue
but
a
small
Dimension
of
Stemme
,
and
yet
apt
to
be
the
Foundations
of
Great
Monarchies
.
Walled
Townes
,
Stored
Arcenalls
and
Armouries
,
Goodly
Races
of
Horse
,
Chariots
of
Warre
,
Elephants
,
Ordnance
,
Artillery
,
and
the
like
:
And
this
is
but
a
Sheep
in
a
Lions
Skin
,
except
the
Breed
and
disposition
of
the
People
,
be
stout
and
warlike
.
Nay
Number
(
it
selfe
)
in
Armies
,
importeth
not
much
,
where
the
People
is
of
weake
Courage
:
For
(
as
Virgil
saith
)
It
neuer
troubles
a
Wolfe
,
how
many
the
sheepe
be
.
The
Armie
of
the
Persians
,
in
the
Plaines
of
Arbela
,
was
such
a
vast
Sea
of
People
,
as
it
did
somewhat
astonish
the
Commanders
in
Alexanders
Armie
;
Who
came
to
him
therefore
,
and
wisht
him
,
to
set
vpon
them
by
Night
;
But
hee
answered
,
He
would
not
pilfer
the
Victory
.
And
the
Defeat
was
Easie
.
When
Tigranes
the
Armenian
,
being
incamped
vpon
a
Hill
,
with
400000.
Men
,
discouered
the
Armie
of
the
Romans
,
being
not
aboue
14000.
Marching
towards
him
,
he
made
himselfe
Merry
with
it
,
and
said
;
Yonder
Men
,
are
too
Many
for
an
Ambassage
,
and
too
Few
for
a
Fight
.
But
before
the
Sunne
sett
,
he
found
them
enough
,
to
giue
him
the
Chace
,
with
infinite
Slaughter
.
Many
are
the
Examples
,
of
the
great
oddes
between
Number
and
Courage
:
So
that
a
Man
may
truly
make
a
Iudgement
;
That
the
Principal
Point
of
Greatnesse
in
any
State
,
is
to
haue
a
Race
of
Military
Men.
Neither
is
Money
the
Sinewes
of
Warre
,
(
as
it
is
triuially
said
)
where
the
Sinewes
of
Mens
Armes
,
in
Base
and
Effeminate
People
,
are
failing
.
For
Solon
said
well
to
Croesus
(
when
in
Ostentation
he
shewed
him
his
Gold
)
Sir
,
if
any
Other
come
,
that
hath
better
Iron
then
you
,
he
will
be
Master
of
all
this
Gold
.
Therfore
let
any
Prince
or
State
,
thinke
soberly
of
his
Forces
,
except
his
Militia
of
Natiues
,
be
of
good
and
Valiant
Soldiers
.
And
let
Princes
,
on
the
other
side
,
that
haue
Subiects
of
Martiall
disposition
,
know
their
owne
Strength
;
vnlesse
they
be
otherwise
wanting
vnto
Themselues
.
As
for
Mercenary
Forces
,
(
which
is
the
Helpe
in
this
Case
)
all
Examples
shew
;
That
whatsoeuer
Estate
or
Prince
doth
rest
vpon
them
;
Hee
may
spread
his
Feathers
for
a
time
,
but
he
will
●e●
them
soone
after
.
The
Blessing
of
Iudah
and
Issachar
will
neuer
meet
;
That
the
same
People
or
Nation
,
should
be
both
The
Lions
whelpe
,
and
the
Asse
betweene
Burthens
:
Neither
will
it
be
,
that
a
People
ouer-laid
with
Taxes
,
should
euer
become
Valiant
,
and
Martiall
.
It
is
true
,
that
Taxes
leuied
by
Consent
of
the
Estate
,
doe
abate
Mens
Courage
lesse
;
As
it
hath
beene
seene
notably
,
in
the
Excises
of
the
Low
Countries
;
And
in
some
degree
,
in
the
Subsidies
of
England
.
For
you
must
note
,
that
we
speake
now
,
of
the
Heart
,
and
not
of
the
Purse
.
So
that
,
although
the
same
Tribute
and
Tax
,
laid
by
Consent
,
or
by
Imposing
,
be
all
one
to
the
Purse
,
yet
it
workes
diuersly
vpon
the
Courage
.
So
that
you
may
conclude
;
That
no
People
,
ouer
charged
with
Tribute
,
is
fit
for
Empire
.
Let
States
that
aime
at
Greatnesse
,
take
heed
how
their
Nobility
and
Gentlemen
,
doe
multiply
too
fast
.
For
that
maketh
the
Common
Subiect
,
grow
to
be
a
Peasant
,
and
Base
Swaine
,
driuen
out
of
Heart
,
and
in
effect
but
the
Gentlemans
Labourer
.
Euen
as
you
may
see
in
Coppice
Woods
;
If
you
leaue
your
staddles
too
thick
,
you
shall
neuer
haue
cleane
Vnderwood
,
but
Shrubs
and
Busbes
.
So
in
Countries
,
if
the
Gentlemen
be
too
many
,
the
Commons
will
be
base
;
And
you
will
bring
it
to
that
,
that
not
the
hundred
poll
,
will
be
fit
for
an
Helmet
:
Especially
as
to
the
Infantery
,
which
is
the
Nerue
of
an
Army
:
And
so
there
will
be
Great
Population
,
and
Little
Strength
.
This
,
which
I
speake
of
,
hath
been
no
where
better
seen
,
then
by
comparing
of
England
and
France
;
whereof
England
,
though
farre
lesse
in
Territory
and
Population
,
hath
been
(
neuerthelesse
)
an
Ouermatch
;
In
regard
,
the
Middle
People
of
England
,
make
good
Souldiers
,
which
the
Peasants
of
France
doe
not
.
And
herein
,
the
deuice
of
King
Henry
the
Seuenth
,
(
whereof
I
haue
spoken
largely
in
the
History
of
his
Life
)
was
Profound
,
and
Admirable
;
In
making
Farmes
,
and
houses
of
Husbandry
,
of
a
Standard
;
That
is
,
maintained
with
such
a
Proportion
of
Land
vnto
them
,
as
may
breed
a
Subiect
,
to
liue
in
Conuenient
Plenty
,
and
no
Seruile
Condition
;
And
to
keepe
the
Plough
in
the
Hands
of
the
Owners
,
and
not
meere
Hirelings
.
And
thus
indeed
,
you
shall
attaine
to
Virgils
Character
,
which
he
giues
to
Ancient
Italy
.
—
Terra
potens
Armis
atque
vbere
Glebae
.
Neither
is
that
State
(
which
for
any
thing
I
know
,
is
almost
peculiar
to
England
,
and
bardly
to
be
found
any
where
else
,
except
it
be
perhaps
in
Poland
)
to
be
passed
ouer
;
I
meane
the
State
of
Free
Seruants
and
Attendants
vpon
Noblemen
and
Gentlemen
;
which
are
no
waies
inferiour
,
vnto
the
Yeomanry
,
for
Armes
.
And
therefore
,
out
of
all
Question
,
the
Splendour
,
and
Magnificence
,
and
great
Retinues
,
and
Hospitality
of
Noblemen
,
and
Gentlemen
,
receiued
into
Custome
,
doth
much
conduce
,
vnto
Martiall
Greatnesse
.
Whereas
,
contrariwise
,
the
Close
and
Reserued
liuing
,
of
Noblemen
,
and
Gentlemen
,
causeth
a
Penury
of
Military
Forces
.
By
all
meanes
,
it
is
to
be
procured
,
that
the
Trunck
of
Nebuchadnezzars
Tree
of
Monarchy
,
be
great
enough
,
to
beare
the
Branches
,
and
the
Boughes
;
That
is
,
That
the
Naturall
Subiects
of
the
Crowne
or
State
,
beare
a
sufficient
Proportion
,
to
the
Stranger
Subiects
,
that
they
gouerne
.
Therfore
all
States
,
that
are
liberall
of
Naturalization
towards
Strangers
,
are
fit
for
Empire
.
For
to
thinke
,
that
an
Handfull
of
People
,
can
,
with
the
greatest
Courage
,
and
Policy
in
the
World
,
embrace
too
large
Extent
of
Dominion
,
it
may
hold
for
a
time
,
but
it
will
faile
suddainly
.
The
Spartans
were
a
nice
People
,
in
Point
of
Naturalization
;
whereby
,
while
they
kept
their
Compasse
,
they
stood
firme
;
But
when
they
did
spread
,
and
their
Boughs
were
becommen
too
great
,
for
their
Stem
,
they
became
a
Windfall
vpon
the
suddaine
.
Neuer
any
State
was
,
in
this
Point
,
so
open
to
receiue
Strangers
,
into
their
Body
,
as
were
the
Romans
.
Therefore
it
sorted
with
them
accordingly
;
For
they
grew
to
the
greatest
Monarchy
.
Their
manner
was
,
to
grant
Naturalization
,
(
which
they
called
Ius
Ciuitatis
)
and
to
grant
it
in
the
highest
Degree
;
That
is
,
Not
onely
Ius
Commercij
,
Ius
Connubij
,
Ius
Haereditatis
;
But
also
,
Ius
Suffragij
,
and
Ius
Honorum
.
And
this
,
not
to
Singular
Persons
alone
,
but
likewise
to
whole
Families
;
yea
to
Cities
,
and
sometimes
to
Nations
.
Adde
to
this
,
their
Custome
of
Plantation
of
Colonies
;
whereby
the
Roman
Plant
,
was
remoued
into
the
Soile
,
of
other
Nations
.
And
putting
both
Constitutions
together
,
you
will
say
,
that
it
was
not
the
Romans
that
spred
vpon
the
World
;
But
it
was
the
World
,
that
spred
vpon
the
Romans
:
And
that
was
the
sure
Way
of
Greatnesse
.
I
haue
marueiled
sometimes
at
Spaine
,
how
they
claspe
and
containe
so
large
Dominions
,
with
so
few
Naturall
Spaniards
:
But
sure
,
the
whole
Compasse
of
Spaine
,
is
a
very
Great
Body
of
a
Tree
;
Farre
aboue
Rome
,
and
Sparta
,
at
the
first
.
And
besides
,
though
they
haue
not
had
that
vsage
,
to
Naturalize
liberally
;
yet
they
haue
that
,
which
is
next
to
it
;
That
is
,
To
employ
,
almost
indifferently
,
all
Nations
,
in
their
Militia
of
ordinary
Soldiers
:
yea
,
and
sometimes
in
their
Highest
Commands
.
Nay
,
it
seemeth
at
this
instant
,
they
are
sensible
of
this
want
of
Natiues
;
as
by
the
Pragmaticall
Sanction
,
now
published
,
appeareth
.
It
is
certaine
,
that
Sedentary
,
and
Within-doore
Arts
,
and
delicate
Manufactures
(
that
require
rather
the
Finger
,
then
the
Arme
)
haue
,
in
their
Nature
,
a
Contrariety
,
to
a
Military
disposition
.
And
generally
,
all
Warlike
People
,
are
a
little
idle
;
And
loue
Danger
better
then
Trauaile
:
Neither
must
they
be
too
much
broken
of
it
,
if
they
shall
be
preserued
in
vigour
.
Therefore
,
it
was
great
Aduantage
,
in
the
Ancient
States
of
Sparta
,
Athens
,
Rome
,
and
others
,
that
they
had
the
vse
of
Slaues
,
which
commonly
did
rid
those
Manufactures
.
But
that
is
abolished
,
in
greatest
part
,
by
the
Christian
Law
.
That
which
commeth
nearest
to
it
,
is
,
to
leaue
those
Arts
chiefly
to
Strangers
,
(
which
for
that
purpose
are
the
more
easily
to
be
receiued
)
and
to
containe
,
the
principall
Bulke
of
the
vulgar
Natiues
,
within
those
three
kinds
;
Tillers
of
the
Ground
;
Free
Seruants
;
&
Handy-Crafts-Men
,
of
Strong
,
&
Manly
Arts
,
as
Smiths
,
Masons
,
Carpenters
,
&c.
Not
reckoning
Professed
Souldiers
.
But
aboue
all
,
for
Empire
and
Greatnesse
,
it
importeth
most
;
That
a
Nation
doe
professe
Armes
,
as
their
principall
Honour
,
Study
,
and
Occupation
.
For
the
Things
,
which
we
formerly
haue
spoken
of
,
are
but
Habilitations
towards
Armes
:
And
what
is
Habilitation
without
Intention
and
Act
?
Romulus
,
after
his
death
(
as
they
report
,
or
faigne
)
sent
a
Present
to
the
Romans
;
That
,
aboue
all
,
they
should
intend
Armes
;
And
then
,
they
should
proue
the
greatest
Empire
of
the
World
.
The
Fabrick
of
the
State
of
Sparta
,
was
wholly
(
though
not
wisely
)
framed
,
and
composed
,
to
that
Scope
and
End
.
The
Persians
,
and
Macedonians
,
had
it
for
a
flash
.
The
Galls
,
Germans
,
Goths
,
Saxons
,
Normans
,
and
others
,
had
it
for
a
Time
.
The
Turks
haue
it
,
at
this
day
,
though
in
great
Declination
.
Of
Christian
Europe
,
they
that
haue
it
,
are
,
in
effect
,
onely
the
Spaniards
.
But
it
is
so
plaine
,
That
euery
Man
profiteth
in
that
hee
most
intendeth
,
that
it
needeth
not
to
be
stood
vpon
.
It
is
enough
to
point
at
it
;
That
no
Nation
,
which
doth
not
directly
professe
Armes
,
may
looke
to
haue
Greatnesse
fall
into
their
Mouths
.
And
,
on
the
other
side
,
it
is
a
most
Certaine
Oracle
of
Time
;
That
those
States
,
that
continue
long
in
that
Profession
(
as
the
Romans
and
Turks
principally
haue
done
)
do
wonders
.
And
those
,
that
haue
professed
Armes
but
for
an
Age
,
haue
notwithstanding
,
commonly
,
attained
that
Greatnesse
in
that
Age
,
which
maintained
them
long
after
,
when
their
Profession
and
Exercise
of
Armes
hath
growen
to
decay
.
Incident
to
this
Point
is
;
For
a
State
,
to
haue
those
Lawes
or
Customes
,
which
may
reach
forth
vnto
them
,
iust
Occasions
(
as
may
be
pretended
)
of
Warre
.
For
there
is
that
Iustice
imprinted
,
in
the
Nature
of
Men
,
that
they
enter
not
vpon
Wars
(
whereof
so
many
Calamities
doe
ensue
)
but
vpon
some
,
at
the
least
Specious
,
Grounds
and
Quarells
.
The
Turke
,
hath
at
hand
,
for
Cause
of
Warre
,
the
Propagation
of
his
Law
or
Sect
;
A
Quarell
that
he
may
alwaies
Command
.
The
Romans
,
though
they
esteemed
,
the
Extending
the
Limits
of
their
Empire
,
to
be
great
Honour
to
their
Generalls
,
when
it
was
done
,
yet
they
neuer
rested
vpon
that
alone
,
to
begin
a
Warre
.
First
therefore
,
let
Nations
,
that
pretend
to
Greatnesse
,
haue
this
;
That
they
be
sensible
of
Wrongs
,
either
vpon
Borderers
,
Merchants
,
or
Politique
Ministers
;
And
that
they
sit
not
too
long
vpon
a
Prouocation
.
Secondly
,
let
them
be
prest
,
and
ready
,
to
giue
Aids
and
Succours
,
to
their
Confederates
:
As
it
euer
was
with
the
Romans
:
In
so
much
,
as
if
the
Confederate
,
had
Leagues
Defensiue
with
diuers
other
States
,
and
vpon
Inuasion
offered
,
did
implore
their
Aides
seuerally
,
yet
the
Romans
would
euer
bee
the
formost
,
and
leaue
it
to
none
Other
to
haue
the
Honour
.
As
for
the
Warres
,
which
were
anciently
made
,
on
the
behalfe
,
of
a
kinde
of
Partie
,
or
tacite
Conformitie
of
Estate
,
I
doe
not
see
how
they
may
be
well
iustified
:
As
when
the
Romans
made
a
Warre
for
the
Libertie
of
Grecia
:
Or
when
the
Lacedemonians
,
and
Athenians
,
made
Warres
,
to
set
vp
or
pull
downe
Democracies
,
and
Oligarchies
:
Or
when
Warres
were
made
by
Forrainers
,
vnder
the
pretence
of
Iustice
,
or
Protection
,
to
deliuer
the
Subiects
of
others
,
from
Tyrannie
,
and
Oppression
;
And
the
like
.
Let
it
suffice
,
That
no
Estate
expect
to
be
Great
,
that
is
not
awake
,
vpon
any
iust
Occasion
of
Arming
.
No
Body
can
be
healthfull
without
Exercise
,
neither
Naturall
Body
,
nor
Politique
:
And
certainly
,
to
a
Kingdome
or
Estate
,
a
Iust
and
Honourable
Warre
,
is
the
true
Exercise
.
A
Ciuill
Warre
,
indeed
,
is
like
the
Heat
of
a
Feauer
;
But
a
Forraine
Warre
,
is
like
the
Heat
of
Exercise
,
and
serueth
to
keepe
the
Body
in
Health
:
For
in
a
Slothfull
Peace
,
both
Courages
will
effeminate
,
and
Manners
Corrupt
.
But
howsoeuer
it
be
for
Happinesse
,
without
all
Question
,
for
Greatnesse
,
it
maketh
,
to
bee
still
,
for
the
most
Part
,
in
Armes
:
And
the
Strength
of
a
Veteran
Armie
,
(
though
it
be
a
chargeable
Businesse
)
alwaies
on
Foot
,
is
that
,
which
commonly
giueth
the
Law
;
Or
at
least
the
Reputation
amongst
all
Neighbour
States
;
As
may
well
bee
seene
in
Spaine
;
which
hath
had
,
in
one
Part
or
other
,
a
Veteran
Armie
,
almost
continually
,
now
by
the
Space
of
Six-score
yeeres
.
To
be
Master
of
the
Sea
,
is
an
Abridgement
of
a
Monarchy
.
Cicero
writing
to
Atticus
,
of
Pompey
his
Preparation
against
Caesar
,
saith
;
Consilium
Pompeij
planè
Themistocleum
est
;
Putat
enim
,
qui
Mari
potitur
,
eum
Rerum
potiri
.
And
,
without
doubt
,
Pompey
had
tired
out
Caesar
,
if
vpon
vaine
Confidence
,
he
had
not
left
that
Way
.
We
see
the
great
Effects
of
Battailes
by
Sea
.
The
Battaile
of
Actium
decided
the
Empire
of
the
World
.
The
Battaile
of
Lepanto
arrested
the
Greatnesse
of
the
Turke
.
There
be
many
Examples
,
where
Sea-Fights
haue
beene
Finall
to
the
warre
;
But
this
is
,
when
Princes
or
States
,
haue
set
vp
their
Rest
,
vpon
the
Battailes
.
But
thus
much
is
certaine
;
That
hee
that
Commands
the
Sea
,
is
at
great
liberty
,
and
may
take
as
much
,
and
as
little
of
the
Warre
,
as
he
will
.
Whereas
those
,
that
be
strongest
by
land
,
are
many
times
neuerthelesse
in
great
Straights
.
Surely
,
at
this
Day
,
with
vs
of
Europe
,
the
Vantage
of
Strength
at
Sea
(
which
is
one
of
the
Principall
Dowries
of
this
Kingdome
of
Great
Brittaine
)
is
Great
:
Both
because
,
Most
of
the
Kingdomes
of
Europe
,
are
not
meerely
Inland
,
but
girt
with
the
Sea
,
most
part
of
their
Compasse
;
And
because
,
tho
Wealth
of
both
Indies
,
seemes
in
great
Part
,
but
an
Accessary
,
to
the
Command
of
the
Seas
.
The
Warres
of
Latter
Ages
,
seeme
to
be
made
in
the
Darke
,
in
Respect
of
the
Glory
and
Honour
,
which
reflected
vpon
Men
,
from
the
Warres
in
Ancient
Time
.
There
be
now
,
for
Martiall
Encouragement
,
some
Degrees
and
Orders
of
Chiualry
;
which
neuerthelesse
,
are
conferred
promiscuously
,
vpon
Soldiers
,
&
no
Soldiers
;
And
some
Remembrance
perhaps
vpon
the
Scutchion
;
And
some
Hospitals
for
Maimed
Soldiers
;
And
such
like
Things
.
But
in
Ancient
Times
;
The
Trophies
erected
vpon
the
Place
of
the
Victory
;
The
Funerall
Laudatiues
and
Monuments
for
those
that
died
in
the
Wars
;
The
Crowns
and
Garlands
Persona
;
The
Stile
of
Emperor
,
which
the
Great
Kings
of
the
World
after
borrowed
;
The
Triumphes
of
the
Generalls
vpon
their
Returne
;
The
great
Donatiues
and
Largesses
vpon
the
Disbanding
of
the
Armies
;
were
Things
able
to
enflame
all
Mens
Courages
.
But
aboue
all
,
That
of
the
Triumph
,
amongst
the
Romans
,
was
not
Pageants
or
Gauderie
,
but
one
of
the
Wisest
and
Noblest
Institutions
,
that
euer
was
.
For
it
contained
three
Things
;
Honour
to
the
Generall
;
Riches
to
the
Treasury
out
of
the
Spoiles
;
And
Donatiues
to
the
Army
.
But
that
Honour
,
perhaps
,
were
not
fit
for
Monarchies
;
Except
it
be
in
the
Person
of
the
Monarch
himselfe
,
or
his
Sonnes
;
As
it
came
to
passe
,
in
the
Times
of
the
Roman
Emperours
,
who
did
impropriate
the
Actuall
Triumphs
to
Themselues
,
and
their
Sonnes
,
for
such
Wars
,
as
they
did
atchieue
in
Person
:
And
left
onely
,
for
Wars
atchieued
by
Subiects
,
some
Triumphall
Garments
,
and
Ensignes
,
to
the
Generall
.
To
conclude
;
No
Man
can
,
by
Care
taking
(
as
the
Scripture
saith
)
adde
a
Cubite
to
his
Stature
;
in
this
little
Modell
of
a
Mans
Body
:
But
in
the
Great
Frame
of
Kingdomes
,
&
Common
Wealths
,
it
is
in
the
power
of
Princes
,
or
Estates
,
to
adde
Amplitude
and
Greatnesse
to
their
Kingdomes
.
For
by
introducing
such
Ordinances
,
Constitutions
,
and
Customes
,
as
we
haue
now
touched
,
they
may
sow
Greatnesse
,
to
their
Posteritie
,
and
Succession
.
But
these
Things
are
commonly
not
Obserued
,
but
left
to
take
their
Chance
.
Of
Regiment
of
Health
.
XXX
.
THere
is
a
wisdome
in
this
,
beyond
the
Rules
of
Physicke
:
A
Mans
owne
Obseruation
,
what
he
findes
Good
of
,
and
what
he
findes
Hurt
of
,
is
the
best
Physicke
to
preserue
Health
.
But
it
is
a
safer
Conclusion
to
say
;
This
agreeth
not
well
with
me
,
therefore
I
will
not
continue
it
;
Then
this
;
I
finde
no
offence
of
this
,
therefore
I
may
vse
it
.
For
Strength
of
Nature
in
youth
,
passeth
ouer
many
Excesses
,
which
are
owing
a
Man
till
his
Age.
Discerne
of
the
comming
on
of
Yeares
,
and
thinke
not
,
to
doe
the
same
Things
still
;
For
Age
will
not
be
Defied
.
Beware
of
sudden
Change
in
any
great
point
of
Diet
,
and
if
necessity
inforce
it
,
fit
the
rest
to
it
.
For
it
is
a
Secret
,
both
in
Nature
,
and
State
;
That
it
is
safer
to
change
Many
Things
,
then
one
.
Examine
thy
Customes
,
of
Diet
,
Sleepe
,
Exercise
,
Apparell
,
and
the
like
;
And
trie
in
any
Thing
,
thou
shalt
iudge
hurtfull
,
to
discontinue
it
by
little
and
little
;
But
so
,
as
if
thou
doest
finde
any
Inconuenience
by
the
Change
,
thou
come
backe
to
it
againe
:
For
it
is
hard
to
distinguish
,
that
which
is
generally
held
good
,
and
wholesome
,
from
that
,
which
is
good
particularly
,
and
fit
for
thine
owne
Body
.
To
be
free
minded
,
and
cheerefully
disposed
,
at
Houres
of
Meat
,
and
of
Sleep
,
and
of
Exercise
,
is
one
of
the
best
Precepts
of
Long
lasting
.
As
for
the
Passions
and
Studies
of
the
Minde
;
Auoid
Enuie
;
Anxious
Feares
;
Anger
fretting
inwards
;
Subtill
and
knottie
Inquisitions
;
Ioves
,
and
Exhilarations
in
Excesse
;
Sadnesse
not
Communicated
.
Entertaine
Hopes
;
Mirth
rather
then
Ioy
;
Varietie
of
Delights
,
rather
then
Surfet
of
them
;
Wonder
,
and
Admiration
,
and
therefore
Nouelties
;
Studies
that
fill
the
Minde
with
Splendide
and
Illustrious
Obiects
,
as
Histories
,
Fables
,
and
Contemplations
of
Nature
.
If
you
flie
Physicke
in
Health
altogether
,
it
will
be
too
strange
for
your
Body
,
when
you
shall
need
it
.
If
you
make
it
too
familiar
,
it
will
worke
no
Extraordinary
Effect
,
when
Sicknesse
commeth
.
I
commend
rather
,
some
Diet
,
for
certaine
Seasons
,
then
frequent
Vse
of
Physicke
,
Except
it
be
growen
into
a
Custome
.
For
those
Diets
alter
the
Body
more
,
and
trouble
it
lesse
.
Despise
no
new
Accident
,
in
your
Body
,
but
aske
Opinion
of
it
.
In
Sicknesse
,
respect
Health
principally
;
And
in
Health
,
Action
.
For
those
that
put
their
Bodies
,
to
endure
in
Health
,
may
in
most
Sicknesses
,
which
are
not
very
sharpe
,
be
cured
onely
with
Diet
,
and
Tendering
.
Celsus
could
neuer
haue
spoken
it
as
a
Physician
,
had
he
not
been
a
Wise
Man
withall
;
when
he
giueth
it
,
for
one
of
the
great
precepts
of
Health
and
Lasting
,
That
a
Man
doe
vary
,
and
enterchange
Contraries
;
But
with
an
Inclination
to
the
more
benigne
Extreme
:
Vse
Fasting
,
and
full
Eating
,
but
rather
full
Eating
;
Watching
and
Sleep
,
but
rather
Sleep
;
Sitting
,
and
Exercise
,
but
rather
Exercise
,
and
the
like
.
So
shall
Nature
be
cherished
,
and
yet
taught
Masteries
.
Physicians
are
some
of
them
so
pleasing
,
and
conformable
to
the
Humor
of
the
Patient
,
as
they
presse
not
the
true
Cure
of
the
Disease
;
And
some
other
are
so
Regular
,
in
proceeding
according
to
Art
,
for
the
Disease
,
as
they
respect
not
sufficiently
the
Condition
of
the
Patient
.
Take
one
of
a
Middle
Temper
;
Or
if
it
may
not
be
found
in
one
Man
,
combine
two
of
either
sort
:
And
forget
not
to
call
,
aswell
the
best
acquainted
with
your
Body
,
as
the
best
reputed
of
for
his
Faculty
.
Of
Suspicion
.
XXXI
.
SVspicions
amongst
Thoughts
,
are
like
Bats
amongst
Birds
,
they
euer
fly
by
Twight
.
Certainly
,
they
are
to
be
repressed
,
or
,
at
the
least
,
well
guarded
:
For
they
cloud
the
Minde
;
they
leese
Frends
;
and
they
checke
with
Businesse
,
whereby
Businesse
cannot
goe
on
,
currantly
,
and
constantly
.
They
dispose
Kings
to
Tyranny
,
Husbands
to
Iealousie
,
Wise
Men
to
Irresolution
and
Melancholy
.
They
are
Defects
,
not
in
the
Heart
,
but
in
the
Braine
;
For
they
take
Place
in
the
Stourest
Natures
:
As
in
the
Example
of
Henry
the
Seuenth
of
England
:
There
was
not
a
more
Suspicious
Man
,
nor
a
more
Stout
.
And
in
such
a
Composition
,
they
doe
small
Hurt
.
For
commonly
they
are
not
admitted
,
but
with
Examination
,
whether
they
be
likely
or
no
?
But
in
fearefull
Natures
,
they
gaine
Ground
too
fast
.
There
is
Nothing
makes
a
Man
Suspect
much
,
more
then
to
Know
little
:
And
therefore
Men
should
remedy
Suspicion
,
by
procuring
to
know
more
,
and
not
to
keep
their
Suspicions
in
Smother
.
What
would
Men
haue
?
Doe
they
thinke
,
those
they
employ
and
deale
with
,
are
Saints
?
Doe
they
not
thinke
,
they
will
haue
their
owne
Ends
,
and
be
truer
to
Themselues
,
then
to
them
?
Therefore
,
there
is
no
better
Way
to
moderate
Suspicions
,
then
to
account
vpon
such
Suspicions
as
true
,
and
yet
to
bridle
them
,
as
false
.
For
so
farre
,
a
Man
ought
to
make
vse
of
Suspicions
;
as
to
prouide
,
as
if
that
should
be
true
,
that
he
Suspects
,
yet
it
may
doe
him
no
Hurt
.
Suspicions
,
that
the
Minde
,
of
it selfe
,
gathers
,
are
but
Buzzes
;
But
Suspicions
,
that
are
artificially
nourished
,
and
put
into
Mens
Heads
,
by
the
Tales
,
and
Whisprings
of
others
,
haue
Stings
.
Certainly
,
the
best
Meane
,
to
cleare
the
Way
,
in
this
same
Wood
of
Suspitions
,
is
franckly
to
communicate
them
,
with
the
Partie
,
that
he
Suspects
:
For
thereby
,
he
shall
be
sure
,
to
know
more
of
the
Truth
of
them
,
then
he
did
before
;
And
withall
,
shall
make
that
Party
,
more
circumspect
,
not
to
giue
further
Cause
of
Suspicion
.
But
this
would
not
be
done
to
Men
of
base
Natures
:
For
they
,
if
they
finde
themselues
once
suspected
,
will
neuer
be
true
.
The
Italian
saies
:
Sospetto
licentia
fede
:
As
if
Suspicion
did
giue
a
Pasport
to
Faith
:
But
it
ought
rather
to
kindle
it
,
to
discharge
it selfe
.
Of
Discourse
.
XXXII
.
SOme
in
their
Discourse
,
desire
rather
Commendation
of
Wit
,
in
being
able
to
hold
all
Arguments
,
then
of
Iudgment
,
in
discerning
what
is
True
:
As
if
it
were
a
Praise
,
to
know
what
might
be
Said
,
and
not
what
should
be
Thought
.
Some
haue
certaine
Common
Places
,
and
Theames
,
wherein
they
are
good
,
and
want
Variety
:
Which
kinde
of
Pouerty
is
for
the
most
part
Tedious
,
and
when
it
is
once
perceiued
Ridiculous
.
The
Honourablest
Part
of
Talke
,
is
to
giue
the
Occasion
;
And
againe
to
Moderate
and
passe
to
somewhat
else
;
For
then
a
Man
leads
the
Daunce
.
It
is
good
,
in
Discourse
,
and
Speech
of
Conuersation
,
to
vary
,
and
entermingle
Speech
,
of
the
present
Occasion
with
Arguments
;
Tales
with
Reasons
;
Asking
of
Questions
,
with
telling
of
Opinions
;
and
Iest
with
Earnest
:
For
it
is
a
dull
Thing
to
Tire
,
and
,
as
we
say
now
,
to
Iade
,
any
Thing
too
farre
.
As
for
Iest
,
there
be
certaine
Things
,
which
ought
to
be
priuiledged
from
it
;
Namely
Religion
,
Matters
of
State
,
Great
Persons
,
Any
Mans
present
Businesse
of
Importance
,
And
any
Case
that
deserueth
Pitty
.
Yet
there
be
some
,
that
thinke
their
Wits
haue
been
asleepe
;
Except
they
dart
out
somewhat
,
that
is
Piquant
,
and
to
the
Quicke
:
That
is
a
Vaine
,
which
would
be
brideled
;
Parce
Puer
stimulis
,
&
fortiùs
vtere
Loris
.
And
generally
,
Men
ought
to
finde
the
difference
,
between
Saltnesse
and
Bitternesse
.
Certainly
,
he
that
hath
a
Satyricall
vaine
,
as
he
maketh
others
afraid
of
his
Wit
,
so
he
had
need
be
afraid
of
others
Memory
.
He
that
questioneth
much
,
shall
learne
much
,
and
content
much
;
But
especially
,
if
he
apply
his
Questions
,
to
the
Skill
of
the
Persons
,
whom
he
asketh
:
For
he
shall
giue
them
occasion
,
to
please
themselues
in
Speaking
,
and
himselfe
shall
continually
gather
Knowledge
.
But
let
his
Questions
,
not
be
troublesome
;
For
that
is
fit
for
a
Poser
.
And
let
him
be
sure
,
to
leaue
other
Men
their
Turnes
to
speak
.
Nay
,
if
there
be
any
,
that
would
raigne
,
and
take
vp
all
the
time
,
let
him
finde
meanes
to
take
them
off
,
and
to
bring
Others
on
;
As
Musicians
vse
to
doe
,
with
those
,
that
dance
too
long
Galliards
.
If
you
dissemble
sometimes
your
knowledge
,
of
that
you
are
thought
to
know
;
you
shall
be
thought
another
time
,
to
know
that
,
you
know
not
.
Speach
of
a
Mans
Selfe
ought
to
be
seldome
,
and
well
chosen
.
I
knew
One
,
was
wont
to
say
,
in
Scorne
;
He
must
needs
be
a
Wise
Man
,
he
speakes
so
much
of
Himselfe
:
And
there
is
but
one
Case
,
wherein
a
Man
may
Commend
Himselfe
,
with
good
Grace
;
And
that
is
in
commending
Vertue
in
Another
;
Especially
,
if
it
be
such
a
Vertue
,
whereunto
Himselfe
pretendeth
.
Speech
of
Touch
towards
Others
,
should
be
sparingly
vsed
:
For
Discourse
ought
to
be
as
a
Field
,
without
comming
home
to
any
Man
.
I
knew
two
Noble-men
,
of
the
West
Part
of
England
;
Whereof
the
one
was
giuen
to
Scoffe
,
but
kept
euer
Royal
Cheere
in
his
House
:
The
other
,
would
aske
of
those
,
that
had
beene
at
the
Others
Table
,
Tell
truely
,
was
there
neuer
a
Flout
or
drie
Blow
giuen
;
To
which
the
Guest
would
answer
;
Such
and
such
a
Thing
passed
:
The
Lord
would
say
;
I
thought
he
would
marre
a
good
Dinner
.
Discretion
of
Speech
,
is
more
then
Eloquence
;
And
to
speak
agreeably
to
him
,
with
whom
we
deale
,
is
more
then
to
speake
in
good
Words
,
or
in
good
Order
.
A
good
continued
Speech
,
without
a
good
Speech
of
Interlocution
,
shews
Slownesse
:
And
a
Good
Reply
,
or
Second
Speech
,
without
a
good
Setled
Speech
,
sheweth
Shallownesse
and
Weaknesse
.
As
we
see
in
Beasts
,
that
those
that
are
Weakest
in
the
Course
,
are
yet
Nimblest
in
the
Turne
:
As
it
is
betwixt
the
Grey-hound
,
&
the
Hare
.
To
vse
too
many
Circumstances
,
ere
one
come
to
the
Matter
,
is
Wearisome
;
To
vse
none
at
all
,
is
Blunt
.
Of
Plantations
.
XXXIII
.
PLantations
are
amongst
Ancient
,
Primitiue
,
and
Heroicall
Workes
.
When
the
World
was
young
,
it
begate
more
Children
;
But
now
it
is
old
,
it
begets
fewer
:
For
I
may
iustly
account
new
Plantations
,
to
be
the
Children
of
former
Kingdomes
.
I
like
a
Plantation
in
a
Pure
Soile
;
that
is
,
where
People
are
not
Displanted
,
to
the
end
,
to
Plant
in
Others
.
For
else
,
it
is
rather
an
Extirpation
,
then
a
Plantation
.
Planting
of
Countries
,
is
like
Planting
of
Woods
;
For
you
must
make
account
,
to
leese
almost
Twenty
yeeres
Profit
,
and
expect
your
Recompence
,
in
the
end
.
For
the
Principall
Thing
,
that
hath
beene
the
Destruction
of
most
Plantations
,
hath
beene
the
Base
,
and
Hastie
drawing
of
Profit
,
in
the
first
Yeeres
.
It
is
true
,
Speedie
Profit
is
not
to
be
neglected
,
as
farre
as
may
stand
,
with
the
Good
of
the
Plantation
,
but
no
further
.
It
is
a
Shamefull
and
Vnblessed
Thing
,
to
take
the
Scumme
of
People
,
and
Wicked
Condemned
Men
,
to
be
the
People
with
whom
you
Plant
:
And
not
only
so
,
but
it
spoileth
the
Plantation
,
For
they
will
euer
liue
like
Rogues
,
and
not
fall
to
worke
,
but
be
Lazie
,
and
doe
Mischiefe
,
and
spend
Victuals
,
and
be
quickly
weary
,
and
then
Certifie
ouer
to
their
Country
,
to
the
Discredit
of
the
Plantation
.
The
People
wherewith
you
Plant
,
ought
to
be
Gardners
,
Plough-men
,
Labourers
,
Smiths
,
Carpenters
,
Ioyners
,
Fisher-men
,
Fowlers
,
with
some
few
Apothecaries
,
Surgeons
,
Cookes
,
and
Bakers
.
In
a
Country
of
Plantation
,
first
looke
about
,
what
kinde
of
Victuall
,
the
Countrie
yeelds
of
it selfe
,
to
Hand
:
As
Chestnuts
,
Wall-nuts
,
Pine-Apples
,
Oliues
,
Dates
,
Plummes
,
Cherries
,
Wilde-Hony
,
and
the
like
:
and
make
vse
of
them
Then
consider
,
what
Victuall
or
Esculent
Things
there
are
,
which
grow
speedily
,
and
within
the
yeere
;
As
Parsnips
,
Carrets
,
Turnips
,
Onions
,
Radish
,
Artichokes
of
Hierusalem
,
Maiz
,
and
the
like
.
For
Wheat
,
Barly
,
and
Oats
,
they
aske
too
much
Labour
:
But
with
Pease
,
and
Beanes
,
you
may
begin
;
Both
because
they
aske
lesse
Labour
,
and
because
they
serue
for
Meat
,
as
well
as
for
Bread
.
And
of
Rice
likewise
commeth
a
great
Encrease
,
and
it
is
a
kinde
of
Meat
.
Aboue
all
,
there
ought
to
be
brought
Store
of
Bisket
,
Oat-meale
,
Flower
,
Meale
,
and
the
like
,
in
the
beginning
,
till
Bread
may
be
had
.
For
Beasts
,
or
Birds
,
take
chiefly
such
,
as
are
least
Subiect
to
Diseases
,
and
Multiply
fastest
:
As
Swine
,
Goats
,
Cockes
,
Hennes
,
Turkies
,
Geese
,
House-doues
,
and
the
like
.
The
Victuall
in
Plantations
,
ought
to
be
expended
,
almost
as
in
a
Besieged
Towne
;
That
is
,
with
certaine
Allowance
.
And
let
the
Maine
Part
of
the
Ground
employed
to
Gardens
or
Corne
,
bee
to
a
Common
Stocke
;
And
to
be
Laid
in
,
and
Stored
vp
,
and
then
Deliuered
out
in
Proportion
;
Besides
some
Spots
of
Ground
,
that
any
Particular
Person
,
will
Manure
,
for
his
owne
Priuate
.
Consider
likewise
,
what
Commodities
the
Soile
,
where
the
Plantation
is
,
doth
naturally
yeeld
,
that
they
may
some
way
helpe
to
defray
the
Charge
of
the
Plantation
:
So
it
be
not
,
as
was
said
,
to
the
vntimely
Preiudice
,
of
the
maine
Businesse
;
As
it
hath
fared
with
Tobacco
in
Virginia
.
Wood
commonly
aboundeth
but
too
much
;
And
therefore
,
Timber
is
fit
to
be
one
.
If
there
be
Iron
Vre
,
and
Streames
whereupon
to
set
the
Milles
;
Iron
is
a
braue
Commoditie
,
where
Wood
aboundeth
.
Making
of
Bay
Salt
,
if
the
Climate
be
proper
for
it
,
would
be
put
in
Experience
.
Growing
Silke
likewise
,
if
any
be
,
is
a
likely
Commoditie
.
Pitch
and
Tarre
,
where
store
of
Firres
and
Pines
are
,
will
not
faile
.
So
Drugs
,
and
,
Sweet
Woods
,
where
they
are
,
cannot
but
yeeld
great
Profit
.
Soape
Ashes
likewise
,
and
other
Things
,
that
may
be
thought
of
.
But
moile
not
too
much
vnder
Ground
:
For
the
Hope
of
Mines
is
very
Vncertaine
,
and
vseth
to
make
the
Planters
Lazie
,
in
other
Things
.
For
Gouernment
,
let
it
be
in
the
Hands
of
one
,
assisted
with
some
Counsell
:
And
let
them
haue
Commission
,
to
exercise
Martiall
Lawes
,
with
some
limitation
.
And
aboue
all
,
let
Men
make
that
Profit
of
being
in
the
Wildernesse
,
as
they
haue
God
alwaies
,
and
his
Seruice
,
before
their
Eyes
.
Let
not
the
Gouernment
of
the
Plantation
,
depend
vpon
too
many
Counsellours
,
and
Vndertakers
,
in
the
Countrie
that
Planteth
,
but
vpon
a
temperate
Number
:
And
let
those
be
,
rather
Noblemen
,
and
Gentlemen
,
then
Merchants
:
For
they
looke
euer
to
the
present
Gaine
Let
there
be
Freedomes
from
Custome
,
till
the
Plantation
be
of
Strength
:
And
not
only
Freedome
from
Custome
,
but
Freedome
to
carrie
their
Commodities
,
where
they
may
make
their
Best
of
them
,
except
there
be
some
speciall
Cause
of
Caution
.
Cramme
not
in
People
,
by
sending
too
fast
,
Company
,
after
Company
;
But
rather
hearken
how
they
waste
,
and
send
Supplies
proportionably
;
But
so
,
as
the
Number
may
liue
well
,
in
the
Plantation
,
and
not
by
Surcharge
be
in
Penury
.
It
hath
beene
a
great
Endangering
,
to
the
Health
of
some
Plantations
,
that
they
haue
built
along
the
Sea
,
and
Riuers
,
in
Marish
and
vnwholesome
Grounds
Therefore
,
though
you
begin
there
,
to
auoid
Carriage
,
and
other
like
Discommodities
,
yet
build
still
,
rather
vpwards
,
from
the
Streames
,
then
along
.
It
concerneth
likewise
,
the
Health
of
the
Plantation
,
that
they
haue
good
Store
of
Salt
with
them
,
that
they
may
vse
it
,
in
their
Victualls
,
when
it
shall
be
necessary
.
If
you
Plant
,
where
Sauages
are
,
doe
not
onely
entertaine
them
with
Trifles
,
and
Gingles
;
But
vse
them
iustly
,
and
gratiously
,
with
sufficient
Guard
neucrthelesse
:
And
doe
not
winne
their
fauour
,
by
helping
them
to
inuade
their
Enemies
,
but
for
their
Defence
it
is
not
amisse
.
And
send
oft
of
them
,
ouer
to
the
Country
,
that
Plants
,
that
they
may
see
a
better
Condition
then
their
owne
,
and
commend
it
when
they
returne
.
When
the
Plantation
grows
to
Strength
,
then
it
is
time
,
to
Plant
with
Women
,
as
well
as
with
Men
;
That
the
Plantation
may
spread
into
Generations
,
and
not
be
euer
peeced
from
without
.
It
is
the
sinfullest
Thing
in
the
world
,
to
forsake
or
destitute
a
Plantation
,
once
in
Forwardnesse
:
For
besides
the
Dishonour
,
it
is
the
Guiltinesse
of
Bloud
,
of
many
Commiserable
Persons
.
Of
Riches
.
XXXIIII
.
I
Cannot
call
Riches
better
,
then
the
Baggage
of
Vertue
.
The
Roman
Word
is
better
,
Impedimenta
.
For
as
the
Baggage
is
to
an
Army
,
so
is
Riches
to
Vertue
.
It
cannot
be
spared
,
nor
left
behinde
,
but
it
hindreth
the
March
;
Yea
,
and
the
care
of
it
,
sometimes
,
loseth
or
disturbeth
the
Victory
:
Of
great
Riches
,
there
is
no
Reall
Vse
,
except
it
be
in
the
Distribution
;
The
rest
is
but
Conceit
.
So
saith
Salomon
;
Where
much
is
,
there
are
Many
to
consume
it
;
And
what
hath
the
Owner
,
but
the
Sight
of
it
,
with
his
Eyes
?
The
Personall
Fruition
in
any
Man
,
cannot
reach
to
feele
Great
Riches
:
There
is
a
Custody
of
them
;
Or
a
Power
of
Dole
and
Donatiue
of
them
;
Or
a
Fame
of
them
;
But
no
Solid
Vse
to
the
Owner
.
Doe
you
not
see
,
what
fained
Prices
,
are
set
vpon
little
Stones
,
and
Rarities
?
And
what
Works
of
Ostentation
,
are
vndertaken
,
because
there
might
seeme
to
be
,
some
Vse
of
great
Riches
?
But
then
you
will
say
,
they
may
be
of
vse
,
to
buy
Men
out
of
Dangers
or
Troubles
.
As
Salomon
saith
;
Riches
are
as
a
strong
Hold
,
in
the
Imagination
of
the
Rich
Man
.
But
this
is
excellently
expressed
,
that
it
is
in
Imagination
,
and
not
alwaies
in
Fact
.
For
certainly
Great
Riches
,
haue
sold
more
Men
,
then
they
haue
bought
out
.
Seeke
not
Proud
Riches
,
but
such
as
thou
maist
get
iustly
,
Vse
soberly
,
Distribute
cheerefully
,
and
Leaue
contentedly
.
Yet
haue
no
Abstract
nor
Friarly
Contempt
of
them
.
But
distinguish
,
as
Cicero
saith
well
of
Rabirius
Posthumus
;
In
studio
rei
amplificand●e
,
apparebat
,
non
Auaritiae
Praedam
,
sed
Instrumentum
Bonitati
,
quaeri
.
Hearken
also
to
Salomon
,
and
beware
of
Hasty
Gathering
of
Riches
:
Qui
festinat
ad
Diuitias
,
non
erit
insons
.
The
Poets
faigne
that
when
Plutus
,
(
which
is
Riches
,
)
is
sent
from
Iupiter
,
he
limps
,
and
goes
slowly
;
But
when
he
is
sent
from
Pluto
,
he
runnes
,
and
is
Swift
of
Foot
.
Meaning
,
that
Riches
gotten
by
Good
Meanes
,
and
Iust
Labour
,
pace
slowly
;
But
when
they
come
by
the
death
of
Others
,
(
As
by
the
Course
of
Inheritance
,
Testaments
,
and
the
like
,
)
they
come
tumbling
vpon
a
Man
.
But
it
mought
be
applied
likewise
to
Pluto
,
taking
him
for
the
Deuill
.
For
when
Riches
come
from
the
Deuill
,
(
as
by
Fraud
,
and
Oppression
,
and
vniust
Meanes
,
)
they
come
vpon
Speed
.
The
Waies
to
enrich
are
many
,
and
most
of
them
Foule
.
Parsimony
is
one
of
the
best
,
and
yet
is
not
Innocent
:
For
it
with-holdeth
Men
,
from
Workes
of
Liberality
,
and
Charity
.
The
Improuement
of
the
Ground
,
is
the
most
Naturall
Obtaining
of
Riches
;
For
it
is
our
Great
Mothers
Blessing
,
the
Earths
;
But
it
is
slow
.
And
yet
,
where
Men
of
great
wealth
,
doe
stoope
to
husbandry
,
it
multiplieth
Riches
exceedingly
.
I
knew
a
Nobleman
in
England
,
that
had
the
greatest
Audits
,
of
any
Man
in
my
Time
:
A
Great
Grasier
,
A
Great
Sheepe-Master
,
A
Great
Timber
Man
,
A
Great
Colliar
,
A
Great
Corne-Master
,
A
Great
Lead-Man
,
and
so
of
Iron
,
and
a
Number
of
the
like
Points
of
Husbandry
.
So
as
the
Earth
seemed
a
Sea
to
him
,
in
respect
of
the
Perpetuall
Importation
.
It
was
truly
obserued
by
One
,
that
Himselfe
came
very
hardly
to
a
Little
Riches
,
and
very
easily
to
Great
Riches
.
For
when
a
Mans
Stocke
is
come
to
that
,
that
he
can
expect
the
Prime
of
Markets
,
and
ouercome
those
Bargaines
,
which
for
their
greatnesse
are
few
Mens
Money
,
and
be
Partner
in
the
Industries
of
Younger
Men
,
he
cannot
but
encrease
mainely
.
The
Gaines
of
Ordinary
Trades
and
Vocations
,
are
honest
;
And
furthered
by
two
Things
,
chiefly
:
By
Diligence
;
And
By
a
good
Name
,
for
good
and
faire
dealing
.
But
the
Gaines
of
Bargaines
,
are
of
a
more
doubtfull
Nature
;
When
Men
shall
waite
vpon
Others
Necessity
,
broake
by
Seruants
and
Instruments
to
draw
them
on
,
Put
off
Others
cunningly
that
would
be
better
Chapmen
,
and
the
like
Practises
,
which
are
Crafty
and
Naught
.
As
for
the
Chopping
of
Bargaines
,
when
a
Man
Buies
,
not
to
Hold
,
but
to
Sell
ouer
againe
,
that
commonly
Grindeth
double
,
both
vpon
the
Seller
,
and
vpon
the
Buyer
.
Sharings
,
doe
greatly
Enrich
,
if
the
Hands
be
well
chosen
,
that
are
trusted
.
Vsury
is
the
certainest
Meanes
of
Gaine
,
though
one
of
the
worst
;
As
that
,
whereby
a
Man
doth
eate
his
Bread
;
In
sudore
vultûs
alieni
:
And
besides
,
doth
Plough
vpon
Sundaies
.
But
yet
Certaine
though
it
be
,
it
hath
Flawes
;
For
that
the
Scriueners
and
Broakers
,
doe
valew
vnsound
Men
,
to
serue
their
owne
Turne
.
The
Fortune
,
in
being
the
First
in
an
Inuention
,
or
in
a
Priuiledge
,
doth
cause
sometimes
a
wonderfull
Ouergrowth
in
Riches
;
As
it
was
with
the
first
Sugar
Man
,
in
the
Canaries
:
Therefore
,
if
a
Man
can
play
the
true
Logician
,
to
haue
as
well
Iudgement
,
as
Inuention
,
he
may
do
great
Matters
;
especially
if
the
Times
be
fit
.
He
that
resteth
vpon
Gaines
Certaine
,
shall
hardly
grow
to
great
Riches
:
And
he
that
puts
all
vpon
Aduentures
,
doth
often
times
breake
,
and
come
to
Pouerty
:
It
is
good
therefore
,
to
guard
Aduentures
with
Certainties
,
that
may
vphold
losses
.
Monopolies
,
and
Coemption
of
Wares
for
Resale
,
where
they
are
not
restrained
,
are
great
Meanes
to
enrich
;
especially
,
if
the
Partie
haue
intelligence
,
what
Things
are
like
to
come
into
Request
,
and
so
store
Himselfe
before
hand
.
Riches
gotten
by
Seruice
,
though
it
be
of
the
best
Rise
,
yet
when
they
are
gotten
by
Flattery
,
Feeding
Humours
,
and
other
Seruile
Conditions
,
they
may
be
placed
amongst
the
Worst
.
As
for
Fishing
for
Testaments
and
Executorships
(
as
Tacit
saith
of
Seneca
;
Testamenta
et
Orbos
,
tāquàm
Indagine
capi
;
)
It
is
yet
worse
;
By
how
much
Men
submit
themselues
,
to
Meaner
Persons
,
then
in
Seruice
.
Beleeue
not
much
them
,
that
seeme
to
despise
Riches
:
For
they
despise
them
,
that
despaire
of
them
;
And
none
Worse
,
when
they
come
to
them
.
Be
not
Penny-wise
;
Riches
haue
Wings
,
and
sometimes
they
Fly
away
of
themselues
,
sometimes
they
must
be
set
Flying
to
bring
in
more
.
Men
leaue
their
Riches
,
either
to
their
Kindred
;
Or
to
the
Publique
:
And
moderate
Portions
prosper
best
in
both
.
A
great
State
left
to
an
Heire
,
is
as
a
Lure
to
all
the
Birds
of
Prey
,
round
about
,
to
seize
on
him
,
if
he
be
not
the
better
stablished
in
Yeares
and
Iudgement
.
Likewise
Glorious
Gifts
and
Foundations
,
are
like
Sacrifices
without
Salt
;
And
but
the
Painted
Sepulchres
of
Almes
,
which
soone
will
putrifie
,
and
corrupt
inwardly
.
Therefore
,
Measure
not
thine
Aduancements
by
Quantity
,
but
Frame
them
by
Measure
;
And
Deferre
not
Charities
till
Death
:
For
certainly
,
if
a
Man
weigh
it
rightly
,
he
that
doth
so
,
is
rather
Liberall
of
an
Other
Mans
,
then
of
his
Owne
.
Of
Prophecies
.
XXXV
.
I
Meane
not
to
speake
of
Diuine
Prophecies
;
Nor
of
Heathen
Oracles
;
Nor
of
Naturall
Predictions
;
But
only
of
Prophecies
,
that
haue
beene
of
certaine
Memory
,
and
from
Hidden
Causes
.
Saith
the
Pythonissa
to
Saul
;
To
Morrow
thou
and
thy
sonne
shall
be
with
me
.
Homer
hath
these
Verses
.
At
Domus
Aeneae
cunctis
dominabitur
Oris
,
Et
Nati
Natorum
,
&
qui
nascentur
ab
illis
:
A
Prophecie
,
as
it
seemes
,
of
the
Roman
Empire
.
Seneca
the
Tragedian
hath
these
Verses
.
—
Venient
Annis
Seculaseris
,
quibus
Oceanus
Vincula
Rerum
laxet
,
&
ingens
Pateat
Tellus
,
Typhisque
nouos
Detegat
Orbes
;
nec
sit
Terris
Vltima
Thule
:
A
Prophecie
of
the
Discouery
of
America
.
The
Daughter
of
Polycrates
dreamed
,
that
Iupiter
bathed
her
Father
,
and
Apollo
annointed
him
:
And
it
came
to
passe
,
that
he
was
crucified
in
an
Open
Place
,
where
the
Sunne
made
his
Bodie
runne
with
Sweat
,
and
the
Raine
washed
it
.
Philip
of
Macedon
dreamed
,
He
sealed
vp
his
Wiues
Belly
:
Whereby
he
did
expound
it
,
that
his
Wife
should
be
barren
:
But
Aristander
the
Soothsayer
,
told
him
,
his
Wife
was
with
Childe
,
because
Men
doe
not
vse
to
Seale
Vessells
that
are
emptie
.
A
Phantasme
,
that
appeared
to
M.
Brutus
in
his
Tent
,
said
to
him
;
Philippis
iterùm
me
videbis
.
Tiberius
said
to
Galba
.
Tu
quoque
Galba
degustabis
Imperium
.
In
Vespasians
Time
,
there
went
a
Prophecie
in
the
East
;
That
those
that
should
come
forth
of
Iudea
,
should
reigne
ouer
the
World
:
which
though
it
may
be
was
meant
of
our
Sauiour
,
yet
Tacitus
expounds
it
of
Vespasian
.
Domitian
dreamed
,
the
Night
before
he
was
slaine
,
that
a
Golden
Head
was
growing
out
of
the
Nape
of
his
Necke
:
And
indeed
,
the
Succession
that
followed
him
,
for
many
yeares
,
made
Golden
Times
.
Henry
the
Sixt
of
England
,
said
of
Henry
the
Seuenth
,
when
he
was
a
Lad
,
and
gaue
him
Water
;
This
is
the
Lad
,
that
shall
enioy
the
Crowne
,
for
which
we
striue
.
When
I
was
in
France
,
I
heard
from
one
Dr.
Pena
,
that
the
Q.
Mother
,
who
was
giuen
to
Curious
Arts
,
caused
the
King
her
Husbands
Natiuitie
,
to
be
Calculated
,
vnder
a
false
Name
;
And
the
Astrologer
gaue
a
Iudgement
,
that
he
should
be
killed
in
a
Duell
;
At
which
the
Queene
laughed
,
thinking
her
Husband
,
to
be
aboue
Challenges
and
Duels
:
but
he
was
slaine
,
vpon
a
Course
at
Tilt
,
the
Splinters
of
the
Staffe
of
Mongomery
,
going
in
at
his
Beuer.
The
triuiall
Prophecie
,
which
I
heard
,
when
I
was
a
Childe
,
and
Queene
Elizabeth
was
in
the
Flower
of
her
Yeares
,
was
;
When
Hempe
is
sponne
;
England's
done
.
Whereby
,
it
was
generally
conceiued
,
that
after
the
Princes
had
Reigned
,
which
had
the
Principiall
Letters
,
of
that
Word
Hempe
,
(
which
were
Henry
,
Edward
,
Mary
,
Philip
,
and
Elizabeth
)
England
should
come
to
vtter
Confusion
.
Which
,
thankes
be
to
God
,
is
verified
only
,
in
the
Change
of
the
Name
:
For
that
the
Kings
Stile
,
is
now
no
more
of
England
,
but
of
Britaine
.
There
was
also
another
Prophecie
,
before
the
yeare
of
88.
which
I
doe
not
well
vnderstand
.
There
shall
be
seene
vpon
a
day
,
Betweene
the
Baugh
,
and
the
May
,
The
Blacke
Fleet
of
Norway
.
When
that
that
is
come
and
gone
,
England
build
Houses
of
Lime
and
Stone
For
after
Warres
shall
you
haue
None
.
It
was
generally
conceiued
,
to
be
meant
of
the
Spanish
Fleet
,
that
came
in
88.
For
that
the
King
of
Spaines
Surname
,
as
they
say
,
is
Norway
.
The
Prediction
of
Regiomontanus
;
Octogessimus
octauus
mirabilis
Annus
;
Was
thought
likewise
accomplished
,
in
the
Sending
of
that
great
Fleet
,
being
the
greatest
in
Strength
,
though
not
in
Number
,
of
all
that
euer
swamme
vpon
the
Sea
.
As
for
Cleons
Dreame
,
I
thinke
it
was
a
Iest
.
It
was
,
that
he
was
deuoured
of
a
long
Dragon
;
And
it
was
expounded
of
a
Maker
of
Sausages
,
that
troubled
him
exceedingly
.
There
are
Numbers
of
the
like
kinde
;
Especially
if
you
include
Dreames
,
and
Predictions
of
Astrologie
.
But
I
haue
set
downe
these
few
onely
of
certaine
Credit
,
for
Example
.
My
Iudgement
is
,
that
they
ought
all
to
be
Despised
;
And
ought
to
serue
,
but
for
Winter
Talke
,
by
the
Fire
side
.
Though
when
I
say
Despised
,
I
meane
it
as
for
Beleefe
:
For
otherwise
,
the
Spreading
or
Publishing
of
them
,
is
in
no
sort
to
be
Despised
.
For
they
haue
done
much
Mischiefe
:
And
I
see
many
seuere
Lawes
made
to
suppresse
them
.
That
,
that
hath
giuen
them
Grace
,
and
some
Credit
,
consisteth
in
three
Things
.
First
,
that
Men
marke
,
when
they
hit
,
and
neuer
marke
,
when
they
misse
:
As
they
doe
,
generally
,
also
of
Dreames
.
The
second
is
,
that
Probable
Coniectures
,
or
obscure
Traditions
,
many
times
,
turne
themselues
into
Prophecies
:
While
the
Nature
of
Man
,
which
coueteth
Diuination
,
thinkes
it
no
Perill
to
foretell
that
,
which
indeed
they
doe
but
collect
.
As
that
of
Seneca's
Verse
.
For
so
much
was
then
subiect
to
Demonstration
,
that
the
Globe
of
the
Earth
,
had
great
Parts
beyond
the
Atlanticke
;
which
mought
be
Probably
conceiued
,
not
to
be
all
Sea
:
And
adding
thereto
,
the
Tradition
in
Plato's
Timeus
,
and
his
Atlanticus
,
it
mought
encourage
One
,
to
turne
it
to
a
Prediction
.
The
third
,
and
Last
(
which
is
the
Great
one
)
is
,
that
almost
all
of
them
,
being
infinite
in
Number
,
haue
beene
Impostures
,
and
by
idle
and
craftie
Braines
,
meerely
contriued
and
faigned
,
after
the
Euent
Past
.
Of
Ambition
.
XXXVI
.
AMbition
is
like
Choler
;
Which
is
an
Humour
,
that
maketh
Men
Actiue
,
Earnest
,
Full
of
Alacritie
,
and
Stirring
,
if
it
be
not
stopped
.
But
if
it
be
stopped
,
and
cannot
haue
his
Way
,
it
becommeth
Adust
,
and
thereby
Maligne
and
Venomous
.
So
Ambitious
Men
,
if
they
finde
the
way
Open
for
their
Rising
,
and
still
get
forward
,
they
are
rather
Busie
then
Dangerous
;
But
if
they
be
check't
in
their
desires
,
they
become
secretly
discontent
,
and
looke
vpon
Men
and
matters
,
with
an
Euill
Eye
;
And
are
best
pleased
,
when
Things
goe
backward
;
Which
is
the
worst
Propertie
,
in
a
Seruant
of
a
Prince
or
State
.
Therefore
it
is
good
for
Princes
,
if
they
vse
Ambitious
Men
,
to
handle
it
so
,
as
they
be
still
Progressiue
,
and
not
Retrograde
:
Which
because
it
cannot
be
without
Inconuenience
,
it
is
good
not
to
vse
such
Natures
at
all
.
For
if
they
rise
not
with
their
Seruice
,
they
will
take
Order
to
make
their
Seruice
fall
with
them
.
But
since
we
haue
said
,
it
were
good
not
to
vse
Men
of
Ambitious
Natures
,
except
it
be
vpon
necessitie
,
it
is
fit
we
speake
,
in
what
Cases
,
they
are
of
necessitie
.
Good
Commanders
in
the
Warres
,
must
be
taken
,
be
they
neuer
so
Ambitious
:
For
the
Vse
of
their
.
Seruice
dispenseth
with
the
rest
;
And
to
take
a
Soldier
without
Ambition
,
is
to
pull
off
his
Spurres
.
There
is
also
great
vse
of
Ambitious
Men
,
in
being
Skreenes
to
Princes
,
in
Matters
of
Danger
and
Enuie
:
For
no
Man
will
take
that
Part
,
except
he
be
like
a
Seel'd
Doue
,
that
mounts
and
mounts
,
because
he
cannot
see
about
him
.
There
is
Vse
also
of
Ambitious
Men
,
in
Pulling
downe
the
Greatnesse
,
of
any
Subiect
that
ouer-tops
:
As
Tiberius
vsed
Macro
in
the
Pulling
down
of
Seianus
.
Since
therefore
they
must
be
vsed
,
in
such
Cases
,
there
resteth
to
speake
,
how
they
are
to
bebrideled
,
that
they
may
be
lesse
dangerous
.
There
is
lesse
danger
of
them
,
if
they
be
of
Meane
Birth
,
then
if
they
be
Noble
:
And
if
they
be
rather
Harsh
of
Nature
,
then
Gracious
and
Popular
:
And
if
they
be
rather
New
Raised
,
then
growne
Cunning
,
and
Fortified
in
their
Greatnesse
.
It
is
counted
by
some
,
a
weaknesse
in
Princes
,
to
haue
Fauorites
.
But
it
is
,
of
all
others
,
the
best
Remedy
against
Ambitious
Great-Ones
.
For
when
the
Way
of
Pleasuring
and
Displeasuring
,
lieth
by
the
Fauourite
,
it
is
Impossible
,
Any
Other
should
be
Ouer-great
.
Another
meanes
to
curbe
them
,
is
to
Ballance
them
by
others
,
as
Proud
as
they
.
But
then
,
there
must
be
some
Middle
Counsellours
,
to
keep
Things
steady
:
For
without
that
Ballast
,
the
Ship
will
roule
too
much
.
At
the
least
,
a
Prince
may
animate
and
inure
some
Meaner
Persons
,
to
be
,
as
it
were
,
Scourges
to
Ambitious
Men.
As
for
the
hauing
of
them
Obnoxious
to
Ruine
,
if
they
be
of
fearefull
Natures
,
it
may
doe
well
:
But
if
they
bee
Stout
,
and
Daring
,
it
may
precipitate
their
Designes
,
and
proue
dangerous
.
As
for
the
pulling
of
them
downe
,
if
the
Affaires
require
it
,
and
that
it
may
not
be
done
with
safety
suddainly
,
the
onely
Way
is
,
the
Enterchange
continually
of
Fauours
,
and
Disgraces
;
whereby
they
may
not
know
,
what
to
expect
;
And
be
,
as
it
were
,
in
a
Wood
Of
Ambitions
,
it
is
lesse
harmefull
,
the
Ambition
to
preuaile
in
great
Things
,
then
that
other
,
to
appeare
in
euery
thing
;
For
that
breeds
Confusion
,
and
marres
Businesse
.
But
yet
,
it
is
lesse
danger
,
to
haue
an
Ambitious
Man
,
stirring
in
Businesse
,
then
Great
in
Dependances
.
He
that
seeketh
to
be
Eminent
amongst
Able
Men
,
hath
a
great
Taske
;
but
that
is
euer
good
for
the
Publique
.
But
he
that
plots
,
to
be
the
onely
Figure
amongst
Ciphars
,
is
the
decay
of
an
whole
Age.
Honour
hath
three
Things
in
it
:
The
Vantage
Ground
to
doe
good
:
The
Approach
to
Kings
,
and
principall
Persons
:
And
the
Raising
of
a
Mans
owne
Fortunes
.
He
that
hath
the
best
of
these
Intentions
,
when
he
aspireth
,
is
an
Honest
Man
:
And
that
Prince
,
that
can
discerne
of
these
Intentions
,
in
Another
that
aspireth
,
is
a
wise
Prince
.
Generally
,
let
Princes
and
States
,
choose
such
Ministers
,
as
are
more
sensible
of
Duty
,
then
of
Rising
;
And
such
as
loue
Businesse
rather
vpon
Conscience
,
then
vpon
Brauery
:
And
let
them
Discerne
a
Busie
Nature
,
from
a
Willing
Minde
.
Of
Masques
and
Triumphs
.
XXXVII
.
THese
Things
are
but
Toyes
,
to
come
amongst
such
Serious
Obseruations
.
But
yet
,
since
Princes
will
haue
such
Things
,
it
is
better
,
they
should
be
Graced
with
Elegancy
,
then
Daubed
with
Cost
Dancing
to
Song
,
is
a
Thing
of
great
State
,
and
Pleasure
.
I
vnderstand
it
,
that
the
Song
be
in
Quire
,
placed
aloft
,
and
accompanied
with
some
broken
Musicke
:
And
the
Ditty
fitted
to
the
Deuice
.
Acting
in
Song
,
especially
in
Dialogues
,
hath
an
extreme
Good
Grace
:
I
say
Acting
,
not
Dancing
,
(
For
that
is
a
Meane
and
Vulgar
Thing
;
)
And
the
Voices
of
the
Dialogue
,
would
be
Strong
and
Manly
,
(
A
Base
,
and
a
Tenour
;
No
Trebble
;
)
And
the
Ditty
High
and
Tragicall
;
Not
nice
or
Dainty
.
Seuer
all
Quires
,
placed
one
ouer
against
another
,
and
taking
the
Voice
by
Catches
,
Antheme
wise
,
giue
great
Pleasure
.
Turning
Dances
into
Figure
,
is
a
childish
Curiosity
.
And
generally
,
let
it
be
noted
,
that
those
Things
,
which
I
here
set
downe
,
are
such
,
as
doe
naturally
take
the
Sense
,
and
not
respect
Petty
Wonderments
.
It
is
true
,
the
Alterations
of
Scenes
,
so
it
be
quietly
,
and
without
Noise
,
are
Things
of
great
Beauty
,
and
Pleasure
:
For
they
feed
and
relieue
the
Eye
,
before
it
be
full
of
the
same
Obiect
.
Let
the
Scenes
abound
with
Light
,
specially
Coloured
and
Varied
:
And
let
the
Masquers
,
or
any
other
,
that
are
to
come
down
from
the
Scene
,
haue
some
Motions
,
vpon
the
Scene
it selfe
,
before
their
Comming
down
:
For
it
drawes
the
Eye
strangely
,
&
makes
it
with
great
pleasure
,
to
desire
to
see
that
,
it
cannot
perfectly
discerne
.
Let
the
Songs
be
Loud
,
and
Cheerefull
,
and
not
Chirpings
,
or
Pulings
.
Let
the
Musicke
likewise
,
be
Sharpe
,
and
Loud
,
and
Well
Placed
.
The
Colours
,
that
shew
best
by
Candle-light
,
are
;
White
,
Carnation
,
and
a
Kinde
of
Sea-Water-Greene
;
And
Oes
,
or
Spangs
,
as
they
are
of
no
great
Cost
,
so
they
are
of
most
Glory
.
As
for
Rich
Embroidery
,
it
is
lost
,
and
not
Discerned
.
Let
the
Sutes
of
the
Masquers
,
be
Gracefull
,
and
such
as
become
the
Person
,
when
the
Vizars
are
off
:
Not
after
Examples
of
Knowne
Attires
;
Turks
,
Soldiers
,
Mariners
,
and
the
like
.
Let
Antimasques
not
be
long
;
They
haue
been
commonly
of
Fooles
,
Satyres
,
Baboones
,
Wilde-Men
,
Antiques
,
Beasts
,
Sprites
,
Witches
,
Ethiopes
,
Pigmies
,
Turquets
,
Nimphs
,
Rusticks
,
Cupids
,
Statua's
Mouing
,
and
the
like
.
As
for
Angels
,
it
is
not
Comicall
enough
,
to
put
them
in
Anti-Masques
;
And
any
Thing
that
is
hideous
,
as
Deuils
,
Giants
,
is
on
the
other
side
as
vnfit
.
But
chiefly
,
let
the
Musicke
of
them
,
be
Recreatiue
,
and
with
some
strange
Changes
.
Some
Sweet
Odours
,
suddenly
comming
forth
,
without
any
drops
falling
,
are
,
in
such
a
Company
,
as
there
is
Steame
and
Heate
,
Things
of
great
Pleasure
;
&
Refreshment
.
Double
Masques
,
one
of
Men
,
another
of
Ladies
,
addeth
State
,
and
Variety
.
But
All
is
Nothing
,
except
the
Roome
be
kept
Cleare
,
and
Neat.
For
Iusts
,
and
Tourneys
,
and
Barriers
;
The
Glories
of
them
,
are
chiefly
in
the
Chariots
,
wherein
the
Challengers
make
their
Entry
;
Especially
if
they
be
drawne
with
Strange
Beasts
;
As
Lions
,
Beares
,
Cammels
,
and
the
like
:
Or
in
the
Deuices
of
their
Entrance
;
Or
in
the
Brauery
of
their
Liueries
;
Or
in
the
Goodly
Furniture
of
their
Horses
,
and
Armour
.
But
enough
of
these
Toyes
.
Of
Nature
in
Men.
XXXVIII
.
NAture
is
Often
Hidden
;
Sometimes
Ouercome
;
Seldome
Extinguished
.
Force
maketh
Nature
more
violent
in
the
Returne
:
Doctrine
and
Discourse
maketh
Nature
lesse
Importune
:
But
Custome
onely
doth
alter
and
subdue
Nature
.
Hee
that
seeketh
Victory
ouer
his
Nature
,
let
him
not
set
Himselfe
too
great
,
nor
too
small
Tasks
:
For
the
first
,
will
make
him
deiected
by
often
Faylings
;
And
the
Second
will
make
him
a
small
Proceeder
,
though
by
often
Preuailings
.
And
at
the
first
,
let
him
practise
with
Helps
,
as
Swimmers
doe
with
Bladders
,
or
Rushes
:
But
after
a
Time
,
let
him
practise
with
disaduantages
,
as
Dancers
doe
with
thick
Shooes
.
For
it
breeds
great
Perfection
,
if
the
Practise
be
harder
then
the
vse
.
Where
Nature
is
Mighty
,
and
therefore
the
Victory
hard
,
the
Degrees
had
need
be
;
First
to
Stay
and
Arrest
Nature
in
Time
;
Like
to
Him
,
that
would
say
ouer
the
Foure
and
Twenty
Letters
,
when
he
was
Angry
:
Then
to
Goe
lesse
in
Quantity
;
As
if
one
should
,
in
forbearing
Wine
,
come
from
Drinking
Healths
,
to
a
Draught
at
a
Meale
:
And
lastly
,
to
Discontinue
altogether
.
But
if
a
Man
haue
the
Fortitude
,
and
Resolution
,
to
enfranchise
Himselfe
at
once
,
that
is
the
best
;
Optimus
ille
Animi
Vindex
,
ledetia
pectus
Vincula
qui
rupit
,
dedoluitque
semel
.
Neither
is
the
Ancient
Rule
amisse
,
to
bend
Nature
as
a
Wand
,
to
a
Contrary
Extreme
,
whereby
to
set
it
right
:
Vnderstanding
it
,
where
the
Contrary
Extreme
is
no
Vice
.
Let
not
a
man
force
a
Habit
vpon
himselfe
,
with
a
Perpetuall
Continuance
,
but
with
some
Intermission
.
For
both
the
Pause
,
reinforceth
the
new
Onset
;
And
if
a
Man
,
that
is
not
perfect
,
be
euer
in
Practise
,
he
shall
as
well
practise
his
Errours
,
as
his
Abilities
;
And
induce
one
Habite
of
both
:
And
there
is
no
Meanes
to
helpe
this
,
but
by
Seasonable
Intermissions
.
But
let
not
a
Man
trust
his
Victorie
ouer
his
Nature
too
farre
;
For
Nature
will
lay
buried
a
great
Time
,
and
yet
reuiue
,
vpon
the
Occasion
or
Temptation
.
Like
as
it
was
with
Aesopes
Damosell
,
turned
from
a
Catt
to
a
Woman
,
who
sate
very
demurely
,
at
the
Boards
End
,
till
a
Mouse
ranne
before
her
.
Therefore
let
a
Man
,
either
auoid
the
Occasion
altogether
;
Or
put
Himselfe
often
to
it
,
that
hee
may
be
little
moued
with
it
.
A
Mans
Nature
is
best
perceiued
in
Priuatenesse
,
for
there
is
no
Affectation
;
In
Passion
,
for
that
putteth
a
Man
out
of
his
Precepts
;
And
in
a
new
Case
or
Experiment
,
for
there
Custome
leaueth
him
.
They
are
happie
Men
,
whose
Natures
sort
with
their
Vocations
;
Otherwise
they
may
say
,
Multùm
Incola
fuit
Anima
mea
:
when
they
conuerse
in
those
Things
,
they
doe
not
Affect
.
In
Studies
,
whatsoeuer
a
Man
commandeth
vpon
himselfe
,
let
him
set
Houres
for
it
:
But
whatsoeuer
is
agreeable
to
his
Nature
,
let
him
take
no
Care
,
for
any
set
Times
:
For
his
Thoughts
,
will
flie
to
it
of
Themselues
;
So
as
the
Spaces
of
other
Businesse
,
or
Studies
,
will
suffice
.
A
Mans
Nature
runnes
either
to
Herbes
,
or
Weeds
;
Therefore
let
him
seasonably
Water
the
One
,
and
Destroy
the
Other
.
Of
Custome
and
Education
.
XXXIX
.
MEns
Thoughts
are
much
according
to
their
Inclination
:
Their
Discourse
and
Speeches
according
to
their
Learning
,
and
Infused
Opinions
;
But
their
Deeds
are
after
as
they
haue
beene
Accustomed
.
And
therefore
,
as
Macciauel
well
noteth
(
though
in
an
euill
fauoured
Instance
)
There
is
no
Trusting
to
the
Force
of
Nature
,
nor
to
the
Brauery
of
Words
;
Except
it
be
Corroborate
by
Custome
.
His
Instance
is
,
that
for
the
Atchieuing
of
a
desperate
Conspiracie
,
a
Man
should
not
rest
vpon
the
Fiercenesse
of
any
mans
Nature
,
or
his
Resolute
Vndertakings
;
But
take
such
an
one
,
as
hath
had
his
Hands
formerly
in
Bloud
.
But
Macciauel
knew
not
of
a
Friar
Clement
,
nor
a
Rauillac
,
nor
a
Iaureguy
,
nor
a
Baltazar
Gerard
:
yet
his
Rule
holdeth
still
,
that
Nature
,
nor
the
Engagement
of
Words
,
are
not
so
forcible
,
as
Custome
.
Onely
Superstition
is
now
so
well
aduanced
,
that
Men
of
the
first
Bloud
,
are
as
Firme
,
as
Butchers
by
Occupation
:
And
votary
Resolution
is
made
Equipollent
to
Custome
,
euen
in
matter
of
Bloud
.
In
other
Things
,
the
Predominancy
of
Custome
is
euery
where
Visible
;
In
so
much
,
as
a
Man
would
wonder
,
to
heare
Men
Professe
,
Protest
,
Engage
,
Giue
Great
Words
,
and
then
Doe
iust
as
they
haue
Done
before
:
As
if
they
were
Dead
Images
,
and
Engines
moued
onely
by
the
wheeles
of
Custome
.
We
see
also
the
Raigne
or
Tyrannie
of
Custome
,
what
it
is
.
The
Indians
(
I
meane
the
Sect
of
their
Wise
Men
)
lay
Themselues
quietly
vpon
a
Stacke
of
Wood
,
and
so
Sacrifice
themselues
by
Fire
.
Nay
the
Wiues
striue
to
be
burned
with
the
Corpses
of
their
Husbands
.
The
Lads
of
Sparta
,
of
Ancient
Time
,
were
wont
to
be
Scourged
vpon
the
Altar
of
Diana
,
without
so
much
as
Queching
.
I
remember
in
the
beginning
of
Queene
Elizabeths
time
of
England
,
an
Irish
Rebell
Condemned
,
put
vp
a
Petition
to
the
Deputie
,
that
he
might
be
hanged
in
a
With
,
and
not
in
an
Halter
,
because
it
had
beene
so
vsed
,
with
former
Rebels
.
There
be
Monkes
in
Russia
,
for
Penance
,
that
will
sit
a
whole
Night
,
in
a
Vessell
of
Water
,
till
they
be
Ingaged
with
hard
Ice
.
Many
Examples
may
be
put
,
of
the
Force
of
Custome
,
both
vpon
Minde
,
and
Body
.
Therefore
,
since
Custome
is
the
Principall
Magistrate
of
Mans
life
;
Let
Men
by
all
Meanes
endeuour
,
to
obtaine
good
Customes
.
Certainly
,
Custome
is
most
perfect
,
when
it
beginneth
in
Young
Yeares
:
This
we
call
Education
;
which
is
,
in
effect
,
but
an
Early
Custome
.
So
we
see
,
in
Languages
the
Tongue
is
more
Pliant
to
all
Expressions
and
Sounds
,
the
Ioints
are
more
Supple
to
all
Feats
of
Actiuitie
,
and
Motions
,
in
Youth
then
afterwards
.
For
it
is
true
,
that
late
Learners
,
cannot
so
well
take
the
Plie
;
Except
it
be
in
some
Mindes
,
that
haue
not
suffered
themselues
to
fixe
,
but
haue
kept
themselues
open
and
prepared
to
receiue
continuall
Amendment
,
which
is
exceeding
Rare
.
But
if
the
Force
of
Custome
Simple
and
Separate
,
be
Great
;
the
Force
of
Custome
Copulate
,
and
Conioyned
,
&
Collegiate
,
is
far
Greater
.
For
there
Example
teacheth
;
Company
comforteth
;
Emulation
quickeneth
;
Glory
raiseth
:
So
as
in
such
Places
the
Force
of
Custome
is
in
his
Exaltation
.
Certainly
,
the
great
Multiplication
of
Vertues
vpon
Humane
Nature
,
resteth
vpon
Societies
well
Ordained
,
and
Disciplined
.
For
Common-wealths
,
and
Good
Gouernments
,
doe
nourish
Vertue
Growne
,
but
doe
not
much
mend
the
seeds
.
But
the
Misery
is
,
that
the
most
Effectuall
Meanes
,
are
now
applied
,
to
the
Ends
,
least
to
be
desired
.
Of
Fortune
.
XL.
IT
cannot
be
denied
,
but
Outward
Accidents
conduce
much
to
Fortune
.
Fauour
,
Opportunitie
,
Death
of
Others
,
Occasion
fitting
Vertue
.
But
chiefly
,
the
Mould
of
a
Mans
Fortune
,
is
in
his
owne
hands
.
Faber
quisque
Fortunae
suae
;
saith
the
Poet.
And
the
most
Frequent
of
Externall
Causes
is
,
that
the
Folly
of
one
Man
,
is
the
Fortune
of
Another
.
For
no
Man
prospers
so
suddenly
,
as
by
Others
Errours
.
Serpens
nisi
Serpentem
comederit
non
fit
Draco
.
Ouert
,
and
Apparent
vertues
bring
forth
Praise
;
But
there
be
Secret
and
Hidden
Vertues
,
that
bring
Forth
Fortune
.
Certaine
Deliueries
of
a
Mans
Selfe
,
which
haue
no
Name
.
The
Spanish
Name
,
Desemboltura
,
partly
expresseth
them
:
When
there
be
not
Stonds
,
nor
Restiuenesse
in
a
Mans
Nature
;
But
that
the
wheeles
of
his
Minde
keepe
way
,
with
the
wheeles
of
his
Fortune
.
For
so
Liuie
(
after
he
had
described
Cato
Maior
,
in
these
words
;
In
illo
viro
,
tantum
Robur
Corporis
&
Animi
fuit
,
vt
quocunque
loco
natus
esset
,
Fortunam
sibi
facturus
videretur
;
)
falleth
vpon
that
,
that
he
had
,
Versatile
Ingenium
.
Therfore
,
if
a
Man
looke
Sharply
,
and
Attentiuely
,
he
shall
see
Fortune
:
For
though
shee
be
Blinde
,
yet
shee
is
not
Inuisible
.
The
Way
of
Fortune
,
is
like
the
Milken
Way
in
the
Skie
;
Which
is
a
Meeting
or
Knot
,
of
a
Number
of
Small
Stars
;
Not
Seene
asunder
,
but
Giuing
Light
together
.
So
are
there
,
a
Number
of
Little
,
and
scarce
discerned
Vertues
,
or
rather
Faculties
and
Customes
,
that
make
Men
Fortunate
.
The
Italians
note
some
of
them
,
such
as
a
Man
would
little
thinke
.
When
they
speake
of
one
,
that
cannot
doe
amisse
,
they
will
throw
in
,
into
his
other
Conditions
,
that
he
hath
,
Poco
di
Matto
.
And
certainly
,
there
be
not
two
more
Fortunate
Properties
;
Then
to
haue
a
Little
of
the
Foole
;
And
not
Too
Much
of
the
Honest.
Therefore
,
Extreme
Louers
of
their
Countrey
,
or
Masters
,
were
neuer
Fortunate
,
neither
can
they
be
.
For
when
a
Man
placeth
his
Thoughts
without
Himselfe
,
he
goeth
not
his
owne
Way
.
An
hastie
Fortune
maketh
an
Enterpriser
,
and
Remouer
,
(
The
French
hath
it
better
;
Entreprenant
,
or
Remuant
)
But
the
Exercised
Fortune
maketh
the
Able
Man
.
Fortune
is
to
be
Honoured
,
and
Respected
,
and
it
bee
but
for
her
Daughters
,
Confidence
,
and
Reputation
.
For
those
two
Felicitie
breedeth
:
The
first
within
a
Mans
Selfe
;
the
Latter
,
in
Others
towards
Him
.
All
Wise
Men
,
to
decline
the
Enuy
of
their
owne
vertues
,
vse
to
ascribe
them
to
Prouidence
and
Fortune
;
For
so
they
may
the
better
assume
them
:
And
besides
,
it
is
Greatnesse
in
a
Man
,
to
be
the
Care
,
of
the
Higher
Powers
.
So
Caesar
said
to
the
Pilot
in
the
Tempest
,
Caesarem
portas
,
&
Fortunam
eius
.
So
Sylla
chose
the
Name
of
Felix
,
and
not
of
Magnus
.
And
it
hath
beene
noted
,
that
those
,
that
ascribe
openly
too
much
to
their
owne
Wisdome
,
and
Policie
,
end
Infortunate
.
It
is
written
,
that
Timotheus
the
Athenian
,
after
he
had
,
in
the
Account
he
gaue
to
the
State
,
of
his
Gouernment
,
often
interlaced
this
Speech
;
And
in
this
Fortune
had
no
Part
,
neuer
prospered
in
any
Thing
he
vndertooke
afterwards
.
Certainly
,
there
be
,
whose
Fortunes
are
like
Homers
Verses
,
that
haue
a
Slide
,
and
Easinesse
,
more
then
the
Verses
of
other
Poets
:
As
Plutarch
saith
of
Timoleons
Fortune
,
in
respect
of
that
of
Agesilaus
,
or
Epaminondas
.
And
that
this
should
be
,
no
doubt
it
is
much
,
in
a
Mans
Selfe
.
Of
Vsurie
.
XLI
.
MAny
haue
made
Wittie
Inuectiues
against
Vsurie
.
They
say
,
that
it
is
Pitie
,
the
Deuill
should
haue
Gods
part
,
which
is
the
Tithe
.
That
the
Vsurer
is
the
greatest
Sabbath
Breaker
,
because
his
Plough
goeth
euery
Sunday
.
That
the
Vsurer
is
the
Droane
,
that
Virgil
speaketh
of
:
Ignauum
Fucos
Pecus
à
praesepibus
arcent
.
That
the
Vsurer
breaketh
the
First
Law
,
that
was
made
for
Mankinde
,
after
the
Fall
;
which
was
,
In
sudore
Vultûs
tui
comedes
Panem
tuum
;
Not
,
In
sudore
Vultûs
alieni
.
That
Vsurers
should
haue
Orange-tawney
Bonnets
,
because
they
doe
Iudaize
.
That
it
is
against
Nature
,
for
Money
to
beget
Money
;
And
the
like
.
I
say
this
onely
,
that
Vsury
is
a
Concessum
propter
Duritiem
Cordis
:
For
since
there
must
be
Borrowing
and
Lending
,
and
Men
are
so
hard
of
Heart
,
as
they
will
not
lend
freely
,
Vsury
must
be
permitted
.
Some
Others
haue
made
Suspicious
,
and
Cunning
Propositions
,
of
Bankes
,
Discouery
of
Mens
Estates
,
and
other
Inuentions
.
But
few
haue
spoken
of
Vsury
vsefully
.
It
is
good
to
set
before
vs
,
the
Incommodities
,
and
Commodities
of
Vsury
;
That
the
Good
may
be
,
either
Weighed
out
,
or
Culled
out
;
And
warily
to
prouide
,
that
while
we
make
forth
,
to
that
which
is
better
,
we
meet
not
,
with
that
which
is
worse
.
The
Discommodities
of
Vsury
are
:
First
,
that
it
makes
fewer
Merchants
.
For
were
it
not
,
for
this
Lazie
Trade
of
Vsury
,
Money
would
not
lie
still
,
but
would
,
in
great
Part
,
be
Imployed
vpon
Merchandizing
;
Which
is
the
Vena
Porta
of
Wealth
in
a
State
.
The
Second
,
that
it
makes
Poore
Merchants
.
For
as
a
Farmer
cannot
husband
his
Ground
so
well
,
if
he
sit
at
a
great
Rent
;
So
the
Merchant
cannot
driue
his
Trade
so
well
,
if
he
sit
at
great
Vsury
.
The
Third
is
incident
to
the
other
two
;
And
that
is
,
the
Decay
of
Customes
of
Kings
or
States
,
which
Ebbe
or
flow
with
Merchandizing
.
The
Fourth
,
that
it
bringeth
the
Treasure
of
a
Realme
,
or
State
,
into
a
few
Hands
.
For
the
Vsurer
being
at
Certainties
,
and
others
at
Vncertainties
,
at
the
end
of
the
Game
,
Most
of
the
Money
will
be
in
the
Boxe
;
And
euer
a
State
flourisheth
,
when
Wealth
is
more
equally
spread
.
The
Fifth
,
that
it
beats
downe
the
Price
of
Land
:
For
the
Employment
of
Money
,
is
chiefly
,
either
Merchandizing
,
or
Purchasing
;
And
Vsury
Way-layes
both
.
The
Sixth
,
that
it
doth
Dull
and
Dampe
all
Industries
,
Improuements
,
and
new
Inuentions
,
wherin
Money
would
be
Stirring
,
if
it
were
not
for
this
Slugge
.
The
Last
,
that
it
is
the
Canker
and
Ruine
of
many
Mens
Estates
;
Which
in
processe
of
Time
breeds
a
Publike
Pouertie
.
On
the
other
side
,
the
Commodities
of
Vsury
are
.
First
,
that
howsoeuer
Vsury
in
some
respect
hindereth
Merchandizing
,
yet
in
some
other
it
aduanceth
it
:
For
it
is
certain
,
that
the
Greatest
Part
of
Trade
,
is
driuen
by
Young
Merchants
,
vpon
Borrowing
at
Interest
:
So
as
if
the
Vsurer
,
either
call
in
,
or
keepe
backe
his
Money
,
there
will
ensue
presently
a
great
Stand
of
Trade
.
The
Second
is
,
That
were
it
not
,
for
this
easie
borrowing
vpon
Interest
,
Mens
necessities
would
draw
vpon
them
,
a
most
sudden
vndoing
;
In
that
they
would
be
forced
to
sell
their
Meanes
(
be
it
Lands
or
Goods
)
farre
vnder
Foot
;
and
so
,
whereas
Vsury
doth
but
Gnaw
vpon
them
,
Bad
Markets
would
Swallow
them
quite
vp
.
As
for
Mortgaging
,
or
Pawning
,
it
will
little
mend
the
matter
;
For
either
Men
will
not
take
Pawnes
without
Vse
;
Or
if
they
doe
,
they
will
looke
precisely
for
the
Forfeiture
.
I
remember
a
Cruell
Moneyed
Man
,
in
the
Country
,
that
would
say
;
The
Deuill
take
this
Vsury
,
it
keepes
vs
from
Forfeitures
,
of
Mortgages
,
and
Bonds
.
The
third
and
Last
is
,
That
it
is
a
Vanitie
to
conceiue
,
that
there
would
be
Ordinary
Borrowing
without
Profit
;
And
it
is
impossible
to
conceiue
,
the
Number
of
Inconueniences
,
that
will
ensue
,
if
Borrowing
be
Cramped
.
Therefore
,
to
speake
of
the
Abolishing
of
Vsury
is
Idle
.
All
States
haue
euer
had
it
,
in
one
Kinde
or
Rate
,
or
other
.
So
as
that
Opinion
must
be
sent
to
Vtopia
.
To
speake
now
,
of
the
Reformation
and
Reiglement
of
Vsury
;
How
the
Discommodities
of
it
may
be
best
auoided
,
and
the
Commodities
retained
.
It
appeares
by
the
Ballance
,
of
Commodities
,
and
Discommodities
of
Vsury
,
Two
Things
are
to
be
Reconciled
.
The
one
,
that
the
Tooth
of
Vsurie
begrinded
,
that
it
bite
not
too
much
:
The
other
,
that
there
bee
left
open
a
Meanes
,
to
inuite
Moneyed
Men
,
to
lend
to
the
Merchants
,
for
the
Continuing
and
Quickning
of
Trade
.
This
cannot
be
done
,
except
you
introduce
,
two
seuerall
Sorts
of
Vsury
;
A
Lesse
,
and
a
Greater
.
For
if
you
reduce
Vsury
,
to
one
Low
Rate
,
it
will
ease
the
common
Borrower
,
but
the
Merchant
wil
be
to
seeke
for
Money
.
And
it
is
to
be
noted
,
that
the
Trade
of
Merchandize
,
being
the
most
Lucratiue
,
may
beare
Vsury
at
a
good
Rate
;
Other
Contracts
not
so
.
To
serue
both
Intentions
,
the
way
would
be
briefly
thus
.
That
there
be
Two
Rates
of
Vsury
,
The
one
Free
,
and
Generall
for
All
;
The
other
vnder
Licence
only
,
to
Certaine
Persons
,
and
in
Certaine
Places
of
Merchandizing
.
First
therefore
,
let
Vsury
,
in
generall
,
be
reduced
to
Fiue
in
the
Hundred
;
And
let
that
Rate
be
proclaimed
to
be
Free
and
Current
;
And
let
the
State
shut
it selfe
out
,
to
take
any
Penalty
for
the
same
.
This
will
preserue
Borrowing
from
any
generall
Stop
or
Drinesse
.
This
will
ease
infinite
Borrowers
in
the
Countrie
.
This
will
,
in
good
Part
,
raise
the
Price
of
Land
,
because
Land
purchased
at
Sixteene
yeares
Purchase
,
wil
yeeld
Six
in
the
Hundred
,
and
somewhat
more
,
whereas
this
Rate
of
Interest
,
Yeelds
but
Fiue
.
This
,
by
like
reason
,
will
Encourage
and
edge
,
Industrious
and
Profitable
Improuements
;
Because
Many
will
rather
venture
in
that
kinde
,
then
take
Fiue
in
the
Hundred
,
especially
hauing
beene
vsed
to
greater
Profit
.
Secondly
,
let
there
be
Certaine
Persons
licensed
to
Lend
,
to
knowne
Merchants
,
vpon
Vsury
at
a
Higher-Rate
;
and
let
it
be
with
the
Cautions
following
.
Let
the
Rate
be
,
euen
with
the
Merchant
himselfe
,
somewhat
more
easie
,
then
that
he
vsed
formerly
to
pay
:
For
,
by
that
Meanes
,
all
Borrowers
shall
haue
some
ease
,
by
this
Reformation
,
be
he
Merchant
,
or
whosoeuer
.
Let
it
be
no
Banke
or
Common
Stocke
,
but
euery
Man
be
Master
of
his
owne
Money
:
Not
that
I
altogether
Mislike
Banks
,
but
they
will
hardly
be
brooked
,
in
regard
of
certain
suspicions
.
Let
the
State
be
answered
,
some
small
Matter
,
for
the
Licence
,
and
the
rest
left
to
the
Lender
:
For
if
the
Abatement
be
but
small
,
it
will
no
whit
discourage
the
Lender
.
For
he
,
for
Example
,
that
tooke
before
Ten
or
Nine
in
the
Hundred
,
wil
sooner
descend
to
Eight
in
the
Hundred
,
then
giue
ouer
his
Trade
of
Vsury
;
And
goe
from
Certaine
Gaines
,
to
Gaines
of
Hazard
.
Let
these
Licenced
Lenders
be
in
Number
Indefinite
,
but
restrained
to
Certaine
Principall
Cities
and
Townes
of
Merchandizing
:
For
then
they
will
be
hardly
able
,
to
Colour
other
Mens
Moneyes
,
in
the
Country
:
So
as
the
Licence
of
Nine
,
will
not
sucke
away
the
current
Rate
of
Fiue
:
For
no
Man
will
send
his
Moneyes
farre
off
,
nor
put
them
into
Vnknown
Hands
.
If
it
be
Obiected
,
that
this
doth
,
in
a
Sort
,
Authorize
Vsury
,
which
before
was
,
in
some
places
,
but
Permissiue
:
The
Answer
is
;
That
it
is
better
,
to
Mitigate
Vsury
by
Declaration
,
then
to
suffer
it
to
Rage
by
Conniuence
.
Of
Youth
and
Age.
XLII
.
A
Man
that
is
Young
in
yeares
,
may
be
Old
in
Houres
,
if
he
haue
lost
no
Time
.
But
that
happeneth
rarely
.
Generally
,
youth
is
like
the
first
Cogitations
,
not
so
Wise
as
the
Second
.
For
there
is
a
youth
in
thoughts
as
well
as
in
Ages
.
And
yet
the
Inuention
of
Young
Men
,
is
more
liuely
,
then
that
of
Old
:
And
Imaginations
streame
into
their
Mindes
better
,
and
,
as
it
were
,
more
Diuinely
.
Natures
that
haue
much
Heat
,
and
great
and
violent
desires
and
Perturbations
,
are
not
ripe
for
Action
,
till
they
haue
passed
the
Meridian
of
their
yeares
:
As
it
was
with
Iulius
Caesar
,
&
Septimius
.
Seuerus
.
Of
the
latter
of
whom
,
it
is
said
;
Iuuentutem
egit
,
Erroribus
,
imò
Furoribus
,
plenam
.
And
yet
he
was
the
Ablest
Emperour
,
almost
,
of
all
the
List
.
But
Reposed
Natures
may
doe
well
in
Youth
.
As
it
is
seene
,
in
Augustus
Caesar
,
Cosmus
Duke
of
Florence
,
Gaston
de
Fois
,
and
others
.
On
the
other
side
,
Heate
and
Viuacity
in
Age
,
is
an
Excellent
Composition
for
Businesse
.
Young
Men
,
are
Fitter
to
Inuent
,
then
to
Iudge
;
Fitter
for
Execution
,
then
for
Counsell
;
And
Fitter
for
New
Proiects
,
then
for
Setled
Businesse
.
For
the
Experience
of
Age
,
in
Things
that
fall
within
the
compasse
of
it
,
directeth
them
;
But
in
New
Things
,
abuseth
them
.
The
Errours
of
Young
Men
are
the
Ruine
of
Businesse
;
But
the
Errours
of
Aged
Men
amount
but
to
this
;
That
more
might
haue
beene
done
,
or
sooner
.
Young
Men
,
in
the
Conduct
,
and
Mannage
of
Actions
,
Embrace
more
then
they
can
Hold
,
Stirre
more
then
they
can
Quiet
;
Fly
to
the
End
,
without
Consideration
of
the
Meanes
,
and
Degrees
;
Pursue
some
few
Principles
,
which
they
haue
chanced
vpon
absurdly
;
Care
not
to
Innouate
,
which
draws
vnknowne
Inconueniences
;
Vse
extreme
Remedies
at
first
;
And
,
that
which
doubleth
all
Errours
,
will
not
acknowledge
or
retract
them
;
Like
an
vnready
Horse
,
that
will
neither
Stop
,
nor
Turne
.
Men
of
Age
,
Obiect
too
much
,
Consult
too
long
,
Aduenture
too
little
,
Repent
too
soone
,
and
seldome
driue
Businesse
home
to
the
full
Period
;
But
content
themselues
with
a
Mediocrity
of
Successe
.
Certainly
,
it
is
good
to
compound
Employments
of
both
;
For
that
will
be
Good
for
the
Present
,
because
the
Vertues
of
either
Age
,
may
correct
the
defects
of
both
:
And
good
for
Succession
,
that
Young
Men
may
be
Learners
,
while
Men
in
Age
are
Actours
:
And
lastly
,
Good
for
Externe
Accidents
,
because
Authority
followeth
Old
Men
,
And
Fauour
and
Popularity
Youth
.
But
for
the
Morall
Part
,
perhaps
Youth
will
haue
the
preheminence
,
as
Age
hath
for
the
Politique
.
A
certaine
Rabbine
,
vpon
the
Text
;
Your
Young
Men
shall
see
visions
,
and
your
Old
Menshall
dreame
dreames
;
Inferreth
,
that
Young
Men
are
admitted
nearer
to
God
then
Old
;
Because
Vision
is
a
clearer
Reuelation
,
then
a
Dreame
.
And
certainly
,
the
more
a
Man
drinketh
of
the
World
,
the
more
it
intoxicateth
;
And
Age
doth
profit
rather
in
the
Powers
of
Vnderstanding
,
then
in
the
Vertues
of
the
Will
and
Affections
.
There
be
some
haue
an
Ouer-early
Ripenesse
in
their
yeares
,
which
fadeth
betimes
:
These
are
first
,
Such
as
haue
Brittle
Wits
,
the
Edge
whereof
is
soone
turned
;
Such
as
was
Hermogenes
the
Rhetorician
,
whose
Books
are
exceeding
Subtill
;
Who
afterwards
waxed
Stupid
.
A
Second
Sort
is
of
those
,
that
haue
some
naturall
dispositions
,
which
haue
better
Grace
in
Youth
,
then
in
Age
:
Such
as
is
a
fluent
and
Luxuriant
Speech
;
which
becomes
Youth
well
,
but
not
Age
:
So
Tully
saith
of
Hortentius
;
Idemmanebat
,
neque
idem
decebat
.
The
third
is
of
such
,
as
take
too
high
a
Straine
at
the
First
;
And
are
Magnanimous
,
more
then
Tract
of
yeares
can
vphold
.
As
was
Scipio
Affricanus
,
of
whom
Liuy
saith
in
effect
;
Vltima
primis
cedebant
.
Of
Beauty
.
XLIII
.
VErtue
is
like
a
Rich
Stone
,
best
plaine
set
:
And
surely
Vertue
is
best
in
a
Body
,
that
is
comely
,
though
not
of
Delicate
Features
:
And
that
hath
rather
dignity
of
Presence
,
then
Beauty
of
Aspect
.
Neither
is
it
almost
seene
,
that
very
Beautifull
Persons
,
are
otherwise
of
great
Vertue
;
As
if
Nature
,
were
rather
Busie
not
to
erre
,
then
in
labour
,
to
produce
Excellency
.
And
therefore
,
they
proue
Accomplished
,
but
not
of
great
Spirit
;
And
Study
rather
Behauiour
,
then
Vertue
;
But
this
holds
not
alwaies
;
For
Augustus
Caesar
,
Titus
Vespasianus
,
Philip
le
Belle
of
France
,
Edward
the
Fourth
of
England
,
Alcibiades
of
Athens
,
Ismael
the
Sophy
of
Persia
,
were
all
High
and
Great
Spirits
,
And
yet
the
most
Beautifull
Men
of
their
Times
.
In
Beauty
,
that
of
Fauour
,
is
more
then
that
of
Colour
,
And
that
of
Decent
and
Gracious
Motion
,
more
then
that
of
Fauour
.
That
is
the
best
Part
of
Beauty
,
which
a
Picture
cannot
expresse
;
No
nor
the
first
Sight
of
the
Life
.
There
is
no
Excellent
Beauty
,
that
hath
not
some
Strangenesse
in
the
Proportion
.
A
Man
cannot
tell
,
whether
Apelles
,
or
Albert
Durer
,
were
the
more
Trifler
:
Whereof
the
one
would
make
a
Personage
by
Geometricall
Proportions
:
The
other
,
by
taking
the
best
Parts
out
of
diuers
Faces
,
to
make
one
Excellent
.
Such
Personages
,
I
thinke
,
would
please
no
Body
,
but
the
Painter
,
that
made
them
.
Not
but
I
thinke
a
Painter
,
may
make
a
better
Face
,
then
euer
was
;
But
he
must
doe
it
,
by
a
kinde
of
Felicity
,
(
As
a
Musician
that
maketh
an
excellent
Ayre
in
Musicke
)
And
not
by
Rule
.
A
Man
shall
see
Faces
,
that
if
you
examine
them
,
Part
by
Part
,
you
shall
finde
neuer
a
good
;
And
yet
all
together
doe
well
.
If
it
be
true
,
that
the
Principall
Part
of
Beauty
,
is
in
decent
Motion
,
certainly
it
is
no
maruaile
,
though
Persons
in
Yeares
,
seeme
many
times
more
Amiable
;
Pulchrorum
Autumnus
pulcher
:
For
no
Youth
can
be
comely
,
but
by
Pardon
,
and
considering
the
Youth
,
as
to
make
vp
the
comelinesse
.
Beauty
is
as
Summer-Fruits
,
which
are
easie
to
corrupt
,
and
cannot
last
:
And
,
for
the
most
part
,
it
makes
a
dissolute
Youth
,
and
an
Age
a
little
out
of
countenance
:
But
yet
certainly
againe
,
if
it
light
well
,
it
maketh
Vertues
shine
,
and
Vices
blush
.
Of
Deformity
.
XLIIII
.
DEformed
Persons
are
commonly
euen
with
Nature
:
For
as
Nature
hath
done
ill
by
them
;
So
doe
they
by
Nature
:
Being
for
the
most
part
,
(
as
the
Scripture
saith
)
void
of
Naturall
Affection
;
And
so
they
haue
their
Reuenge
of
Nature
.
Certainly
there
is
a
Consent
between
the
Body
and
the
Minde
;
And
where
Nature
erreth
in
the
One
,
she
ventureth
in
the
Other
.
Vbi
peccat
in
vno
,
periclitatur
in
altero
.
But
because
,
there
is
in
Man
,
an
Election
touching
the
Frame
of
his
Minde
,
and
a
Necessity
in
the
Frame
of
his
Body
,
the
Starres
of
Naturall
Inclination
,
are
sometimes
obscured
,
by
the
Sun
of
Discipline
,
and
Vertue
.
Therefore
,
it
is
good
to
consider
of
Deformity
,
not
as
a
Signe
,
which
is
more
Deceiuable
;
But
as
a
Cause
,
which
seldome
faileth
of
the
Effect
.
Whosoeuer
hath
any
Thing
fixed
in
his
Person
,
that
doth
enduce
Contempt
,
hath
also
a
perpetuall
Spurre
in
himselfe
,
to
rescue
and
deliuer
himselfe
from
Scorne
:
Therefore
all
Deformed
Persons
are
extreme
Bold
.
First
,
as
in
their
own
Defence
,
as
being
exposed
to
Scorn
;
But
in
Processe
of
Time
,
by
a
Generall
Habit
.
Also
it
stirreth
in
them
Industry
,
and
especially
of
this
kinde
,
to
watch
and
obserue
the
Weaknesse
of
Others
,
that
they
may
haue
somewhat
to
repay
.
Againe
,
in
their
Superiours
,
it
quencheth
Iealousie
towards
them
,
as
Persons
that
they
think
they
may
at
pleasure
despise
:
And
it
layeth
their
Competitours
and
Emulatours
asleepe
;
As
neuer
beleeuing
,
they
should
be
in
possibility
of
aduancement
,
till
they
see
them
in
Possession
.
So
that
,
vpon
the
matter
,
in
a
great
Wit
,
Deformity
is
an
Aduantage
to
Rising
.
Kings
in
Ancient
Times
,
(
And
at
this
present
in
some
Countries
,
)
were
wont
to
put
Great
Trust
in
Eunuchs
;
Because
they
,
that
are
Enuious
towards
All
,
are
more
Obnoxious
and
Officious
towards
One.
But
yet
their
Trust
towards
them
,
hath
rather
beene
as
to
good
Spialls
,
and
good
Whisperers
;
then
good
Magistrates
,
and
Officers
.
And
much
like
is
the
Reason
of
Deformed
Persons
.
Still
the
Ground
is
,
they
will
,
if
they
be
of
Spirit
,
seeke
to
free
themselues
from
Scorne
;
Which
must
be
,
either
by
Vertue
,
or
Malice
:
And
therefore
,
let
it
not
be
Maruelled
,
if
sometimes
they
proue
Excellent
Persons
;
As
was
Agesilaus
,
Zanger
the
Sonne
of
Solyman
,
Aesope
,
Gasca
President
of
Peru
;
And
Socrates
may
goe
likewise
amongst
them
;
with
Others
.
Of
Building
.
XLV
.
HOuses
are
built
to
Liue
in
,
and
not
to
Looke
on
:
Therefore
let
Vse
bee
preferred
before
Vniformitie
;
Except
where
both
may
be
had
.
Leaue
the
Goodly
Fabrickes
of
Houses
,
for
Beautie
only
,
to
the
Enchanted
Pallaces
of
the
Poets
:
Who
build
them
with
small
Cost
.
Hee
that
builds
a
faire
House
,
vpon
an
ill
Seat
,
committeth
Himselfe
to
Prison
.
Neither
doe
I
reckon
it
an
ill
Seat
,
only
,
where
the
Aire
is
Vnwholsome
;
But
likewise
where
the
Aire
is
vnequall
;
As
you
shall
see
many
Fine
Seats
,
set
vpon
a
knap
of
Ground
,
Enuironed
with
Higher
Hilles
round
about
it
:
whereby
the
Heat
of
the
Sunne
is
pent
in
,
and
the
Wind
gathereth
as
in
Troughes
;
So
as
you
shall
haue
,
and
that
suddenly
,
as
great
Diuersitie
of
Heat
and
Cold
,
as
if
you
Dwelt
in
seuerall
Places
.
Neither
is
it
ill
Aire
onely
,
that
maketh
an
ill
Seat
,
but
Ill
Wayes
,
Ill
Markets
;
And
,
if
you
will
consult
with
Momus
,
Ill
Neighbours
.
I
speake
not
of
many
More
:
Want
of
Water
;
Want
of
Wood
,
Shade
,
and
Shelter
;
Want
of
Fruitfulnesse
,
and
mixture
of
Grounds
of
seuerall
Natures
;
Want
of
Prospect
;
Want
of
Leuell
Grounds
;
Want
of
Places
,
at
some
neare
Distance
,
for
Sports
of
Hunting
,
Hauking
,
and
Races
;
Too
neare
the
Sea
,
too
remote
,
Hauing
the
Commoditie
of
Nauigable
Riuers
,
or
the
discommoditie
of
their
Ouerflowing
;
Too
farre
off
from
great
Cities
,
which
may
hinder
Businesse
;
Or
too
neare
them
,
which
Lurcheth
all
Prouisions
,
and
maketh
euery
Thing
deare
:
Where
a
Man
hath
a
great
Liuing
laid
together
,
and
where
he
is
scanted
:
All
which
,
as
it
is
impossible
,
perhaps
,
to
finde
together
,
so
it
is
good
to
know
them
,
and
thinke
of
them
,
that
a
Man
may
take
as
many
as
he
can
:
And
if
he
haue
seuerall
Dwellings
,
that
he
sort
them
so
,
that
what
hee
wanteth
in
the
One
,
hee
may
finde
in
the
Other
.
Lucullus
answered
Pompey
well
;
Who
when
hee
saw
his
Stately
Galleries
,
and
Roomes
,
so
Large
and
Lightsome
,
in
one
of
his
Houses
,
said
;
Surely
,
an
excellent
Place
for
Summer
,
but
how
doe
you
in
Winter
?
Lucullus
answered
;
Why
,
doe
you
not
think
me
as
wise
,
as
some
Fowle
are
,
that
euer
change
their
Aboad
towards
the
Winter
?
To
passe
from
the
Seat
,
to
the
House
it selfe
;
We
will
doe
as
Cicero
doth
,
in
the
Oratours
Art
;
Who
writes
Bookes
De
Oratore
,
and
a
Booke
he
entitles
Orator
:
Whereof
the
Former
deliuers
the
Precepts
of
the
Art
;
And
the
Latter
the
Perfection
.
We
will
therefore
describe
a
Princely
Pallace
,
making
a
briefe
Modell
thereof
.
For
it
is
strange
to
see
,
now
in
Europe
,
such
Huge
Buildings
,
as
the
Vatican
,
and
Escuriall
,
and
some
Others
be
,
and
yet
scarce
a
very
Faire
Roome
in
them
.
First
therefore
,
I
say
,
you
cannot
haue
a
Perfect
Pallace
,
except
you
haue
two
seuerall
Sides
;
A
Side
for
the
Banquet
,
as
is
spoken
of
in
the
Booke
of
Hester
;
And
a
Side
;
for
the
Houshold
:
The
One
for
Feasts
and
Triumphs
,
and
the
Other
for
Dwelling
.
I
vnderstand
both
these
Sides
,
to
be
not
onely
Returnes
,
but
Parts
of
the
Front
;
And
to
be
vniforme
without
,
though
seuerally
Partitioned
within
;
And
to
be
on
both
Sides
,
of
a
Great
and
Stately
Tower
,
in
the
Middest
of
the
Front
;
That
as
it
were
,
ioyneth
them
together
,
on
either
Hand
.
I
would
haue
on
the
Side
of
the
Banquet
,
in
Front
,
one
only
Goodly
Roome
,
aboue
Staires
,
of
some
Fortie
Foot
high
;
And
vnder
it
,
a
Roome
,
for
a
Dressing
or
Preparing
Place
,
at
Times
of
Triumphs
.
On
the
other
Side
,
which
is
the
Houshold
Side
,
I
wish
it
diuided
at
the
first
,
into
a
Hall
,
and
a
Chappell
,
(
with
a
Partition
betweene
;
)
Both
of
good
State
,
and
Bignesse
:
And
those
not
to
goe
all
the
length
,
but
to
haue
,
at
the
further
end
,
a
Winter
,
and
a
Summer
Parler
,
both
Faire
.
And
vnder
these
Roomes
,
A
Faire
and
Large
Cellar
,
suncke
vnder
Ground
:
And
likewise
,
some
Priuie
Kitchins
,
with
Butteries
,
and
Pantries
,
and
the
like
.
As
for
the
Tower
,
I
would
haue
it
two
Stories
,
of
Eighteene
Foot
High
a
peece
,
aboue
the
two
Wings
;
And
a
Goodly
Leads
vpon
the
Top
,
railed
with
Statua's
interposed
;
And
the
same
Tower
to
bee
diuided
into
Roomes
,
as
shall
be
thought
fit
.
The
Staires
likewise
,
to
the
vpper
Roomes
,
let
them
bee
vpon
a
Faire
open
Newell
,
and
finely
raild
in
,
with
Images
of
Wood
,
cast
into
a
Brasse
Colour
:
And
a
very
faire
Landing
Place
at
the
Top.
But
this
to
be
,
if
you
doe
not
point
,
any
of
the
lower
Roomes
,
for
a
Dining
Place
of
Seruants
.
For
otherwise
,
you
shall
haue
the
Seruants
Dinner
,
after
your
owne
:
For
the
Steame
of
it
will
come
vp
as
in
a
Tunnell
.
And
so
much
for
the
Front
.
Only
,
I
vnderstand
the
Height
of
the
first
Staires
,
to
be
Sixteene
Foot
;
which
is
the
Height
of
the
Lower
Roome
.
Beyond
this
Front
,
is
there
to
be
a
Faire
Court
,
but
three
Sides
of
it
,
of
a
Farre
Lower
building
,
then
the
Front
.
And
in
all
the
foure
Corners
of
that
Court
,
Faire
Staire
Cases
,
cast
into
Turrets
,
on
the
Outside
,
and
not
within
the
Row
of
Buildings
themselues
.
But
those
Towers
,
are
not
to
be
of
the
Height
of
the
Front
;
But
rather
Proportionable
to
the
Lower
Building
.
Let
the
Court
not
be
paued
,
for
that
striketh
vp
a
great
Heat
in
Summer
,
and
much
Cold
in
Winter
.
But
onely
some
Side
Alleys
,
with
a
Crosse
,
and
the
Quarters
to
Graze
,
being
kept
Shorne
,
but
not
too
neare
Shorne
.
The
Row
of
Returne
,
on
the
Banquet
Side
,
Let
it
be
all
Stately
Galleries
;
In
which
Galleries
,
Let
there
be
three
,
or
fiue
,
fine
Cupola's
,
in
the
Length
of
it
,
placed
at
equall
distance
:
And
fine
Coloured
Windowes
of
seuerall
workes
.
On
the
Houshold
Side
,
Chambers
of
Presence
,
and
Ordinary
Entertainments
,
with
some
Bed-chambers
;
And
let
all
three
Sides
,
be
a
double
House
,
without
Thorow
Lights
,
on
the
Sides
,
that
you
may
haue
Roomes
from
the
Sunne
,
both
for
Fore-noone
,
and
After-noone
.
Cast
it
also
,
that
you
may
haue
Roomes
,
both
for
Summer
,
and
Winter
:
Shadie
for
Summer
,
and
Warme
for
Winter
.
You
shall
haue
sometimes
Faire
Houses
,
so
full
of
Glasse
,
that
one
cannot
tell
,
where
to
become
,
to
be
out
of
the
Sunne
,
or
Cold
:
For
Inbowed
Windowes
,
I
hold
them
of
good
Vse
;
(
In
Cities
indeed
,
Vpright
doe
better
,
in
respect
of
the
Vniformitie
towards
the
Street
;
)
For
they
bee
Prettie
Retiring
Places
for
Conference
;
And
besides
,
they
keepe
both
the
Wind
,
and
Sunne
off
:
For
that
which
would
strike
almost
thorow
the
Roome
,
doth
scarce
passe
the
Window
.
But
let
them
be
but
few
,
Foure
in
the
Court
,
On
the
Sides
onely
.
Beyond
this
Court
,
let
there
be
an
Inward
Court
of
the
same
Square
,
and
Height
;
Which
is
to
be
enuironed
,
with
the
Garden
,
on
all
Sides
:
And
in
the
Inside
,
Cloistered
on
all
Sides
,
vpon
Decent
and
Beautifull
Arches
,
as
High
as
the
first
Story
.
On
the
Vnder
Story
,
towards
the
Garden
,
Let
it
be
turned
to
a
Grotta
,
or
Place
of
Shade
,
or
Estiuation
.
And
onely
haue
opening
and
Windowes
towards
the
Garden
;
And
be
Leuell
vpon
the
Floare
,
no
whit
sunke
vnder
Ground
,
to
auoid
all
Dampishnesse
.
And
let
there
be
a
Fountaine
,
or
some
faire
Worke
of
Statua's
,
in
the
Middest
of
this
Court
;
And
to
be
Paued
as
the
other
Court
was
.
These
Buildings
to
be
for
Priuie
Lodgings
,
on
both
Sides
;
And
the
End
,
for
Priuie
Galleries
.
Whereof
,
you
must
fore-see
,
that
one
of
them
,
be
for
an
Infirmary
,
if
the
Prince
,
or
any
Speciall
Person
should
be
Sicke
,
with
Chambers
,
Bed-chamber
,
Anticamera
,
and
Recamera
,
ioyning
to
it
.
This
vpon
the
Second
Story
.
Vpon
the
Ground
Story
,
a
Faire
Gallery
,
Open
,
vpon
Pillars
:
And
vpon
the
Third
Story
likewise
,
an
Open
Gallery
vpon
Pillars
,
to
take
the
Prospect
,
and
Freshnesse
of
the
Garden
.
At
both
Corners
of
the
further
Side
,
by
way
of
Returne
,
Let
there
be
two
Delicate
or
Rich
Cabinets
,
Daintily
Paued
,
Richly
Hanged
,
Glased
with
Crystalline
Glasse
,
and
a
Rich
Cupola
in
the
Middest
;
And
all
other
Elegancie
that
may
be
thought
vpon
.
In
the
Vpper
Gallery
too
,
I
wish
that
there
may
be
,
if
the
Place
will
yeeld
it
,
some
Fountaines
Running
,
in
diuers
Places
,
from
the
Wall
,
with
some
fine
Auoidances
.
And
thus
much
,
for
the
Modell
of
the
Pallace
:
Saue
that
,
you
must
haue
,
before
you
come
to
the
Front
,
three
Courts
.
A
Greene
Court
Plain
,
with
a
Wall
about
it
:
A
Second
Court
of
the
same
,
but
more
Garnished
,
with
little
Turrets
,
or
rather
Embellishments
,
vpon
the
Wall
:
And
a
Third
Court
,
to
make
a
Square
with
the
Front
,
but
not
to
be
built
,
nor
yet
enclosed
with
a
Naked
Wall
,
but
enclosed
with
Tarrasses
,
Leaded
aloft
,
and
fairely
garnished
,
on
the
three
Sides
;
And
Cloistered
on
the
Inside
,
with
Pillars
,
and
not
with
Arches
Below
.
As
for
Offices
,
let
them
stand
at
Distance
,
with
some
Low
Galleries
,
to
passe
from
them
,
to
the
Pallace
it Selfe
.
Of
Gardens
.
XLVI
.
GOD
Almightie
first
Planted
a
Garden
.
And
indeed
,
it
is
the
Purest
of
Humane
pleasure
.
It
is
the
Greatest
Refreshment
to
the
Spirits
of
Man
;
Without
which
Buildings
and
Pallaces
are
but
Grosse
Handy-works
:
And
a
Man
shall
euer
see
,
that
when
Ages
grow
to
Ciuility
and
Elegancie
,
Men
come
to
Build
Stately
,
sooner
then
to
Garden
Finely
:
As
if
Gardening
were
the
Greater
Perfection
.
I
doe
hold
it
,
in
the
Royall
Ordering
of
Gardens
,
there
ought
to
be
Gardens
,
for
all
the
Moneths
in
the
Yeare
:
In
which
,
seuerally
,
Things
of
Beautie
,
may
be
then
in
Season
.
For
December
,
and
Ianuary
,
and
the
Latter
Part
of
Nouember
,
you
must
take
such
Things
,
as
are
Greene
all
Winter
:
Holly
;
Iuy
;
Bayes
;
Iuniper
;
Cipresse
Trees
;
Eugh
;
Pine-Apple-Trees
;
Firre-Trees
;
Rose-Mary
;
Lauander
;
Periwinckle
,
the
White
,
the
Purple
,
and
the
Blene
;
Germander
;
Flagges
;
Orenge-Trees
;
Limon-Trees
;
And
Mirtles
,
if
they
be
stirred
;
And
Sweet
Marioram
warme
set
.
There
followeth
,
for
the
latter
Part
of
Ianuary
,
and
February
,
the
Mezerion
Tree
,
which
then
blossomes
;
Crocus
Vernus
,
both
the
Yellow
,
and
the
Gray
;
Prime-Roses
;
Anemonies
;
The
Early
Tulippa
;
Hiacynthus
Orientalis
;
Camairis
;
Frettellaria
.
For
March
,
There
Come
Violets
,
specially
the
Single
Blew
,
which
are
the
Earliest
;
The
Yellow
Daffadill
;
The
Dazie
;
The
Almond-Tree
in
Blossome
;
The
Peach-Tree
in
Blossome
;
The
Cornelian-Tree
in
Blossome
;
Sweet-Briar
.
In
Aprill
follow
,
The
Double
white
Violet
;
The
Wall-flower
;
The
Stock-Gilly-Flower
;
The
Couslip
,
Flower-De-lices
,
and
Lillies
of
Natures
;
Rose-mary
Flowers
;
The
Tulippa
;
The
Double
Piony
;
The
Pale
Daffadill
,
The
French
Honny-Suckle
;
The
Cherry-Tree
in
Blossome
;
The
Dammasin
,
and
Plum-Trees
Trees
in
Blossome
;
The
White-Thorne
in
Leafe
;
The
Lelacke
Tree
.
In
May
,
and
Iune
,
come
Pincks
of
all
sorts
,
Specially
the
Blush
Pincke
;
Roses
of
all
kinds
,
except
the
Muske
,
which
comes
later
;
Hony-Suckles
;
Strawberries
;
Buglosse
;
Columbine
;
The
French
Mary-gold
;
Flos
Africanus
;
Cherry-Tree
in
Fruit
;
Ribes
;
Figges
in
Fruit
;
Raspes
;
Vine
Flowers
;
Lauender
in
Flowers
;
The
Sweet
Satyrian
,
with
the
White
Flower
;
Herba
Muscaria
;
Lilium
Conuallium
;
The
Apple-tree
in
Blossome
.
In
Iuly
,
come
Gilly-Flowers
of
all
Varieties
;
Muske
Roses
;
The
Lime-Tree
in
blossome
;
Early
Peares
,
and
Plummes
in
Fruit
;
Ginnitings
;
Quadlins
.
In
August
,
come
Plummes
of
all
sorts
in
Fruit
;
Peares
;
Apricockes
;
Berberies
;
Filberds
;
Muske-Melons
;
Monks
Hoods
,
of
all
colours
.
In
September
,
come
Grapes
;
Apples
;
Poppies
of
all
colours
;
Peaches
;
Melo-Cotones
;
Nectarines
;
Cornelians
;
Wardens
;
Quinces
.
In
October
,
and
the
beginning
of
Nouember
,
come
Seruices
;
Medlars
;
Bullises
,
Roses
Cut
or
Remoued
to
come
late
;
Hollyokes
;
and
such
like
.
These
Particulars
are
for
the
Climate
of
London
;
But
my
meaning
is
Perceiued
,
that
you
may
haue
Ver
Perpetuum
,
as
the
Place
affords
.
And
because
,
the
Breath
of
Flowers
,
is
farre
Sweeter
in
the
Aire
,
(
where
it
comes
and
Goes
,
like
the
Warbling
of
Musick
)
then
in
the
hand
,
therfore
nothing
is
more
fit
for
that
delight
,
then
to
know
,
what
be
the
Flowers
,
and
Plants
,
that
doe
best
perfume
the
Aire
.
Roses
Damask
&
Red
,
are
fast
Flowers
of
their
Smels
;
So
that
;
you
may
walke
by
a
whole
Row
of
them
,
and
finde
Nothing
of
their
Sweetnesse
;
Yea
though
it
be
,
in
a
Mornings
Dew
.
Bayes
likewise
yeeld
no
Smell
,
as
they
grow
.
Rosemary
little
;
Nor
Sweet-Marioram
That
,
which
aboue
all
Others
,
yeelds
the
Sweetest
Smell
in
the
Aire
,
is
the
Violet
;
Specially
the
White-double-Violet
,
which
comes
twice
a
Yeare
;
About
the
middle
of
Aprill
,
and
about
Bartholomew-tide
.
Next
to
that
is
,
the
Muske-Rose
.
Then
the
Strawberry
Leaues
dying
,
which
a
most
Excellent
Cordiall
Smell
Then
the
Flower
of
the
Vines
;
It
is
a
little
dust
,
like
the
dust
of
a
Bent
,
which
growes
vpon
the
Cluster
,
in
the
First
comming
forth
.
Then
Sweet
Briar
.
Then
Wall-Flowers
,
which
are
very
Delightfull
,
to
be
set
vnder
a
Parler
,
or
Lower
Chamber
Window
.
Then
Pinks
,
specially
the
Matted
Pinck
,
and
Cloue
Gilly-flower
.
Then
the
Flowers
of
the
Lime
Tree
.
Then
the
Honny-Suckles
,
so
they
be
somewhat
a
farre
off
.
Of
Beane
Flowers
I
speake
not
,
because
they
are
Field
Flowers
.
But
those
which
Perfume
the
Aire
most
delightfully
,
not
passed
by
as
the
rest
,
but
being
Troden
vpon
and
Crushed
,
are
Three
:
That
is
Burnet
,
Wilde-Time
,
and
Water-Mints
,
Therefore
,
you
are
to
set
whole
Allies
of
them
,
to
haue
the
Pleasure
,
when
you
walke
or
tread
.
For
Gardens
,
(
Speaking
of
those
,
which
are
indeed
Prince-like
,
as
we
haue
done
of
Buildings
)
the
Contents
,
ought
not
well
to
be
,
vnder
Thirty
Acres
of
Ground
;
And
to
be
diuided
into
three
Parts
:
A
Greene
in
the
Entrance
;
A
Heath
or
Desart
in
the
Going
forth
;
And
the
Garden
in
the
middest
;
Besides
Alleys
,
on
both
Sides
.
And
I
like
well
,
that
Foure
Acres
of
Ground
,
be
assigned
to
the
Greene
;
Six
to
the
Heath
;
Foure
and
Foure
to
either
side
;
And
Twelue
to
the
Maine
Garden
.
The
Greene
hath
two
pleasures
,
The
one
,
because
nothing
is
more
Pleasant
to
the
Eye
,
then
Greene
Grasse
kept
finely
shorne
;
The
other
,
because
it
will
giue
you
a
faire
Alley
in
the
midst
,
by
which
you
may
go
in
front
vpon
a
Stately
Hedge
,
which
is
to
inclose
the
Garden
.
But
,
because
the
Alley
will
be
long
,
and
in
great
Heat
of
the
Yeare
,
or
Day
,
you
ought
not
to
buy
the
shade
,
in
the
Garden
,
by
Going
in
the
Sunne
thorow
the
Greene
,
therefore
you
are
,
of
either
Side
the
Greene
,
to
Plant
a
Couert
Alley
,
vpon
Carpenters
Worke
,
about
Twelue
Foot
in
Height
,
by
which
you
may
goe
in
Shade
,
into
the
Garden
,
As
for
the
Making
of
Knots
,
or
Figures
,
with
Diuers
Coloured
Earths
,
that
they
may
lie
vnder
the
Windowes
of
the
House
,
on
that
Side
,
which
the
Garden
stands
,
they
be
but
Toyes
:
You
may
see
as
good
Sights
,
many
times
,
in
Tarts
.
The
Garden
is
best
to
be
Square
;
Incompassed
,
on
all
the
Foure
Sides
,
with
a
Stately
Arched
Hedge
.
The
Arches
to
be
vpon
Pillars
,
of
Carpenters
Worke
,
of
some
Ten
Foot
high
,
and
Six
Foot
broad
:
And
the
Spaces
between
,
of
the
same
Dimension
,
with
the
Breadth
of
the
Arch.
Ouer
the
Arches
,
let
there
bee
an
Entire
Hedge
,
of
some
Foure
Foot
High
,
framed
also
vpon
Carpenters
Worke
:
And
vpon
the
Vpper
Hedge
,
ouer
euery
Arch
,
a
little
Turret
,
with
a
Belly
,
enough
to
receiue
a
Cage
of
Birds
:
And
ouer
euery
Space
,
betweene
the
Arches
,
some
other
little
Figure
,
with
Broad
Plates
of
Round
Coloured
Glasse
,
gilt
,
for
the
Sunne
,
to
Play
vpon
.
But
this
Hedge
I
entend
to
be
,
raised
vpon
a
Bancke
,
not
Steepe
,
but
gently
Slope
,
of
some
Six
Foot
,
set
all
with
Flowers
.
Also
I
vnderstand
,
that
this
Square
of
the
Garden
,
should
not
be
the
whole
Breadth
of
the
Ground
,
but
to
leaue
,
on
either
Side
,
Ground
enough
,
for
diuersity
of
Side
Alleys
:
Vnto
which
,
the
Two
Couert
Alleys
of
the
Greene
,
may
deliuer
you
.
But
there
must
be
,
no
Alleys
with
Hedges
,
at
either
End
,
of
this
great
Inclosure
:
Not
at
the
Hither
End
,
for
letting
your
Prospect
vpon
this
Faire
Hedge
from
the
Greene
;
Nor
at
the
Further
End
,
for
letting
your
Prospect
from
the
Hedge
,
through
the
Arches
,
vpon
the
Heath
.
For
the
Ordering
of
the
Ground
,
within
the
Great
Hedge
,
I
leaue
it
to
Variety
of
Deuice
;
Aduising
neuerthelesse
,
that
whatsoeuer
forme
you
cast
it
into
,
first
it
be
not
too
Busie
,
or
full
of
Worke.
Wherein
I
,
for
my
part
,
doe
not
like
Images
Cut
out
in
Iuniper
,
or
other
Garden
stuffe
:
They
be
for
Children
.
Little
low
Hedges
,
Round
,
like
Welts
,
with
some
Pretty
Pyramides
,
I
like
well
:
And
in
some
Places
,
Faire
Columnes
vpon
Frames
of
Carpenters
Worke
.
I
would
also
,
haue
the
Alleys
,
Spacious
and
Faire
.
You
may
haue
Closer
Alleys
vpon
the
Side
Grounds
,
but
none
in
the
Maine
Garden
.
I
wish
also
,
in
the
very
Middle
,
a
Faire
Mount
,
with
three
Ascents
,
and
Alleys
,
enough
for
foure
to
walke
a
breast
;
Which
I
would
haue
to
be
Perfect
Circles
,
without
any
Bulwarkes
,
or
Imbosments
;
And
the
Whole
Mount
,
to
be
Thirty
Foot
high
;
And
some
fine
Banquetting
House
,
with
some
Chimneys
neatly
cast
,
and
without
too
much
Glasse
.
For
Fountaines
,
they
are
a
great
Beauty
,
and
Refreshment
;
But
Pooles
marre
all
,
and
make
the
Garden
vnwholsome
,
and
full
of
Flies
,
and
Frogs
.
Fountaines
I
intend
to
be
of
two
Natures
:
The
One
,
that
Sprinckleth
or
Spouteth
Water
;
The
Other
a
Faire
Receipt
of
Water
,
of
some
Thirty
or
Forty
Foot
Square
,
but
without
Fish
,
or
Slime
,
or
Mud.
For
the
first
,
the
Ornaments
of
Images
Gilt
,
or
of
Marble
,
which
are
in
vse
,
doe
well
:
But
the
maine
Matter
is
so
to
Conuey
the
Water
,
as
it
neuer
Stay
,
either
in
the
Bowles
,
or
in
the
Cesterne
;
That
the
Water
be
neuer
by
Rest
Discoloured
,
Greene
,
or
Red
,
or
the
like
;
Or
gather
any
Mossinesse
or
Putrefaction
.
Besides
that
,
it
is
to
be
cleansed
euery
day
by
the
Hand
.
Also
some
Steps
vp
to
it
,
and
some
Fine
Pauement
about
it
,
doth
well
.
As
for
the
other
Kinde
of
Fountaine
,
which
we
may
call
a
Bathing
Poole
,
it
may
admit
much
Curiosity
;
and
Beauty
;
wherewith
we
will
not
trouble
our selues
:
As
,
that
the
Bottome
be
finely
Paued
,
And
with
Images
:
The
sides
likewise
;
And
withall
Embellished
with
Coloured
Glasse
,
and
such
Things
of
Lustre
;
Encompassed
also
,
with
fine
Railes
of
Low
Statua's
.
But
the
Maine
Point
,
is
the
same
,
which
we
mentioned
,
in
the
former
Kinde
of
Fountaine
;
which
is
,
that
the
Water
be
in
Perpetuall
Motion
,
Fed
by
a
Water
higher
then
the
Poole
.
and
Deliuered
into
it
by
faire
Spouts
,
and
then
discharged
away
vnder
Ground
,
by
some
Equalitie
of
Bores
,
that
it
stay
little
.
And
for
fine
Deuices
,
of
Arching
Water
without
Spilling
,
and
Making
it
rise
in
seuerall
Formes
,
(
of
Feathers
,
Drinking
Glasses
,
Canopies
,
and
the
like
,
)
they
be
pretty
things
to
looke
on
,
but
Nothing
to
Health
and
Sweetnesse
.
For
the
Heath
,
which
was
the
Third
Part
of
our
Plot
,
I
wish
it
to
be
framed
,
as
much
as
may
be
,
to
a
Naturall
wildnesse
.
Trees
I
would
haue
none
in
it
;
But
some
Thickets
,
made
onely
of
Sweet-Briar
,
and
Honny-suckle
,
and
some
Wilde
Vine
amongst
;
And
the
Ground
set
with
Violets
,
Strawberries
,
and
Prime-Roses
.
For
these
are
Sweet
,
and
prosper
in
the
Shade
.
And
these
to
be
in
the
Heath
,
here
and
there
,
not
in
any
Order
.
I
like
also
little
Heaps
,
in
the
Nature
of
Mole-hils
,
(
such
as
are
in
Wilde
Heaths
)
to
be
set
,
some
with
Wilde
Thyme
;
Some
with
Pincks
;
Some
with
Germander
,
that
giues
a
good
Flower
to
the
Eye
;
Some
with
Periwinckle
;
Some
with
Violets
;
Some
with
Strawberries
;
Some
with
Couslips
;
Some
with
Daisies
;
Some
with
Red-Roses
;
Some
with
Lilium
Conuallium
;
Some
with
Sweet-Williams
Red
;
Some
with
Beares-Foot
;
And
the
like
Low
Flowers
,
being
withal
Sweet
,
and
Sightly
.
Part
of
which
Heapes
,
to
be
with
Standards
,
of
little
Bushes
,
prickt
vpon
their
Top
,
and
Part
without
.
The
Standards
to
be
Roses
;
Iuniper
;
Holly
;
Beare-berries
(
but
here
and
there
,
because
of
the
Smell
of
their
Blossome
;
)
Red
Currans
;
Goose-berries
;
Rose-Mary
;
Bayes
;
Sweet-Briar
;
and
such
like
.
But
these
Standards
,
to
be
kept
with
Cutting
,
that
they
grow
not
out
of
Course
.
For
the
Side
Grounds
,
you
are
to
fill
them
with
Varietie
of
Alleys
,
Priuate
,
to
giue
a
full
Shade
;
Some
of
them
,
wheresoeuer
the
Sun
be
.
You
are
to
frame
some
of
them
likewise
for
Shelter
,
that
when
the
Wind
blows
Sharpe
,
you
may
walke
,
as
in
a
Gallery
.
And
those
Alleys
must
be
likewise
hedged
,
at
both
Ends
,
to
keepe
out
the
Wind
;
And
these
Closer
Alleys
,
must
bee
euer
finely
Grauelled
,
and
no
Grasse
,
because
of
Going
wet
.
In
many
of
these
Alleys
likewise
,
you
are
to
set
Fruit-Trees
of
all
Sorts
;
As
well
vpon
the
Walles
,
as
in
Ranges
.
And
this
would
be
generally
obserued
,
that
the
Borders
,
wherin
you
plant
your
Fruit-Trees
,
be
Faire
and
Large
,
and
Low
,
and
not
Steepe
;
And
Set
with
Fine
Flowers
,
but
thin
and
sparingly
,
lest
they
Deceiue
the
Trees
.
At
the
End
of
both
the
Side
Grounds
,
I
would
haue
a
Mount
of
some
Pretty
Height
,
leauing
the
Wall
of
the
Enclosure
,
Brest
high
,
to
looke
abroad
into
the
Fields
.
For
the
Maine
Garden
,
I
doe
not
Deny
,
but
there
should
be
some
Faire
Alleys
,
ranged
on
both
Sides
,
with
Fruit
Trees
;
And
some
Pretty
Tufts
of
Fruit
Trees
,
And
Arbours
with
Seats
,
set
in
some
Decent
Order
;
But
these
to
be
,
by
no
Meanes
,
set
too
thicke
;
But
to
leaue
the
Maine
Garden
,
so
as
it
be
not
close
,
but
the
Aire
Open
and
Free.
For
as
for
Shade
,
I
would
haue
you
rest
,
vpon
the
Alleys
of
the
Side
Grounds
,
there
to
walke
,
if
you
be
Disposed
,
in
the
Heat
of
the
Yeare
,
or
day
;
But
to
make
Account
,
that
the
Maine
Garden
,
is
for
the
more
Temperate
Parts
of
the
yeare
;
And
in
the
Heat
of
Summer
,
for
the
Morning
,
and
the
Euening
,
or
Ouer-cast
Dayes
.
For
Auiaries
,
I
like
them
not
,
except
they
be
of
that
Largenesse
,
as
they
may
be
Turffed
,
and
haue
Liuing
Plants
,
and
Bushes
,
set
in
them
;
That
the
Birds
may
haue
more
Scope
,
and
Naturall
Neastling
,
and
that
no
Foulenesse
appeare
,
in
the
Floare
of
the
Auiary
.
So
I
haue
made
a
Platforme
of
a
Princely
Garden
,
Partly
by
Precept
,
Partly
by
Drawing
,
not
a
Modell
,
but
some
generall
Lines
of
it
;
And
in
this
I
haue
spared
for
no
Cost
.
But
it
is
Nothing
,
for
Great
Princes
,
that
for
the
most
Part
,
taking
Aduice
with
Workmen
,
with
no
Lesse
Cost
,
set
their
Things
together
;
And
sometimes
adde
Statua's
,
and
such
Things
,
for
State
,
and
Magnificence
,
but
nothing
to
the
true
Pleasure
of
a
Garden
.
Of
Negociating
.
XLVII
.
IT
is
generally
better
to
deale
by
Speech
,
then
by
Letter
;
And
by
the
Mediation
of
a
Third
,
then
by
a
Mans
Selfe
.
Letters
are
good
,
when
a
Man
would
draw
an
Answer
by
Letter
backe
againe
;
Or
when
it
may
serue
,
for
a
Mans
Iustification
,
afterwards
to
produce
his
owne
Letter
;
Or
where
it
may
be
Danger
to
be
interrupted
,
or
heard
by
Peeces
.
To
deale
in
Person
is
good
,
when
a
Mans
Face
breedeth
Regard
,
as
Commonly
with
Inferiours
;
Or
in
Tender
Cases
,
where
a
Mans
Eye
,
vpon
the
Countenance
of
him
with
whom
he
speaketh
,
may
giue
him
a
Direction
,
how
farre
to
goe
:
And
generally
,
where
a
Man
will
reserue
to
himselfe
Libertie
,
either
to
Disavow
,
or
to
Expound
.
In
Choice
of
Instruments
,
it
is
better
,
to
choose
Men
of
a
Plainer
Sort
,
that
are
like
to
doe
that
,
that
is
committed
to
them
,
and
to
report
back
again
faithfully
the
Successe
;
Then
those
,
that
are
Cunning
to
Contriue
out
of
other
Mens
Businesse
,
somewhat
to
grace
themselues
;
And
will
helpe
the
Matter
,
in
Report
,
for
Satisfaction
sake
.
Vse
also
,
such
Persons
,
as
affect
the
Businesse
,
wherin
they
are
Employed
;
For
that
quickneth
much
;
And
such
,
as
are
Fit
for
the
Matter
;
As
Bold
Men
for
Expostulation
,
Faire
spoken
Men
for
Perswasion
,
Craftie
Men
for
Enquiry
and
Obseruation
,
Froward
and
Absurd
Men
for
Businesse
that
doth
not
well
beare
out
it Selfe
.
Vse
also
such
,
as
haue
beene
Luckie
,
and
Preuailed
before
in
Things
wherein
you
haue
Emploied
them
;
For
that
breeds
Confidence
,
and
they
will
striue
to
maintaine
their
Prescription
.
It
is
better
,
to
sound
a
Person
,
with
whom
one
Deales
,
a
farre
off
,
then
to
fall
vpon
the
Point
at
first
;
Except
you
meane
to
surprize
him
by
some
Short
Question
.
It
is
better
Dealing
with
Men
in
Appetite
,
then
with
those
that
are
where
they
would
be
.
If
a
Man
Deale
with
another
vpon
Conditions
,
the
Start
or
First
Performance
is
all
;
Which
a
Man
cannot
reasonably
Demaund
,
except
either
the
Nature
of
the
Thing
be
such
,
which
must
goe
before
;
Or
Else
a
Man
can
perswade
the
other
Partie
,
that
hee
shall
still
need
him
,
in
some
other
Thing
;
Or
else
that
he
be
counted
the
Honester
Man
.
All
Practise
,
is
to
Discouer
,
or
to
Worke.
Men
Discouer
themselues
,
in
Trust
;
In
Passion
;
At
vnawares
;
And
of
Necessitie
,
when
they
would
haue
somewhat
done
,
and
cannot
finde
an
apt
Pretext
.
If
you
would
Worke
any
Man
,
you
must
either
know
his
Nature
,
and
Fashions
,
and
so
Lead
him
;
Or
his
Ends
,
and
so
Perswade
him
;
Or
his
Weaknesse
,
and
Disaduantages
,
and
so
Awe
him
;
or
those
that
haue
Interest
in
him
,
and
so
Gouerne
him
.
In
Dealing
with
Cunning
Persons
,
we
must
euer
Consider
their
Ends
,
to
interpret
their
Speeches
;
And
it
is
good
,
to
say
little
to
them
,
and
that
which
they
least
looke
for
.
In
all
Negociations
of
Difficultie
,
a
Man
may
not
looke
,
to
Sowe
and
Reape
at
once
;
But
must
Prepare
Businesse
,
and
so
Ripen
it
by
Degrees
.
Of
Followers
and
Frends
.
XLVIII
.
COstly
Followers
are
not
to
be
liked
;
Lest
while
a
Man
maketh
his
Traine
Longer
,
hee
make
his
Wings
Shorter
.
I
reckon
to
bee
Costly
,
not
them
alone
,
which
charge
the
Purse
,
but
which
are
Wearisome
and
Importune
in
Sutes
.
Ordinary
Followers
ought
to
challenge
no
Higher
Conditions
,
then
Countenance
,
Recommendation
,
and
Protection
from
Wrongs
.
Factious
Followers
are
worse
to
be
liked
,
which
Follow
not
vpon
Affection
to
him
,
with
whom
they
range
Themselues
,
but
vpon
Discontentment
Conceiued
against
some
Other
:
Whereupon
Commonly
ensueth
,
that
Ill
Intelligence
,
that
we
many
times
see
betweene
Great
Personages
.
Likewise
Glorious
Followers
,
who
make
themselues
as
Trumpets
,
of
the
Commendation
of
those
they
Follow
,
are
full
of
Inconuenience
;
For
they
taint
Businesse
through
Want
of
Secrecie
,
And
they
Export
Honour
from
a
Man
,
and
make
him
a
Returne
in
Enuie
.
There
is
a
Kinde
of
Followers
likewise
,
which
are
Dangerous
,
being
indeed
Espials
;
which
enquire
the
Secrets
of
the
House
,
and
beare
Tales
of
them
to
Others
.
Yet
such
Men
,
many
times
,
are
in
great
Fauour
;
For
they
are
Officious
,
And
Commonly
Exchange
Tales
.
The
Following
by
certaine
Estates
of
Men
,
answerable
to
that
,
which
a
Great
Person
himselfe
professeth
,
(
as
of
Soldiers
to
him
that
hath
been
Employed
in
the
Warres
,
and
the
like
,
)
hath
euer
beene
a
Thing
Ciuill
,
and
well
taken
euen
in
Monarchies
;
So
it
be
without
too
much
Pompe
or
Popularitie
.
But
the
most
Honourable
Kinde
of
Following
,
is
to
be
Followed
,
as
one
that
apprehendeth
,
to
aduance
Vertue
and
Desert
,
in
all
Sorts
of
Persons
.
And
yet
,
where
there
is
no
Eminent
Oddes
in
Sufficiencie
,
it
is
better
to
take
with
the
more
Passable
,
then
with
the
more
Able
.
And
besides
,
to
speake
Truth
,
in
Base
Times
,
Actiue
Men
are
of
more
vse
,
then
Vertuous
.
It
is
true
,
that
in
Gouernment
,
it
is
Good
to
vse
Men
of
one
Rancke
equally
:
for
to
countenance
some
extraordinarily
,
is
to
make
them
Insolent
,
and
the
rest
Discontent
;
Because
they
may
claime
a
Due
.
But
contrariwise
in
Fauour
,
to
vse
Men
with
much
Difference
and
Election
,
is
Good
;
For
it
maketh
the
Persons
Preferred
more
Thankfull
,
and
the
Rest
more
officious
;
Because
all
is
of
Fauour
.
It
is
good
Discretion
,
not
to
make
too
much
of
any
Man
,
at
the
first
;
Because
One
cannot
hold
out
that
Proportion
.
To
be
gouerned
(
as
we
call
it
)
by
One
,
is
not
safe
:
For
it
shewes
Softnesse
,
and
giues
a
Freedome
to
Scandall
and
Disreputation
:
For
those
that
would
not
Censure
,
or
Speake
ill
of
a
Man
immediatly
,
will
talke
more
boldly
of
Those
,
that
are
so
great
with
them
,
and
thereby
Wound
their
Honour
.
Yet
to
be
Distracted
with
many
is
Worse
;
For
it
makes
Men
,
to
be
of
the
Last
Impression
,
and
full
of
Change
.
To
take
Aduice
of
some
few
Frends
is
euer
Honourable
;
For
Lookers
on
,
many
times
,
see
more
then
Gamesters
;
And
the
Vale
best
discouereth
the
Hill
.
There
is
Little
Frendship
in
the
World
,
and
Least
of
all
betweene
Equals
,
which
was
wont
to
be
Magnified
.
That
that
is
,
is
between
Superiour
and
Inferiour
,
whose
Fortunes
may
Comprehend
,
the
One
the
Other
.
Of
Sutours
.
XLIX
.
MAny
ill
Matters
and
Proiects
are
vndertaken
;
And
Priuate
Sutes
doe
Putrifie
the
Publique
Good
.
Many
Good
Matters
are
vndertaken
with
Bad
Mindes
;
I
meane
not
onely
Corrupt
Mindes
,
but
Craftie
Mindes
,
that
intend
not
Performance
.
Some
embrace
Sutes
,
which
neuer
meane
to
deale
effectually
in
them
;
But
if
they
see
,
there
may
be
life
in
the
Matter
,
by
some
other
meane
,
they
will
be
content
to
winne
a
Thanke
,
or
take
a
Second
Reward
,
or
at
least
to
make
Vse
,
in
the
meane
time
,
of
the
Sutours
Hopes
.
Some
take
hold
of
Sutes
,
onely
for
an
Occasion
,
to
Crosse
some
other
;
Or
to
make
an
Information
,
whereof
they
could
not
otherwise
haue
apt
Pretext
;
without
Care
what
become
of
the
Sute
,
when
that
Turne
is
serued
:
Orgenerally
,
to
make
other
Mens
Businesse
,
a
Kinde
of
Entertainment
,
to
bring
in
their
owne
.
Nay
,
some
vndertake
Sutes
,
with
a
full
Purpose
,
to
let
them
fall
;
To
the
end
,
to
gratifie
the
Aduerse
Partie
,
or
Competitour
.
Surely
,
there
is
,
in
some
sort
,
a
Right
in
euery
Sute
:
Either
a
Right
of
Equity
,
if
it
be
a
Sute
of
Controuersie
;
Or
a
Right
of
Desert
,
if
it
be
a
Sute
of
Petition
.
If
Affection
lead
a
Man
,
to
fauour
the
Wrong
Side
in
Iustice
,
let
him
rather
vse
his
Countenance
,
to
Compound
the
Matter
,
then
to
Carry
it
.
If
Affection
lead
a
Man
,
to
fauour
the
lesse
Worthy
in
Desert
,
let
him
doe
it
without
Deprauing
or
Disabling
the
Better
Deseruer
.
In
Sutes
,
which
a
man
doth
not
well
vnderstand
,
it
is
good
to
referre
them
,
to
some
Frend
of
Trust
and
Iudgement
,
that
may
report
whether
hee
may
deale
in
them
with
Honour
:
But
let
him
chuse
well
his
Referendaries
,
for
else
he
may
be
led
by
the
Nose
.
Sutours
are
so
distasted
with
Delayes
,
and
Abuses
,
that
Plaine
Dealing
,
in
denying
to
deale
in
Sutes
at
first
,
and
Reporting
the
Successe
barely
,
and
in
Challenging
no
mero
Thanks
then
one
hath
deserued
,
is
grown
not
onely
Honourable
,
but
also
Gracious
.
In
Sutes
of
Fauour
,
the
first
Comming
ought
to
take
little
Place
:
So
farre
forth
Consideration
may
bee
had
of
his
Trust
,
that
if
Intelligence
of
the
Matter
,
could
not
otherwise
haue
beene
had
,
but
by
him
,
Aduantage
bee
not
taken
of
the
Note
,
but
the
Partie
left
to
his
other
Meanes
,
and
,
in
some
sort
,
Recompenced
for
his
Discouerie
.
To
be
Ignorant
of
the
value
of
a
Sute
,
is
Simplicitie
;
As
well
as
to
be
Ignorant
of
the
Right
thereof
,
is
Want
of
Conscience
.
Secrecie
in
Sutes
,
is
a
great
Meane
of
Obtaining
;
For
voycing
them
,
to
bee
in
Forwardnesse
,
may
discourage
some
Kinde
of
Sutours
;
But
doth
Quicken
and
Awake
Others
.
But
Timing
of
the
Sute
,
is
the
Principall
.
Timing
,
I
say
,
not
onely
in
respect
of
the
Person
,
that
should
graunt
it
,
but
in
respect
of
those
which
are
like
to
Crosse
it
.
Let
a
Man
,
in
the
choice
of
his
Meane
,
rather
chuse
the
Fittest
Meane
,
then
the
Greatest
Meane
:
And
rather
them
,
that
deale
in
certaine
Things
,
then
those
that
are
Generall
.
The
Reparation
of
a
Deniall
,
is
somtimes
Equall
to
the
first
Grant
;
If
a
Man
shew
himselfe
,
neither
deiected
,
nor
discontented
.
Iniquum
petas
,
vt
Aequum
feras
;
is
a
good
Rule
,
where
a
Man
hath
Strength
of
Fauour
:
But
otherwise
,
a
man
were
better
rise
in
his
Sute
;
For
he
that
would
haue
ventured
at
first
to
haue
lost
the
Sutour
,
will
not
in
the
Conclusion
,
lose
both
the
Sutour
,
and
his
owne
former
Fauour
.
Nothing
is
thought
so
Easie
a
Request
,
to
a
great
Person
,
as
his
Letter
;
And
yet
,
if
it
be
not
in
a
Good
Cause
,
it
is
so
much
out
of
his
Reputation
.
There
are
no
worse
Instruments
,
then
these
Generall
Contriuers
of
Sutes
:
For
they
are
but
a
Kinde
of
Poyson
and
Infection
to
Publique
Proceedings
.
Of
Studies
.
L.
STudies
serue
for
Delight
,
for
Ornament
,
and
for
Ability
.
Their
Chiefe
Vse
for
Delight
,
is
in
Priuatenesse
and
Retiring
;
For
Ornament
,
is
in
Discourse
;
And
for
Ability
,
is
in
the
Iudgement
and
Disposition
of
Businesse
.
For
Expert
Men
can
Execute
,
and
perhaps
Iudge
of
particulars
,
one
by
one
;
But
the
generall
Counsels
,
and
the
Plots
,
and
Marshalling
of
Affaires
,
come
best
from
those
that
are
Learned
.
To
spend
too
much
Time
in
Studies
,
is
Sloth
;
To
vse
them
too
much
for
Ornament
,
is
Affectation
;
To
make
Iudgement
wholly
by
their
Rules
is
the
Humour
of
a
Scholler
.
They
perfect
Nature
,
and
are
perfected
by
Experience
:
For
Naturall
Abilities
,
are
like
Naturall
Plants
,
that
need
Proyning
by
Study
:
And
Studies
themselues
,
doe
giue
forth
Directions
too
much
at
Large
,
except
they
be
bounded
in
by
experience
.
Crafty
Men
Contemne
Studies
;
Simple
Men
Admire
them
;
and
Wise
Men
Vse
them
:
For
they
teach
not
their
owne
Vse
;
But
that
is
a
Wisdome
without
them
,
and
aboue
them
,
won
by
Obseruation
.
Reade
not
to
Contradict
,
and
Confute
;
Nor
to
Beleeue
and
Take
for
granted
;
Nor
to
Finde
Talke
and
Discourse
;
But
to
weigh
and
Consider
.
Some
Bookes
are
to
be
Tasted
,
Others
to
be
Swallowed
,
and
Some
Few
to
be
Chewed
and
Digested
:
That
is
,
some
Bookes
are
to
be
read
onely
in
Parts
;
Others
to
be
read
but
not
Curiously
;
And
some
Few
to
be
read
wholly
,
and
with
Diligence
and
Attention
.
Some
Bookes
also
may
be
read
by
Deputy
,
and
Extracts
made
of
them
by
Others
:
But
that
would
be
,
onely
in
the
lesse
important
Arguments
,
and
the
Meaner
Sort
of
Bookes
:
else
distilled
Bookes
,
are
like
Common
distilled
Waters
,
Flashy
Things
.
Reading
maketh
a
Full
Man
;
Conference
a
Ready
Man
;
And
Writing
an
Exact
Man
.
And
therefore
,
If
a
Man
Write
little
,
he
had
need
haue
a
Great
memory
;
If
he
Conferre
little
,
he
had
need
haue
a
Present
Wit
;
And
if
he
Reade
litle
,
he
had
need
haue
much
Cunning
,
to
seeme
to
know
that
,
he
doth
not
.
Histonies
make
Men
Wise
;
Poets
Witty
;
The
Mathematicks
Subtill
;
Naturall
Philosophy
deepe
;
Morall
Graue
;
Logick
and
Rhetorick
Able
to
Contend
.
Abeunt
studia
in
Mores
.
Nay
there
is
no
Stond
or
Impediment
in
the
Wit
,
but
may
be
wrought
out
by
Fit
Studies
:
Like
as
Diseases
of
the
Body
,
may
haue
Appropriate
Exercises
.
Bowling
is
good
for
the
Stone
and
Reines
;
Shooting
for
the
Lungs
and
Breast
;
Gentle
Walking
for
the
Stomacke
;
Riding
for
the
Head
;
And
the
like
.
So
if
a
Mans
Wit
be
Wandring
,
let
him
Study
the
Mathematicks
,
For
in
Demonstrations
,
if
his
Wit
be
called
away
neuer
so
little
,
he
must
begin
again
;
If
his
Wit
be
not
Apt
to
distinguish
or
find
difference
,
let
him
Study
the
Schoole-men
;
For
they
are
Cymini
sectores
.
If
he
be
not
Apt
to
beat
ouer
Matters
,
and
to
call
vp
one
Thing
,
to
Proue
and
Illustrate
another
,
let
him
Study
the
Lawyers
Cases
;
So
euery
Defect
of
the
Minde
,
may
haue
a
Speciall
Receit
.
Of
Faction
.
LI.
MAny
haue
an
Opinion
not
wise
;
That
for
a
Prince
to
Gouerne
his
Estate
;
Or
for
a
Great
Person
to
gouerne
his
Proceedings
,
according
to
the
Respect
of
Factions
,
is
a
Principall
Part
of
Policy
:
whereas
contrariwise
,
the
Chiefest
Wisdome
is
,
either
in
Ordering
those
Things
,
which
are
Generall
,
and
wherein
Men
of
Seuerall
Factions
doe
neuerthelesse
agree
;
Or
in
dealing
with
Correspondence
to
Particular
Persons
,
one
by
one
.
But
I
say
not
,
that
the
consideration
of
Factions
,
is
to
be
Neglected
.
Meane
Men
,
in
their
Rising
,
must
adhere
;
But
Great
Men
,
that
haue
Strength
in
themselues
,
were
better
to
maintaine
themselues
Indifferent
,
and
Neutrall
.
Yet
euen
in
beginners
,
to
adhere
so
moderately
,
as
hee
bee
a
Man
of
the
one
Faction
,
which
is
most
Passable
with
the
other
,
commonly
giueth
best
Way
.
The
Lower
and
Weaker
Faction
,
is
the
firmer
in
Coniunction
:
And
it
is
often
seene
,
that
a
few
,
that
are
Stiffe
,
doe
tire
out
,
a
greater
Number
,
that
are
more
Moderate
.
When
One
of
the
Factions
is
Extinguished
,
the
Remaining
Subdiuideth
:
As
the
Faction
,
betweene
Lucullus
,
and
the
Rest
of
the
Nobles
of
the
Senate
(
which
they
called
Optimates
)
held
out
a
while
,
against
the
Faction
of
Pompey
and
Caesar
:
But
when
the
Senates
Authority
was
pulled
Downe
,
Caesar
and
Pompey
soone
after
brake
.
The
Faction
or
Partie
of
Antonius
,
and
Octauianus
Caesar
,
against
Brutus
and
Cassius
,
held
out
likewise
for
a
time
:
But
when
Brutus
and
Cassius
were
ouerthrowne
,
then
soone
after
Antonius
and
Octauianus
brake
and
Subdiuided
.
These
Examples
are
of
Warres
,
but
the
same
holdeth
in
Priuate
Factions
.
And
therefore
,
those
that
are
Seconds
in
Factions
,
doe
many
times
,
when
the
Faction
Subdiuideth
,
proue
Principals
:
But
many
times
also
,
they
proue
Ciphars
and
Casheer'd
:
For
many
a
Mans
Strength
is
in
opposition
;
And
when
that
faileth
,
he
groweth
out
of
vse
.
It
is
commonly
seene
,
that
Men
once
Placed
,
take
in
with
the
Contrary
Faction
to
that
,
by
which
they
enter
;
Thinking
belike
that
they
haue
the
First
Sure
;
And
now
are
Readie
for
a
New
Purchase
.
The
Traitour
in
Faction
lightly
goeth
away
with
it
;
For
when
Matters
haue
stucke
long
in
Ballancing
,
the
Winning
of
some
one
Man
casteth
them
,
and
he
getteth
all
the
Thankes
.
The
Euen
Carriage
betweene
two
Factions
,
proceedeth
not
alwaies
of
Moderation
,
but
of
a
Truenesse
to
a
Mans
Selfe
,
with
End
to
make
vse
of
both
.
Certainly
in
Italy
,
they
hold
it
a
little
suspect
in
Popes
,
when
they
haue
often
in
their
Mouth
,
Padre
commune
:
And
take
it
,
to
be
a
Signe
of
one
,
that
meaneth
to
referre
all
,
to
the
Greatnesse
of
his
owne
House
.
Kings
had
need
beware
,
how
they
Side
themselues
,
and
make
themselues
as
of
a
Faction
or
Partie
:
For
Leagues
,
within
the
State
,
are
euer
Pernicious
to
Monarchies
;
For
they
raise
an
Obligation
,
Paramount
to
Obligation
of
Soueraigntie
,
and
make
the
King
,
Tanquàm
vnus
ex
nobis
:
As
was
to
be
seene
,
in
the
League
of
France
.
When
Factions
are
carried
too
high
,
and
too
violently
,
it
is
a
Signe
of
Weaknesse
in
Princes
;
And
much
to
the
Preiudice
,
both
of
their
Authoritie
,
and
Businesse
.
The
Motions
of
Factions
,
vnder
Kings
,
ought
to
be
like
the
Motions
(
as
the
Astronomers
speake
)
of
the
Inferiour
Orbs
;
which
may
haue
their
Proper
Motions
,
but
yet
still
,
are
quietly
carried
,
by
the
Higher
Motion
,
of
Primum
Mobile
.
Of
Ceremonies
and
Respects
.
LII
.
HE
that
is
only
Reall
,
had
need
haue
Exceeding
great
Parts
of
Vertue
:
As
the
Stone
had
need
to
be
Rich
,
that
is
set
without
Foile
.
But
if
a
Man
marke
it
well
,
it
is
in
praise
and
Commendation
of
Men
,
as
it
is
in
Gettings
and
Gaines
:
For
the
Prouerbe
is
true
,
That
light
Gaines
make
heauy
Purses
;
For
light
Games
come
thick
,
whereas
Great
come
but
now
and
then
.
So
it
is
true
,
that
Small
Matters
win
great
Commendation
,
because
they
are
continually
in
Vse
,
and
in
note
:
whereas
the
Occasion
of
any
great
Vertue
,
commeth
but
on
Festiuals
.
Therefore
it
doth
much
adde
,
to
a
Mans
Reputation
,
and
is
,
(
as
Queene
Isabella
said
)
Like
perpetuall
Letters
Commendatory
,
to
haue
good
Formes
.
To
ATtaine
them
,
it
almost
sufficeth
,
not
to
despise
them
:
For
so
shall
a
Man
obserue
them
in
Others
:
And
let
him
trust
himselfe
with
the
rest
.
For
if
he
Labour
too
much
to
Expresse
them
,
he
shall
lose
their
Grace
;
Which
is
to
be
Naturall
and
Vnaffected
.
Some
Mens
Behauiour
,
is
like
a
Verse
,
wherein
euery
Syllable
is
Measured
:
How
can
a
man
comprehend
great
Matters
,
that
breaketh
his
Minde
too
much
to
small
Obseruations
?
Not
to
vse
Ceremonies
at
all
,
is
to
teach
Others
not
to
vse
them
againe
;
And
so
diminisheth
Respect
to
himselfe
:
Especially
they
be
not
to
be
omitted
to
Strangers
,
and
Formall
Natures
:
But
the
Dwelling
vpon
them
,
&
Exalting
them
aboue
the
Moone
,
is
not
only
Tedious
,
but
doth
Diminish
the
Faith
and
Credit
of
him
that
speakes
.
And
certainly
,
there
is
a
Kinde
,
of
Conueying
of
Effectuall
and
Imprinting
Passages
,
amongst
Complements
,
which
is
of
Singular
vse
,
if
a
Man
can
hit
vpon
it
.
Amongst
a
Mans
Peeres
,
a
Man
shall
be
sure
of
Familiaritie
;
And
therefore
,
it
is
good
a
little
to
keepe
State
.
Amongst
a
Mans
Inferiours
,
one
shall
be
sure
of
Reuerence
;
And
therefore
it
is
good
a
little
to
be
Familiar
.
He
that
is
too
much
in
any
Thing
,
so
that
he
giueth
another
Occasion
of
Sacietie
,
maketh
himselfe
cheape
.
To
apply
Ones
Selfe
to
others
,
is
good
:
So
it
be
with
Demonstration
,
that
a
Man
doth
it
vpon
Regard
,
And
not
vpon
Facilitie
.
It
is
a
good
Precept
,
generally
in
Seconding
Another
,
yet
to
adde
somewhat
of
Ones
Owne
:
As
if
you
will
grant
his
Opinion
,
let
it
be
with
some
Distinction
;
If
you
will
follow
his
Motion
,
let
it
bee
with
Condition
;
If
you
allow
his
Counsell
,
let
it
be
with
Alledging
further
Reason
.
Men
had
need
beware
,
how
they
be
too
Perfect
in
Complements
;
For
be
they
neuer
so
Sufficient
otherwise
,
their
Enuiers
will
be
sure
to
giue
them
that
Attribute
,
to
the
Disaduantage
of
their
greater
Vertues
.
It
is
losse
also
in
businesse
,
to
be
too
full
of
Respects
,
or
to
be
too
Curious
in
Obseruing
Times
and
Opportunities
.
Salomon
saith
;
He
that
considereth
the
wind
,
shall
not
Sow
,
and
he
that
looketh
to
the
Clouds
,
shall
not
reape
.
A
wise
Man
will
make
more
Opportunities
then
he
findes
.
Mens
Behauiour
should
be
like
their
Apparell
,
not
too
Strait
,
or
point
Deuice
,
but
Free
for
Exercise
or
Motion
.
Of
Praise
.
LIII
.
PRaise
is
the
Reflection
of
Vertue
.
But
it
is
as
the
Glasse
or
Bodie
,
which
giueth
the
Reflection
.
If
it
be
from
the
Common
People
,
it
is
commonly
False
and
Naught
:
And
rather
followeth
Vaine
Persons
,
then
Vertuous
:
For
the
Common
People
vnderstand
not
many
Excellent
Vertues
:
The
Lowest
Vertues
draw
Praise
from
them
;
The
middle
Vertues
worke
in
them
Astonishment
,
or
Admiration
;
But
of
the
Highest
Vertues
,
they
haue
no
Sense
,
or
Perceiuing
at
all
.
But
Shewes
,
and
Species
virtutibus
similes
,
serue
best
with
them
.
Certainly
,
Fame
is
like
a
Riuer
,
that
beareth
vp
Things
Light
and
Swolne
,
And
Drownes
Things
waighty
and
Solide
:
But
if
persons
of
Qualitie
and
Iudgement
concurre
,
then
it
is
,
(
as
the
Scripture
saith
)
Nomen
bonum
instar
vnguenti
fragrantis
.
It
filleth
all
round
about
,
and
will
not
easily
away
.
For
the
Odours
of
Oyntments
,
are
more
Durable
,
then
those
of
Flowers
.
There
be
so
many
False
Points
of
Praise
,
that
a
Man
may
iustly
hold
it
a
Suspect
.
Some
Praises
proceed
meerely
of
Flattery
;
And
if
hee
be
an
Ordinary
Flatterer
,
he
will
haue
certaine
Common
Attributes
,
which
may
serue
euery
Man
;
If
he
be
a
Cunning
Flatterer
,
he
will
follow
the
Arch-flatterer
,
which
is
a
Mans
selfe
;
and
wherein
a
Man
thinketh
best
of
himselfe
,
therein
the
Flatterer
will
vphold
him
most
:
But
if
he
be
an
Impudent
Flatterer
,
look
wherin
a
Man
is
Conscious
to
himselfe
,
that
he
is
most
Defectiue
,
and
is
most
out
of
Countenance
in
himselfe
,
that
will
the
Flatterer
Entitle
him
to
,
perforce
,
Spretâ
Conscientiâ
.
Some
Praises
come
of
good
Wishes
,
and
Respects
,
which
is
a
Forme
due
in
Ciuilitie
to
Kings
,
and
Great
Persons
,
Laudando
praecipere
;
When
by
telling
Men
,
what
they
are
,
they
represent
to
them
,
what
they
should
be
.
Some
Men
are
Praised
Maliciously
to
their
Hurt
,
therby
to
stirre
Enuie
and
lealousie
towards
them
;
Pessimum
genus
Inimicorum
laudantium
;
In
so
much
as
it
was
a
Prouerb
,
amongst
the
Grecians
;
that
,
He
that
was
praised
to
his
Hurt
,
should
haue
a
Push
rise
vpon
his
Nose
:
As
we
say
;
That
a
Blister
will
rise
vpon
ones
Tongue
,
that
tell
's
a
lye
.
Certainly
Moderate
Praise
,
vsed
with
Opportunity
,
and
not
Vulgar
,
is
that
which
doth
the
Good
.
Salomon
saith
,
He
that
praiseth
his
Frend
aloud
,
Rising
Early
,
it
shall
be
to
him
,
no
better
then
a
Curse
.
Too
much
Magnifying
of
Man
or
Matter
,
doth
irritate
Contradiction
,
and
procure
Enuie
and
Scorne
.
To
Praise
a
Mans
selfe
,
cannot
be
Decent
,
except
it
be
in
rare
Cases
:
But
to
Praise
a
Mans
Office
or
Profession
,
he
may
doe
it
with
Good
Grace
,
and
with
a
Kinde
of
Magnanimitie
.
The
Cardinals
of
Rome
,
which
are
Theologues
,
and
Friars
,
and
Schoole-men
,
haue
a
Phrase
of
Notable
Contemptand
Scorne
,
towards
Ciuill
Businesse
:
For
they
call
all
Temporall
Businesse
,
of
Warres
,
Embassages
,
Iudicature
,
&
other
Emploments
,
Sbirrerie
,
which
is
,
Vnder-Sheriffries
.
As
if
they
were
but
matters
for
Vnder-Sherifles
and
Catchpoles
;
Though
many
〈◊〉
,
those
Vndersherifferies
doe
more
good
,
then
their
High
Speculations
.
St
Paul
,
when
he
boasts
of
himselfe
,
he
doth
oft
enterlace
;
I
speake
like
a
Foole
;
But
speaking
of
his
Calling
,
he
saith
;
Magnificabo
Apostolatum
meum
.
Of
Vaine-Glory
.
LIIII
.
IT
was
prettily
Deuised
of
Aesope
;
The
Fly
sate
vpon
the
Axle-tree
of
the
Chariot
wheele
,
and
said
,
What
a
Dust
doe
I
raise
?
So
are
there
some
Vaine
Persons
,
that
whatsoeuer
goeth
alone
,
or
moueth
vpon
greater
Means
,
if
they
haue
neuer
so
little
Hand
in
it
,
they
thinke
it
is
they
that
carry
it
.
They
that
are
Glorious
,
must
needs
be
Factious
;
For
all
Brauery
stands
vpon
Comparisons
.
They
must
needs
be
Violent
,
to
make
good
their
owne
Vaunts
.
Neither
can
they
be
Secret
,
and
therefore
not
Effectuall
;
but
according
to
the
French
Prouerb
;
Beaucoup
de
Bruit
,
peu
de
Fruit
:
Much
Bruit
,
little
Fruit.
Yet
certainly
there
is
Vse
of
this
Qualitie
,
in
Ciuill
Affaires
.
Where
there
is
an
Opinion
,
and
Fame
to
be
created
,
either
of
Vertue
,
or
Greatnesse
,
these
Men
are
good
Trumpetters
.
Again
,
as
Titus
Liuius
noteth
,
in
the
Case
of
Antiochus
,
and
the
Aetolians
;
There
are
sometimes
great
Effects
of
Crosse
Lies
;
As
if
a
Man
,
that
Negotiates
between
Two
Princes
,
to
draw
them
to
ioyne
in
a
Warre
against
the
Third
,
doth
extoll
the
Forces
of
either
of
them
,
aboue
Measure
,
the
One
to
the
Other
:
And
sometimes
,
he
that
deales
between
Man
and
Man
,
raiseth
his
owne
Credit
,
with
Both
,
by
pretending
greater
Interest
,
then
he
hath
in
Either
.
And
in
these
,
and
the
like
Kindes
,
it
often
falls
out
,
that
Somewhat
is
produced
of
Nothing
:
For
Lies
are
sufficient
to
breed
Opinion
,
and
Opinion
brings
on
Substance
.
In
Militar
Commanders
and
Soldiers
,
Vaine-Glory
is
an
Essentiall
Point
;
For
as
Iron
sharpens
Iron
,
so
by
Glory
one
Courage
sharpneth
another
.
In
Cases
of
great
Enterprise
,
vpon
Charge
and
Aduenture
,
a
Composition
of
Glorious
Natures
,
doth
put
Life
into
Businesse
;
And
those
that
are
of
Solide
and
Sober
Natures
,
haue
more
of
the
Ballast
,
then
of
the
Saile
.
In
Fame
of
Learning
,
the
Flight
will
be
slow
,
without
some
Feathers
of
Ostentation
.
Qui
de
contemnenda
Gloria
Libros
scribunt
,
Nomen
suum
inscribunt
.
Socrates
,
Aristotle
,
Galen
,
were
Men
full
of
Ostentation
.
Certainly
Vaine-Glory
helpeth
to
Perpetuate
a
Mans
Memory
;
And
Vertue
was
neuer
so
Beholding
to
Humane
Nature
,
as
it
receiued
his
due
at
the
Second
Hand
.
Neither
had
the
Fame
of
Cicero
,
Seneca
,
Plinius
Secundus
,
borne
her
Age
so
well
,
if
it
had
not
been
ioyned
,
with
some
Vanity
in
themselues
:
Like
vnto
Varnish
,
that
makes
Seelings
not
onely
Shine
,
but
Last
.
But
all
this
while
,
when
I
speake
of
Vaine-Glory
,
I
meane
not
of
that
Property
,
that
Tacitus
doth
attribute
to
Mucianus
;
Omnium
,
quae
dixerat
,
feceratque
,
Arte
quadam
Ostentator
:
For
that
proceeds
not
of
Vanity
,
but
of
Naturall
Magnanimity
,
and
discretion
:
And
in
some
Persons
,
is
not
onely
Comely
,
but
Gracious
.
For
Excusations
,
Cessions
,
Modesty
it selfe
well
Gouerned
,
are
but
Arts
of
Ostentation
.
And
amongst
those
Arts
,
there
is
none
better
,
then
that
which
Plinius
Secundus
speaketh
of
;
which
is
to
be
Liberall
of
Praise
and
Commendation
to
others
,
in
that
,
wherein
a
Mans
Selfe
hath
any
Perfection
.
For
saith
Pliny
very
Wittily
;
In
commending
Another
,
you
doe
your selfe
right
;
For
he
that
you
Commend
,
is
either
Superiour
to
you
,
in
that
you
Commend
,
or
Inferiour
.
If
he
be
Inferiour
,
if
he
be
to
be
Commended
,
you
much
more
:
If
he
be
Superiour
,
if
he
be
not
to
be
commended
,
you
much
lesse
.
Glorious
Men
are
the
Scorne
of
Wise
Men
;
the
Admiration
of
Fooles
,
the
Idols
of
Parasites
;
And
the
Slaues
of
their
own
Vaunts
.
Of
Honour
and
Reputation
.
LV.
THe
Winning
of
Honour
,
is
but
the
Reuealing
of
a
Mans
Vertue
and
Worth
,
without
Disaduantage
.
For
some
in
their
Actions
,
doe
Wooe
and
affect
Honour
,
and
Reputation
:
Which
Sort
of
Men
,
are
commonly
much
Talked
of
,
but
inwardly
little
Admired
.
And
some
,
contrariwise
,
darken
their
Vertue
,
in
the
Shew
of
it
;
So
as
they
be
vnder-valued
in
opinion
.
If
a
Man
performe
that
which
hath
not
beene
attempted
before
;
Or
attempted
&
giuen
ouer
;
Or
hath
beene
atchieued
,
but
not
with
so
good
Circumstance
;
he
shall
purchase
more
Honour
,
then
by
Effecting
a
Matter
of
greater
Difficulty
,
or
Vertue
,
wherein
he
is
but
a
Follower
.
If
a
Man
so
temper
his
Actions
,
as
in
some
one
of
them
,
hee
doth
content
euerie
Faction
,
or
Combination
of
People
,
the
Musicke
will
bee
the
fuller
.
A
man
is
an
ill
Husband
of
his
Honour
,
that
entreth
into
any
Action
,
the
Failing
wherein
may
disgrace
him
more
,
then
the
Carying
of
it
through
can
Honor
him
.
Honour
,
that
is
gained
and
broken
vpon
Another
,
hath
the
quickest
Reflection
;
Like
Diamonds
cut
with
Fascets
.
And
therefore
,
let
a
Man
contend
,
to
excell
any
Competitors
of
his
in
Honour
,
in
Out-shooting
them
,
if
he
can
,
in
their
owne
Bowe
.
Discreet
Followers
and
Seruants
helpe
much
to
Reputation
.
Omnis
Fama
à
Domesticis
emanat
.
Enuy
,
which
is
the
Canker
of
Honour
,
is
best
extinguished
,
by
declaring
a
Mans
Selfe
,
in
his
Ends
,
rather
to
seeke
Merit
,
then
Fame
:
And
by
Attributing
a
Mans
Successes
,
rather
to
diuine
Prouidence
and
Felicity
,
then
to
his
owne
Vertue
or
Policy
.
The
true
Marshalling
of
the
Degrees
of
Soueraigne
Honour
are
these
.
In
the
First
Place
are
Conditores
Imperiorum
;
Founders
of
States
,
and
Common-Wealths
:
Such
as
were
Romulus
,
Cyrus
,
Caesar
,
Ottoman
,
Ismael
.
In
the
Second
Place
are
Legis-latores
,
Law-giuers
;
which
are
also
called
,
Second
Founders
,
or
Perpetui
Principes
,
because
they
Gouerne
by
their
Ordinances
,
after
they
are
gone
:
Such
were
Lycurgus
,
Solon
,
Iustinian
,
Eadgar
,
Alphonsus
of
Castile
,
the
Wise
,
that
made
the
Siete
Partidas
.
In
the
Third
Place
,
are
Liberatores
,
or
Saluatores
:
Such
as
compound
the
long
Miseries
of
Ciuill
Warres
,
or
deliuer
their
Countries
from
Seruitude
of
Strangers
,
or
Tyrants
;
As
Augustus
Caesar
,
Vespasianus
,
Aurelianus
,
Theodoricus
,
K.
Henry
the
7.
of
England
,
K.
Henry
the
4.
of
France
.
In
the
Fourth
Place
,
are
Propagatores
or
Propugnatores
Imperij
;
Such
as
in
Honourable
Warres
enlarge
their
Territories
,
or
make
Noble
defence
against
Inuaders
.
And
in
the
Last
Place
,
are
Patres
Patriae
;
which
reigne
iustly
,
&
make
the
Times
good
,
wherein
they
liue
.
Both
which
last
Kindes
,
need
no
Examples
,
they
are
in
such
Number
.
Degrees
of
Honour
in
Subiects
are
;
First
,
Participes
Curarum
;
Those
vpon
whom
Princes
doe
discharge
the
greatest
Weight
of
their
Affaires
;
Their
Right
Hands
,
as
we
call
them
.
The
Next
are
,
Duces
Belli
,
Great
Leaders
;
Such
as
are
Princes
Lieutenants
,
and
doe
them
Notable
Seruices
in
the
Warres
.
The
Third
are
,
Gratiosi
;
Fauourites
;
Such
as
exceed
not
this
Scantling
;
To
be
Solace
to
the
Soueraigne
,
and
Harmelesse
to
the
People
.
And
the
Fourth
,
Negotijs
pares
;
Such
as
haue
great
Places
vnder
Princes
,
and
execute
their
Places
with
Sufficiency
.
There
is
an
Honour
likewise
,
which
may
be
ranked
amongst
the
Greatest
,
which
happeneth
rarely
:
That
is
,
of
such
as
Sacrifice
themselues
,
to
Death
or
Danger
,
for
the
Good
of
their
Countrey
:
As
was
M.
Regulus
,
and
the
Two
Decij
.
Of
Iudicature
.
LVI
.
IVdges
ought
to
remember
,
that
their
Office
is
Ius
dicere
,
and
not
Ius
dare
;
To
Interpret
Law
,
and
not
to
Make
Law
,
or
Giue
Law
.
Else
will
it
be
like
the
Authority
,
claimed
by
the
Church
of
Rome
;
which
vnder
pretext
of
Exposition
of
Scripture
,
doth
not
sticke
to
Adde
and
Alter
;
And
to
Pronounce
that
,
which
they
doe
not
Finde
;
And
by
Shew
of
Antiquitie
,
to
introduce
Noueltie
.
Iudges
ought
to
be
more
Learned
,
then
Wittie
;
More
Reuerend
,
then
Plausible
;
And
more
Aduised
,
then
Confident
.
Aboue
all
Things
,
Integritie
is
their
Portion
,
and
Proper
Vertue
Cursed
(
saith
the
Law
)
is
hee
that
remoueth
the
Land
marke
.
The
Mislaier
of
a
Meere
Stone
is
to
blame
.
But
it
is
the
Vniust
Iudge
,
that
is
the
Capitall
Remouer
of
Land-markes
,
when
he
Defineth
amisse
of
Lands
and
Propertie
.
One
Foule
Sentence
,
doth
more
Hurt
,
then
many
Foule
Examples
.
For
these
doe
but
Corrupt
the
Streame
;
The
other
Corrupteth
the
Fountaine
.
So
saith
Salomon
;
Fons
turbatus
,
&
Vena
corrupta
,
est
Iustus
cadens
in
causâ
suâ
coram
Aduersario
.
The
Office
of
Iudges
,
may
haue
Reference
,
Vnto
the
Parties
that
sue
;
Vnto
the
Aduocates
that
Plead
,
Vnto
the
Clerkes
and
Ministers
of
Iustice
vnderneath
them
;
And
to
the
Soueraigne
or
State
aboue
them
.
First
,
for
the
Causes
or
Parties
that
Sue
.
There
be
(
saith
the
Scripture
)
that
turne
Iudgement
into
Worme-wood
,
And
surely
,
there
be
also
,
that
turne
it
into
Vinegar
;
For
Iniustice
maketh
it
Bitter
,
and
Delaies
make
it
Soure
.
The
Principall
Dutie
of
a
Iudge
,
is
to
suppresse
Force
and
Fraud
;
whereof
Force
is
the
more
Pernicious
,
when
it
is
Open
;
And
Fraud
,
when
it
is
Close
and
Disguised
.
Adde
thereto
Contentious
Suits
,
which
ought
to
be
spewed
out
,
as
the
Surfet
of
Courts
.
A
Iudge
ought
to
prepare
his
Way
to
a
Iust
Sentence
,
as
God
vseth
to
prepare
his
Way
,
by
Raising
Valleys
,
and
Taking
downe
Hills
:
So
when
there
appeareth
on
either
side
,
an
High
Hand
;
Violent
Prosecution
,
Cunning
Aduantages
taken
,
Combination
,
Power
,
Great
Counsell
,
then
is
the
Vertue
of
a
Iudge
seene
,
to
make
Inequalitie
Equall
;
That
he
may
plant
his
Iudgement
,
as
vpon
an
Euen
Ground
.
Qui
fortitèr
emungit
,
elicit
sanguinem
;
And
where
the
Wine-Presse
is
hard
wrought
,
it
yeelds
a
harsh
Wine
,
that
tastes
of
the
Grape-stone
.
Iudges
must
beware
of
Hard
Constructions
,
and
Strained
Inferences
;
For
there
is
no
Worse
Torture
,
then
the
Torture
of
Lawes
.
Specially
in
case
of
Lawes
Penall
,
they
ought
to
haue
Care
,
that
that
which
was
meant
for
Terrour
,
be
not
turned
into
Rigour
;
And
that
they
bring
not
vpon
the
People
,
that
Shower
,
whereof
the
Scripture
speaketh
;
Pluet
super
eos
Laqueos
:
For
Penall
Lawes
Pressed
,
are
a
Shower
of
Snares
vpon
the
People
.
Therefore
,
let
Penall
Lawes
,
if
they
haue
beene
Sleepers
of
long
,
or
if
they
be
growne
vnfit
for
the
present
Time
,
be
by
Wise
Iudges
confined
in
the
Execution
;
Iudicis
Officium
est
,
vt
Res
,
ita
Tempora
Rerum
,
&c.
In
Causes
of
Life
and
Death
;
Iudges
ought
(
as
farre
as
the
Law
permitteth
)
in
Iustice
to
remember
Mercy
;
And
to
Cast
a
Seuere
Eye
vpon
the
Example
,
but
a
Mercifull
Eye
vpon
the
Person
.
Secondly
,
for
the
Aduocates
and
Counsell
that
Plead
:
Patience
and
Grauitie
of
Hearing
,
is
an
Essentiall
Part
of
Iustice
;
And
an
Ouer-speaking
Iudge
is
no
well
tuned
Cymball
.
It
is
no
Grace
to
a
Iudge
,
first
to
finde
that
,
which
hee
might
haue
heard
,
in
due
time
,
from
the
Barre
;
or
to
shew
Quicknesse
of
Conceit
in
Cutting
off
Euidence
or
Counsell
too
short
;
Or
to
preuent
Information
,
by
Questions
though
Pertinent
.
The
Parts
of
a
Iudge
in
Hearing
are
Foure
:
To
direct
the
Euidence
;
To
Moderate
Length
,
Repetition
,
or
Impertinency
of
Speech
;
To
Recapitulate
,
Select
,
and
Collate
,
the
Materiall
Points
of
that
,
which
hath
beene
said
;
And
to
Giue
the
Rule
or
Sentence
.
Whatsoeuer
is
aboue
these
,
is
too
much
;
And
proceedeth
,
Either
of
Glory
and
willingnesse
to
Speake
;
Or
of
Impatience
to
Heare
;
Or
of
Shortnesse
of
Memorie
,
Or
of
Want
of
a
Staid
and
Equall
Attention
.
It
is
a
Strange
Thing
to
see
,
that
the
Boldnesse
of
Aduocates
,
should
preuaile
with
Iudges
;
Whereas
they
should
imitate
God
,
in
whose
Seat
they
sit
;
who
represseth
the
Presumptuous
,
and
giueth
Grace
to
the
Modest
.
But
it
is
more
Strange
,
that
Iudges
should
haue
Noted
Fauourites
;
Which
cannot
but
Cause
Multiplication
of
Fees
,
and
Suspicion
of
By-waies
.
There
is
due
from
the
Iudge
,
to
the
Aduocate
,
some
Commendation
and
Gracing
,
where
Causes
are
well
Handled
,
and
faire
Pleaded
;
Especially
towards
the
Side
which
obtaineth
not
;
For
that
vpholds
,
in
the
Client
,
the
Reputation
of
his
Counsell
,
and
beats
downe
,
in
him
,
the
Conceit
of
his
Cause
.
There
is
likewise
due
to
the
Publique
,
a
Ciuill
Reprehension
of
Aduocates
,
where
there
appeareth
Cunning
Counsel
,
Grosse
Neglect
,
Slight
Information
,
Indiscreet
Pressing
,
or
an
Ouer-bold
Defence
.
And
let
not
the
Counsell
at
the
Barre
,
chop
with
the
Iudge
,
nor
winde
himselfe
into
the
handling
of
the
Cause
anew
,
after
the
Iudge
hath
Declared
his
Sentence
:
But
on
the
other
side
,
Let
not
the
Iudge
meet
the
Cause
halfe
Way
;
Nor
giue
Occasion
to
the
Partie
to
say
;
His
Counsellor
Proofes
were
not
heard
.
Thirdly
,
for
that
that
concernes
Clerks
,
and
Ministers
.
The
Place
of
Iustice
,
is
an
Hallowed
Place
;
And
therefore
,
not
only
the
Bench
,
but
the
Foot-pace
,
and
Precincts
,
and
Purprise
thereof
,
ought
to
be
preserued
without
Scandall
and
Corruption
.
For
certainly
,
Grapes
,
(
as
the
Scripture
saith
)
will
not
be
gathered
of
Thornes
or
Thistles
:
Neither
can
Iustice
yeeld
her
Fruit
with
Sweetnesse
,
amongst
the
Briars
and
Brambles
,
of
Catching
and
Poling
Clerkes
and
Ministers
.
The
Attendance
of
Courts
is
subiect
to
Foure
bad
Instruments
.
First
,
Certaine
Persons
,
that
are
Sowers
of
Suits
;
which
make
the
Court
swell
,
and
the
Country
pine
.
The
Second
Sort
is
of
those
,
that
ingage
Courts
,
in
Quarells
of
Iurisdiction
,
and
are
not
truly
Amici
Curiae
,
but
Parasiti
Curiae
;
in
puffing
a
Court
vp
beyond
her
Bounds
,
for
their
owne
Scraps
,
and
Aduantage
.
The
Third
Sort
is
of
those
,
that
may
be
accounted
,
the
Left
Hands
of
Courts
;
Persons
that
are
full
of
Nimble
and
Sinister
Trickes
and
Shifts
,
whereby
they
peruert
the
Plaine
and
Direct
Courses
of
Courts
,
and
bring
Iustice
into
Oblique
Lines
and
Labyrinths
.
And
the
Fourth
is
,
the
Poler
and
Exacter
of
Fees
;
which
iustifies
the
Common
Resemblance
of
the
Courts
of
Iustice
,
to
the
Bush
,
whereunto
while
the
Sheepe
flies
for
defence
in
Wether
,
hee
is
sure
to
loose
Part
of
his
Fleece
.
On
the
other
side
,
an
Ancient
Clerke
,
skilfull
in
Presidents
,
Wary
in
Proceeding
,
and
Vnderstanding
in
the
Businesse
of
the
Court
,
is
an
excellent
Finger
of
a
Court
;
And
doth
many
times
point
the
way
to
the
Iudge
himselfe
.
Fourthly
,
for
that
which
may
concerne
the
Soueraigne
and
Estate
.
Iudges
ought
aboue
all
to
remember
the
Conclusion
of
the
Roman
Twelue
Tables
;
Salus
Populi
Suprema
Lex
;
And
to
know
,
that
Lawes
,
except
they
bee
in
Order
to
that
End
,
are
but
Things
Captious
,
and
Oracles
not
well
Inspired
.
Therefore
it
is
an
Happie
Thing
in
a
State
,
when
Kings
and
States
doe
often
Consult
with
Iudges
;
And
againe
,
when
Iudges
doe
often
Consult
with
the
King
and
State
:
The
one
,
when
there
is
Matter
of
Law
,
interuenient
in
Businesse
of
State
;
The
other
,
when
there
is
some
Consideration
of
State
,
interuenient
in
Matter
of
Law
.
For
many
times
,
the
Things
Deduced
to
Iudgement
,
may
bee
Meum
and
Tuum
,
when
the
Reason
and
Consequence
thereof
,
may
Trench
to
Point
of
Estate
:
I
call
Matter
of
Estate
,
not
onely
the
parts
of
Soueraigntie
,
but
whatsoeuer
introduceth
any
Great
Alteration
,
or
Dangerous
president
;
Or
Concerneth
manifestly
any
great
Portion
of
People
.
And
let
no
Man
weakly
conceiue
,
that
Iust
Laws
,
and
True
Policie
,
haue
any
Antipathie
:
For
they
are
like
the
Spirits
,
and
Sinewes
,
that
One
moues
with
the
Other
.
Let
Iudges
also
remember
,
that
Salomons
Throne
,
was
supported
by
Lions
,
on
both
Sides
;
Let
them
be
Lions
,
but
yet
Lions
vnder
the
Throne
;
Being
circumspect
,
that
they
doe
not
checke
,
or
oppose
any
Points
of
Soueraigntie
.
Let
not
Iudges
also
,
be
so
Ignorant
of
their
owne
Right
,
as
to
thinke
,
there
is
not
left
to
them
,
as
a
Principall
Part
of
their
Office
,
a
Wise
Vse
,
and
application
of
Lawes
.
For
they
may
remember
,
what
the
Apostle
saith
,
of
a
Greater
Law
,
then
theirs
;
Nos
scimus
quia
Lex
bona
est
,
modò
quis
eâ
vtatur
Legitimè
.
Of
Anger
.
LVII
.
TO
seeke
to
extinguish
Anger
vtterly
,
is
but
a
Brauery
of
the
Stoickes
.
We
haue
better
Oracles
:
Be
Angry
,
but
Sinne
not
.
Let
not
the
Sunne
goe
downe
vpon
your
Anger
.
Anger
must
be
limited
,
and
confined
,
both
in
Race
,
and
in
Time
.
We
will
first
speake
,
How
the
Naturall
Inclination
,
and
Habit
,
To
be
Angry
,
may
be
attempred
,
and
calmed
.
Secondly
,
How
the
Particular
Motions
of
Anger
,
may
be
repressed
,
or
at
least
refrained
from
doing
Mischiefe
.
Thirdly
,
How
to
raise
Anger
,
or
appease
Anger
,
in
Another
.
For
the
first
;
There
is
no
other
Way
,
but
to
Meditate
and
Ruminate
well
,
vpon
the
Effects
of
Anger
,
how
it
troubles
Mans
Life
.
And
the
best
Time
,
to
doe
this
,
is
,
to
looke
backe
vpon
Anger
,
when
the
Fitt
is
throughly
ouer
.
Seneca
saith
well
;
That
Anger
is
like
Ruine
,
which
breakes
it Selfe
,
vpon
that
it
fall's
.
The
Scripture
exhorteth
vs
;
To
possesse
our
Soules
in
Patience
.
Whosoeuer
is
out
of
Patience
,
is
out
of
Possession
of
his
Soule
.
Men
must
not
turne
Bees
;
—
Animasque
in
vulnere
ponunt
.
Anger
is
certainly
a
kinde
of
Basenesse
:
As
it
appeares
well
,
in
the
Weaknesse
of
those
Subiects
,
in
whom
it
reignes
:
Children
,
Women
,
Old
Folkes
,
Sicke
Folkes
.
Onely
Men
must
beware
,
that
they
carry
their
Anger
,
rather
with
Scorne
,
then
with
Feare
:
So
that
they
may
seeme
rather
,
to
be
aboue
the
Iniury
,
then
below
it
:
which
is
a
Thing
easily
done
,
if
a
Man
will
giue
Law
to
himselfe
in
it
.
For
the
Second
Point
;
The
Causes
and
Motiues
of
Anger
,
are
chiefly
three
.
First
,
to
be
too
Sensible
of
Hurt
:
For
no
Man
is
Angry
,
that
Feeles
not
himselfe
Hurt
:
And
therefore
Tender
and
Delicate
Persons
,
must
needs
be
oft
Angry
:
They
haue
so
many
Things
to
trouble
them
;
Which
more
Robust
Natures
haue
little
Sense
of
.
The
next
is
,
the
Apprehension
and
Construction
,
of
the
Iniury
offred
,
to
be
,
in
the
Circumstances
thereof
,
full
of
Contempt
.
For
Contempt
is
that
which
putteth
an
Edge
vpon
Anger
,
as
much
,
or
more
,
then
the
Hurt
it selfe
.
And
therefore
,
when
Men
are
Ingenious
,
in
picking
out
Circumstances
of
Contempt
,
they
doe
kindle
their
Anger
much
.
Lastly
,
Opinion
of
the
Touch
of
a
Mans
Reputation
,
doth
multiply
and
sharpen
.
Anger
.
Wherein
the
Remedy
is
,
that
a
Man
should
haue
,
as
Consaluo
was
wont
to
say
,
Telam
Honoris
crassiorem
.
But
●●●all
Refrainings
of
Anger
,
it
is
the
best
Remedy
to
win
Time
;
And
to
make
a
Mans
Selfe
beleeue
,
that
the
Opportunity
of
his
Reuenge
is
not
yet
come
:
But
that
he
foresees
a
Time
for
it
;
And
so
to
still
Himselfe
in
the
meane
Time
,
and
reserue
it
.
To
containe
Anger
from
Mischiefe
,
though
it
take
hold
of
a
Man
,
there
be
two
Things
,
whereof
you
must
haue
speciall
Caution
.
The
one
,
of
extreme
Bitternesse
of
Words
;
Especially
,
if
they
be
Aculeate
,
and
Proper
:
For
Communia
Maledicta
are
nothing
so
much
:
And
againe
,
that
in
Anger
,
a
Man
reueale
no
Secrets
:
For
that
makes
him
not
fit
for
Society
.
The
other
,
that
you
doe
not
peremptorily
breake
off
,
in
any
Businesse
,
in
a
Fit
of
Anger
:
But
howsoeuer
you
shew
Bitternes
,
do
not
Act
any
thing
,
that
is
not
Reuocable
.
For
Raising
and
Appeasing
Anger
in
Another
;
It
is
done
chiefly
,
by
Choosing
of
Times
.
When
Men
are
frowardest
and
worst
disposed
,
to
incense
them
.
Againe
,
by
gathering
(
as
was
touched
before
)
all
that
you
can
finde
out
,
to
aggrauate
the
Contempt
.
And
the
two
Remedies
are
by
the
Contraries
.
The
Former
,
to
take
good
Times
,
when
first
to
relate
to
a
Man
,
an
Angry
Businesse
:
For
the
first
Impression
is
much
.
And
the
other
is
,
to
seuer
,
as
much
as
may
be
,
the
Construction
of
the
Iniury
,
from
the
Point
of
Contempt
:
Imputing
it
,
to
Misunderstanding
,
Feare
,
Passion
,
or
what
you
will
.
Of
Vicissitude
of
Things
.
LVIII
.
SALOMON
saith
;
There
is
no
New
Thing
vpon
the
Earth
.
So
that
as
Plato
had
an
Imagination
;
That
all
Knowledge
was
but
Remembrance
:
So
Salomon
giueth
his
Sentence
;
That
all
Noueltie
is
but
Obliuion
.
Whereby
you
may
see
,
that
the
Riuer
of
Lethe
,
runneth
as
well
aboue
Ground
,
as
below
.
There
is
an
abstruse
Astrologer
that
saith
;
If
it
were
not
,
for
two
things
,
that
are
Constant
;
(
The
one
is
,
that
the
Fixed
Starres
euer
stand
at
like
distance
,
one
from
another
,
and
neuer
come
nearer
together
,
nor
goe
further
asunder
;
The
other
,
that
the
Diurnall
Motion
perpetually
keepeth
Time
:
)
No
Indiuiduall
would
last
one
Moment
.
Certain
it
is
,
that
the
Matter
,
is
in
a
Perpetuall
Flux
,
and
neuer
at
a
Stay
.
The
great
Winding-sheets
,
that
burie
all
Things
in
Obliuion
,
are
two
;
Deluges
,
and
Earth-quakes
.
As
for
Conflagrations
,
and
great
Droughts
,
they
doe
not
meerely
dispeople
,
and
destroy
.
Phaetons
Carre
went
but
a
day
.
And
the
Three
yeares
Drought
,
in
the
time
of
Elias
,
was
but
Particular
,
and
left
People
Aliue
.
As
for
the
great
Burnings
by
Lightnings
,
which
are
often
in
the
West
Indies
,
they
are
but
narrow
.
But
in
the
other
two
Destructions
,
by
Deluge
,
and
Earth-quake
,
it
is
further
to
be
noted
,
that
the
Remnant
of
People
,
which
hap
to
be
reserued
,
are
commonly
Ignorant
and
Mountanous
People
,
that
can
giue
no
Account
,
of
the
Time
past
:
So
that
the
Obliuion
is
all
one
,
as
if
none
had
beene
left
.
If
you
consider
well
,
of
the
People
of
the
West
Indies
,
it
is
very
probable
,
that
they
are
a
Newer
,
or
a
Younger
People
,
then
the
People
of
the
Old
World
.
And
it
is
much
more
likely
,
that
the
Destruction
,
that
hath
heretofore
been
there
,
was
not
by
Earth-quakes
,
(
As
the
Aegyptian
Priest
told
Solon
,
concerning
the
Island
of
Atlantis
;
That
it
was
swallowed
by
an
Earth-quake
;
)
But
rather
,
that
it
was
desolated
,
by
a
Particular
Deluge
.
For
Earth-quakes
are
seldome
in
those
Parts
.
But
on
the
other
side
,
they
haue
such
Powring
Riuers
,
as
the
Riuers
of
Asia
,
and
Affrick
,
and
Europe
,
are
but
Brookes
to
them
.
Their
Andes
likewise
,
or
Mountaines
,
are
farre
higher
,
then
those
with
vs
;
Whereby
it
seemes
,
that
the
Remnants
of
Generation
of
Men
,
were
,
in
such
a
Particular
Deluge
,
saued
.
As
for
the
Obseruation
,
that
Macciauel
hath
,
that
the
Iealousie
of
Sects
,
doth
much
extinguish
the
Memory
of
Things
;
Traducing
Gregory
the
Great
,
that
he
did
,
what
in
him
lay
,
to
extinguish
all
Heathen
Antiquities
;
I
doe
not
finde
,
that
those
Zeales
,
doe
any
great
Effects
,
nor
last
long
:
As
it
appeared
in
the
Succession
of
Sabinian
,
who
did
reuiue
the
former
Antiquities
.
The
Vicissitude
or
Mutations
,
in
the
Superiour
Globe
,
are
no
fit
Matter
,
for
this
present
Argument
.
It
may
be
,
Plato's
great
Yeare
,
if
the
World
should
last
so
long
,
would
haue
some
Effect
;
Not
in
renewing
the
State
of
like
Indiuiduals
(
for
that
is
the
Fume
of
those
,
that
conceiue
the
Celestiall
Bodies
,
haue
more
accurate
Influences
,
vpon
these
Things
below
,
then
indeed
they
haue
)
but
in
grosse
.
Comets
,
out
of
question
,
haue
likewise
Power
and
Effect
,
ouer
the
Grosse
and
Masse
of
Things
:
But
they
are
rather
gazed
vpon
,
and
waited
vpon
in
their
Iourney
,
then
wisely
obserued
in
their
Effects
;
Specially
in
their
Respectiue
Effects
;
That
is
,
what
Kinde
of
Comet
,
for
Magnitude
,
Colour
,
Version
of
the
Beames
,
Placing
in
the
Region
of
Heauen
,
or
Lasting
,
produceth
what
Kinde
of
Effects
.
There
is
a
Toy
,
which
I
haue
heard
,
and
I
would
not
haue
it
giuen
ouer
,
but
waited
vpon
a
little
.
They
say
,
it
is
obserued
,
in
the
Low
Countries
(
I
know
not
in
what
Part
)
that
Euery
Fiue
and
Thirtie
years
,
The
same
Kinde
and
Sute
of
Years
and
Weathers
,
comes
about
againe
:
As
Great
Frosts
,
Great
Wet
,
Great
Droughts
,
Warme
Winters
,
Summers
with
little
Heat
,
and
the
like
:
And
they
call
it
the
Prime
.
It
is
a
Thing
,
I
doe
the
rather
mention
,
because
computing
backwards
,
I
haue
found
some
Concurrence
.
But
to
leaue
these
Points
of
Nature
,
and
to
come
to
Men.
The
greatest
Vicissitude
of
Things
amongst
Men
,
is
the
Vicissitude
of
Sects
,
and
Religions
.
For
those
Orbs
rule
in
Mens
Minds
most
.
The
True
Religion
is
built
vpon
the
Rocke
;
The
Rest
are
tost
vpon
the
Waues
of
Time
.
To
speake
therefore
,
of
the
Causes
of
New
Sects
;
And
to
giue
some
Counsell
concerning
them
;
As
farre
,
as
the
Weaknesse
of
Humane
Iudgement
,
can
giue
stay
to
so
great
Reuolutions
.
When
the
Religion
formerly
receiued
,
is
rent
by
Discords
;
And
when
the
Holinesse
of
the
Professours
of
Religion
is
decayed
,
and
full
of
Scandall
;
And
withall
the
Times
be
Stupid
,
Ignorant
,
and
Barbarous
;
you
may
doubt
the
Springing
vp
of
a
New
Sect
;
If
then
also
there
should
arise
,
any
Extrauagant
and
Strange
Spirit
,
to
make
himselfe
Authour
thereof
.
All
which
Points
held
,
when
Mahomet
published
his
Law
.
If
a
New
Sect
haue
not
two
Properties
,
feare
it
not
:
For
it
will
not
spread
.
The
one
is
,
the
Supplanting
,
or
the
opposing
,
of
Authority
established
:
For
Nothing
is
more
Popular
then
that
.
The
other
is
,
the
Giuing
Licence
to
Pleasures
,
and
a
Voluptuous
Life
.
For
as
for
Speculatiue
Heresies
(
such
as
were
in
Ancient
Times
the
Arrians
,
and
now
the
Arminians
)
though
they
worke
mightily
vpon
Mens
Wits
,
yet
they
doe
not
produce
any
great
Alterations
in
States
;
except
it
be
by
the
Helpe
of
Ciuill
Occasions
.
There
be
three
Manner
of
Plantations
of
New
Sects
.
By
the
Power
of
Signes
and
Miracles
:
By
the
Eloquence
and
Wisedome
of
Speech
and
Perswasion
:
And
by
the
Sword
.
For
Martyrdomes
,
I
reckon
them
amongst
Miracles
;
Because
they
seeme
to
exceed
,
the
Strength
of
Human
Nature
:
And
I
may
doe
the
like
of
Superlatiue
and
Admirable
Holinesse
of
Life
.
Surely
,
there
is
no
better
Way
,
to
stop
the
Rising
of
New
Sects
,
and
Schismes
;
then
To
reforme
Abuses
;
To
compound
the
smaller
Differences
;
To
proceed
mildly
,
and
not
with
Sanguinary
Persecutions
;
And
rather
to
take
off
the
principall
Authours
,
by
Winning
and
Aduancing
them
,
then
to
enrage
them
by
Violence
and
Bitternesse
.
The
Changes
and
Vicissitude
in
Warres
are
many
:
But
chiefly
in
three
Things
;
In
the
Seats
or
Stages
of
the
Warre
;
In
the
Weapons
;
And
in
the
Manner
of
the
Conduct
.
Warres
in
ancient
Time
,
seemed
more
to
moue
from
East
to
West
:
For
the
Persians
,
Assyrians
,
Arabians
,
Tartars
,
(
which
were
the
Inuaders
)
were
all
Easterne
People
.
It
is
true
,
the
Gaules
were
Westerne
;
But
we
reade
but
of
two
Incursions
of
theirs
;
The
one
to
Gallo-Grecia
,
the
other
to
Rome
.
But
East
and
West
haue
no
certaine
Points
of
Heauen
:
And
no
more
haue
the
Warres
,
either
from
the
East
,
or
West
,
any
Certainty
of
Obseruation
.
But
North
and
South
are
fixed
:
And
it
hath
seldome
or
neuer
been
seene
,
that
the
farre
Southern
People
haue
inuaded
the
Northern
,
but
contrariwise
.
Whereby
it
is
manifest
,
that
the
Northern
Tract
of
the
World
,
is
in
Nature
the
more
Martiall
Region
:
Be
it
,
in
respect
of
the
Stars
of
that
Hemisphere
;
Or
of
the
great
Continents
that
are
vpon
the
North
,
whereas
the
South
Part
,
for
ought
that
is
knowne
,
is
almost
all
Sea
;
Or
(
which
is
most
apparent
)
of
the
Cold
of
the
Northern
Parts
,
which
is
that
,
which
without
Aid
of
Discipline
,
doth
make
the
Bodies
hardest
,
and
the
Courages
warmest
.
Vpon
the
Breaking
and
Shiuering
of
a
great
State
and
Empire
,
you
may
be
sure
to
haue
Warres
.
For
great
Empires
,
while
they
stand
,
doe
eneruate
and
destroy
the
Forces
of
the
Natiues
,
which
they
haue
subdued
,
resting
vpon
their
owne
Protecting
Forces
:
And
then
when
they
faile
also
,
all
goes
to
ruine
,
and
they
become
a
Prey
.
So
was
it
,
in
the
Decay
of
the
Roman
Empire
;
And
likewise
,
in
the
Empire
of
Almaigne
,
after
Charles
the
Great
,
euery
Bird
taking
a
Fether
;
And
were
not
vnlike
to
befall
to
Spaine
,
if
it
should
break
The
great
Accessions
and
Vnions
of
Kingdomes
,
doe
likewise
stirre
vp
Warres
.
For
when
a
State
growes
to
an
Ouer-power
,
it
is
like
a
great
Floud
,
that
will
be
sure
to
ouerflow
.
As
it
hath
been
seene
,
in
the
States
of
Rome
,
Turky
,
Spaine
,
and
others
.
Looke
when
the
World
hath
fewest
Barbarous
Peoples
,
but
such
as
commonly
will
not
marry
or
generate
,
except
they
know
meanes
to
liue
;
(
As
it
is
almost
euery
where
at
this
day
,
except
Tartary
)
there
is
no
Danger
of
Inundations
of
People
:
But
when
there
be
great
Shoales
of
People
,
which
goe
on
to
populate
,
without
foreseeing
Meanes
of
Life
and
Sustentation
,
it
is
of
Necessity
,
that
once
in
an
Age
or
two
,
they
discharge
a
Portion
of
their
People
vpon
other
Nations
:
Which
the
ancient
Northern
People
,
were
wont
to
doe
by
Lot
:
Casting
Lots
,
what
Part
should
slay
at
home
,
and
what
should
seeke
their
Fortunes
.
When
a
Warre-like
State
growes
Soft
and
Effeminate
,
they
may
be
sure
of
a
Warre
.
For
commonly
such
States
are
growne
rich
,
in
the
time
of
their
Degenerating
;
And
so
the
Prey
inuiteth
,
and
their
Decay
in
Valour
encourageth
a
Warre
.
As
for
the
Weapons
,
it
hardly
falleth
vnder
Rule
and
Obseruation
:
yet
we
see
,
euen
they
haue
Returnes
and
Vicissitudes
.
For
certain
it
is
,
that
Ordnance
was
known
in
the
Citty
of
the
Oxidrakes
in
India
;
And
was
that
,
which
the
Macedonians
called
Thunder
and
Lightning
,
and
Magicke
.
And
it
is
well
knowne
,
that
the
vse
of
Ordnance
hath
been
in
China
,
aboue
2000.
yeares
.
The
Conditions
of
Weapons
,
&
their
Improuement
are
;
First
,
The
Fetching
a
farre
off
:
For
that
outruns
the
Danger
:
As
it
is
seene
in
Ordnance
and
Muskets
.
Secondly
,
the
Strength
of
the
Percussion
,
wherin
likewise
Ordnance
doe
exceed
all
Arietations
,
and
ancient
Inuentions
.
The
third
is
,
the
commodious
vse
of
them
:
As
that
they
may
serue
in
all
Wethers
;
That
the
Carriage
may
be
Light
and
Manageable
;
and
the
like
.
For
the
Conduct
of
the
Warre
:
At
the
first
,
Men
rested
extremely
vpon
Number
:
They
did
put
the
Warres
likewise
vpon
Maine
Force
,
and
Valour
;
Pointing
Dayes
for
Pitched
Fields
,
and
so
trying
it
out
,
vpon
an
euen
Match
:
And
they
were
more
ignorant
in
Ranging
and
Arraying
their
Battailes
.
After
they
grew
to
rest
vpon
Number
,
rather
Competent
,
then
Vast
:
They
grew
to
Aduantages
,
of
Place
,
Cunning
Diuersions
,
and
the
like
:
And
they
grew
more
skilful
in
the
Ordering
of
their
Battailes
.
In
the
Youth
of
a
State
,
Armes
doe
flourish
:
In
the
Middle
Age
of
a
State
,
Learning
;
And
then
both
of
them
together
for
a
time
:
In
the
Declining
Age
of
a
State
,
Mechanicall
Arts
and
Merchandize
.
Learning
hath
his
Infancy
,
when
it
is
but
beginning
,
and
almost
Childish
:
Then
his
Youth
,
when
it
is
Luxuriant
and
Iuuenile
:
Then
his
Strength
of
yeares
,
when
it
is
Solide
and
Reduced
:
And
lastly
,
his
old
Age
,
when
it
waxeth
Dry
and
Exhaust
.
But
it
is
not
good
,
to
looke
too
long
,
vpon
these
turning
Wheeles
of
Vicissitude
,
lest
we
become
Giddy
.
As
for
the
Philology
of
them
,
that
is
but
a
Circle
of
Tales
,
and
therefore
not
fit
for
this
Writing
.
FINIS
.