Satyrae
seriae
:
OR
,
The
Secrets
of
things
;
written
in
Morall
and
Politick
Discourses
.
1
Of
Ceremonies
and
civill
Complements
.
ONE
saith
wisely
,
that
Ceremonies
are
but
the
translation
of
Vertue
into
the
knowne
Tongue
,
the
distinctions
and
ful
poynts
,
without
which
they
could
not
be
understood
:
If
we
be
so
carefull
in
the
set
formes
of
Speech
and
Language
,
why
not
in
Action
&
Gesture
?
the
one
speakes
to
the
eye
,
the
other
to
the
eare
:
They
are
but
Transitory
Hyeroglyphicks
;
and
not
to
use
them
,
bespeakes
neglect
to
others
,
when
themselves
are
best
exprest
by
a
seeming
neglect
.
It
is
the
minde
that
is
capable
of
a
decent
carriage
,
which
if
you
first
make
expert
,
they
will
be
better
exprest
to
the
life
,
than
onely
by
an
apish
imitation
of
corporall
action
.
To
use
them
too
much
towards
inferiours
,
is
popularity
:
to
use
them
towards
equalls
,
is
civility
and
love
:
towards
superiours
,
they
become
reverence
and
companions
of
their
honour
;
for
bowed
heads
,
bare
caps
,
ceremonies
and
respects
doe
make
honor
so
desireable
;
and
the
weakest
look
no
farther
than
to
these
outward
accidents
;
never
thinking
that
true
bravery
and
honour
conststs
in
Honerante
,
non
honorato
,
not
onely
in
formality
of
worship
,
but
a
mentall
reverence
to
their
vertue
,
which
is
the
most
worthy
part
of
dignity
.
Though
of
themselves
they
be
light
and
vaine
,
yet
they
have
that
command
in
the
respects
of
men
,
by
reason
of
that
which
they
use
to
signifie
;
that
some
whose
minds
are
below
the
performance
of
nobler
vertues
,
doe
seeke
reputation
by
comlinesse
of
going
:
it
is
good
to
have
a
commanded
carriage
,
and
not
to
let
the
errours
of
the
mind
bee
discovered
by
the
negligence
of
looks
:
it
appeares
by
the
truth
of
the
old
Adage
,
that
they
are
significative
,
and
not
onely
Mutes
:
Nil
interest
habere
ostium
apertum
,
vultum
clausum
.
2
Of
the
Multiplicity
of
Bookes
.
THe
most
Books
adde
rather
bulke
to
the
body
of
Learning
,
than
spirit
and
quicknesse
of
inventions
,
as
a
soule
answerable
,
which
by
diffusion
weakens
and
makes
slow
the
course
of
knowledge
.
In
Bookes
,
the
relations
of
affaires
are
framed
in
the
mold
of
the
understanding
,
by
way
of
expression
,
which
makes
those
things
that
are
writ
have
a
shape
and
appearance
of
a
more
perfection
than
those
things
which
are
done
.
They
endeavour
to
bee
either
Delian
divers
of
Questions
,
or
to
have
the
ilumination
of
an
Interpreter
or
the
name
of
an
exact
Methodist
:
and
for
the
variety
of
them
and
their
adulatory
Dedications
,
I
may
say
of
them
as
of
our
Farthings
,
the
impression
makes
them
goe
the
curranter
,
though
the
matter
debaseth
them
:
books
are
only
freed
from
the
power
of
Oblivion
,
which
is
the
occasion
the
Poets
did
promise
to
themselves
an
immortality
of
name
;
esteeming
all
other
things
as
subject
to
the
inconstancy
of
affaire
and
period
of
time
.
Pectoris
exceptis
ingeniijque
bonis
.
Which
is
the
meaning
of
that
Fable
of
theirs
,
how
that
in
the
end
of
the
threed
of
every
mans
life
there
is
a
certaine
coyne
affixt
,
upon
which
is
writ
the
name
of
the
dead
party
;
which
as
soone
as
the
Sister
hath
cut
,
shee
throwes
them
into
the
River
Lethe
;
but
about
the
River
there
flyes
a
great
company
of
Birds
,
which
do
carry
the
coyne
a
little
way
in
their
beaks
,
and
afterward
carelessely
let
them
fall
againe
:
but
amongst
those
Birds
there
are
found
some
Swans
,
which
if
they
light
with
a
Coyne
upon
ones
name
on
it
,
they
presently
carry
it
to
the
Temple
,
devoting
it
to
perpetuity
:
Bookes
are
the
Coynes
on
which
mens
names
are
writ
;
those
of
an
ordinary
flight
,
they
endure
for
a
time
,
but
presently
are
forgot
;
but
if
there
bee
one
who
can
sing
well
,
they
are
carryed
on
the
wings
of
true
Fame
,
and
as
Swans
leave
the
sweetest
notes
to
posterity
.
Bookes
are
the
best
Councellors
,
the
best
Companions
,
and
the
best
heires
of
a
mans
knowledge
;
they
be
the
Monuments
wherein
lye
hid
the
sacred
reliques
of
Knowledge
&
Wisedome
;
and
the
reason
,
why
the
multiplicity
of
Bookes
yeelds
not
advancement
to
learning
is
,
because
they
are
but
as
rivolets
,
drawne
as
it
were
from
the
Fountaine
of
some
Author
,
and
conveied
by
the
secret
passages
of
mens
understandings
and
fancies
,
returne
to
it
againe
;
keeping
still
the
same
levell
with
the
Well-spring
,
which
denies
a
further
rise
.
It
is
a
good
rule
in
Naturall
Philosophy
,
Interitus
rei
arcetur
per
reductionem
ejus
ad
principia
,
which
is
a
good
rule
also
in
the
course
of
Learning
;
for
commonly
for
prevention
of
corruption
in
Letters
,
there
needs
the
reducing
of
the
understanding
to
the
first
Originall
:
and
sometimes
if
they
beginne
not
againe
the
sent
will
grow
cold
:
To
write
in
that
in
which
there
is
no
beaten
path
,
is
most
honourable
;
for
hee
that
leads
hath
this
advantage
above
others
,
(
saith
learned
Hooker
)
if
others
follow
him
,
he
hath
the
glory
of
it
:
if
not
,
hee
hath
the
excuse
of
prejudice
.
3.
Of
Fortune
.
I
Will
not
speake
of
the
actions
of
men
,
as
they
are
the
children
of
Divine
providence
:
Nor
will
I
ascribe
an
Apotheosis
to
Fortune
;
but
will
onely
view
the
power
and
activity
of
mans
reason
,
in
the
nimble
apprehension
and
taking
hold
of
occasions
,
to
see
how
farre
outward
Circumstances
doe
conduce
to
the
making
of
a
mans
owne
Fortune
.
It
was
the
saying
of
a
great
one
,
that
however
he
knew
that
rule
,
that
quisque
fortunae
suae
faber
,
yet
the
most
in
number
were
those
,
who
spoyled
their
owne
fortunes
.
It
is
an
Art
which
most
mens
invention
have
flowed
into
;
&
yet
is
still
capable
of
renovation
,
as
it
were
,
by
the
incertainty
of
affairs
so
curiously
involved
by
mutuall
relation
,
which
is
Tacitus
his
observation
of
a
too
superstious
Constancy
in
that
Emperour
to
his
old
way
,
in
which
once
hee
proved
fortunate
,
idem
manebat
,
&
idem
dicebat
:
So
that
some
through
an
imbecillity
of
mind
,
not
knowing
to
make
a
departure
from
the
gravity
of
their
usuall
pace
,
doe
oftentime
,
with
that
Spaniard
in
the
story
,
undergoe
the
lash
of
Fortune
:
Qui
respicit
adventos
non
seminat
,
saith
Solomon
;
so
that
there
is
required
a
judicious
observancy
of
time
,
as
well
as
a
prudent
making
of
occasions
.
He
that
would
be
a
Master
in
the
Art
,
must
discerne
his
Elogium
,
who
was
said
to
be
adeo
versatilis
ingenij
,
ut
quocunque
loco
viveret
;
fortunam
sibi
fabricare
visus
est
.
There
are
some
of
that
temper
;
the
pulse
of
whose
affection
still
beats
after
the
motion
of
honour
,
who
had
rather
be
not
good
than
not
great
;
&
therfore
will
cast
about
the
mist
of
deceite
,
to
blind
the
eye
of
your
apprehension
,
and
by
corrupt
counsailes
endeavour
to
rise
from
the
clouds
of
disgrace
,
to
see
the
sunne
of
honour
;
but
apparent
rari
.
Others
will
bring
all
their
Elogies
of
their
worth
upon
the
stage
of
honour
,
where
they
would
gladly
display
themselves
;
they
will
cry
after
Fortune
,
and
court
her
,
like
a
peevish
Mistris
,
into
disdaine
of
them
,
till
at
last
they
prove
but
swolne
bubles
,
which
the
least
winde
of
adversity
makes
them
evapourate
into
their
owne
element
.
Honor
is
vertues
reward
,
and
is
no
more
than
the
reflexive
beames
of
the
sun
of
vertue
,
and
gives
only
to
good
wils
in
a
larger
extent
to
exercise
themselves
in
,
as
an
open
field
;
&
therfore
it
must
be
used
as
in
the
open
region
of
the
Common-wealth
,
not
in
the
inclosures
of
ones
own
particular
ends
and
respects
:
Hee
must
study
well
the
nature
of
the
present
times
,
who
would
bee
an
instrument
of
state
;
for
otherwise
his
understanding
may
prove
an
unfit
match
for
service
of
Majesty
;
impar
congressus
Vlysi
.
Hee
must
know
himselfe
as
well
as
the
times
,
and
others
as
well
as
himselfe
:
Qui
sapit
innumeris
moribus
aptus
orit
;
and
as
Tully
saith
proprium
hoc
esse
prudentiae
statuit
,
conciliare
sibi
animos
hominum
,
&
ad
usus
suos
adjungere
.
To
prostitute
a
mans
time
too
much
to
the
fleshy
thoughts
of
Fortune
,
tasts
of
the
stomacke
of
the
Israelite
:
and
surely
those
thoughts
spent
on
riches
,
will
devoure
those
which
should
bee
for
the
Temple
:
whence
comes
those
corrupt
axioms
,
Prosperū
&
felix
scelus
virtus
vocatur
.
Aesope
saith
wittily
,
multa
novit
vulpes
,
sed
nuum
magnum
felis
;
which
is
no
more
than
the
certainty
of
a
friend
for
ones
fortune
,
and
honesty
for
ones
selfe
:
it
s
like
the
Sun
which
gives
a
great
light
;
whereas
the
Starres
,
though
more
in
number
,
doe
not
all
shine
so
bright
,
sapiens
dominabitur
astris
.
It
is
no
small
part
of
policy
to
distinguish
of
fortune
and
occasion
,
it
s
easier
to
see
the
one
than
retain
the
other
:
faciliùs
for
tunam
reperias
,
quam
retineas
:
Riches
are
sometimes
vertues
ornament
,
sometimes
vices
punishment
;
and
surely
it
hath
a
diverse
operation
,
according
to
the
difference
of
the
materialls
it
meets
withall
;
The
prosperity
of
fooles
shall
slay
them
;
Limus
nt
hic
durescit
,
&c.
Some
in
the
making
of
their
owne
fortunes
,
are
well
studied
in
men
,
but
know
not
the
nature
of
businesses
,
nor
worth
of
favours
:
others
onely
wise
by
rule
;
and
maxims
of
particular
government
looke
not
into
the
nature
and
quality
of
their
competitors
,
and
those
whom
they
have
to
deale
with
:
so
that
betwixt
these
two
observations
of
extreams
,
one
might
extract
an
exact
patterne
:
take
some
of
both
,
and
it
will
prove
a
good
composition
;
as
well
some
of
the
knowledge
of
persons
,
as
excellency
of
art
of
policy
.
4
Of
Wisedome
of
Speech
.
SPeech
(
saith
Scaliger
)
being
but
a
Sarment
of
Nature
,
covereth
either
the
souldier
as
with
Arms
for
necessity
;
or
as
a
Gowne
the
Senator
for
profit
;
or
as
a
more
dainty
garment
the
curious
Citizen
for
pleasure
:
it
consociateth
the
remotest
regions
of
mens
hearts
,
by
the
participation
of
one
anothers
thoughts
:
and
therefore
I
can
call
Discourse
by
no
apter
title
,
than
to
be
the
vehicula
cogitationum
,
and
therefore
they
should
still
runne
even
with
the
wheeles
of
their
thoughts
.
These
were
the
ancient
decrees
of
truth
,
they
counted
it
an
happinesse
of
the
understanding
to
be
inlightned
with
it
,
a
weight
of
labour
to
search
it
,
but
the
glory
of
humane
nature
to
speake
it
.
Ante
omnia
mi
fili
custodi
cor
tuum
,
thoughts
are
but
the
children
of
the
heart
,
as
speech
is
of
the
thoughts
;
the
prudency
of
whose
direction
is
of
excellent
use
,
view
it
either
in
the
glasse
of
Divinity
or
Policy
:
and
even
in
the
building
up
of
the
fabricke
of
a
mans
own
fortune
,
there
is
no
small
wisedome
in
polishing
and
framing
the
materialls
of
ordinary
talke
:
Every
speech
acquaints
us
either
with
the
matter
which
we
aske
,
or
the
minde
of
the
speaker
which
hee
delivers
:
the
perfection
of
the
art
of
speech
to
others
,
consists
in
a
volubility
of
application
,
and
as
one
saith
,
if
a
man
would
come
to
an
excellency
of
it
,
if
he
were
to
speake
with
a
hundred
persons
,
he
should
vary
his
stile
to
each
:
which
Art
Alexander
seemes
well
to
have
knowne
:
whilst
hee
animates
his
Souldiers
,
some
with
the
hope
of
Wealth
,
incenst
the
ambitious
with
the
heat
of
Honour
,
provoked
the
malicious
,
with
the
remembrance
of
the
former
grudges
betwixt
the
two
Nations
:
Thus
speeches
which
have
an
edge
,
enter
sooner
the
affections
;
than
dull
and
slow
expression
.
It
would
not
be
unusefull
to
have
the
knowledge
of
the
severall
formes
of
speech
;
of
suddaine
questions
,
of
suspended
answers
,
and
a
great
variety
of
others
,
in
which
they
thinke
▪
no
small
policy
consists
:
together
with
the
apprehension
of
the
colours
of
praise
and
dispraise
of
vice
and
vertue
:
but
in
the
use
of
these
a
man
should
have
rather
a
largenesse
of
understanding
,
to
turne
themselves
in
with
dexterity
,
than
to
be
tied
to
the
straightnesse
of
a
few
rules
of
remembrance
.
To
have
wisedome
grounded
in
the
heart
,
and
no
too
much
in
the
tongue
,
becomes
policy
:
Loquendum
ut
vulgus
,
sentiendum
ut
sapientes
.
Words
ought
to
become
the
person
who
useth
them
:
which
Tacitus
intimates
,
speaking
of
Augustus
:
Augusto
profluens
&
quae
principē
deceret
,
fuit
oratio
.
Seneca
notes
also
a
danger
,
when
words
are
not
quickned
with
the
life
of
reasons
;
but
are
onely
uttered
with
a
kind
of
plausibility
of
the
speaker
.
Nocet
illis
eloquentia
quibus
amorem
facit
sui
,
non
orationis
:
imitatiō
of
others
,
however
usefull
,
yet
is
servile
;
because
it
should
come
from
the
fluency
of
a
happy
imitation
:
but
this
is
rather
to
be
referred
to
the
characters
of
stile
and
oratory
,
than
to
a
serious
observation
:
Eloquence
makes
for
the
credit
of
the
matter
;
but
to
speak
agreeably
to
whom
you
direct
your
speech
,
shews
more
of
the
wisdom
of
the
person
:
Those
who
have
the
stile
of
eloquēce
,
do
rather
use
the
applause
of
it
for
pardon
of
faults
,
than
for
suffrage
to
vertues
merits
.
Thus
to
know
the
parts
of
speech
,
is
not
onely
the
part
of
a
good
Grammarian
,
but
a
Polique
.
5
Of
Trust
and
Distrust
.
IT
cannot
be
denyed
but
that
the
safest
rule
to
trust
to
,
not
to
bee
deceived
,
is
to
to
distrust
.
A
Religious
suspition
is
a
good
antidote
against
the
poyson
of
Vice
,
which
still
the
divell
instills
into
us
with
a
deceitfull
pleasure
,
putting
an
imposture
upon
their
understanding
.
Our
Saviours
prophecy
of
the
latter
times
enjoyns
this
Caution
:
Cum
venerit
filius
hominis
,
non
inveniet
fidem
super
terram
.
There
is
a
distrust
commanded
to
Doctrines
,
to
Men
,
to
Times
:
and
however
we
bee
all
from
one
common
lumpe
of
the
earth
,
that
we
might
seem
to
keep
a
greater
distance
from
men
,
than
the
common
Relation
of
Nature
doth
require
,
hee
who
said
love
one
another
,
which
is
Charities
Rule
,
the
same
bids
us
joyne
the
innocency
of
the
Dove
with
the
wisedome
of
the
Serpent
;
which
is
Prudence
Rule
.
It
is
a
digressiō
from
the
ordinary
Law
of
Charity
,
to
entertertaine
suspitions
,
which
onely
flye
in
the
night
of
a
mans
ignorance
.
It
's
the
stile
of
Policy
to
distrust
,
where
by
probability
of
appearance
it
may
give
security
.
To
let
every
thing
receive
a
mans
owne
additions
;
which
are
formed
in
the
weake
modell
of
a
doubtfull
fancy
,
distracts
judgement
;
and
though
men
that
are
most
sensible
of
their
own
imperfections
,
wil
soonest
expect
deficiencies
from
others
:
yet
it
is
safe
to
thinke
there
is
somewhat
lyes
hid
,
which
he
doth
not
apprehend
;
for
it
collects
the
understanding
,
admits
not
of
any
thing
without
due
examination
;
for
many
through
want
of
venting
the
extasies
of
their
breasts
,
have
turned
,
dyed
with
the
palenesse
of
envy
,
which
have
put
the
whole
frame
of
their
composition
out
of
joynt
▪
and
we
may
wel
decline
from
the
trust
to
others
,
when
it
is
not
alwayes
safe
to
trust
:
our selves
.
The
heart
of
man
is
deceitfull
,
which
like
a
Magicke
glasse
,
represents
the
forms
of
things
which
are
not
:
Therefore
first
proceede
from
a
knowledge
and
caution
to
your selfe
,
to
that
of
others
;
so
it
may
prove
a
wholsome
exorcisme
,
lest
you
might
swell
too
great
in
selfe
esteeme
:
the
flatterer
composeth
the
modell
of
your
owne
desires
,
your selfe
being
the
Archetype
:
therefore
first
let
them
be
viewed
in
reasons
light
,
&
the
others
as
things
imperfectly
mixed
,
are
obscured
:
Palle
scunt
phoebo
radios
jaculante
cometae
.
Machiavell
doth
well
to
acquaint
the
world
with
the
common
practice
of
men
:
for
it
induceth
vigilancy
to
faire
seeming
actions
and
gestures
pretending
to
amity
,
which
are
nothing
but
the
alimenta
socordiae
:
For
you
shall
have
a
man
give
you
the
smoothnesse
of
his
countenance
to
bee
taken
hold
of
;
whilst
he
studies
evasion
by
the
sliperinesse
of
his
fancy
.
A
fairer
looke
than
ordinary
towards
the
Spaniard
,
puts
him
into
a
present
suspition
of
his
owne
safety
.
In
friendship
it
is
a
good
rule
odi
tanquam
amaturus
,
&
ama
tanquam
oditurus
.
Insinuations
of
amity
are
dangerous
symptomes
of
a
perfidious
disposition
.
It
is
an
ordinary
custome
for
one
man
to
build
his
fortunes
out
of
the
ruines
of
another
:
wee
see
the
manner
of
Natures
production
of
things
,
how
commonly
the
corruption
of
one
thing
,
is
the
generation
of
another
:
and
how
many
have
generated
their
owne
fortunes
,
for
taxing
the
corruptions
of
other
men
:
And
ever
note
,
that
where
there
is
too
great
a
facility
of
beleeving
,
there
is
also
a
willingnesse
of
deceiving
:
and
although
beliefe
carries
with
it
a
colour
of
innocency
,
yet
distrust
still
carries
strength
off
safety
.
Tutius
peccat
qui
diffidit
,
innocentius
qui
credit
.
6
Iests
.
IT
is
the
best
composition
of
speech
to
use
gravity
of
matter
,
and
reserve
a
liberty
of
stile
:
which
is
no
more
than
to
turne
aside
from
the
ordinary
wayes
of
expressions
to
certaine
pleasant
walkes
made
for
the
recreation
of
the
mind
.
Jests
in
the
wiser
sort
of
men
,
serves
as
ornament
;
in
the
weaker
they
be
but
levity
;
if
you
use
them
concerning
persons
,
the
truest
nature
of
a
Iest
,
is
to
want
truth
,
for
they
should
have
somwhat
of
the
invention
:
but
if
they
taste
of
malignity
,
and
beginne
to
flye
on
the
wings
of
insolency
,
they
draw
too
nigh
the
nature
of
Libells
.
Therefore
the
State
,
and
those
heavenly
bodyes
of
Majesty
,
admits
not
the
presence
of
humane
audacity
:
Nemo
ad
Deorum
conviviū
admittitur
,
nisi
ad
ludibrium
:
too
much
use
of
them
in
serious
affaires
,
relishes
of
the
spirit
of
vanity
:
for
Jests
never
penetrate
farther
than
the
superficies
of
the
matter
;
which
as
one
notes
is
the
properplace
of
a
Jest
.
They
may
come
to
the
esteeme
of
light
bodies
,
which
ever
swim
on
the
top
,
but
never
with
solidity
goes
to
the
depth
of
knowledge
.
They
should
never
looke
towards
the
Temple
,
for
then
the
Jesuite
meetes
with
him
in
his
Epigram
,
Tu
cave
sed
fiat
ni
io●●s
iste
focus
:
they
ought
not
to
passe
over
greatnes
of
businesse
with
a
slight
of
the
minde
;
but
they
enjoy
their
use
,
when
they
mollifie
sharpnesse
of
words
,
with
sweetnesse
of
conceite
:
they
are
good
companions
in
discourse
,
&
are
most
facetious
,
when
attended
with
a
happy
concurrance
of
circumstances
.
It
is
a
Poeticall
vertue
,
and
where
this
kinde
of
ingenuity
lights
in
men
of
more
solid
professions
,
it
is
a
happy
conjunction
;
for
the
one
makes
him
usefull
,
the
other
delightfull
:
they
must
be
used
like
Physicke
;
you
must
not
accustom
others
eares
with
them
too
much
:
for
they
lose
their
operation
,
by
reason
of
the
too
much
familiarity
they
have
with
the
hearers
.
But
touching
these
kind
of
elegancies
,
I
shal
use
the
words
of
the
learned
Verulam
,
who
saith
,
That
of
all
the
excellencies
of
the
gifts
of
the
Minde
,
as
to
repeate
after
another
a
great
number
of
names
at
once
reciting
:
to
write
many
Verses
ex
tempore
of
a
Theame
:
to
be
quick
in
Satyricall
similitudes
:
or
ready
to
turne
Iest
into
Earnest
,
or
Earnest
into
Iest
:
these
and
the
like
I
esteeme
no
more
than
the
agility
of
a
Dancer
of
the
Ropes
,
or
a
Pantomime
:
for
they
are
the
like
things
:
the
one
abuses
the
strength
of
the
body
,
the
other
of
the
minde
.
7
Of
Love
.
THere
is
no
precept
commands
that
application
over
a
man
,
as
the
power
of
Love
;
It
drawes
the
affections
by
a
kind
of
sweetnesse
;
wheras
rules
doe
it
by
distortion
.
Sometimes
it
s
like
Circes
wand
,
sometimes
like
Mercuries
Caduceus
:
sometimes
it
corrupts
,
sometimes
it
makes
chast
:
beauty
commonly
as
it
is
either
found
or
apprehended
,
is
the
object
of
that
fancy
,
which
still
proves
like
a
Gorgon
,
which
while
men
admire
,
it
makes
them
blind
in
the
eyes
of
the
understanding
;
which
causes
one
to
extoll
the
vertues
of
the
party
loved
so
farre
above
truth
.
Vertue
it selfe
is
faire
,
(
which
made
him
say
)
that
if
it
could
be
seene
,
it
would
stirre
up
a
great
many
lovers
of
it
:
Virtus
nil
aliud
nisi
internaforma
,
forma
externa
virtus
.
It
is
the
strongest
of
the
passions
,
and
often
found
in
the
weakest
mindes
;
whose
breasts
not
fortified
by
the
strength
of
Councells
;
such
amorous
conceites
have
the
easier
accesse
to
.
Every
soule
is
imprinted
with
the
character
of
this
desire
,
which
being
turned
from
the
love
of
the
Creatures
to
piety
,
it
becomes
divinity
:
it
makes
all
things
seeme
pleasant
:
and
therefore
it
is
the
advice
of
a
great
one
,
not
to
bee
without
some
strong
affection
:
for
sine
proposito
vita
languida
est
:
Glances
and
gestures
doe
often
procure
affection
,
whether
it
be
by
strengthning
the
imagination
or
not
I
know
not
:
it
is
most
fervent
when
most
opposed
:
nor
is
it
without
a
Mystery
in
Nature
the
secret
attracting
of
affections
betwixt
particulars
,
without
any
knowledge
or
apprehension
of
their
conditions
;
for
there
are
certaine
vertues
which
want
a
name
,
which
is
the
cause
some
hardly
can
give
a
reason
of
their
love
.
It
is
prevalent
,
sometimes
in
the
wisest
men
,
which
shewes
it
hath
a
proximity
with
good
.
Saepe
latet
vitium
proximitate
boni
.
Youth
is
most
subject
to
those
inclinations
,
which
shewes
that
it
is
for
the
most
part
the
Child
of
Vanity
;
whilst
he
is
steeped
in
his
affections
,
it
becomes
like
a
Dew
which
falls
in
the
morning
of
his
Youth
,
scarce
got
out
of
the
night
of
his
ignorance
;
and
is
expelled
by
the
rising
of
the
Sunne
of
his
Knowledge
.
Young
men
are
amoumorous
,
middle-age
affectionate
,
old
men
doting
.
8
Of
Action
,
Meditation
,
and
Contemplation
.
THere
is
as
much
difference
betwixt
meditation
,
and
Action
in
civill
knowledge
,
as
is
betwixt
Dreames
and
things
really
performed
:
the
one
hath
the
apprehension
of
a
thing
by
the
view
of
the
understanding
,
the
other
the
knowledge
of
the
particulars
by
the
guide
of
experience
.
And
although
God
and
Angels
must
be
onely
spectactors
,
yet
a
nigh
conjunction
of
Action
and
Meditation
hath
ever
beene
esteemed
as
a
thing
full
fraught
with
vertues
:
for
as
Action
would
cease
if
it
received
not
nourishment
by
Meditation
;
so
Meditation
,
if
not
put
in
practice
,
would
lose
its
vertue
towards
man
.
The
publicke
commands
the
best
of
every
mans
thoughts
:
even
as
in
nature
,
Quod
est
conservativum
formae
majoris
,
id
activitate
potentius
.
Yet
certainly
they
have
all
felt
the
influence
of
heavenly
joy
in
the
quiet
repose
of
their
owne
thoughts
.
Observation
is
the
companion
of
meditation
,
as
experience
is
of
action
:
in
the
framing
of
a
mans
owne
fortune
,
actions
doe
most
conduce
:
the
worth
of
which
is
exprest
by
our
Saviour
:
opera
sequuntur
eos
.
Those
who
wholly
dedicate
themselves
to
bee
their
owne
readers
,
must
know
they
are
not
at
all
times
politicke
:
and
those
who
meddle
in
multiplicity
of
action
,
will
finde
they
are
sometimes
not
wise
:
but
the
prayse
of
Contemplation
,
I
leave
as
a
subject
to
some
Fryer
,
and
will
view
the
vertues
of
both
:
Publicke
actions
are
commonly
uncertain
,
which
doe
put
on
severall
countenances
,
according
to
the
variety
of
occasions
:
the
Notions
which
wee
may
get
of
mens
thoughts
are
most
credible
:
for
commonly
we
are
most
prone
to
thinke
of
that
which
wee
are
naturally
inclined
to
.
Naturall
Pallats
doe
disgust
the
meditation
of
the
Scriptures
,
till
they
be
fed
at
Christs
Table
,
they
be
sharpned
for
these
heavenly
joyes
:
the
corrupt
opinion
of
Politicks
have
cast
no
little
darknesse
on
the
glory
of
letters
,
esteeming
them
but
as
the
Patrons
of
idlenesse
,
and
that
they
doe
reduce
a
mans
minde
from
greatnesse
of
workes
,
to
smalnesse
of
speculation
:
when
as
every
thought
is
an
internall
act
of
reason
,
and
first
settles
the
mind
with
the
knowledge
of
its
duty
,
before
it
put
it
forward
to
execute
;
for
otherwise
they
may
exercise
their
errous
as
well
as
vertues
.
In
civill
conversation
it
is
commonly
said
,
that
actionem
esse
cum
stultis
;
lectionem
cum
sapientibus
:
Meditations
in
civill
matters
doe
too
much
abstract
the
minde
,
when
it
is
a
good
Rule
;
Minus
pecuniae
,
minus
fidei
,
minus
prudentiae
in
mundo
,
quam
homines
cogitent
:
The
best
rules
in
Prudence
:
consists
in
the
apprehension
of
the
smallest
affaires
;
and
yet
makes
up
the
body
of
one
of
the
greatest
knowledges
.
The
best
instances
give
the
securest
information
,
as
Aristotle
affirmes
,
Optima
cujus
que
rei
natura
in
portionibus
ejus
minimis
observatur
.
Meditations
in
envious
men
are
to
be
feared
:
Pallidos
timeo
,
rubicundos
amo
:
in
religious
men
it
is
capable
of
divinity
;
in
politicke
men
,
it
is
generative
of
Counsells
.
Actions
are
like
precedency
of
place
,
most
honourable
when
they
lead
:
Things
that
have
beene
once
done
,
though
they
have
more
difficulty
,
yet
they
have
lesse
praise
:
in
the
one
you
must
not
bee
too
stupid
,
in
the
other
not
too
pragmaticall
.
Meditations
are
like
parents
,
which
doe
generate
:
Post
varios
usus
meditando
extunderet
artes
.
Actions
are
like
children
which
doe
perpetuate
;
ut
non
solum
fuisse
videantur
,
sed
vixisse
.
9
Of
Errours
and
Deceits
.
ERrors
be
the
cunning
Artists
of
Vice
,
as
Deceit
is
of
Errors
.
Cunning
men
are
most
dangerous
;
when
they
seem
most
wise
,
Serpens
putredo
magis
contagiosa
,
quam
matura
:
they
take
no
more
of
vertue
than
serves
for
their
turne
;
and
desires
onely
an
opinion
of
honesty
,
to
procure
him
other
mens
faith
,
a
chiefe
instrument
for
him
to
worke
by
:
those
whose
mindes
are
not
capable
of
vertuous
intentions
,
they
divert
to
sinister
&
by
wayes
,
to
cozen
the
simplicity
of
other
mens
beliefe
:
thus
true
&
solid
wisedome
often
degenerates
into
poore
slights
of
the
mind
,
while
they
wrap
all
their
actions
in
deceite
,
the
better
to
carry
them
invisible
:
so
that
they
are
growne
to
that
subtilty
of
the
Art
,
that
as
one
wittily
saith
,
Qui
indissimulantèr
omnia
agit
,
aeque
decepit
;
nam
plurimi
aut
non
capiunt
,
aut
non
credunt
:
so
that
it
is
become
a
hard
matter
not
to
deceive
:
the
greatest
advantage
of
deceite
is
other
mens
imperfections
:
they
practise
them
in
words
,
in
gestures
;
in
the
composing
of
which
,
they
are
so
curious
,
that
if
you
should
looke
into
the
realty
of
their
actions
,
they
would
prove
but
a
poore
labyrinth
of
vanity
:
which
having
found
out
by
the
even
thread
of
truth
,
and
having
unfolded
them
,
you
will
finde
them
to
bee
but
a
poor
rable
of
deceit
:
Qui
fraudum
minutijs
negotiorum
frangunt
soliditatem
.
You
never
heard
of
any
man
of
more
than
ordinary
worth
,
but
whose
wisedomes
were
made
of
the
same
stuffe
as
the
Souldiers
credit
was
:
è
telâ
crassiore
,
and
not
admirable
for
its
fine
thinnesse
:
To
use
them
to
others
,
is
the
way
to
make
them
take
the
like
liberty
in
the
use
of
them
to
you
againe
:
so
that
you
will
hinder
your selfe
so
much
of
the
knowledge
of
the
certainty
of
their
intentions
.
There
are
three
Characters
noted
of
deceite
in
the
Scriptures
:
Devita
prophanas
vocum
novitates
,
&
oppositiones
falsi
nominis
scientiae
;
ineptas
&
aniles
fabulas
devita
.
Nemo
vos
decipiat
in
sublimitate
sermonū
.
Cunning
men
soonest
deceive
,
when
not
knowne
;
therefore
I
may
well
change
the
Poets
Verse
.
Politici
est
virtus
maxima
nosse
dolos
.
10
Of
Content
.
OVr
endeavours
in
the
pursuit
of
this
,
resembles
the
Sunne
,
which
gives
us
light
into
the
knowledge
of
these
terrestriall
bodyes
;
but
againe
obscures
those
Starres
and
the
heavenly
globe
:
so
wee
still
dive
into
the
practises
and
workes
of
men
on
earth
,
while
we
never
thinke
of
the
glorified
bodies
of
the
Saints
in
heaven
:
it
is
a
mystery
in
nature
,
that
all
men
doe
desire
some
stay
or
pole
upon
which
the
rest
of
their
thoughts
may
bee
turned
:
and
how
happily
a
man
may
make
this
Religion
,
I
appeale
to
the
joy
it
affords
:
a
generall
view
of
the
understanding
of
the
whole
world
,
and
all
that
dwell
upon
it
,
makes
much
for
the
nature
of
Content
.
This
was
Solomons
prospect
,
when
hee
looked
upon
all
the
workes
of
his
hands
,
hee
pronounced
them
to
bee
vanity
and
vexation
of
spirit
:
Men
(
according
to
the
divine
Aphorisme
)
are
borne
to
trouble
,
as
sparkes
flye
upwards
:
and
thus
we
may
best
obscure
the
false
light
of
worldly
delights
with
the
sunne
of
true
wisedome
and
knowledge
.
The
place
of
content
,
is
the
content
of
the
place
you
are
in
:
the
highest
feete
of
honour
,
may
bee
below
the
true
sence
of
it
:
for
ambition
is
like
a
Fever
,
which
ever
seekes
to
heale
and
perfect
it selfe
by
changing
of
place
,
when
it
is
not
the
local
person
,
but
the
mind
that
is
capable
of
serenity
.
It
is
an
axiome
in
the
Physicks
:
Quod
corpus
non
ponderare
nisi
extra
locum
suum
:
The
stone
weighs
not
till
it
it
bee
lifted
off
from
the
body
to
which
it
tends
:
no
more
doth
the
soule
feele
the
weight
of
labour
and
care
,
while
it
hath
its
conversation
in
heaven
(
its
proper
place
)
from
whence
originally
it
came
.
Folly
is
joy
to
him
who
is
destitute
of
understanding
;
but
a
man
of
understanding
walketh
uprightly
.
There
is
nothing
so
much
breeds
greatnesse
of
Spirit
,
as
to
know
the
smalnesse
of
the
worth
of
things
:
for
those
men
who
are
onely
intent
upon
the
petty
things
of
the
world
,
doe
sacrifice
themselves
to
the
inconstancy
of
Fortune
,
by
reason
the
object
of
their
desires
is
so
capable
of
vicissitudes
;
and
doe
forfeit
their
content
:
but
remove
a
little
these
Elysiums
,
the
joyes
of
Humane
fancy
,
and
those
severall
motions
of
desires
which
may
seeme
to
arise
even
from
the
variety
of
our
composure
:
and
bee
ravished
a
little
with
a
delectare
ô
anima
mea
in
Deo
:
The
sweetnesse
of
which
musicke
drownes
all
the
lesser
sounds
of
worldly
delights
:
it
settles
all
the
distempers
of
the
soule
,
and
makes
it
smooth
with
a
constant
equality
towards
humane
dangers
.
Thus
,
you
may
invert
the
order
of
humane
delights
,
while
the
Worldling
is
taken
with
the
riches
of
Gods
mercies
;
while
we
here
build
up
the
admirable
Fabricke
of
our
salvation
,
wherein
Christ
is
the
chiefe
corner
stone
.
Here
you
may
have
your
Gardens
for
meditation
,
and
hence
translate
to
your
owne
breasts
the
flowers
of
Vertue
,
which
may
make
it
flourish
as
a
paradise
to
it selfe
:
Here
you
may
enjoy
the
prospect
of
the
Worlds
Vanities
,
beneath
the
high
pitch
of
thy
sublimer
soule
:
where
to
bee
conscious
of
well-doing
,
is
the
perfection
of
Humane
felicity
.
11
Of
Friendships
.
FRiendships
are
entertained
for
credit
,
for
affection
,
for
necessity
:
the
chiefe
use
of
them
for
credit
is
with
great
men
:
for
affection
with
persons
of
moderate
estate
:
for
necessity
with
poore
men
.
However
men
put
on
faire
forms
of
friendship
,
yet
parity
was
a
thing
much
celebrated
by
the
Ancients
:
rich
men
will
be
more
cautious
,
because
they
have
somewhat
to
lose
;
men
of
like
fortunes
will
commonly
sticke
closer
to
you
:
poore
men
will
bee
ever
suspitious
of
your
love
towards
them
.
They
are
a
remedy
against
solitude
:
if
they
be
entered
with
good
men
,
they
restore
the
perfection
of
man
;
if
with
bad
they
corrupt
it
:
crafty
men
abuse
them
,
simple
men
know
them
not
,
wise
men
use
them
.
One
alone
makes
not
a
parradise
;
so
let
them
bee
few
but
vertuous
.
For
it
is
a
thing
wherin
a
man
doth
interpret
himselfe
,
Nam
qui
amicitias
arct
as
copulat
novas
necessitudines
sibi
imponit
:
In
the
making
of
a
mans
owne
fortune
he
is
fittest
;
Qui
sapit
innumeris
moribus
.
All
the
caution
touching
bad
men
,
shall
bee
like
the
learning
of
Sophismes
,
the
better
to
avoid
them
:
keeping
of
company
hath
still
a
kinde
of
assimilation
,
as
the
Physiciās
speak
,
though
it
happēs
through
divers
distempers
of
the
minde
:
some
desires
you
through
malice
to
defame
you
;
others
through
corruption
of
manners
to
make
you
bad
,
some
through
cunning
to
have
you
feede
their
sinnes
,
which
themselves
are
not
able
to
maintaine
.
In
dealing
with
these
men
you
must
imitate
that
musicall
troope
of
deceiving
the
sence
:
ut
cum
jam
adesse
videatur
,
placide
elabetur
,
because
friends
love
not
to
have
contempt
cast
upon
their
wayes
:
good
men
enjoy
,
cunning
men
interpret
,
malitious
avoyde
,
scoffers
neglect
:
these
offer
themselves
to
my
penne
,
as
they
are
commonly
used
in
civill
conversation
.
The
knowledge
of
all
persons
reacheth
but
to
this
,
to
teach
men
to
play
their
cards
the
better
,
and
to
performe
businesse
with
more
dexterity
and
readinesse
.
6
Of
Silence
.
A
Man
had
neede
to
be
very
well
verst
in
the
parts
of
speech
,
that
needs
not
the
help
of
this
Mute
.
To
forbeare
to
speake
truth
or
piety
,
through
too
superstitious
reverence
to
the
goddesse
of
Silence
,
were
to
make
a
man
liable
to
his
Paradox
who
told
one
who
was
silent
,
Si
prudens
sis
,
stultus
es
,
si
stultus
prudens
.
Liberty
of
speech
shewes
freedome
of
minde
,
and
yeelds
a
man
information
by
others
answers
.
Silence
is
the
vertue
of
a
friend
,
for
men
love
commonly
to
lay
the
things
of
most
value
in
the
surest
place
;
which
is
the
reason
the
secret
mans
bosome
doth
participate
of
so
many
Councells
:
He
who
offends
through
Speech
,
offēds
rashly
,
who
throgh
silence
safely
.
Wisedome
resteth
in
the
heart
of
him
that
hath
understanding
:
but
that
which
is
amongst
fools
shall
be
made
knowne
.
It
hath
a
strange
kinde
of
vertue
in
it
:
and
in
the
Pythagorean
Schoole
was
thought
to
breed
knowledge
,
like
those
who
in
dreames
receive
influences
:
In
matters
of
consequence
qui
silet
est
firmus
;
For
Fame
is
like
a
river
which
gather
strength
by
going
.
In
some
cases
a
thing
not
spoke
doth
expresse
more
,
than
if
it
had
beene
spoke
,
saith
Sophocles
.
Silence
often
shewes
a
depth
,
though
they
say
the
Currant
stream
is
most
cleare
.
Men
very
politicke
are
noted
by
Tacitus
to
use
a
kinde
of
freenesse
in
opening
of
themselves
.
Caesar
publickly
profest
that
he
had
rather
bee
first
in
a
poore
Cottage
than
second
at
Rome
;
but
he
knew
them
to
be
his
friends
to
direct
them
,
not
his
competitors
to
awake
them
.
It
is
a
kinde
of
darknesse
,
for
it
makes
you
walke
in
obscurity
,
and
rather
to
bee
guest
at
then
knowne
.
In
discourse
it
is
good
to
heare
men
first
;
for
silence
hath
the
same
effect
with
authority
,
it
procures
a
kinde
of
respect
to
your
words
:
Meritis
si
forte
virum
quem
conspexere
silent
.
Commonly
they
are
well
tuned
,
but
gives
the
pleasantnesse
of
the
musick
inwardly
to
themselves
:
and
are
as
a
shut
booke
,
which
if
you
open
and
reade
,
you
may
find
much
good
discourse
therin
.
It
nourisheth
Meditation
,
&
is
no
more
than
that
which
Seneca
expresses
,
Sapiens
semper
in
se
reconditur
,
but
in
case
of
devotion
you
must
still
use
it
,
ut
eo
sis
melior
,
non
occultior
.
13
Of
Questions
.
SOme
men
doe
rather
employ
their
inventions
in
raising
of
questions
;
then
their
judgments
in
determining
them
:
the
one
makes
learning
fruitfull
of
disputes
,
the
other
of
workes
.
Asking
of
questions
proceeds
commonly
from
some
prenotion
of
that
which
hee
doth
aske
,
which
occasioned
that
opinion
in
Plato
,
to
thinke
that
all
knowledge
was
but
onely
remembrance
:
Qui
aliquid
quaerit
,
generali
quâdam
notione
comprehendit
,
aliter
qui
fieri
potest
,
ut
illud
quod
fuerat
inventum
agnoscas
.
It
is
a
great
part
of
learning
not
to
teach
onely
what
to
assert
,
or
affirme
,
but
prudently
to
aske
.
Men
that
are
very
froward
in
asking
,
doe
often
use
the
same
liberty
in
telling
:
Like
Vessells
which
want
a
bottome
,
they
receive
most
,
because
they
vent
most
:
in
cunning
men
they
are
dangerous
,
for
Questions
in
them
are
like
Beggers
gifts
,
sua
munera
mittit
in
hamo
,
which
are
onely
to
draw
somewhat
backe
againe
by
way
of
answer
,
to
betray
you
.
Suddaine
Questions
doe
often
procure
the
truest
relation
of
matters
,
which
on
considiration
they
doe
begin
to
colour
:
they
must
bee
warily
raised
in
religion
,
for
in
it
we
have
still
more
respect
to
the
author
of
divinity
,
than
the
matter
:
and
as
delight
in
humane
Learning
is
inferiour
to
that
which
is
divine
,
so
faults
committed
in
divine
knowledge
are
more
dangerous
than
those
in
humane
.
The
ancients
did
raise
them
with
a
jealousie
,
which
is
Gods
attribute
;
not
with
the
spirit
of
contention
,
which
is
the
Divells
:
In
the
life
of
Christ
it
is
observed
that
his
humility
did
conquer
all
the
vaine
practises
of
men
;
so
in
religion
,
which
is
the
Christians
life
,
humblenesse
of
spirit
doth
often
goe
beyond
the
subtilety
of
humane
understanding
:
for
a
man
may
let
his
soule
slip
away
,
and
yet
dispute
of
the
highest
points
of
divinity
:
and
therefore
it
is
safer
with
some
of
the
Saints
to
sit
at
Christs
feet
with
humility
in
meditation
of
his
passion
,
than
in
the
Chaire
of
subtile
controversie
.
14
Of
Life
.
MEn
desire
Life
,
as
Children
doe
the
light
:
and
as
the
love
in
the
one
is
encreased
by
the
sight
of
glorious
trifles
,
so
is
that
in
the
other
.
The
desire
of
humane
honours
,
the
glory
of
splendid
miseries
,
the
comforts
of
friends
,
and
all
the
passions
which
we
attract
in
the
course
of
our
life
,
by
too
much
familiarity
with
them
,
doe
make
it
so
desireable
.
The
consideration
of
life
as
it
is
a
passage
and
journey
is
good
and
wholesome
;
but
the
feare
of
the
brevity
of
it
,
tastes
of
a
weake
and
vaine
spirit
:
there
is
some
mixture
of
vanity
in
the
contemplatiōs
of
them
,
who
would
make
the
space
of
a
whole
life
but
a
preparation
for
the
pains
of
death
;
when
wee
know
it
should
bee
spent
after
the
comforts
of
a
better
life
;
in
hoc
quod
mortem
prospicimus
,
fallimur
;
quicquid
enim
retr●
est
,
mors
est
.
And
we
follow
a
better
Oracle
,
who
hath
told
us
that
Death
hath
lost
his
sting
,
which
might
sharpen
our
feares
.
The
Satyrist
speakes
not
onely
like
a
good
Poet
,
but
a
good
Morallist
:
Quid
Turpiùs
esset
,
quam
propter
vitam
,
vivendi
perdere
causam
:
while
wee
desire
to
advance
our
lives
,
we
neglect
the
performance
of
those
duties
for
which
it
was
given
us
.
The
Ethnicks
did
terminate
the
desires
of
life
in
the
happinesse
of
it
:
great
men
oft
slight
it
in
others
,
abuse
it
in
themselves
.
Nero
preferred
Seneca's
livings
before
his
life
,
though
he
had
formerly
beene
his
schoolemaster
.
Vertues
perfect
life
,
innocency
restores
it
,
vices
debase
it
:
the
passions
contemne
it
:
prosperity
shewes
the
riches
of
life
,
adversity
the
wealth
of
the
minde
:
hunc
volo
,
laudari
qui
sine
morte
potest
.
The
true
esteem
of
the
worth
of
life
,
raises
a
man
to
the
highest
pitch
of
Heroicall
valour
.
This
made
Iohn
the
Duke
of
Saxony
,
being
condemned
to
dye
,
esteeme
no
more
of
his
life
than
a
game
at
Chesse
came
to
.
This
made
Sir
Thomas
Moore
(
while
hee
jested
with
the
Barber
about
the
Controversie
between
his
head
and
the
King
)
esteem
so
little
of
his
life
;
I
mean
not
the
bare
dissolution
of
his
frame
into
their
severall
elements
;
but
in
a
true
consideration
of
life
,
and
her
severall
stages
,
we
may
safely
repose
our
thoughts
in
Solomons
Parable
:
una
generatio
migrat
,
&
altera
venit
,
sed
terra
manet
in
aeternum
veluti
the
atrum
in
quo
haec
fabula
pregitur
:
it
is
the
best
conjunction
to
be
an
old
man
in
wisedome
,
and
a
child
in
innocency
.
Life
commonly
gives
not
that
fame
to
men
of
excellency
of
parts
,
as
Death
which
is
the
life
of
Fame
,
which
rises
out
of
her
ashes
;
except
some
turne
a
lover
of
men
,
and
devote
themselves
to
the
Common-wealth
:
then
laudem
mors
alijs
quam
tibi
vita
dedit
.
15
Of
Sciences
.
SInce
Learning
is
the
perfecter
of
Humane
reason
;
its
happy
when
it selfe
is
perfected
by
reason
of
experience
:
Theology
is
the
safest
starre
to
direct
our
course
in
the
wayes
of
the
intellectuall
world
,
in
which
,
as
in
other
parts
of
the
greater
world
,
you
shall
meet
with
some
places
barren
,
some
for
use
,
others
for
delight
:
some
Sciences
are
fruitlesse
of
workes
,
others
usefull
in
direction
,
others
pleasant
in
speculatiō
.
They
should
not
be
altogether
Virgins
,
but
should
sometime
bring
forth
and
bee
generative
;
and
as
they
be
the
improvement
of
humane
reason
,
so
its
reason
men
should
endeavour
to
improve
them
;
multi
pertransibunt
,
&
augebitur
scientia
,
was
the
prophecy
of
the
last
and
worst
times
.
To
have
Sciences
still
runne
after
the
stile
of
Master
&
Scholler
,
is
Pedanticall
,
to
have
them
labour
for
production
of
workes
,
is
Philosophicall
.
Disputes
rise
from
the
search
into
the
understanding
,
workes
from
the
scrutiny
into
nature
;
wherefore
saith
Heraclitus
,
Let
men
seeke
the
truth
of
things
in
the
greater
World
,
not
in
their
owne
little
Worlds
.
Elenches
(
the
idols
of
mens
brains
)
are
come
to
that
sinnesse
of
slight
,
as
Seneca
seemes
well
to
expresse
them
,
whiles
he
compares
them
to
the
tricks
of
Juglers
;
which
we
know
not
after
what
manner
they
bee
done
;
but
we
know
sure
enough
that
it
is
not
so
,
as
it
seemes
to
us
to
be
.
Rationall
studies
doe
still
sharpen
the
understanding
for
the
orderly
capacity
and
methodicall
apprehension
of
any
matter
.
Morall
Philosophy
guides
the
affections
,
Logicke
the
understanding
,
Policy
the
Common-wealth
;
Astrology
is
conjecturall
;
Mathematicks
certaine
,
Metaphysicks
sublime
:
Poetry
rises
from
the
strength
of
a
Naturall
wit
,
Rhetorick
from
a
dainty
minde
;
Natural
Philosophy
from
deepe
Caves
and
Mineralls
,
saith
a
learned
one
:
History
springs
from
times
,
matters
,
persons
.
Knowledge
and
learning
without
experience
,
is
like
the
statue
of
Polyphemus
,
which
wants
an
eye
:
And
therefore
men
who
are
wholly
immersed
in
their
own
thoughts
are
lesse
nimble
for
taking
hold
of
occasions
.
To
go
alwaies
by
the
straightnes
of
rule
,
doth
not
so
wel
agree
with
the
crosse
lines
of
fortune
,
which
requires
a
fashioning
head
:
so
that
little
learning
falling
into
men
of
strength
of
capacity
,
nimblenesse
of
apprehension
,
ability
of
judgement
,
will
produce
greater
effects
than
a
continued
study
in
an
unexperienc'd
man
.
Knowledge
of
Sciences
,
brings
forth
such
workes
,
which
according
to
the
parts
of
the
receiver
prove
the
Nobler
.
Cunning
men
,
it
makes
them
able
to
deceive
:
the
judicious
it
makes
them
apply
themselves
to
nobler
ends
and
intentions
:
in
Stoical
natures
they
breed
a
neglect
of
things
.
Grave
studies
make
a
man
learned
,
ingenious
studies
praised
,
religious
happy
;
and
sometimes
the
foolish
studies
most
fortunate
.
16
Of
Dangers
.
ELegant
was
his
observation
of
the
gazing
Philosopher
,
how
that
if
hee
had
looked
downe
,
he
might
have
seen
the
stars
in
the
water
;
but
looking
up
hee
could
not
see
the
water
in
the
starres
:
and
commonly
inspection
into
low
matters
,
discover
the
knowledge
of
those
things
,
which
by
the
contemplation
of
themselves
might
expose
us
to
danger
;
melior
est
oculi
visio
,
quam
animi
progressio
.
Dangers
have
somewhat
of
the
nature
of
the
Cocatrice
;
and
as
the
one
is
begot
of
prodigious
mixture
,
so
is
the
other
of
disparity
of
circumstances
;
whom
if
you
chance
to
observe
first
the
feare
of
danger
is
past
;
but
if
hee
penetrate
you
first
,
he
endangers
your
safety
.
Some
are
more
quick
on
the
present
to
avoyd
the
blow
,
than
of
fore-sight
to
prevent
it
;
security
is
the
Mother
of
them
,
so
that
they
have
the
quality
of
an
enemy
,
Dolus
an
virtus
quis
in
hoste
,
they
often
deceive
as
well
as
overcome
:
to
whom
they
seeme
light
,
they
soonest
light
into
them
:
Changes
and
periods
of
Cōmon-wealths
,
in
some
sort
exceede
the
reach
of
humane
Prudence
:
which
as
the
Kingdome
of
heaven
comes
not
by
observation
,
but
reaches
to
an
high
act
of
Providence
.
The
avoyding
of
danger
,
altogether
wants
not
danger
;
for
sometimes
Physick
,
which
is
given
against
the
violency
of
one
diseasese
,
enclines
the
body
to
a
worse
,
and
are
so
much
the
more
hurtfull
,
by
how
much
the
more
secret
.
Dangers
doe
shew
prudence
,
safety
temperance
.
Some
doe
vainly
affect
a
kinde
of
glory
in
running
into
them
:
but
hee
that
loves
danger
shal
perish
therein
.
They
are
well
considered
in
private
,
but
are
ill
feared
in
action
;
for
then
nil
terribile
nisi
ipse
timor
.
It
s
wisdom
to
oversee
them
,
valour
to
overcome
them
,
desperatenesse
to
run
into
them
.
17
Of
Precepts
of
Policy
.
THe
extent
of
this
discourse
,
is
as
large
as
the
actions
of
men
themselves
:
and
Speeches
in
this
kinde
being
but
the
children
of
observation
,
have
the
liveliest
representation
of
action
,
when
experienced
men
write
them
.
Therefore
I
will
borrow
some
from
that
King
,
whose
heart
was
said
to
be
like
the
sands
of
the
Sea
;
and
will
set
them
without
order
,
to
shew
that
they
are
still
capable
of
additions
.
The
turning
away
of
the
simple
shall
slay
them
,
and
the
prosperity
of
fooles
shall
destroy
them
.
THis
Parable
describes
the
greatnesse
of
the
misery
of
the
weaker
sort
,
and
the
weaknesse
of
the
greater
sort
:
the
one
whose
mind
being
not
truely
setled
in
the
apprehension
of
themselves
and
others
;
nor
his
thoughts
poyzed
with
the
weight
of
judgement
,
turnes
from
the
performance
of
his
duty
to
crooked
intentions
,
and
slights
of
the
minde
,
and
cunning
,
which
sacrifices
him
to
the
tiranny
of
misfortune
,
and
not
seasoned
with
divine
Precepts
,
loseth
his
rest
and
content
,
and
in
the
end
proves
miserable
,
when
Solomon
saith
,
Prudens
advertit
ad
gressus
suos
,
stultus
divertit
ad
dolos
.
The
other
who
consider
not
any
thing
after
the
rules
of
wisedome
;
but
whose
thoughts
being
below
the
ordinary
things
of
fortune
:
a
more
prosperous
aspect
of
good
fortune
puffes
him
up
,
and
breeds
an
inequality
in
his
mind
,
not
knowing
that
every
thing
hath
its
worth
from
its
use
,
but
thinking
them
to
have
their
glory
from
others
esteeme
.
Goe
into
their
order
,
Qui
magnam
felicitatem
concoquere
non
possunt
:
and
through
a
weaknes
of
understanding
sinkes
under
the
burthen
of
his
felicity
.
Let
thine
eyes
looke
right
on
,
&
let
thine
eye-lids
looke
straight
before
thee
.
THis
Parable
taxes
a
vain
curiosity
in
men
,
who
not
caring
to
goe
on
with
a
caution
to
their
owne
wayes
,
but
turnes
to
observation
of
others
speeches
,
rather
caring
what
men
might
say
,
then
what
they
ought
to
doe
;
according
to
that
of
Solomon
,
cunctis
sermonibus
ne
accommodes
aurē
tuam
,
&c.
Hee
who
applies
himselfe
to
the
inspection
of
others
manners
and
customes
,
rather
than
the
government
of
his
owne
,
hath
not
well
studyed
this
precept
.
And
againe
,
he
who
lookes
not
straight
before
him
,
with
an
insight
into
the
present
state
of
things
,
but
doth
by
a
wandring
of
the
mind
anticipate
the
joyes
of
future
comfort
.
It
doth
obscure
and
dul
the
true
apprehension
of
the
present
,
and
makes
mens
minds
uncertaine
,
rather
led
by
the
hope
of
that
which
shall
be
,
than
content
with
the
fruition
of
that
which
is
.
In
another
place
he
saith
,
Wisedome
is
before
him
that
hath
understanding
:
but
the
eyes
of
the
foole
are
in
the
ends
of
the
earth
.
And
againe
,
Better
is
the
sight
of
the
eye
than
the
wandring
of
the
minde
:
the
one
shewes
setlednes
in
judgement
,
the
other
diversions
of
a
weake
minde
.
Thus
doe
all
those
who
flye
on
the
Wings
of
Humane
desires
,
who
doe
interprete
the
meaning
of
that
Fable
;
while
they
either
come
too
nigh
the
Sunne
of
Honour
,
are
melted
with
the
heate
of
ambition
;
or
else
flying
over
the
Ocean
of
humane
affaires
,
doe
meete
with
Clouds
and
Mists
of
disgrace
,
which
doe
make
slow
their
motion
towards
their
intended
desires
.
Reprove
not
the
scorner
,
least
he
hate
thee
:
rebuke
a
wise
man
,
and
he
will
love
thee
.
WE
are
taught
,
not
to
throw
the
precious
Pearle
of
Wisdome
before
men
of
Swinish
Condition
.
Give
Councell
to
a
Scoffer
,
and
hee
will
corrupt
thy
wholesome
advice
by
the
infection
of
his
poysonous
breath
;
and
what
is
spoke
against
their
wayes
,
they
onely
thinke
them
to
proceede
out
of
an
honest
simplicicity
,
and
an
ignorance
of
their
course
.
Therefore
saith
Solomon
,
Stultus
non
accipit
verba
prudentiae
nisi
ea
dixeris
quae
sunt
in
corde
ejus
.
A
man
of
understanding
shall
attain
unto
wise
Councells
,
for
he
knowes
that
they
doe
but
use
the
priviledge
of
friendship
,
who
doe
but
rebuke
them
;
and
besides
he
is
conscious
that
Mortall
condition
,
how
vertuous
soever
,
is
capable
of
error
;
according
to
that
of
the
Comaedian
Homo
sum
a
me
nil
alienum
expecta
.
Wise
men
lay
up
knowledge
,
but
the
mouth
of
fooles
is
meere
destruction
.
IN
this
is
reprehended
the
Futile
Loquacity
of
of
those
who
have
not
so
much
knowledge
as
to
conceale
their
ignorance
;
but
by
untimely
discourse
doe
forfeit
the
opinion
of
their
wisedome
,
who
lets
the
stocke
of
their
knowledge
runne
into
the
Channell
of
watery
discourse
,
before
their
breasts
,
the
fountaine
,
be
full
.
The
other
husbands
well
his
talke
,
and
to
that
end
layes
up
the
fruit
of
knowledge
,
and
ut
sapiens
semper
in
se
reconditur
:
Wisedome
resteth
in
the
heart
of
him
that
hath
understanding
,
but
that
which
is
amongst
fooles
shall
bee
made
known
.
The
wayes
of
a
foole
are
right
in
his
owne
eyes
:
but
hee
that
harkeneth
unto
Councell
is
wise
.
HE
that
doth
not
acknowledge
that
he
is
weake
,
is
but
weake
in
knowledge
.
A
man
had
need
view
himselfe
oft
in
the
glasse
of
Divinity
,
to
see
what
Habits
&
formes
his
soule
weares
;
not
in
the
flattering
glasse
of
his
owne
thoughts
:
neither
must
hee
too
much
trust
to
his
owne
heart
;
for
he
is
wise
that
knoweth
the
deceitfulnes
therof
.
The
opinion
of
being
vertuous
,
is
reckoned
amongst
the
causes
of
vice
:
it
s
a
safer
rule
for
one
to
say
,
I
le
avoyd
this
,
because
judgement
tells
me
it
is
nought
,
than
to
say
,
I
love
and
follow
this
,
because
I
affect
and
thinke
it
good
:
for
the
receite
of
wisedome
and
instruction
will
give
subtilty
to
the
simple
,
to
the
wise
man
knowledge
&
discretion
.
A
fooles
wrath
is
presently
knowne
:
but
a
prudent
man
covereth
shame
.
THere
is
no
passion
so
soone
betrayeth
the
secrets
of
the
heart
as
anger
,
and
none
discovers
this
passion
so
much
as
the
heart
of
a
foole
.
The
Poet
calls
it
a
torture
,
to
tyrannize
a
man
to
confession
:
ubi
vino
tortus
&
irâ
:
By
these
two
wee
come
to
see
a
mans
nakednesse
;
they
betray
the
tower
of
reason
to
the
fury
of
the
assaulting
passions
.
Here
is
the
difference
betwixt
patience
,
which
is
the
covering
of
a
mans
shame
;
and
anger
which
is
the
discovering
of
his
folly
:
the
one
upon
every
occasion
growes
loud
with
insolency
,
the
other
upon
every
occasion
drawes
the
curtaine
of
Prudence
before
him
,
which
is
Silence
,
to
make
him
walke
unseene
.
There
is
that
maketh
himselfe
rich
,
yet
hath
nothing
:
there
is
that
maketh
himselfe
poore
,
yet
hath
great
riches
.
THere
are
some
,
who
are
not
of
an
ordinary
composition
of
understanding
,
can
enjoy
the
riches
of
Content
in
the
midst
of
an
honest
poverty
.
It
is
the
faculty
of
the
imagination
that
can
turne
it selfe
,
and
make
every
thing
appeare
to
it selfe
,
as
it
will
it selfe
,
saith
Antoninus
.
It
is
not
the
outward
things
,
but
the
minde
which
is
capable
of
Content
:
non
est
beatus
nisi
qui
beatum
se
esse
putat
.
The
other
,
whose
riches
are
larger
than
the
extent
of
their
knowledge
,
loses
the
use
of
them
,
by
an
unruly
desire
of
having
more
,
when
as
David
saith
,
Man
walketh
in
a
vaine
shadow
,
he
heapeth
up
riches
and
knowes
not
who
shall
gather
them
:
a
desire
of
Wealth
still
shewes
the
poorenesse
of
a
mans
minde
:
(
or
thus
)
there
are
some
who
vainly
glories
in
the
opinion
of
being
held
rich
,
advancing
in
Fame
that
,
which
he
really
findes
the
want
of
;
others
who
through
a
narrownesse
of
understanding
,
would
be
thought
to
have
nothing
,
because
they
will
reserve
a
power
of
having
more
.
The
back-slider
in
heart
shall
be
filled
with
their
owne
wayes
,
and
a
good
man
shall
bee
satisfied
from
himselfe
.
THere
can
arise
no
greater
griefe
,
or
anxiety
of
Spirit
,
then
from
the
following
the
desires
of
the
heart
.
This
Salomon
pronounceth
as
a
curse
against
those
that
hating
knowledge
,
did
not
chuse
the
feare
of
the
Lord
,
therefore
shal
they
eate
of
the
fruite
of
their
owne
wayes
,
and
be
filled
with
their
owne
devices
.
There
is
difference
betwixt
the
prospect
,
which
was
Solomons
,
who
pronounced
all
the
workes
of
his
hands
to
be
vanity
and
vexation
of
spirit
:
And
when
God
beheld
all
that
was
done
;
Loe
it
was
very
good
.
Wise
men
,
whose
breasts
are
sacred
Treasuries
of
good
counsaile
,
though
they
meete
with
obliquity
and
crossenesse
in
businesse
,
yet
they
can
presently
descend
into
themselves
,
and
there
finde
speciall
preservatives
and
good
precepts
against
the
distasters
of
outward
losse
.
The
simple
beleeve
every
word
;
but
the
prudent
doth
looke
well
to
his
going
.
THere
is
still
a
privation
of
Judgement
,
where
there
is
a
too
great
facility
of
believing
.
Our
Saviour
warneth
us
of
the
deficiency
of
Faith
:
Cum
venerit
filius
hominis
non
inveniet
sidem
super
terram
:
Distrust
is
the
chiefe
Antidote
against
the
poyson
of
deceite
.
It
is
a
Character
of
Wisedome
:
The
prudent
man
is
ever
suspitious
to
his
owne
credulity
,
caring
rather
that
hee
should
doe
what
hee
ought
,
than
to
heare
others
talk
of
what
he
ought
not
to
doe
.
The
heart
of
him
that
hath
Vnderstanding
seeketh
knowledge
,
but
the
mouth
of
fooles
feeds
on
foolishnesse
.
ALL
mens
mindes
either
feede
on
their
owne
vertues
,
or
the
detraction
of
anothers
vice
;
for
in
al
knowledge
which
is
but
the
food
of
the
minde
:
there
is
a
kind
of
assimilation
:
they
who
have
drunke
a
more
full
draught
of
wisedome
,
doe
still
desire
to
preserve
it
by
the
same
nourishment
,
by
which
it
first
tooke
Life
:
the
other
like
a
prodigall
childe
feeds
not
cleane
,
but
amongst
his
base
lusts
,
and
pleasures
which
prove
but
Huskes
,
which
may
provoke
the
appetite
,
but
cannot
fill
it
.
Excellent
speech
becommeth
not
a
foole
;
much
lesse
doe
lying
lips
a
Prince
.
IN
the
wisedome
of
Speech
,
there
is
to
be
observed
a
decorum
,
what
words
should
fit
the
Speaker
.
Great
words
become
not
a
servant
,
nor
wise
the
foole
.
A
Prince
should
use
Majesty
of
Speech
,
befitting
the
state
of
his
person
;
and
truth
of
speech
befitting
the
divinity
of
his
Commission
:
the
one
in
way
of
his
person
,
as
Tacitus
notes
:
Augusto
profluens
&
que
principem
decerit
fuit
oratio
:
For
the
variety
of
his
words
,
the
Scripture
teacheth
him
an
heavenly
attribute
,
Dij
sicut
eritis
.
It
is
naught
,
it
is
naught
,
saith
the
buyer
,
but
when
he
is
gone
,
then
hee
boasteth
.
THis
shewes
the
ordinary
deceite
,
and
the
formulaies
of
buying
;
when
many
times
that
which
men
praise
is
not
good
,
nor
that
ill
which
men
disprayse
:
therefore
it
will
be
useful
to
observe
in
common
Language
,
to
see
how
many
colours
you
can
reprehend
in
them
.
An
inheritance
may
bee
gotten
hastily
at
the
beginning
,
but
the
end
thereof
shall
not
be
blessed
.
THis
reprehends
the
immature
accesse
to
abundancy
of
wealth
:
qui
festinat
ad
divitias
non
erit
insons
;
its
true
many
have
made
a
shorter
cut
to
riches
,
having
some
knowledge
,
and
not
too
much
honesty
:
who
though
they
may
keepe
a
great
noyse
in
mens
mouths
,
yet
a
prosperous
successe
scarce
favours
them
:
illis
vix
gaudet
tertius
haeres
:
and
besides
Solomon
tells
us
,
that
they
take
Wings
like
the
Eagle
and
flye
away
:
quae
ad
breve
durant
,
brevi
parantur
.
A
goodname
is
to
be
chosen
rather
than
great
riches
.
A
Good
name
is
the
best
heire
of
a
mans
vertues
:
No
men
bonum
est
instar
unguenti
fragrantis
:
praise
in
life
time
is
vertues
spurre
;
in
death
it
is
his
ornament
;
nemo
laudes
contemnit
,
nisi
qui
prius
laudanda
facere
desuevit
.
Repaire
thy
work
without
,
and
make
it
sit
for
thy selfe
in
the
field
,
and
afterward
build
thine
house
.
IN
the
framing
of
a
mans
owne
fortune
,
he
must
have
a
speciall
care
to
fashion
the
materialls
of
his
speech
,
and
intentions
in
private
and
solitary
meditations
,
before
he
come
to
the
action
of
performance
,
or
the
building
of
the
Fabricke
.
If
you
doe
not
first
cast
your
purpose
in
the
mold
of
prudence
and
wisdome
;
your
actions
wil
be
cast
on
the
unconstancy
of
Fortune
,
if
you
conceive
not
honest
intentions
,
and
noble
ends
,
you
are
but
Theomachi
,
you
do
build
a
Babel
or
things
of
confusion
,
quae
tolluntur
in
altum
ut
lapsu
graviore
ruant
:
If
the
Archetype
be
not
good
which
is
in
the
understanding
,
the
imitation
of
it
will
hardly
prove
capable
of
perpetuity
.
Action
without
forecast
;
speech
without
consideration
,
controversies
in
the
Pulpit
,
are
like
stones
hewn
in
the
Temple
,
which
are
there
only
made
fit
,
whereas
they
should
build
up
.
For
men
to
search
their
owne
glory
,
is
not
glory
.
LEt
another
praise
thee
,
and
not
thy
owne
mouth
;
a
stranger
and
not
thy
owne
lips
.
Poore
men
often
digge
in
the
richest
Mines
,
and
search
the
precious
veine
of
that
glorious
mettle
,
when
it
belongs
to
the
owners
.
Men
who
are
poor
in
worth
&
vertue
may
talke
of
the
honoured
waies
of
Fame
and
Credit
,
which
they
doe
not
owe
:
for
they
belong
to
vertue
and
godlinesse
.
It
was
said
to
bee
the
cause
of
Iugurths
glory
,
plurimum
faciendo
&
nihil
de
seipso
loquendo
;
by
which
meanes
he
grew
greater
than
envy
,
and
fruitfull
in
acts
of
worth
.
Da'mihi
neque
paupertatem
,
nec
divitias
.
THis
determines
a
grave
question
in
Morall
Philosophy
,
whether
it
were
a
great
happinesse
to
enjoy
wealth
,
or
to
cōtemne
it
:
this
cuts
out
a
faire
course
betwixt
the
deformity
of
foule
extreams
;
and
yeilds
a
good
cooling-card
for
the
hot
game
of
ambitiō
:
to
desire
that
state
onely
wherein
we
might
best
serve
God
:
There
ought
to
be
a
limitation
of
the
care
of
getting
wealth
:
our
Saviour
teacheth
it
,
Primum
quaerite
regnum
Dei
,
&c.
The
Ethnicks
tells
us
,
Primo
quaere
animi
bona
,
&
caetera
vel
aderunt
,
vel
non
oberunt
.
The
kingdome
of
Christ
was
not
of
this
world
;
(
therefore
saith
one
)
if
this
were
his
Kingdome
,
he
would
not
let
the
evill
be
amongst
the
good
;
nor
the
lascivious
with
the
chast
:
surely
he
had
no
such
thing
in
this
world
which
we
cal
greatnesse
.
They
say
nullum
magnum
ingenium
sine
mixturâ
dementiae
;
but
it
may
be
very
well
verified
of
great
fortunes
,
and
with
the
Satyrist
,
Raro
fortuna
sensus
communis
in
illa
;
&
the
same
gave
occasion
to
Solomon
,
after
he
had
repeated
a
catalogue
of
his
pleasures
,
and
works
of
magnanimity
,
to
note
that
in
the
midst
of
all
these
,
that
still
his
wisedome
remained
with
him
,
to
shew
the
difficulty
of
the
conjunction
of
wealth
and
wisedome
.
Of
making
many
books
there
is
no
end
.
THis
is
caution
,
which
extends
it selfe
as
well
to
the
reading
,
as
writing
of
Books
:
a
multiplicity
in
either
,
is
both
distraction
&
trouble
;
for
as
in
reading
it
is
a
great
part
of
a
scholler
,
to
know
what
he
ought
to
read
,
sitting
&
suiting
with
the
knowledge
of
that
which
hee
desires
:
so
in
writing
its
a
great
care
to
bee
had
in
the
choyse
of
the
subject
,
that
it
bee
fited
to
the
strength
of
his
owne
ability
:
Quid
valeant
humeri
quid
non
,
saith
the
Poet
:
Most
books
that
are
writ
,
doe
rather
increase
learning
in
the
bulk
and
bignes
,
than
in
vertue
&
spirit
.
It
is
no
smal
distemper
in
the
labours
of
the
learned
,
when
they
turne
the
ends
of
their
labours
for
estimation
,
which
destroieth
the
estimation
of
their
labours
,
when
they
rather
taste
of
the
spirit
of
vanity
,
then
are
undertaken
,
through
a
desire
of
the
information
of
others
.
They
chuse
a
subject
rather
to
vant
their
owne
wit
,
then
those
whereby
they
may
advance
piety
:
which
is
that
which
Solomon
addes
as
a
corolary
to
his
discourse
,
and
a
perfection
to
all
humane
actions
:
for
if
they
looke
not
towards
the
Temple
or
some
profit
of
man
,
me
thinkes
Sir
Walter
Raleigh
hath
well
pronounced
them
fooles
in
print
.
FINIS
.