THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 The Table. 
 
 Chap. Page. 
 
 and tbefutn ofthit Book* 206 
 N exemption and freedom 
 from err ours and the -vi- 
 ces of the world and ofpajfions. 
 Tbe fir{i difpofjtion to wij'dom 
 
 209 
 
 4 An univerfal and plain liberty 
 of fpirit both in judgment and 
 will. The fecond dijpofuion unto 
 yyifdam 2 1 .6 
 
 3 AtrueandeJJential bonefty, the 
 firjl and fundamental part of 
 wifdom 237 
 
 4 To have a certain end and form 
 of Hfi-> the fecond foundation of 
 
 wifdom 
 
 $ Tojludy true piety, tbefirft office 
 of wifdom 257 
 
 6 To govern bis defrres and plea- 
 frcs, tbe fecond office of wifdom 
 
 272 
 
 7 To carrybimfelf moderately and 
 equsVy in profpcrity and adverji- 
 *V, tbe third tffice ofwifdjmijS 
 
 % *to obey and obferve tbe laws^ 
 cttfiorns and ceremonies of the 
 country, bow and in what fen- fa 
 tbe fourth office ofwtfdom 285 
 
 9 To carry kimjtlf wett with a- 
 wtber, tbe fift office of wifdtm 
 
 297 
 
 10 20 carry bimfelf wifely in bis 
 affairs-, thefixt office ofwifdom 
 
 301 
 
 1 1 To keep bimfelf always ready 
 for death, a fruit ofwifd0m 299 
 i 2 To maintain himfelf it* true 
 tranquillity e>f Spirit, tbe fruit 
 and cronn of wifdomt and con- 
 
 tlufwnofthis Book* 
 
 325 
 
 Chap. 
 
 Page. 
 
 rHe third Eool^, wherein are 
 bandied the particular dw 
 ments of wifdwi by the four mo- 
 ral virtues 
 
 330 
 
 Of Prudence* tbe firft virtue 
 
 Prttden:e in general 
 
 33> 
 Oftbepolitk^Pruknct of a S-JDC- 
 
 reignto govern a State. Tbe Prt- 
 
 '0 J 
 
 The firft part of this z 
 Prudence and gnvtrnment of a 
 State, which is Provision 
 
 3 Ihe fecond part of this politicly 
 Prudence and government of a. 
 State,wbich concerncth tbe acti- 
 on and government of tbe Prince 
 
 357 
 
 4 Of that Prudence which is re- 
 quired in diff.cu't affairs and ill 
 accidents, pubiick^and private. 
 Prtface 
 
 Of the evils & accidents wtitc 
 threat extts ..^j*; 382 
 
 2 Of evils and accidents prejcxt 
 preflin and extream. , 383 
 
 3 Doubtful and ambiguoM affairs 
 
 5 
 
 ^x 
 
 385 
 585 
 388 
 388 
 390 
 391 
 392 
 
 ?93 
 
 
 4 Pi 
 
 an 
 
 Conjurations 
 
 Treafon 
 
 Popular commotions 
 
 Fattion and confederate. 
 
 Sedition 
 
 10 Tyranny and rebellion 
 
 1 1 Civil wars 
 
 i 2 Advertifements for particular 
 
 fcrfons touching tbe forefaid 
 
 publick^
 
 Chap. 
 
 fublickjlivtfiotts 
 
 1 3 Of private troubles & divifwns 
 Ofjirtice tbefaond virtue 
 
 The Table. 
 Page- j 
 395 
 
 Ofjufti ;e in general 397 
 
 Qftbt_' 
 towards hi 
 
 ind duty ofa man 
 
 Ofibe J-ullice and duty of man to- 
 wards man^ with an Advertije- 
 
 vnent 
 
 - 
 
 __,..,. /* r '> rvbicb is of tbe gene- 
 ral andcomnon duties of all to- 
 rvardsa^andfirft 406 
 
 8 Of Fait b? fidelity, treachery. Je- 
 er t'cy 4 12 
 
 9 Verity axdfrce admmition 416 
 
 10 Of flattery, lying, and difimu- 
 
 1 1 
 
 bcnefits , 
 
 an, 
 
 ^fecond fart rvbicb concernetl 
 
 tbeffecial ditties of certain men 
 towards cert ai n msn, by cert ah 
 aridfyc:ial obligation. Ibe Pre- 
 face 435 
 i 2 *Ibe dttty of marriedfolt^ 43 5 
 13 Hotijh old husbandry 437 
 3 4 77;e ^ry / Ywwts and Chil- 
 dren 46 
 1 5 The duty of Mifters and Ser 
 vants 46 ! 
 i 6 The duty of Sovereigns & Sub 
 
 jefts 
 
 46 
 
 7 The duty of Magiftr ates 47 
 
 Ibe 
 
 reat (ttt 
 
 Of Fortitude ibe ifnrd virtue* Pre- 
 
 face 
 
 475 
 
 1 9 Of Fortitude or valour. in gene- 
 ral 476 
 
 Of Fortitude or valour in particu- 
 lar -|So 
 
 20 Thefirft fart of outward evils 
 
 480 
 
 21 Of out war devils considered in 
 their effeSts and fruits ' 48 5 
 
 Of out war devils in themfelvef, and p 
 ticularly. An Advertifement 
 ' 
 
 12 Officlgiefs andgr'tej 
 
 487 
 
 - - / / v* ^ ^ ~ ^ ^ T"/ 
 
 23 Of Captivity and imprifinment 490 
 
 24 OfBanifiment and exile 491 
 25" Of Poverty, want, l*fs of good: 
 
 i6 Of Infancy 
 
 2 1 Of the loft of friends 
 
 Of death 
 
 The fecsnd fart of inward evils. 
 
 The Preface 
 
 28 Agttinft Fe*r 
 
 29 Agairft Sorrow >;r 
 
 30 AgtirS Compoflion and Mercy 498 
 
 31 Againft Choler $00 
 ?2 Aiainft Haired 500 
 W Againft Envy 50$ 
 34 Againft Re vf nge $o5 
 ^$ Againftjealoiifle 506 
 O/ Temperance the fourth virtue 
 
 -$6 Of Temperance in general $07 
 
 37 Of Prosperity, andcounfel thereupon 
 
 38 Ofpleafare,and advice thereupon^ i o 
 
 39 O/ fiif/)!^ n.f dnnl^ing^ Abfttnence 
 
 '497 
 497 
 
 and Sobriety 
 
 40 P/ /liar c5r Sxct 1 // /H apparel and or- 
 naments, and of Frugality 5 1 5 
 
 41 Carnal pleafare, Cbaftity^outinency 
 
 517 
 
 42 Of Glory and Ambition $19 
 
 43 0/ Temper ancy infp;ech t and *f Elo- 
 quence $2-1 
 
 The end of the Table,
 
 ~ 
 
 WISDO 
 
 Three Books. 
 The PREFACE. 
 
 e^^ Tttrpofe^ and Methodofthw WorkJ* 
 fit down.) with an Advertiftment to the Reader. 
 
 T is required at the firft entry into this Work, that 
 
 i. 
 
 we know what thisvvifdom is $ and (Ince it bear-5 )f .lj ie W)rd 
 eth that name and title., howwepurpofe to fpeak 
 
 I thereof. All men in general at the firft view of the 
 fimpleworditfelf, do eafily conceive and imagine 
 it to be feme quality., fufficiency or habit, not common 
 or vulgar, but excellent, Gngular., and elevated above 
 that which is common and ordinary, be it good or evil: 
 For itistakenand ufed (though perhaps improperly) 
 both kinds : Styientes ftnt ut fuciant maU : They are wife Ari ft- l ' tb 
 to do evil: and fignifieth not properly a good and lauda- 
 ble quality, butexquifite, fingular, excellent in whatfoe- 
 ver it be. And therefore we do as well fay a wife Tyrant, 
 Pirat,Thief, as a wife King, Pilot, Captain : that is to fay, 
 Sufficient, prudent, advifed 5 not (imply and vulgarly.., but 
 excellently : For there is oppofite unto Wifdom not on- 
 ly folly, which is an irregularity or loofnefs of life, and 
 Wifdom a regularity or moderation^ well meadired and 
 proportioned 5 but alfo common bafenefs and vulgar Sim- 
 plicity : For Wifdom is high, ftrong, and excellent 3 yea, 
 
 whe- -
 
 Preface. 
 
 Whether it be in good or evil,it containeth two trungsrSuf- 
 liciency 5 that is, Provifion or furniture for whatfocver is 
 required 8c neceQary^and that it be in fbme high degree of 
 excellency. So that you fee what the fimplcr fort imagine 
 VVifdom to be at the firft view and the fimple (bund of the 
 word, whereby they conclude, that there are few wife 
 men, that they are rare as every excellency is j and that to 
 them by right it appertained to command and govern o- 
 thersjthat they areas Oracles : from whence is that faying, 
 Believe others , and refer thyfdfto the wife. But well to de- 
 fine this thing,and according to truth, and to diftinguifh it 
 into his true parts, all men know not, neither are they of 
 one accord, nor is it eafie, for other wife do the common 
 people, othewifethe Philofophers, otherwife the Divines 
 (peak thereof. Thefe are the three floors and degrees of 
 the world. The two latter proceed by order,and rules,and 
 precepts, the former very confufcdly and imperfeftly. 
 t Nov/ then we may fay. That there arethree forts 5t de- 
 
 Thedirifion grees of Wifdom, Di vine 5 Humane, Mundane, which cor- 
 
 *f wiftiom. re fp OrK J un to God 5 Nature pure and entire , Nature viti- 
 ated and corrupted. Of all thcfe forts and every of them 
 do allthefe three orders of the world, which before we 
 (peak of, write and difcourfe, every one according to his 
 own manner and fafhion : but properly and formally the 
 common fort, that is to fay, the world of worldly wif- 
 dom, the Philofopher of humane 3 the Divine of divine 
 wifdorcu 
 ^. Worldly wifdom , and of the three the more bale , 
 
 worldly wif- which is divers according to the three great Captains and 
 Leaders of this inferiour world, Opulency,Pleafnre 3 Glo- 
 ry, or rather Avarice, Luxury, Ambition : gnctpiideft ite 
 
 x Jchn a. \6. mnndo eft concufrficntta. ocnUrum :> concu$ifccntiA carfjjf,Ju- 
 ferbia vit& 5 All that ff in the world is the luft of the eyes^ 
 the concupifcence oftkcflefa and the f ride of life : For which 
 
 Janes 5.15. caufe it is called by S. James ^ Terren^Animalif^DialolicA : 
 
 Earth-
 
 The Prefa 
 
 , Sen/Hal, DwilliJhJ is proved by Philofbphy and 
 Divinity, which pronounccth its folly before God $ stul- 
 t*m fecit Dew fapientiam hujitt ntundi : Cod h<ith made the i Cor. i . 
 TfiJHom of this world foolifmefs. Of this wifdom there- 
 fore we fpeak not in this Book a except it be to difpraife and 
 condemn it. 
 
 Divine Wifdom, and of the three the higheft, isde- 4 . 
 fined and handled by Philofophers and Divines, 
 fomewhat divcrfly. As for the common or worldly Wi 
 dom, I difdain it, and pafs by whatsoever may be fpo* 
 ken thereof as prophanc, and too unworthy in this Trea- 
 tifetoberead. The Philofophers make it altogether Spe* 
 culative, faying, That iris the knowledge of the princi* 
 pies, firft caufes., and higheft power to judgof all things^ 
 even of the moft Sovcraign whrch is God himfelf ; and 
 this Wifdom is Metaphyfical 5 and refideth wholly in 
 the underftanding, as being the chief good and perfedtoi) 
 thereof: it is the firft and higheft of the five intellectual 
 virtues, which may be without either honefty, aftio, o? *? *9* 
 orhcr moral virtue. The Divines make it not altogether 
 fo fpcculative, but that it is likewife irt fome fort Praftick 5 
 for they fay, That it is the knowledge of divine things^ 
 from which there arifeth a judgment and v rule of humane 
 aftions^ and they make it two-fold, The one acquired by 
 ftudy, and comes near to that of the Philofophers $ which 
 I am to (peak of: The other infilled and given by God, De 
 furfom dependent} Cowing from above. T his is the firft of 
 the feven gifts of the holy Ghoft, Spiritw Domini S$iri- 
 tt/f fapienti* , The ftirit of God if the flirit ofrvifilow* 
 Which is not found but only in thofe that are juft and 
 free from Sin, In makvolam anitnam non introibitfipientia'. 
 Wifdont cannot enter into A wicked heart. Of this Divine gap. 
 wifdom likewife our purpofe is not here to /peak, it is af- 
 ter fome fort and meafure handled in'my firft Verity, and 
 in my difcourfes of Divinity. 
 
 It?
 
 the Preface. 
 
 It foUowcth therefore, that it is Humane Wifdom 
 which in this Book we are to deliver unto you 3 and where- 
 of it takes the name., and of which in this place we muft 
 give fome brief and general view, which may be as an 
 Argument and Summary of this whole Work. The. 
 wifdom ac- common defcriptions are diverfe and inflifficient } Some 
 rordingtothe anc } thegreateft part think that it is only a wifdom, dif-: 
 )rc 'cret c-and advifed carriage in a mans affairs and conver- 
 fation. This may be well called common, as refpe&ing 
 nothing but that which is outward and in aftion , and 
 confidereth not at all any other thing then that which out- 
 ward appeareth. It is altogether in the eyes and ears of 
 men, without any refpeft or very little of the inward mo- 
 tions of the mind.- fb that according to their opinion 
 wifdom may be without eiTential piety or probity, that 
 is, a beautiful cunning, a fweetandmodeft fubtilty.Others 
 think that it is a rude, unreafonable, rough fingularity, a ;-; j- 
 kindoffullen frowning andframpoleaulterity in opinions,: > r :j 
 manners, words 3 adions and fafhion of life 5 and there- -py 
 fore they call them that are wounded and touched with 
 that humour, Philofophers, thatistofay D in their coun--^ 
 terfeit language., fantaftical, divers^ difFereat and declin- 
 ing from the cuftoms of other men. 
 
 Now this kind of wifdom according to the doftrine of . 
 our Book, is rather a folly and extravagancy. You mutt 
 therefore know 3 that this wifdom whereof we fpeak, 
 is not that of the common people, but of Philofophers 
 and Divines, whereof both have written in their Moral: ^.t 
 According to learnings. , The Philofophers more at large, and more 
 
 .Philofophers p ro f e fledly, as being their true and proper difti they feed , 
 and Divines, r J> . & r i - J 
 
 on, and formal fubject they write oi, became they apply 
 
 themfelvestp that which concerneih Nature and Action. 
 A comparifon Divinity mounteth much higher, and is occupied about 
 v * rtue? -infufedy Contemplative and Divine, that is to 
 about Divine VVifdom and Belief. . So that Philofo- 
 phers
 
 The Preface. 
 
 phef s are more flayed, difperfed more certain,, and more 
 common, ruling and inftrufting not only the particular 
 knowledge or aftions of men, but the common and pub- 
 lick, teaching that which is good and profitable to Fami- 
 lies, Corporations, Common-weals, Empires. Divini- 
 ty is more fparing and filent in this point, looking princi- 
 pally into the eternal good and falvation of every one. 
 Again, the Philofopher hand! eth this (ubjed more fweet- 
 ly and pleafingly, the Divine more auilerely and drily. 
 Again, Philofophy which is the elder (for Nature is 
 more ancient then Grace, and the Natural than the Super- 
 natural) feemethtoperfwadegracioufly, as being willing 
 topleafe in profiting, as the Poet fpeaketh : 
 
 Simul&jucnndo. & idoned dicere vitaC^ Horace/ 1 . 
 
 Lettorem delect ando^ pariterque monendo: 
 It is enriched with dilcourfes , reafons, inventions, 
 examples, fimilitades , decked with fpeeches, Apo- 
 thegmes, (ententious mots, adorned v/ith Eloquence and 
 Art. Theologie, which came after, altogether auftere, it 
 feemeth to command, and imperiouOy like a Mafter to 
 en joy n. And to conclude, the virtue and honerty of 
 Divines is too anxious, fcrupulous, deject, (ad, fearful 
 and vulgar. Philofophy, fiichasthis Bookteacheth, is 
 altogether pleafaat, free, buckfome, and if I may fo fay, 
 wanton too , and yet notwithftanding, puiffant, noWe 3 ge- - 
 nerous, and rare. Doubtleis the Philolbphers have here- 
 in been excellent, not only in writing and teaching, but 
 in the rich and lively reprefentation thereof in their ho- 
 nourable and heroical lives. lunderftand here by Phi- 
 . lofophers and Wife men, not only thofe that Lave carri- 
 ed the name of Wife men, fuch as Tholes, Solon, ' pncithe ' 
 reft of that rank, that lived in the time of Cynes^ Criefuf y 
 Tidftratttf-) nor thofe that came afterwards, nndhave pub- - 
 lickly taught it, as Pythagoras^ Secra'tes^ Plato, A^ijiofh^ 
 ^ Antifthwes-> all chief Profeilburs apart, 
 
 and -
 
 The Preface. 
 
 and many other their Difctples different and divided ^ 
 Seels} butalfoall thofegreatmen who havetnadc fingu 
 lar and exemplary profeffion of virtue and wifctam, as 
 ThocJott)AriJlidesi Pericle^Akxander^ whom Plutarch czll- 
 ed as well a Philofopherasa King, EfAmmond,** > and di- 
 vers other Greeks: The Ftbrtcii} Faki, Caatillgy Calottes ^ 
 Torqitati) Result, Lelii, ScipioHef, Romans, who for the 
 moft part have been Generals in Armies. And thefc are 
 the reafbns why in this my Book I do more willingly and 
 ordinarily follow the advice and layings of Philofophers. 
 not in the mean time omitting or rejecting thole of the 
 Divines: For both in fubftance they do all agree, and are 
 very feldom different, and Divinity doth nothing difdain 
 toemploy,and to make good ufe of thefe wife fay ings of 
 Philofophy. If I had undertaken to inftruft the cloifter, 
 and the retired life, that is, that profeffion which attend- 
 eth the fecrets Evangelical, I imift neceflarily have fol- 
 lowed ad Amuffim the advice of the Divines: but our Book 
 inftrufteth a civil life, formetha man for the world, that 
 is to fay, to humane wifdom, not divine. -. tobd^aicl 
 We fay then naturally and generally both with the Phi- 
 Asencralde- lfoph cr and the Divine, and this humane wifdom is a 
 icription of kind of law or realbn, a beautiful and noble composition 
 humane wif- o f the entire man, both in his inward part and his outward, 
 his thoughts, his words, his actions, and all his motions. 
 It is the excellency and perfection of man as he is a man, 
 that is to fay, according to that which the fir ft fundamen- 
 tal and natural law doth require 5 as we fay, That that 
 work is well wrought and excellent, that is compleat and 
 perfeftinall the parts thereof, and wherein all the rules 
 of An have been oblerved } that man is accounted a wife 
 man, that beftknoweth after the beft and moft excellent 
 manner to play the man^ that is to fay, (to give a more 
 particular pifture thereof) that knowing himfelf and the 
 condition of flien a doth keep and preferve himfelf from all 
 
 vices.
 
 The Preface. 
 
 vices, errours, pa (lions and defers as well inward 
 proper to himfelf, as outward and common to other men, 
 maintaining his fpirit pare, free, univerfal, considering 
 and judging of all things without band or affedion, al- 
 ways ruling and directing himfelf in all things accord- 
 ing to nature, that is to fay, that firftreafbnanduniver- 
 fallawand light infpired by God, and which (hineth in 
 us, unto which he doth apply and accommodate his own 
 proper and particular light, living in the outward view 
 of the world, aradwith all men according to their laws, 
 cufroms , and ceremonies of the country -where he is 
 without the offence of any, carrying himfelf wifely and 
 <difcreetly in all affairs, walking always uprightly, con- 
 ilant, comfortable, and .content in himlelf, attending 
 ipeacedbly whatfoever may happen, and at the laft, death 
 it felf. All thefe parts or qualities 3 which are many, for 
 our better eafe. and facility may be drawn to four princi- 
 pal heads 5 Knowledge of our felves, Liberty of fpirit 
 pure and generous D Imitation of Nature, (this hath a very 
 large field, and alone might almoft fuffice) True content- 
 ment. Thefe can no where be found but in him that 15 
 wile : and he that wanteth any of thefe cannot be wife. 
 He that hath an erroneous knowledg of himfelf, that 
 fubje&eth his mind to any kind of fervitude, either of 
 paffions or popular opinions, makes himfelf partial, and 
 by enthralling himfelf to fome particular opinion, is de- 
 prived of the liberty and jurifdi&ion of difcerning, judg- 
 ing and examining all things. He -that ftriveth againft 
 Nature, under what pretence fbever it be, following ra- 
 ther opinion or paffion, then reafbn , he that carrieth him- 
 felf troubledly, difquietly, male-content, fearing death^is 
 not wife. Behold here in a few words the picture of hu- 
 mane Wifdom and folly , and the fum of that which 
 I purpofe to handle in this Work, efpecially in the ftcond 
 Book, which exprefly containeth the. rules, treatife, and 
 
 office*
 
 Tb&Frtfacc. 
 
 offices of Wiklom, which is more mine then the other 
 two, and which F once thought to have publifhed by ,c 
 felf. This verbal defer iption of Wifdom is reprei'eni . d 
 unto the eye. even at the entrance or thrt-fhold of this 
 Book by a woman all naked, in a' place void and empty 
 retting her felf upon -iv -thin^ i: 
 tare, beholding -her felf in a glafs, h/r cr, 
 cheerful, merry, & manly, upri^hty her fcLtcioi '_- joynt- 
 cd, upon a fquftre pillar, and imbr acm 
 under her feet inchained four other \v :UV 
 
 to her, that is to fay., Pajjio^ with a changed and hideout 
 countenance. Opinion^ with wandring. eyes., inconftant-. 
 giddy, born upon the heads ofthe People 5' Suftrjiitiw^ 
 ftoniihedand in a trance, - and her hands faiincjrhe.oi] 
 to the others Virtue* or Honefcy and pedantical ' 
 witha fullen vidige, her eye-lids elevated rcadin.-. , \ 
 Book, where was written, Ye.i, No, All th : s' needs nu 
 other application, then that \vhich hereafter followeth: 
 but- hereof.more at large in the (e'cond Book.*,, *.> ; 
 
 -To attam unto this w.ifdom, there are ivvr> means: the 
 Two' way sw. fo.fi. mri the original forming and rirft temper, ih?.t is to 
 fay,in the temperature' of the feed of the Parents t-he milk 
 of the Nurfe, and the firft education 5 -whercbv a man is 
 faid to be either welLbora, or ill corn, i hat ij t > (nv^either 
 c!l or ill formed and ditpofed unto w idiom. A man 
 - would little think of what power and importance this be- 
 ginning is 5 for if men did know it ? there would be more- 
 car e taken, and diligence nfcd therein then there is. It is a 
 irrange and lamentable thing, that fo wretcblefs a carelei- 
 nefsfnould be in u 3 of the- life and good life of thole 
 whom we dehre to make our- other fel ves , when i-H -mat- 
 ters of lefs importance we take more care, ufc more dili- 
 gence^ more cou/i fel then we fliould, never thinking of our 
 f^reatctt arTalrJ and moft liono^rabicV but by hazard and 
 adventure. Who is he that taketh couniel wltivhinv- 
 
 felf,,
 
 T/.-c Trefact. 
 
 ielf, or endeavoured! to do that which is required for the . 
 prefer ving and preparing of himfelf as he ought to the ge- 
 nt-ration of male-children,' healthful of fpirit. and apt for 
 
 9 1 fc jfT * * * 
 
 wwferiY? for thai which fejrvetn" for tire one j fervethfdf 
 
 the other, and Nature" after one manner atter.deth them 
 
 VVflB v; ' 
 
 all. This is that which men think of leaiL yea little or not 
 at all (in the aft of generation) doth it enter into their 
 thoughts to frame a new creature like themfclve: \ but on- 
 ly like beads to fatisfie their luftful pleafures. This is one 
 of the ..moft important faults and of greatcft note in a 
 Common- weal, whereof there is not One thatthinkerh or 
 compialneth, neither is there concerning itcith ot 1 ' 
 
 riilc ; or publick advice. Ft is moft -certain 1 , that if men - 
 herein carry themfelves as they ought, \ye fhbuld have 
 other men of more excellent fpirit and condition, then 
 we have amongd: us. What is required herein, and to the 
 fir(i n'ouriOiment and education, s brie^n fl-t d r 
 
 "*" - 1 '.t 
 
 third Book, chap. 14. 
 
 The fecbnci means to attain wifdom 'is the ft'ndv of' 
 Philofaphy^ f'mean not of all the parts thereof, bu? 
 
 '. 
 
 (ally ii; r.;l t'-iingr. both publick and pri 
 corK'p.vv.in all donieftical and civil convcrfattor> : taketh 
 rivvny n.}\ that favage nature that is in us. fwcctneth and 
 :ra} rndenefs, cruelt) and '.vildriefv. arici- 
 Ihioneth it to wifdom. Tobebricf, it's 
 the true fcience of man 5 all the reft in refpc?c"r of it, is but 
 vanity, oratlcaftwife notneceflary, or little profitable : 
 for it gi vetli inftruclions to live and die well, which is all 
 in all 3 it teachcthus perfecl wifdom., an apt, judicious, 
 weTl-advifedhonei>y. But this fecond meanisalmbftas 
 little pvacftfed.and as ill employed as the nrft : for no man" 
 careth greatly for this wifdom, fomuch are all given to 
 
 B 2 that
 
 e Preface. 
 that which is worldly. Thus you fee the two principal 
 
 * means to attain to wifdom, the Natural, and Acquired. 
 He that hath been fortunate in the fir ft, that is to fay, that 
 hath been favourably formed by Nature, that is 3 of a good 
 and fweet temperature, which bringeth forth a great 
 gpodnefs in Nature, and fweetnefs in manners, hath made 
 a fair march without great pain to the fecond .- But that 
 man with whom it is otherwife, muft, with great and pain- 
 ful rtudy of the fecond, beautific and fupply that which is 
 wanting^ as Socrates one of the wifeft faid of himfelf. 
 That by theftudy of Philofophy he had corre&ed and 
 reformed his natural inrmities. 
 
 There are contrariwife two formal lets or hinderances 
 
 * to wtfdom, and two counter-means or powerful ways 
 o folly unto folly* Natural, and Acquired. Thefirft, which is 
 
 arc two. Natural, proceedeth from the original temper and tem- 
 N^Ji, perature, which maketh the brain either toofoft, moift, 
 and the parts thereof grofs and material, whereby the fpi- 
 rits remain fbttifh, feeble, lefs capable, plain diminifhed, 
 obfcure, fuch as that is, forthe mod part, of the common 
 fort of people 5 or too hot,ardent,and dry, which maketh 
 thefpiritsfoolifh, audacious, vicious. Thefearethetwo 
 cxtreams, Sottifinefi and Tolly : Water and Fire, Lead 
 and Mercury, altogether improper or unapt to wifdom, 
 which requireth ar fpirit full of vigour and generous, and 
 yet fweeta pliant^ and modeft : but the fecond is more ea - 
 fity amended by dilciplinethen the-fo-rmer. 
 a. The fecond, which is Acquired, proceedeth either front v 
 
 Acquired.- no culture or inftrudion, or from that which is evil, 
 which amongft other things conlifteth in aiiobftinate and 
 fworn prejudicate prevention of opinions, wherewith the 
 mind is made drunken, and taketh fo ftrong a tinfture, 
 that it is made unapt and uncapable to fee or to find bet- 
 ter whereby to raife and inrich it felf. It is faid of thefe 
 kiodof raen, That they are wounded and ftricken, that 
 
 they
 
 The Preface. 
 
 have a hurt or blow in the head: unto which Wound 
 if likewife learning be joyned, becaufe that pufTeth up, it 
 bringeth with it preemption and temerity,and fometimes 
 arms to maintain and defend thofe anticipated opinions: 
 it altogether per fccteh the form and frame oF folly, and 
 maketh it incurable. -.So, that natural weaknefs^ and ac- 
 quired prevention, are two great hinderaBces5 but (ci-.~ *- 
 cnce 5 if it do not wholly cure them, which feldom it doth., 
 ftrengthneth them andmaketh them invincible,, .which, 
 turneth not any way to the difhonour of learning fas a 
 man may well think) but to the greater honour thereof; - 
 , Science or L^arn : ngis a very good and profitable ftnd* 
 QC-wafter, but which will not be handled with all hands -^of lift. ' 
 and he that knows not how well to rule it,recei veth there- 
 bVjinqre liurt then profit. Ifbeiotteth and makethfbolifh. 
 (fajtb^a great learned Writer) the weak and fick tpirit 5 it 
 poliflieth dad perfc^tcth the naturally ft rang and .good. 
 The feeble Ipi.t'tk-iows not h.-v 10 poileis fcience, how 
 to handle it 3 and how- to n^|ie,$e ,the^e<3jf ^JaeC^uJ^ 
 butcontrariwife:s rxif] ;d ani^rled by it, whereby he 
 fubmits himfelfj- and . jin* a Ja ve to it : like a weak ilo- 
 siach over^araed wuamorc victuals thermit caaxiicjen:^ 
 
 9-~* 1*%J ~J J 1 1 j w / 1 jO i _y fn it/ T*'*^J 4 p I* *> "LA J v^ v.\l j 4%M Cj f Cl I tl* ^pfjfi ^p 
 
 An^eakarni wanting power and skill well to wield a- w, a- 
 fier or flafJthatis fornew'hai too heavy for it, weariethit 
 felfand fainteth. A wife aad couragious Ipiritovenna- 
 fterethhis wifdom, enjoyethit, ufethit, andemplojeth 
 it ip his bed: advantage, ioformeth his own judgment, 
 reftifieth his will, helpeth and fortify eth his natural light, ,b?r 
 andmakethhimfelf more quick and active, whereas the 
 other is made, thereby more fottifh , more unapt .> and 
 thjsre\vithal more prefumptuous , fo that the fault or re- 
 pf^ach is not in learning, no more then that Wine orpthefi 
 good drug is faulty which a man knoweth not how to-, 
 apply and accommodate to his own needs:: Nan eft culbi-, 
 
 * *~ ! j _,' .. - ij4 ^ <; t. rMil A flo-^r */ 5 V ***P J '*^ 
 
 bibentw. The fault is not in toe Wine> Irtt in 
 B 2 the
 
 The Preface. 
 
 the infirmity of him that, drinks it. Now then againft fuch 
 (pints., weak by nature, preoccupated, puffed up, and hin- 
 dered by acquired wifdom , I make open war in this 
 Book, and that oftentimes under the word Tedant > not 
 oftbeirord finding any other more proper, and which by many good 
 Pedant, or Authors is ufed in this fenfe. In its own .Greek Original 
 cboo-mafter. j t wasta ^ en j ntne better fenfe, but in other later Langua- 
 ges, by reafonof the abufe a and bad carriage of fuch men 
 in the profeffion of their learning, it is accounted bafe, 
 vile, queftuous,contentious,opinative, vain-glorious and 
 prefumptuous } by too many praclifed 3 and ufed but by 
 way of injury and derifion, andisinthe numberof thofe 
 words that by continuance of time have changed their fig- 
 nification, as tyrant , Sophijler^ and divers other. Le (ieur 
 de Bellay^ after the reherfal of many notorious vices, con- 
 cludeth as with the greateft, Eutofallthe reft, Knowledge 
 pedantic al I dete ft. And in another place, 
 
 Said I then did ft live but to eat anddrin^ 
 Then poor were my revenge, thy faults fc anty : 
 But that which moft doth make thy nametojlin^ 
 Is, to bejhort, thou art a Tedanty. 
 
 An Advert fi- It may be, fome will take offence at this word, thinking 
 it likewife toucheth them, and that I thereby have a will 
 to tax or fcofFthe ProfefTours and Teachers of Learning 5 
 but let -them be pleafed to content themfelves with this 
 free and open declaration which here I make , That it is no 
 part of my meaning to note by this word any Gown-men 
 or learned profeffion whatfoever : yea I am (b far from 
 it, that Philofophers are in (b high efteem with me, that 
 I (hould oppofe my felf againft my felf, becaufe I account 
 my felf one ofthem, and profefs the fame learning : only 
 I touch a certain degree and quality of fpirits, before de- 
 ciphered, that is, fuchas have natural capacity and fuffi- 
 
 ciency
 
 The Preface. 
 
 ciency after a common and indifferent manner, but after- 
 Awards not well tilled, preoccupated, poflefled with cer- 
 tain opinions : and thefe are men of all fortunes^ all con- 
 ditions, and go as well in (hort garments as in long gowns : 
 Vulgum taw chlamydatos.. quam coronam voco : I reckon a- 
 nt ong ft the vulgar fort > as well Kings and Crowns., as "Pedants 
 andclorvns. If any man can furnifli me with any other 
 word as fignificant as this to exprefs thefe kind of fpirits, I 
 will willingly forgo this. After this my declaration, he 
 that findeth himfelf aggrieved., (hall but accufe and (hew 
 himfelf too fcrupulous. It is true that a man may find 
 other oppofites to a wife man befides a Pedant^ but it is 
 in fome particular fenfe, as the common, profane, vulgar 
 fort of people 5 a id oftentimeslufe thefe oppofites \ but 
 this is, as the low is oppofite to the high, the weak to the 
 ftrong, the valley to the hill, the common to the rare, the 
 fervant to the matter, the prophane to the holy } as aiib a 
 fool, which indeed according to the true fo^nd of the 
 word, is his trueft oppofite : but this is a moderate man 
 to an immoderate, a glorious opinative man to a modeft, 
 the part to the whole, the prejudicate and tainted to the 
 neat and free, the fick to the found : but this word Pedant 
 in that fenfe we take it, comprehendeth all thefe and more 
 too, for it noteth and fignifieth him that is not only un- 
 like and contrary to a wife man, asthofe before mention- 
 ed, but fucha one as arrogantly and infolently refifteth it 
 to the face, and as being armed on all fides, raifeth himfelf 
 againftit, (peaking out of rcfolution and authority. And 
 forafmuchas after a fort he feareth it, by reafon that he 
 feeth himfelf d-.fcovered even from the top to the bot- 
 tom, and his fport troubled by it, he profecuteth it with 
 a certain inteftine hatred, he taketh upon him to cenfure 
 it, todefameit, tocondemnit, accounting and carrying 
 himfelf as the truly wife, though he be a fool without 
 peer 5 and an ignorant felf-conceited Gull. 
 
 B 4 After
 
 T&s Preface. 
 
 lt . . After the purpofe and argument of this Work , we 
 The method come to the order and method thereof. There are three 
 f this Book, ^oks: The firft is wholly in the knowledge of our 
 felvesand humane condition, as a preparative unto wif- 
 dom, which is handled at large by five main and princi- 
 pal confiderations, each one including in it divers others. 
 The fecond Book containeth in it the treatifes, offices, 
 and general and principal rules of wifdom. The third, 
 the particular rules and inftruclrions of wifdom, and that 
 by the order and difcourfe of four principal and moral 
 virtues, Prudence., Juftice^ Fortitude^ Temperance } under 
 which four is comprised the whole inftru&ion of the life 
 of man 3 and all the parts of duty and honefty. Finally, I 
 here handle this matter, not Scholar-like or Pedantically, 
 not with enlarged difcourfe, and furniture of Eloquence 
 or other Art 5 (For wifdom {au& ti oculis ipfo cerxeretxr 
 mirtbiles excitaret amoresfiti. if it could be fecn with our cor- 
 ftraleyesj would ftir up in matt admirable defre thereof) 
 needs no fuch helps to commend it felf. being of it feif fo 
 noble and glorious) but rudely, openly. and ingenuoufly, 
 which perhaps will not pleafe all. The propositions and 
 verities a re compact, but many times dry andfowr, like 
 Aphorifms, overtures, and feeds of difcourfe. 
 
 Some think this Book too fool-hardy and free to con- 
 traband wound the common opinions, and are offended 
 therewith, whom in four or five words I thus anfwer : 
 Firlt, that wifdom which is neither common nor vulgar 
 hath properly this liberty and authority, 'jnrefuo (fngula* 
 ri) tojudgofall, (it is the priviledgof a wife and fpiri- 
 tnal tez\\ifpirttualis omni<i dijudic4t z & a nomine judicatnr^ 
 i.'Car. s. i. The fyiritital man judgeth all^ and if judged of none) and in 
 judging to eenfure and condemn (as for the moft part er- 
 roneous) common and vulgar opinions. What then fhould 
 (he do? for the cafe (landing thus, it cannot be, but (he 
 muft incur the difgrace and envy of the world. In an- 
 other
 
 fie Preface. 
 
 otherplace I complain of thefe kind of men, and reprove 
 their popular weaknefs and feminine daintinefs, as unwor- 
 thy, being over tender and delicate, to underftand any 
 thing of worth, and altogether uncapable of wifdom. 
 The hardeft and hardieft propositions are beft befitting an 
 hardy and elevated fpirit, and there can nothing feem 
 ftrangeunto him that doth but know what the world is. 
 It is weaknefs to be aftonifbed at any things we muft 
 rouze up our hearts, confirm and ftrengthen our minds, 
 harden 8c inure our fel ves to hear,to know,to underftand, 
 to judge of all things, feem they never fo ftrange. All 
 things are agreeing and well befitting the palate of thefpt- 
 rir,fb a man be not wanting to himfelf, and neither do any 
 thing, or yield his confent to whatfoever is not good and 
 truly fair, no, though the whole world perfwade htm unto 
 it. A wife man fheweth equally in them both his courage, 
 his delicates are not capable of the one or the other, there 
 being a weaknefs in them both. 
 
 Thirdly, in all that I (hall propofe, my meaning is not 
 to bind any man unto it, I only prefent things, and lay 
 them out as it were upon a (tall, I grow not intocholer 
 with many that gives me no credit, ordiflikes my ware, 
 that were to play the Pedant. Taffion witnefleth that it is- 
 not reafon (b to do, and he that out of paflion doth any 
 thing, out of reafon cannot do it. But why are they 
 angry with me ? Is it becaufe I am not altogether of their 
 opinion ? Why, I am not angry with them becaufe they 
 are- not of mine. Is it becaufe I fpeak fomething which is 
 not pleating to their tafte, or to the palate of the vulgar 
 fort? Why, therefore I (peak it. I fpeak nothing without 
 reafon, if they knew how to underftand it, howtorelifh 
 it. If they can bring better reafon to difprove mine, I will 
 hearken unto it with delight and thanks to him that (Ml 
 lhew it me. But yet let them not think to beat me down 
 with authorities., multitudes , and allegations of other 
 
 men.
 
 Preface. 
 
 men, for thefe have but fmall credit in my jurifdidioh, 
 lave in matter of Religion, where only authority pre- 
 vails without reafon : This is authorities true Empire, rea- 
 fon only bearing (way in all other Arts without it,, as 
 S. Auguiline doth very well acknowledge. For it is an un- 
 juft tyranny and an inraged folly to fubjeft and enthral 
 our ipiritsto believe and to follow whatfoever our Anr 
 ceftours have faid, and w-.t the vulgar fort hold to be 
 true, who know neither what they fay, nor what they do. 
 There are none but fools that fuffer themfelves to be thus 
 ledbythenofes.* and this Book is not forfuch, which if 
 it {hould popularly be received and accepted of the com- 
 mon fort of people, it (hould fail much in itsfirft purpofe 
 and deiignment. We mutt hea^confider^make account of 
 our ancient Writers 5 not captivate our felves unto them 
 but with reafon. And if a man would follow them., what 
 (hould he do .? for they agree not among themfelves. Ari- 
 Jlotks who would feem to be the moft fufficient amongft 
 them, and hath adventured to challenge and to cenfare all 
 that went before him, hath uttered more grofs abfurdi- 
 ties then them all, and is at no agreement with himfel 
 neither doth he know many times where he is 5 witnefs his 
 Treatifes of the Soul of man, of the Eternity of the 
 world, of the Generation of the winds and waters, and 
 fo forth. Itisnocaufeof wonder or aftonifhment, that all 
 men are not of one opinion $ but it were rather ftrange and 
 wonderful that all men were of one opinion : for there is 
 nothing more befitting nature and the fpirit of man then 
 Romans 14. variety. That wife Divine Saint P4#/giveth us this liber- 
 ty, in that he willeth every man to abound in his own un- 
 derftanding, not judging or condemning that man that 
 doth otherwife, or think otherwife. And he fpeaketh it in 
 a matter of greater moment or more tickliQi, not in that 
 which confifteth in outward action and obfervation 3 
 wherein we fay we are to conform our felves to the com- 
 mon
 
 The Preface. 
 
 mon fort, and tothat which is prefcribed and accuftomed 
 to be done D but alfo in that which concerneth Religion, 
 that is the religious obfervance of viands and dayes : 
 whereas all that liberty and boldnefs of fpeech which I 
 challenge to my felf, is but in thoughts, judgments, opi- 
 nions,^ which no man is quarter-matter, but he that hath 
 them every man about himfelf. 
 
 Notwithftanding all this a many things which may feetn 
 tooharfti and brief, too rude and difficult for the fimplcr 
 fort (for the ftronger and wiferhave ftomachs warme- 
 nough to concoft and digeft all) I have for the love of 
 them explicated., enlightnedand fweetned in this third E- 
 dition, reviewed, and much augmented. 
 
 I would willingly advertife the Reader that (hall un- 
 dertake to judg of this Work, to take heed that he fall 
 not into any of thefe feven over-fights, as fbme others 
 have done 5 that is : To refer that unto law and duty, 
 which is proper unto aftion 5 that uuto adrion, which is 
 only to becenfured^ that to refolution and determinati- 
 on, which is only propofed, confulted of, and proble- 
 matically and academically difputed, that to me, and 
 mine opinions, which I deliver from report, and is- the 
 opinion of another man, that to the outward ftate, pro- 
 feffion and condition, which is proper to the ipirit and 
 inward fufficiency 5 that to Religion and Faith, which is 
 but the opinion of man j that to grace and fupernaturai 
 "mfpiration, which is proper to natural and moral virtue 
 and action. All paffion and preoccupation being taken 
 away, he (hall find in thefe feven points well underftood, 
 how to refolve himfelf in his doubts, how to anfwer all 
 objections, made by himfelf or by others 5 and inform 
 himfelf touching my intention in this Work. And if ne- 
 verthelefs after all this., he will neither reft fatisfyed and 
 contented, nor approve what I have written, let him bold- 
 ly and fpeedily difprove it (for only to fpeak ill, to bite> 
 
 to
 
 the Preface. 
 
 to flander the name of another man, though it be eafie 
 enough, yet it is bafeand pedantical) and he fhall fpee- 
 dily receive either a free confeffipn and alFent (for this 
 Book4pth^jl6ry afcdfesift it felf in the truth andingeniji- 
 ty thereof ) or an examination of the impertineflciesaffcl 
 follies thereof. 
 
 HO 
 
 three Books. 
 
 , _ -_. <-r+ rt ft i f~t ry T"J T 1 
 
 Hefirft Boo^teacKew the t&Gwtedg of our felves and 
 our humane condifi^Mich is the foundation of 
 Wtfdom I) five great 4 nd principal ton 
 
 "/',. .r / -. 7 . 
 
 man.) andcontatneth 62 Chapter sz 
 
 The Jecond containeth the princtpj. I rules of Wi$9m.> the 
 uptibfl&lgej a hd prefer qualities of t wife man^ tindfath 
 12 Chapters. 
 
 our moral 
 
 dence, Jufl&^'F^rtitude^ Temper ance^fitteth down tht 
 particular it$ruftionsofWifdom s in 43 Chapters 
 
 :- : 
 
 Horn, : K, 
 ftorn 
 
 'ft oi r f 
 
 bns ; boog ?i 
 
 ad oT <HHj 
 
 L wonrf-r. J 
 
 nk ,zi ^fiml ybtiii bag 
 bits ttismAittiq e bhow3Hs ^fwsd) 
 i lio gbaiwonJi bns '^bufl off? oJ Swab ba biow yd djod mini 
 t jr C vIoHsd noDJjnwafii )iKbiw bcus v[knrr3)3 Q O O
 
 ^SSVtfS^t&Wr'S/^ 
 
 M^W**l*}l*^*<M*l!*r* t 'X' V**I*V7* t -'./> H> 
 
 WISDOM, 
 
 THE FIRST BOOK. 
 
 "Which is' * 
 
 The ty tnelcdgofoHr fclvesj and ottr hnmatte 
 
 condition. 
 
 . . ' 
 An exhortation t<* the ftudy and knowledg of our 
 
 The Preface to thefrft 
 
 TH E moft excellent and divine counfH, the beft and 
 moft profitable advertifement of all others , but ^ 
 leaft prad:ifed, is to ftudy and learn how to know^j 
 our (elves: This is the foundation of Wifdom, and 
 the high way to whatfoever is good \ and there is 
 no folly comparable to this, To be painful and di- 
 ligent, to know all things elfe whatfoever, rather then our felves : 
 For the true fcience and ftudy of man, is man himielf. 
 
 GOD, Nature, the wife, the world, preach man, and exhort 
 him both by word and deed to the ftudy and knowledg of him- Etjojned to all 
 felf. G O D eternally and without intermiflion beholdcth, confi-f 
 dereth, kno wcth himfclf. The World hath all the lights thereof 
 
 con-
 
 An exhortation to the ft tidy 
 
 ited within it (elf, aud thc-tv, 
 R it isas necykiry for Ma:i to learn How re know 
 
 contr.icied and united within it (elf, aud thc-tv, [ j fecaud 
 
 > it is .-.atural unto V : : nirri- 
 
 iirehsth xi^yncd ibis V?T .-:\ ] , Torncditar. 
 
 .xnain bur though ..bove -ill things tafic- 
 
 ordinaiy, natural i ii -:f the I 
 
 . ; c,vgtrj.twy. to)v r; . re 
 nunb'.iV tinue his meditation more truly, morj nat, 
 
 _ ^ r ^^ J ' J 
 
 then with himtdf? is there ai^tjing that toucheth him more 
 and limits to theinpttyr/^i::;) eisaiid delires. And thou man, which 
 
 .Jp\r\l M t-1 , ^ M J" f * >- T* .' 
 
 -\vilt icem to -cqnlam the whole univerie, to know all things, 
 control!, to judge^ ncitiKr knovve'lhicrendeavoureil theknowledg 
 of thy 1 Jf i and (o going about to make thy kit' skiiilil, and a ju jg. 
 of Nature, thou-piovtfi c.'ic orriy fool of the world', thou art "or 
 other the mofc btggcrly, the moiL vain and rr/iicrable '> and ya 
 moil proud and arrogant. ' Lpok tncrtfore into thy iclf, know thy 
 ft If, hold thy ill; ' u!f , thy Ipirit ar.d wi. here 
 
 employed, rcdtfce ifnnto t;.; iJr. Thru f ii;d 
 
 Ibltft thy itlf about outward -. things- j -thou 'betraydl and dilrobcf: 
 thy iclf s thou lookett always before thee : gatiier thy felt to thy ielf 
 a4 fiHit tip thy ich' within thyfcrrT^X'llllli*l',-ic T ai'd^ M!c\v thy I, if, 
 
 .. . r A i - 
 
 /.v: tc. Gttdfwfls extra ', 
 Kiffice quod non cs. 
 
 " n<>ris qtuimfit till cur 
 
 Jc i 
 
 Infii-erit dim natHrj, aut ef^atn cwjuitudo-m>d>i. 
 
 art not, frame the fa/nc therefor 
 to tbyfdf-, tbtnjhalt tbmfie 
 Howjhort abodt tbott hjil) adiifidtberif.?- b L \ 
 
 iill thyconfdoice^ t>':-i t> drib jritxtjs k.:, , 
 lice or enl is (by rutun) foxed tbsrc. 
 
 By the knowledg of himftlf' man arrive th fooncr aijd ; 
 the knowledg of God, then by any otJier *eans, both bee 
 
 tindcth
 
 f: %ft[* 
 
 in- himfT ibotiiq--. ,/ 
 
 divine nature, the ..in anywiy ' 'adder to 
 
 and becaufe he can better imdevlbnd. and know th.it which is i. : ''-kiltdg 
 
 leif thcnin another thu., YA//H /J^r m 
 
 r.jjiinm tuam-, idea mif alii ti \ ~ .: : 
 
 " ;'(.' ?/>y _/ 
 :/. 2/.'J, f'-: /'/L : ; 
 
 - rs 
 
 - 
 
 .>, 
 
 . . 
 
 io ixo.-i.iic truly wile, -. .".MM 
 
 A , 
 
 plcuunt, there nculs no other inftfudipn but t: -i\ 7 es:" s; a;utp//K/;.'/ 
 
 do:ib;!u ; .s, if we were good Sc' here ^rcaio Book?, could bet-^ wldu 
 
 Ur iniuuci us. thai wv - . ves. -Hi tktt lh.ill 
 
 . . -. - , - ^aeaa^yp, m_ * . ,- . . . , . 
 
 and 'motions of thci'/ul wh.itfoevev. 11. thal'fh.i!! Call 
 how oitcu hc.hath mifcarr ; ttl in his j,.!il Li::. ^t, : .;v_c<! 
 
 by his memory., ihall learn thereby t z truli >re. He thn't 
 
 /a;ce liOvV otten he hath-'held an opinion, :tnd \\\ fach Tort un- 
 derftood a thing CVLII to the engagu^ of hi- ! the 
 
 fitibfyingof himlelf and any otha 
 
 liith made him fee fhe tr'.j'n, ^"vai the - it'i j t 
 . rly lu.ld, may learn to cliltrufc his ov 
 HukcotF that importunate arrogai::y 'ui:d q 
 
 a capital enemy to difeipline and truth. HL th; -.veil note 
 
 and confide r all tho'fe evils that he hath run into, that have threir- 
 ned him i the : 15ght occafions that have altered his courf,s and turn- 
 ed him' from one e irate to another: how often Kp and 
 millikes have comu intojiishecfd > will prepare hi rnielf againirtL;- 
 r .:!rech:.ngc.s, learn to know his own condition j will pi- 
 
 -
 
 to t 
 
 modcfty, contain hjmfelf. within his own rank, ofiend no man, 
 trouble nothing, cor enterprife any thing that may pafs his own 
 forces : And what were- tnis, but to fee Juftice and Peace in every 
 thing ? To be brief, we have no clearer looking-glafs, no better 
 book then our (clvc*, if as we ought we do ftudy our kl ves, always 
 keeping our eyes ppe.n over us, ajid prying more narrowly into our 
 fclves. 
 
 But this is that which we- think leaft of, Ntmo in fc tent At defien- 
 dere : No man endewevrj to defend direttly into himfelf: wherc- 
 by it comcfh to pats that we fall many times to the ground, and 
 rhsmfelvet. tum ble headlong. jnto the farue fault, neither perceiving it, nor 
 knowing to what courfe to betake us ; we make our fclves fools at 
 .our own. charges. .Difficulties in every thing are uot difcenicd, 
 ; but by thole that know them : and fome degree of imderftanding 
 is ncctflary eyer> jji the marking of our own ignorance. We mult 
 knock at the door to. know whether the door be /hut.: for when 
 men lee themfelvts rcfolved andjatisfiedofa thing 7 and think they 
 fufficiently underihnd it, it is a token they underlbnd nothing at 
 all : .for if we. knew our.felves well, we would provide far better 
 for our fclves and our affairs i nay, wefhould be aflumtdofour 
 felves and our cllate, and frame our felvcs to be others then we 
 are. " He that knows not his own infirmities, takes no care to 
 amend them, he that is ignorant of his own wants, takes as little 
 care to provide for them, he that feels not his own evils and mi- 
 feries, advifeth not with himfelf of helps, nor feeks for remedy. 
 pcprcbendMte opoftet, pr'wfqujtmemendef : fault atif mitittm, fintirc 
 fibi of us ejje rtmedio' 3bou mujl of neceffity kporv thy fclf, before 
 tbott amend tbyfilf: it, is the veryfirjl beginning of healthy to actyow- 
 ledg thy fickneft, and that tbou.hajl need of remedy. And here be- 
 hold our unhappinefs: for we think all things go well with us, 
 and we are in falety, .and we live in content with our felves, and Ib 
 double our miferies. Socrates was accounted the wifeft man of 
 the world, not becaufe his knowledg was more compleat, or his 
 fufficiency greater then others, but^ecaufc his knowledg of him- 
 ielf .was better then others ,i in that he held himfelf within his own 
 lank, and knew better how to play the-man. ' He was the King of 
 ; men, as it^is laid, that he that hath but one <ye is a king in reipecj 
 ,of him that hath never an eye, that is to fay, doubly deprived of 
 hisfenfe: for they are by nature weak and miferable, and there- 
 withal proud, and feel not their milcry. Socrjtet was but pur- 
 blind*
 
 and knowledge ofourfdves. 5 
 
 blind j for being a man as others- were;- weak and miferable, he 
 knew it, -and ingenuouily acknowledged his conation, and,Uyed, 
 -.and governed hirnfelf according unto it. -This i&.that, which the 
 1r nth it felf fpake u^ito thofe which .were full of, preemption, 
 - and by wa-y'of mockery laid unto him, Are we blind -a!Jo- If ye 
 yvef&blwh faichhe, that is, if ye thought your felves blind, you 
 jkoMldfee, but becaufeye think.yefie-> therefore you are blind > -.jfyre- 
 fore your fm remaineth. For they that in their own opinion fee John 9. 
 much, are in truth ftark blind j and they that are blindin their own 
 opinion, feebeft. It is : a-.mifeiable<ttjing in a man, to make him- 
 ,. (elf a beaft by forgetting himfelf to be a maivHowo enim cum fa id 
 fac femper intetiigas : firing tbou #r* a- man? fee tbou- always remem- 
 ber it. Many great perfonages, as a cuk or bridle to the.mfetyes, 
 have ordained that one or other ihould ever buzze into.. tbeijc,^ars 
 -that they were men. O what an excellent thing was this,, if it en- 
 tred as well into their hearts, as it founded in their. ears! Th^tMot 
 o the Athenians to Pompey the Great, Thou art fo much^a God, 
 as, thou acknowledgeft thy lelf to,be a man, was no ill faying : for 
 at theleaft to be an excellent man, is to confefs himfelf fobe a 
 raan. ^^^| fcta* v * #*<# *#&*& &*tik.*fa 
 
 The knowledg of our felves (a thing as difficult and rare, as to 5. 
 mifdeem and deceive our felves eafie) is not obtained by .any other, Fdfe metni f 
 that is to fay, by the companion, rule, or example of another. k*** ow felves 
 
 flits aliM de te quam tu tibi credere noli : T>o not believe others 
 moreoftbyfelf, thentbou thy filf kpoweft of thy felf. . Much lefs 
 alfo-byour 4^ cn an< i judgment, which oftentimes commeth 
 fhortJto. difcern, and we diiloyal and fearful to CpeaJk * not by 
 any fmgular ac^, which fometimes unawares hath efcaped a man, 
 pricked forward by bme new, rare and accidental occafion, and 
 is rather a trick of Fortune, or au eruption of fbme extraordinary 
 lunacy, than any production of fruit truly ours. A man judgeth 
 ' not of the greatnefs.or depth of a River, by that water which by 
 rcaibn of ibme fiidden inundation of neighbour rivers overfloweth 
 the bank?. One valiant ad makes not a valiant man i noronejuft, 
 a juft man. The -circumftances and fource of occafions doth im-. 
 port much and alter us, and oftentimes, a man is provoked to do 
 good by vice it (elf : fo hard a thing is it, for man to know man. 
 Nor likewifeby allthofe outward things, that are outwardly ad- 
 jacent unto us, as offices, dignities, riches, nobility, grace, and ap- 
 plaufe of the greateft Peers and common people. Nor by the 
 
 C carriages
 
 An exhortation to the ftudy 
 
 carriages of a man in publick places is a man known j for as a king 
 at Chefle, fohe ftandeth upon his guard, he bridleth and contract 
 th himfelf > fear, and fhame, and ambition , and other paffions, 
 make him play that part that you fee:But truly toknow him,we muft 
 look into his inward part, his privy chamber, and there not how to 
 day, but every day he carrieth himfelf. He is many times a diffe- 
 rent man in his houfe, from that he is in the Country, in the Palace, 
 in the Market-place j another man amongft his domeftical friends, 
 from that he is amongft ftrangers : w hen he goeth forth of his houfe 
 into fome publick place, he goeth to play a Comedy, and therefore 
 ftay not thou there, for it is not himielf that playeth, but another 
 man, and thou knoweft him not. 
 
 The knowledge of a mans felf, is not acquired by all thefe four 
 True meant, means, neither muft we truft them, but by a true, long, and daily 
 ftudy of himfelf, aferious and attentive eKamination, not only of 
 his words, and actions, but of his moft fecret thoughts (ftheir birth, 
 progrefs, continuance, repetition) and whatfoever is in him, even 
 his nightly dreams prying narrowly into him, trying him often and 
 at all hours, prefling and pinching him even to the quick. For there 
 are many vices hid in us, and are not felt for want of force and 
 means i fo that the venemous {erpentthat is benummedwith cold, 
 (uflfereth himfelf to be handled without danger : neither doth it fuf- 
 fice afterwards to acknowledge the fault by tale or piece-meal, and 
 fb think to mend it by marring itjbut he muft in general re-acknow- 
 ledge his weaknefs,his mifery, and come to an univerfal amendment 
 and reformation. 
 
 8< Now if we will know man, we muft take more than ordinary 
 
 The -proportion pahis in this tirft Book, taking him in all fenfes, beholding him with 
 *nd divifion e/all vifages, feeling his pulfe, founding him to the quick, entring into 
 fo} m w jfha candle and a fnuffer, fearching and creeping into every 
 hole, corner, turning, clofet, and fecret place : and not without 
 eaufe> for this is the moft fubtleand hypocritical covert and 'coun- 
 terfeit of all the reft, and almoft not to be known. Let us then con- . 
 fider him after five manners/et down in this Table, which is the fum 
 >f she Book,
 
 Vanitic* 
 
 there are 
 five con- 
 fiderationsZ 
 of man c! 
 humane 
 condition 
 
 and knowledge ofottrfilves. 
 
 "Ihcfirft-, Natural^ ofati the farts wbere-of he is et 
 
 and their appurtenances 
 The fecond, Natural and Moral, by caniparifon of man 
 
 with beafts. 
 The third, of bit lift in declining ftat(> 
 
 \ 
 
 "fhe fourth. Moral-, of btf manners, bu- 
 mmifs-t conditions, which are referred t 
 to five things. 
 
 The fift , Natu 
 ral and Mo 
 ral, of the dif-^ 
 ferences that 
 are between 
 men in their 
 
 Inconftancy. 
 Mifery. 
 
 1 Natures* 
 
 2 Spirits and (ujficiencies. 
 
 3 Charges and degrees offuperiorityi 
 inferiority. 
 
 4 Profeffion and conditions of life, air 
 vantages and t Natural' 
 difadvantagei ( Acquired* 
 
 t Cafital* 
 
 The firft confederation of Maa 9 which is NatHral, 
 by all the farts and members whereof he i 
 
 o ea. 
 
 CHAPTER L 
 Of the frame or formation of Man. 
 
 is twofold, and to be confidered after a twofold 
 manner : the firft and original, once immediately by 
 God in his fupernatural creation > the fecond and or- 
 dinary, in his natural generation. According to that 
 defcription which Mofes (etteth down towchingthe 
 workmanfhip and creation of the world ( the rich- _ *, . ^, 
 eft piece of work, that ever man brought unto light : I mean the Qgn.T L &c,' 
 Hiftory of the nine firft Chapters of Genefa which is of the world 
 newly born and reborn ) man was made of God, not only > af- 
 ter all creatures, as the moft perfect, but the mafter and fuperin- 
 tendent of all , Vt prtpt fifcibiv mans , volatility <://, bejifa 
 
 C 2 terrt:
 
 $ Of the frame or formation of Man. 
 
 ievr.i : That be might rule over the fijh of the Sea> the Fowls of the 
 air, and the beafts of the earth. And in the felf fame day, where- 
 in the four-footed beafts of the earth that come neareft unto him 
 were created ( although thofe two that referable him moft are, for 
 the inward parts the Swine, lor the outward the Ape ) but alfo 
 after all was done and ended, as the doling up, feal, andfignof 
 his works, he hath alfo there imprinted his arms, and his pour- 
 trait, Exemplumque Dei quifque eft in imagine parva. SignaUtm eft 
 fuper nos lumen vultus tui. Every man K ajhort compendious image of 
 God. The light of hi* countenance if fealed upon #f , as a fummary 
 recapitulation of all things, and an epitome of the world, which 
 is all in man, but gathered into a (mail volume^whereby he is call- 
 ed, The little worlds as the whole Univerfe may be called, The 
 great man: as the tie and ligament of Angels and beafts, things 
 heavenly and earthly, fpiritual and corporal > and in one word, as 
 the laft hand, the accompli fhment, the perfection of the work, the 
 honour and miracle of Nature. The rea(bn is, becaufe God having 
 made him with deliberation, counfel, and preparation, & dixit^ 
 FaciamM homimm ad imagimm & fimilitudinem noftram : .and he 
 faid, Let us make man in our Image^ according to our likgnefiihe relied. 
 And this reft alfo was made for man : Sabhatbum propter bominem, 
 non contra> The Sabbath it fir man? not man for it* And afterwards 
 he had nothing to make new, but make himfelf man j and that he 
 did likewife for the love of man : Tropter nos homines & propter 
 noftram falutem : For us men and our falvation. Whereby we fee, 
 that in all things God hath aimed atman, finally in him,and by him, 
 brevitnanui ina/hort/um , or fummzrily, to accommodate all un- 
 to himfelf, the beginning and end of all. 
 
 . . 2 * Secondly, he was created all naked, becaufe more beautiful than 
 
 the reft, being pure, neat, and delicate, by reaibnof his thin humours 
 well tempered and feafbned. 
 
 ? . Thirdly 5 upright, but little touching the earth, his head direcftly 
 
 ^tyitbt. tending unto heaven, whereon he gaieth and fees and knows him- 
 felfas in a glafs-* quite oppofite unto the plant, which hath its head 
 and: root within the earth : fo that man is a divine plant, that rloii- 
 liflieth and grows up unto heaven : A beaft as in the middle betwixt 
 a man and a plant, goes as it were athwart, having his two extreams 
 towards thebouncfs or extremities of the Horizon more or lefs-i The 
 caufe of this uprightnefs iri man, beiides the will of hi& Mafter- 
 J5 ..is, not properly the reafonable foul i .as we fee in 
 
 tfaple.
 
 Of the frame or formation of Man. 9 
 
 thofe that are crook-backed, crump-fliouldred, lame ? nor in the 
 ftraight line of the backbone, which is likewife in Serpents, nor in 
 the natural or vital heat, which is equalled, or rather greater in di- 
 vers beatis, although all thefe may (perhaps) ferve to fome purpoie > 
 but this upright gate is due and belonging 'to man, both as he is 
 man, the noiieit and divineit creature. 
 
 ii uhimil mentifiue capacity alt*: 
 
 fiom tbtfi, in making man 
 dt a fared Creature^ beajis profane-> 
 W\yo (tbctigb they were net made enough to fie*t) 
 WM made the mea.ts, where they and God do meet* 
 jT.v :;b workf for. m^n '> but Cod made man we find 
 To Contemplate tbejt >0r/y, andtytow bit mind : 
 and as King in this lower region. To fmall and particular royalties, 
 there belong certain marks of Majefty, as we fee in the crowned 
 Dolphin, the Crocodile, the Lion with his collar, the colour of his 
 hair, and his eyes i in the Eagles the King of the Bees : fo man the 
 universal King of thefe lower parts, walketh with an upright coun~ 
 tenance as a Matter in his houfe ruling, and by love or torce taming 
 every thing. 
 
 His body was firft framed of virgin-earth, and red, from whence 4. 
 he took his proper name Adam^ for the appellative was Ijh : and #** framed. 
 that being not yet moiftned with rain but with the water of the ' 2 " 
 fountain. 
 
 Mixtamftnvialibw un&4 
 Finxit in ejfigiem 
 
 Of running water and of fettled earth 
 T>id God build man^ (the Poet kpew not breath) 
 Grace ran away, or rather he from that^ 
 Tet manftoodftill, or rather nature fate-, 
 But not in Paradife i Globe of earth andfeafy 
 Now only earth? paft over Euphrates* 
 
 Byreafon the body is the] firft-born, or elder then the foul, as 
 the matter then the form , the houf e muft be made and trimmed be~ 
 fore it be inhabited, the mop before the workman can ufe k. After- 
 wards the Soul was by divine infpirationinfufed, and fo the body 
 by the foul made a living creature, Inftiravit infaciem ejm fiiracu- 
 lum mt-, &c. He breathed in hit face the breath of life. 
 
 In that ordinary and natural generation and formation, which $. 
 is made of the feed in the womb of the woman the felf-fame ffe * ma * e '* 
 
 C 3 .order
 
 I Of 'the frame <*r formation of Man. 
 
 order is obferved : The body is firft formed as well by the elemen- 
 tary force of the Emrgie, and forming virtue which is in the feed, 
 aiding inibme fort the heat of the matrix, as the celeftial, which 
 is the influence and virtue of the Sun? Sol & homo generant bjmi" 
 Itneeived of n * m -> t ^ ye $ mt an ^> Man do engender man- In fuch order, that the 
 toagnlatedfeedkven firft days the feed of the Father and Mother do mingle, 
 unite and curdle together like cream, and are made one body, which 
 is the conception. Nonne ficut lac mttlfifti me, & ficnt cafeum me 
 coagulafti ? haft tbm not rnilkgd me likg mill^, and haft thott not co- 
 Cbanged. Agulated, and curdled me as cheefi ? The next feven days this feed 
 is concocted, thickned, and changed into a mate of flefh, andindi- 
 geftedrbrmkfs bioud which is the proper matter of an humane bo- 
 dy. The third feven days following, of this mafs or lump is made 
 Firmed in an< ^ faftuoned the body in grots , 16 that about the twentieth day 
 gruff. are brought forth the three noble and heroical parts, the L^er, 
 
 Heart, Bratn-> diiiint an oval length, or, as the Hebrews fay, hold- 
 ing themielvesby thin commiffures or joynts, which af terwards iill 
 themielves with rlcfh, after the fafhion of an Ant, where there are 
 three groiTer parts joyned by two thin. . The fourth feven days 
 
 <_ which end near thirty, the whole body is ended, perfeded, joynted, 
 
 Jojnted. orea- , , ,. . ; ; , '. ' J 
 
 ni^ed. organized -, and io it begins to be .more an JLmbnon, that is, nnper- 
 
 Fiift fwnified fcdjn fhapc.but capable, as a matter prepared to its form, to receive 
 with fit injlru' the foul i which iaileth not to infmuate and inveft k felf into the 
 mentsforfcnfe, ^ Q jy towards the ftven and thirtieth or fortieth day after the rive 
 weeks ended. Doubling this term , that is to fay, at the third 
 Inetowedmth mout h tm ' s infant endowed with a foul, hath motion and fenfe, 
 foul matiw. the hair and nayls begin to come. Tripling this term, which is" at>; 
 the ninth month, he cometh forth, and is brought into the light. 
 Thefe terms or times are not fo juftly prefixed, but that they may 
 either be haftened, or prolonged, according to the force or feeble- 
 nefs of the, heat both of the feed and of the matrix : for being 
 ftroog it hafteneth, being weak it floweth -, whereby that fetd that 
 hath lefs heat and more moifture , whereof women for the mofi 
 part are conceived , requireth longer time, and is not endowed 
 with a foul, until the fortieth day or after, and movcth not till the 
 fourth month, which is near by a quarter, more late then rfrat of 
 tfye male children. . 
 
 CRAP,
 
 The firft and general diftin&ion of Mm . ** 
 
 CHAP. II. 
 
 Tlie firft and general diftinffion of MM. 
 
 MA N, as a prodigious creature, is made of parts quite contra- -, ,; 
 ry, and enemies to themfelves. Theloul is a ftttle God^'The divifitn <f 
 the body as. a beait, as a dunghil. Neverthelefs, thefe two parts man in t* 
 are in fiich fort coupled together, have fiich need the one of the }* tt/ ' 
 other to perform their functions, Alterius fie alter* pofcit opem res, 
 & conjttrat amice : So one thing doth asl(, the fellow/hip and help of 
 another , and doth at it were friendly conjure it i and do (b with all 
 their complaints embrace each other, that they neither can continue 
 together without wars, nor (eparate themfelves without grief and 
 torment> and as holding the Wolf by the ears, each may fay to other, 
 I can neither live with tbee nor without tkee> Nectecum? nefinete* 
 
 But again, forafmuch as there are in this foul two parts very dif> 
 ferent, the high, pure, intellectual, and divine, wherein the beaft 
 hath no part i and the bale, fenfidve, and brutifti, which hath body 
 and matter, and is as an indifferent mean betwixt the intellectual 
 part and body i a man may by a difdndtion more moral and poli- 
 litick, note three parts and degrees in man : The Spirit, the Soul-) the 
 Flefh: where the Spirit andF/e/&, hold the place of the twoex-/,,^ r ^ 
 treams, as heaven and earth > the Soul the middle region, where j>*m. 
 are ingendred the Meteors, tumult, and tempers. The Spirit the 
 highett and moft heroical part, a diminutive, a fpark, an image, 
 and dew of the Divinity, is in a man as a King in his Common- 
 weal, it breatheth nothing but good, and heaven to which it tend- 
 eth i the Flejh ( contrary wife ) as the dregs of a people befotted, 
 and common fink of man, tendeth always to the matter, and to 
 the earth i the Soul in the middle, as the principal of the people, 
 betwixt the beft and the worft, good and evil is continually folia- 
 ted by the Spirit and the Flejh? and according unto that part to- 
 wards which it applyeth it felf, it is either fpiritual and good, or 
 carnal and evil. Here are lodged all thofe natural affections, which- 
 are neither virtuous nor vicious , as the love of our Parents and 
 friends, fear of fhame, companion toward the afflided, defire of 
 good reputation. 
 
 This diftinction will help much to the knowledge of man, and 
 _to difcern his actions, that he miftake not himfelf, as it is the man- ?. 
 nertodo, judging by the bark arid outward appearance, thinking Jj' "2^ 
 that to be of the Spirit which is of the Soul, nay, of the Flefh i 
 
 C 4 ami-
 
 I 2 
 
 Of the body^ and firft of all the parts. 
 
 attributing unto virtue that which is due unto nature, nay unto vice. 
 How many good and excellent adtions have been produced by paf- 
 lion, or at leaf I by a natural inclination, Vtftruiant genio, & Juo 
 indulge ant animo ? 7 hat they may feme their humour, and fatvfie 
 their pleafure ? 
 
 CHAP. III. 
 
 Of the Body, and firft of all the farts thereof, 
 and their 
 
 i . *T* H E Body of man confifteth of a number of parts, inward and 
 
 7k* divifion of J_ outward, which are all for the moft part round and orbicular, 
 the body. 
 
 s. 
 
 or coming near unto that figure. 
 
 The inward-are of two forts ; the one in number and -quan 
 
 lmnrd and tityfpread through the wholebody-, as the banes, which are as the 
 bails and upholding pillars of-the whole building, and within them-' 
 (for their nourifhment ) the marrow, themufiles for motion and 
 ftrengthi the veins ifTuing from the live?) as channels of therirft- 
 and natural bloud ; the arteries coming from the heart, as conduits! 
 of the feeond bloud^ more fubtil and vital. Thele two mounting 
 higher then the live r and the heart , their original fources are mare 
 ftrait then thofe that godownwa-rds to the end they mould help to 
 mount the bloud ', for that narrownefs more ftraitned, ferves to 
 ra-ife the humours, the fmews proceeding by couples, as inftruments 
 of fenfe, motion, and ftrength of body and conduits of the animal 
 fpirits, whereof fbme are foft, of which there are (even pairswhkh 
 ierve the fe-ni.es of the head, Sight, Hearing,Tafte, Speech, the other are 
 hard, whereof there are thirty couples proceeding from the reins of 
 the back to the mule-less the Imdrds, Ligaments, GrijUes't the 
 fourth, Humours,~Bloud,Chok'r- ) which worketh, provoketh, penetra- 
 teth, hindereth obftrudtions, cafteth forth the excrements, bringeth 
 chearfulncfs ; Melancholy, which provoketh- an appetite to every 
 thing, moderateth fudden motions. Phlegms, which fwe-etneth the 
 force of the two Cholers, and all other heats : The Spirits which are 
 as it were the -fumigations that arife from the natural heat and radi- 
 cal humour, and they are in three degrees of excellency, the Natural, . 
 Vital, Animal 5 The Fa-t, which is the thickeil and grolTeft part of 
 3. bloud. 
 
 Singular, four ^ e ot } ler are fingular ( fave the kidneys and ftones, which are* 
 rU-iku -i A ailigned to a certaiaplace. Now there are four places
 
 Of the body> and frfl of all the parts. 1 3 
 
 or regions, as degrees of the body, (hops of nature, where fhd 
 exercifeth her faculties and powers. Therirftand loweiHs forge- -i. 
 neration, in which arc the privy parts ferving thereunto. The fe- ** 
 cond near unto that, in which are tt centrals, vifiera, that is to 
 fay the j?0w<*c& , yielding more to the left fide, round, ftraiter in 
 the bottom than at top, having two orifices or mouths, the one 
 above to receive, the other beneath, which anfwereth the bowels, 
 to cart forth and dilcharge it felf. It receiveth, gathercth together, 
 mingleth, concodeth the victuals, and turns them into Chyle* that 
 is to (ay, a kind of white Six* fit for the nourifhmeiit of the body, 
 which is likewife wrought within the Mefiraique veins, by which 
 itpafleth unto the Liver. The Liver hot and moiit, inclining to- 
 ward the right fide, the ftore-houfe of blood, the chief or rather 
 fountain of the veins, the feat of the natural nourifhing faculty, 
 or vegetative foul , made and ingendered of the bloud of that 
 Chyle , which it draweth from the Meferaiqtte veins , and recei- . 
 veth into its lap by the venaport^ which entreth into the concavi- 
 ties thereof, and afterwards is fent-and distributed thorow the 
 whole body by the help of the great Vena cava, which arifeth from 
 the bunch and branches thereof, which are in great number as the 
 rivers of a Fountain. The Splene towards the left fide, which re- 
 ceiveth the difcharge and excrements of the Liver: The Reins? the 
 Extra!*, which though they are all in one, yet are difdnguifhed by 
 fix differences and names, equalling (even times the length of a man, - 
 as the length of a man is equalled by feven foot. In thefe two firft . 
 parts or degrees, which fome take to be but one (although there are 
 two faculties very different, the one generative for the continuance 
 of the kind, the other nutritive for every particular perfon, and- 
 they make it to anfwer to the loweft and elementary part of the 
 world, the place of generation and corruption) is the concupifcible 
 foul. 
 
 The third degree compared to the JB'jberian region, ieparated ?- 
 from the former by the Diaphragm* or Midriff* -. and from that 
 above by the narrownefsof the throat i in which is the irafcible 
 ibul, and the pectoral parts Prcordia, that is to fay, the Hearty 
 very hot, placed about the rift rib, having his point under the left 
 pap or dug, the original fountain of Arteries* which are always 
 moved, and c?ufe the PulJ'e to beat, by which, as >y channels, it ten-* 
 d^th and diflributeth thorow the whole body the vital blood . 
 wliich it hath coucoCtcd , and by it the fpirit and virtue vital. 
 
 The'-
 
 thereof^ and their place*. 
 
 , of fubftance very Toft and fpongeous, fupplc to draw- 
 to, and force forth, like a pair of bellows , inftruments both of 
 relpiraiion, whereby the heart is refreihed, drawing unto it the 
 .Wood, the {pirits, the air, and disburdening it ielf of thofe fumes 
 and excrements which opprefs it,and of the voice by means of the 
 rough Arterle. 
 
 The fourth and higheft, which anfwereth to the celeftial regi- 
 on, is the head, which containeth the Brain, cold and. fpongeous, 
 wrapped within two skins, the one more hard and thick, which 
 toucheth the brain-pan , Dura mater ', the other more eafie and 
 thin, which includeth the Brain, Pia mater : from it do iiTue, and 
 are derived , the Sinews and marrow that delcendeth and falleth 
 down into the reins of the back. This Brain is the feat of the 
 reafonable foul, the fourfe of fenfe and motion, and of the moft no- 
 ble animal {pirits, compofed of the vital, which being raifed from 
 the heart by the Arteries unto the brain, are concocted and re- 
 conco&ed, elaborated and made {iibtile by the help of the multi- 
 plicity of {mail Arteries, as fillets diverfly woven and interlaced, 
 by many turnings and windings, like a labyrinth or double net , 
 Jtete mirabile > within which this vital {pirit being retained and ib- 
 journing, oftentimes pafling and repafling, is refined and perfected, 
 and becomes a creature, {jpiritual in an excellent degree. 
 
 5." The outward and vifible parts, if they be iingle, are inthemid- 
 
 ttttward parts die j as the Nofe , which ferveth for refpiration, fmelL, and the 
 ftitgular. comfort of the brain, and the disburdening thereof, in fuch fort, 
 that by it the air entreth, and iflueth both down into the lungs, and 
 up into the brain. The Mouth , which {erveth to eat and to 
 x (peak, and therefore hath many parts ferviceable thereunto ; with- 
 out, the lipss within, the tongue, (oft and very fubtile, which 
 judgeth of {avours i the Teeth, which bruife and grind the victuals i 
 the Navel, the two finks or ways to ea{e and disburthen the body. 
 
 4 ; If they be double and alike, they are all collaterals and equal , 
 
 BoWe and as the two eyes, planted in the higheft ftage, as fentinels, compo- 
 fed of many and divers parts, three humours, fe ven tmicles, (even 
 mufcles, divers colours of many fafhions , and much art. Theie 
 are the firft, and mofl noble outward parts of the body in beauty , 
 utility .^mobility, a&ivity, yea, in the adtion of love *< *t<fk>r at t^avtw, 
 tftey are to thevj{age, that which theviiage is to the body, they 
 are the face of the face : and becaufe they are tender, delicate, and 
 precious, they are fenced and rampired on all parts, with sk$ttf, 
 
 lids,
 
 Of the fiHgttLir properties of the body ofntM. 15 
 
 , hrows, ears. The e.*rr, in the felf fame height that the eyeg 
 are, as the fcouts of the body, Porters of the ipirit, the Receivers, 
 and Judgers of {bunds which always afcend , they have their en- 
 trance oblique and crooked, to the end the air and the (bund fhould 
 not eater at once, whereby the fenfe of hearing might be hindred 
 and judge the worfe. The arms and bandf^ the work-mafters of 
 all things, and univerfal inftmments. The legs and feet, the projrs 
 and pillars of the whole building. 
 
 CHAP. IV. 
 
 Of the fingular properties of the body of matt* 
 
 THE body of man hath many fingularities, and fbme peculiar ,. 
 and proper unto themfelves, not common with other crea- Peculiar pro- 
 
 tures. The rirlt and principal are fpeech, upright itature, the form **"'" in the 
 or feature, the port or carriage, whereof the wife, yea, the Stoieks y f matl ' 
 themfelves made fiich account, that they were wont to fay, That 
 it was better to be a fool in a humane fhape, then wife in the form of 
 a beaft. The hand is a miracle ( that of the Ape is not to be ter- 
 med a hand ) His natural nakednefs, laughter, crying. The Senfe 
 of tickling, hair on the lower lid of the eye, a vifible navel, the 
 point of the heart on the left fide. The toes of the feet not fb long 
 as the ringers of the hand. Bleeding at noie, a ftrange thing, con- 
 lidering that he carrieth his head upright, and a beaft downwards; - 
 To blufh for fhame, wax pale for fear. To be an ambidexter =, difc 
 pofcd at all times to the fports of VMHS* Not to move the ears, 
 which bewrayeth in beafts the inward affedtions, but man doth 
 fufficiently make them known, by his blufhing, palenefs, motion of 
 the eyes, and no(e. 
 
 The other properties are likewife peculiar unto man, but not * 2. 
 whoHy, but by wny of excellency => for they are alfo in beafts, but in 
 a lefs degree, that is to fay, multitude of mufcles and hair in the head. 
 The pliant facility of the body, and the parts thereof to all motion 
 and every ienfe. The elevation of the breads. The great abun- 
 dance of the brain. The greatnefs of the bladder. The form of 
 the foot, long forward, fliort backward. The quantity and pure fub- 
 tility of the blood. The mobility and agility of the tongue. The 
 multitude and variety of dreams, infomuch that he fcemeth the one- 
 ly dreamer^ Sneelmg. And to be fhort, the many motions of the . 
 tyes, the nofe, the ligp. 
 
 There*.-
 
 t6 Of. the goods of the body: Health, 'Beauty^ 8cc. 
 
 3. -There are alfo habits proper "and peculiar, but different i fome 
 
 Divers h/ttits. are g e ft ure s , motions , and artificial and affedred countenances i 
 others are fo proper and natural, that they that have them, neither 
 feel them nor know them in themlelves > as to go ftooping : but all 
 have that which proceedeth not fo much from reafon, as a pure, na- 
 tural, and ready impulfion, that is, to put forth a mans hand before 
 bim when he falleth. 
 
 CHAP. V. 
 
 Of the goods of the body : Health, Beauty, &c. 
 
 .1. '~|~*HE goods of the body are, Health, Beauty, Chearrulnels, 
 The praife of _ Strength, Vigour, a prompt readinefs and difpofition : but of 
 all thefe Health is the firft, and pafleth all the rdl. Heakh is the 
 moft beautiful and rich prefent that Nature can beflow.upoji us, 
 and above all other things to be preferred, not onely Science, No- 
 bility, Riches, but Wifdom it (elf, which the auAereft among the 
 wile do affirm. It is the onely thing that deferveth our whole em- 
 ployment, ,yea, our life it felf to attain unto it : for without it life 
 is no life, but a death, virtue and wifdom grow weak and faint. 
 What comfort can all the wifdom of the World bring to the greateft 
 man that is, if he be throughly ftricken with an Afofkxie ? Doubt- 
 left, there is nothing to be preferred before this bodily health but 
 Homftyt which is the health of the Soul* Now it is common unto 
 .us withbeafts, yea, many times it is greater, and far more excellent 
 in them than in us: and notwithstanding it be a gift of nature, 
 Gaudeant beue nati- 
 
 He that w gently lorn, may well rejoyce, 
 To have by nature what he would by choice : 
 
 -given in the rirft formation, yet that which afterward followeth, 
 The milk, Good government, which confifleth in fobriety and mo- 
 derate exercifes, lightnefs of heart, and a continual avoidance of all 
 paflions, do preferve it much. Grief and fickneis are the contraries 
 Aintoiti which are the greateft, if not the onely evils that follow 
 -man, whereof we fhall (peak hereafter. But in the prefervation 
 hereof, beafts like wife limply following nature, which hath given 
 them health, do far exceed men i they oftentimes forgetting them' 
 -ielves, though afterwards they pay dearly for it. 
 
 2< Next followeth Beauty, a good of great account in the fociety 
 
 Beauty. of men. It is the firft means of reconciling or uniting one to ano- 
 
 nother
 
 Of the goods of the body ; Health,, Beauty., 8tc. 17 
 
 ther, and it is Very likely, that the firft diftin&ion that hath been of 
 one man from another , and the firft confederation that giveth pre- 
 heminence to one above another, hath been the advantage of beau- 
 ty. It is likewife a powerful quality, there is none that furmounteth 
 itin credit, or that hath ib great a part in the fociety of men > for 
 there are none fo barbarous, none fo refolute, that have not been 
 beaten by it. It reprefenteth it felf unto the view, it feduceth and 
 preoccupateth the judgment, it makes deep impreffions, and pre 
 ie-th a man with great authority : and therefore Socrates called it, 
 AJhort tyranny-) and Plato> The priviledg of Nature: font (eemeth 
 that he that carrieth inhis countenance the favours of Nature, im- 
 printed in a rare and excellent beauty, hath a kind of lawful power 
 over us, and Jthat we turning our eyes towards him, he likewiie tur- 
 neth our arfe&ions, and enthralleth them in defpightof our {elves. 
 Ariftotle faith, that it appertained to thofe that are beautiful, to 
 command i that they are venerable next to the Gods f hemfelves i 
 that there are none,but uch as are blind,but are touched with it. 
 Cyrus, Alexander^ Ctfar? thefe great Commanders, have made great 
 ufe thereof in their greateft affairs > yea, Scipio, the beft of them all. 
 Fair and GWare near neighbours, and are exprefled by the felf- 
 fame words,both in Greet^t and in the Scriptures. Many great Phi- 
 lofophers have attained to their wifdom, by the afliftance of their 
 beauty. It is likewife coniiderable, and much required in beads 
 themfelves. 
 
 There are in Beauty divers things to be confidered : That of 
 men is properly the form and feature of the body , as for other 
 beauties, they belong unto women.- There are two forts of beau- 
 ties, the one fettled which moveth not at all, audit confifteth in 
 the due proportion, and colour of the members, a body that is not 
 fwoln or purfed up, wherein the fmews and veins appear not from 
 fat, nor the bones preis not the skin, but full of blood and fpirit, 
 and in good fiate, having the mufcles elevated, the skin fmooth, 
 the colour Vermillion : The other moveable, which is called a good 
 grace, and is the true guiding, or carriage of the motion of the 
 members, and above all, the eyes. The former beauty of it felf is 
 as it were dead, this active and fulLof life. There are beauties that 
 are rude, fierce, fowre > others that are fweet, yea, though they be 
 fading. 
 
 Beauty is properly to be confideredjn the viiage. There is no- 
 thing more beautiful in man, than his tbul , and in the body of man 
 
 than-
 
 Of the goods of the body : Health, Eeatrty^ 8cc. 
 
 than his vlfage, which is as it were the foul abbreviated, that is, the 
 pattern and image of the foul \ that is, her Efcutcheon, with many 
 quarters, reprefenting the collection of all her titles of honour, 
 planted and placed in the gate and fore-front, to the end that men 
 may know, that here is her abode and her palace. By the counte- 
 nance it is that we know the perfon of a man i and therefore Art, 
 which imitateth Nature, takes no care to reprefent the peribn of a 
 man, but only to paint or carve the vifage. 
 
 There are many fpecial Angularities in the vifage of man, which 
 . are not ' m beafts ' ^ or to ^Y tn ^ truth, they have no vifage) nor ia 
 faetf m*n. the reft of the body of man : as the number and diverfity of the 
 
 i. parts and forms of them, in beafts there is neither chin, nor cheeks, 
 
 * nor forehead, much lefs any foim or fafliion of them. Variety of 
 colours, as in the eye only there is black, white, green, blue, red, 
 
 ** ehryftaline. Proportion for the (enfes are there double, anfwering 
 the one to the other, and in fuch a manner, that the greatnefs of 
 the eye is the greatnefs of the mouth, the largenels of the fore- 
 head, the length of the note > the length of the nole, that of the 
 
 ; 4* chin and lips. An admirable diverfity of countenances i and fuch, 
 that there are hardly found two faces, in all refpe&s, like one ano- 
 ther : this is a chief point of workmanlhip, which in no other thing 
 can be found. This variety is very profitable, yea neceflary for bin 
 mane fociety , tirft, to know one another : for infinite evils, yea, the 
 difljpation of humane kind muft needs follow, if a man fhould 
 miftake hknfelf by the femblance and fimilitude of divers vifages > 
 yea, it would be a confufion worfe than that of Babel. A man 
 would take his daughter for his fitter, for a ftranger, his enemy for 
 his friend. If our faces were alike, we (hould not difcern a man 
 from a beaft i and if they were not all unlike one another, we could 
 not know how to difcern a man from a man. Befides, it was an ex- 
 cellent art of Nature, to place in this part fbrne lecret that might 
 give contentment to one another, through the whole world : for 
 by reafon of this variety of faces, there is not a perfon that in fome 
 
 . * part is not beautiful. The dignity and honour of it, round figure, 
 
 form upright and elevated on high, naked and uncovered, without 
 hair, feathers, {cales, as in other creatures, looking up unto heaven. 
 
 * Grace, fweetnefs, a pleafant and decent comlinels, even to the gi- 
 ving up of a mans Soul, and the ravifhing of his will, as hath been 
 (hewed before. To be brief, the vifage is the throne of beauty and 
 love -, the feat of laughter and kitting, two things very proper and 
 
 agreeable
 
 Of the goods of the body : Health., Beauty &C. 19 
 
 igreeable unto man, the true and moft f igniricant {ymbols of ami- 
 ty and good difcretion. Finally, it is apt for all alterations, to de- 
 clare the inward motions and pafllons of the Soul, as Joy, Heavi- 
 nefs, Love, Hatred, Envy, Malice, Shame, Choler, Jealoufie, and 
 fo forth. It is as the hand of a Dial which noteth the houres and 
 moments of time, the wheelesand motions themfeives being hid 
 within. And as the aire, which receiveth all the colours and 
 changes of the time, fheweth what the weather is, fo faith one, 
 the aire of a mans countenance. Corpus animum tegit & detegit, 
 in facie legitur homo- TL\H body ctveretb and difioveretb tbejottl^ and 
 man is known even by hitfece- 
 
 The beauty of the face conflfteth in a large, fquare, wellexten- 4< 
 ded and cleer front, eye-brows well ranged, thin and fubtile, the A defer iption 
 eye- well divided, chearful, fparkling i as for the colour, I leave it f f ^ b * AM J 
 doubtful: the nofe lean, the mouth little, the lips coraline, thzf tf}e f ac *' 
 chin (hort and dimpled, the cheeks fomewhat riiing, and in the 
 middle the pleafant gdafin, the eares round and wdl compact, the 
 whole countenance with a lively tincture white and vermilion. 
 Nevertheleis, this defcription of Beauty is not generally received > 
 the opinions of Beauty are different, according to the diverfity of 
 Nations. With the Indians the greateft Beauty confifteth in that, 
 which we account the greateft deformity, that is, in a tawny co- 
 lour, thick and fwollen lips, a flat and large nofe, teeth fpotted * 
 with black or red, great eares and hanging, a little low forehead, 
 dugs great and pendent, to the end they may give their little ones 
 fuck over their moulders : and to attain to this form of Beauty, 
 they ufe all manner of Art. But not to wander Co far, in Spain the 
 chieteft Beauty is lean and neatly compt =, in Italy fat, corpulent an4 ' 
 folid : the foft, and delicate, and flattering pleafe the one j the 
 ftrong, vigorous, fierce, and commanding the other* 
 
 The beauty of the Body, especially the vifage, fhould in all rea- 
 fon demonftrate and witnefs the beauty of the foul, (which is a 
 quality and rule of opinions and judgements, with a certain fted- 
 faihiefs aid conftancy) for there is nothing that hath a truer re- 
 femblance, than the conformity and relation of the body to the 
 ipirit : and when this is not, we muft needs think, that there is 
 ibme accident that hath interrupted the ordinary courfe , as it 
 comes to pafs, that we oftentimes fee it : for the milk of the 
 Kurfe, the firft inftitution, converfation, bring great alterations 
 to the original jaature of the foul, whether in good or evil. So-
 
 2o Of the goods of the %ody : Health, Beauty, 8te. 
 
 crates confefled that the deformity of his body, did juftly accufe the 
 natural deformity of his foul, but that by induftry and inftitution he 
 had corre&ed that of the foul. This outward countenance is a 
 weak and dangerous furety i but they that belye their own phy fiog- 
 nomy, are rather to be punifhed then others, becaufe they falfihe 
 and betray that good promiie that Nature hath planted in their 
 front, and deceive the world. 
 
 CHAP. VI. 
 
 Of the veftments of the bo'dy* 
 
 *"TpHere is great likelihood, that the cuftom or fafhion of go- 
 JL ing naked, as yet continued in a great part of the world, was 
 the firft and original amongft men, and that of covering and ador- 
 ning the body with garments was artificial, and invented to help 
 and enlarge Nature, as they which by artificial light go about to in- 
 creafe the light of the day : for Nature having fufficiently provided 
 for all other creatures a covering, it is not to be believed, that fhe 
 hath handled man worfe than the reft, and left him onely indigent, 
 and in fuch a ftate, that he could not help himfelf without forraign 
 fuccours, and therefore thofe reproaches that are made againft Na- 
 ture as a ftep-mother, are unjuft. If men from the beginning had 
 been cloathed, it is not unlikely that they would ever have dilrobed 
 themfelves, and gone naked, both in regard of their health, which 
 could not but be much offended with that' change, and fhame it 
 <fclf: and neverthelefs, it is done and obferved amongft many na- 
 tions. Neither can it be alledged that we cloath our lelves either 
 to cover our nakednefs or privy parts, or to defend us againft cold 
 ( for thefe arc the two reafons pretended j for againft heat, there is 
 no appearance of reafbn ) becauie Nature hath not taught us, that 
 there is any thing in our nakednefs, that we mould be afhamed of : 
 it is we that by our own fault and fall, have told it our {elves : 
 %uis indie unit tibi quod nuduf effes, nifi quod ex ligno quod prcepe- 
 ram tibi m comederes comedifti ? Who told tbee that than waft nakgd, 
 unlefitbou haft eaten of the trt*> whereof I commanded thee that than 
 Jkottldtft not eat ? And Nature hath already fiifliciently hid them, 
 put them far from our eyes, and covered them. And therefore it 
 is lets needful to cover thofe parts onely, as fome do in thofe Coun- 
 tries where they go all naked, and ordinarily are not covered. : for 
 -why fhouldhe that is Lord of all other creatures, not daring to 
 
 Ihew
 
 Of the Soul iff general. 21 
 
 (hew himfelf naked unto the world, hide himfelf under the fpoils of 
 another, nay adorn himfelf? As for cold, and other particular 
 and local neceflitics, we know that under the felf-fame air, the felf- 
 fame heaven, one goes naked, another apparelled i and we have 
 all the moft delicate part uncovered : and therefore a wandring per- 
 fon being asked,How he could go fo naked in winter,anfwered,that 
 our faces are always naked, and he was all face : Yea many great 
 perlbnages have ever gone with their heads uncovered, Affj^x///*, 
 Opr, Hannibal, Smieruc-> and many Nations there are, which 
 go to the warrs and tight all naked : and the counfel that Pfato 
 givcth for the continuance of health is, never to cover either head 
 or feet. And Varro faith, that when it was rirft ordained, that 
 men (hould uncover their heads in the pretence of the gods, and of 
 the magiftrate, that it was rather for healths lake, and to harden 
 themfelves againft the injuries of the times, than for reverence. 
 Laftly, the invention of covers and houtes againft the injuries of 
 heaven and men, is more ancient, more natural, more univerfal, 
 then of garments, and common with many creatures, but an in- 
 dufirious fearch for victual more natural than either. Of the uic m t - e> *. 
 of arments, and aliments hereafter. 
 
 CHAP. VII. 
 
 Of the Soul in general* 
 
 BEhold here a matter of all others moft difficult, handled and 
 difcourfed by the wifeftof all Nations, eipecially Egyptians, 
 Greek/* Arabians^ and Latines : by our later Writers more mal- 
 lowly, as all other Philofophy, but with great diveriity of opini- 
 ons, according to the diverlity of Nations, Religions, profeflions, 
 without any certain accord or refolution : the general knowledge 
 and difcourie thereof, may be referred to thefe ten points : The de- 
 finition, Effence or Nature, Faculties and Actions, Unity or Plura- 
 lity, Source, Entrance into the body, Refidence therein, Seat, Suf- 
 ficiency to exerciie her functions, the End, and Separation from the 
 body. 
 
 It is rirft very hard to dctine, or truly to fay what the Soul is, as f 
 generally all other forms, becaufe they are things relative which liib- f ne definitis 
 lift not in themfclves, but are parts of a whole, and this is the rca- very tlifficilt. 
 ion, why there is fuch and fo great diverfity of definitions of them, 
 whereof there is not any received without contradiction. Art- 
 
 D Jlotlc
 
 22 
 
 Eafie to fay 
 it it not 
 
 mrd ttfa 
 *h*t it it. 
 
 Of the Soul in general. 
 
 ftotle hath confuted twelve that were before him, and could hardly 
 make good his own. 
 
 It is eafie to fay what it is not : That it is not Fife , Aire , 
 Water '> Nor the temperature of the four Elements , or quali- 
 t \ & or humours, which is always changeable , without which a 
 creatute is and lives -, and befides that, this is an accident, the Soul 
 afublfonce. Again, Metals and things inanimate , have 1 ike- 
 wife a temperature of the four Elements, and rirft qualities. Nei- 
 ther is it blood, ( for there are many things animate and living 
 without blood, and many creatures die without the fhedding of 
 a drop of blood. ) Nor the beginning and caufe of motion ( for 
 divers things inanimate move, as the Adamant moves the Iron ; 
 Amber or Jet, Straw = Medicines and Roots of Trees being cut 
 and dried , draw and move, ) Neither is it the act, or life, or 
 jLnergie, or perfection, fo-r that word Entelechiais diverily taken 
 and interpreted ) of a living body : for all this is but the effect 
 or action of the Soul, and not the Soul it felf, as to live, to fee , 
 to underfland is the action of the Soul. And it would likewife 
 follow , that the Soul fhould be an accident , not a fubfhnce, 
 and could not fubfift without that body whereof it is the aft and 
 
 perfection, no more than the cover of an houfe may be without 
 the houfe, and a relative without his correlative : To be brief* it 
 is to fay what the Soul doth and is to another, not what it is in it 
 felf. 
 
 But to fay what the Soul is , is very difficult \ A man may 
 fimply fay, That it is an eflential quickning form, which giveth to 
 the plant the vegetative or growing life > to a beaft, a fenllblc 
 life, which comprehendeth the vegetative '> to a man an, intellectu- 
 al life, which comprehendeth the other two, as in number the 
 greater contains the lefs, and in figures the Pentagons contains 
 the 'letragow-) and this the Trigone- I call it the intellectual foul, 
 rather than the reafonable, which is comprehended in the intel- 
 lective as the lefs in the great : for the reafonable in fbme fenfe 
 and meafure, according to the opinion of the greateft Philofo- 
 phers and experience it fel, is likewife in beafts, but not the intel- 
 lective, as being more high. Sicttt equtu & mulut in quibm nm 
 eft intellc&M : Like a borje and mule in whom there # no under- 
 ftanding. The <SWthenis not the beginning or fource, that worct 
 doth properly belong to thefoveraign firft author, but an inward 
 caufe of life, motion, fenfe, underftanding. It moveth die body, 
 
 and
 
 Of the Soul in general. 1 5 
 
 and it felf is not moved i as contrarily, the body is moved, and mo- 
 veth not at all : it moveth I fay the body, and not it felf, for no- 
 thing but God moveth it ielf i and whatsoever moveth it (el is 
 Eternal Lord of it felf : and that it moveth the body, it hath it 
 not of it felf, but from an higher caufe. 
 
 Concerning the Nature and Ellence of the <?#/, I mean an humane 
 
 Soul (for the Soul of a beaft is without all doubt corporal, mate- 
 rial, bred and born with the matter, and with it corrupt! ble ) f ffi*ce *f tbt 
 there is a quem'on of greater importance than it feemcth : for fome' 
 affirm it to be corporal, fome incorporal : and this is very agreea- 
 ble to reatbn, if a man be not opinative. That it is corporal, fee 
 what the grounds arc '> Spirits and Devils^ good and ill, which are 
 wholly feparated from all matter, are corporal, according to the 
 opinion of all Philofophers, and our greateft Divines, fertMlIian, i n homil, I. dc 
 Crigen , S. IBaJU , Gregory , Auguftine , Damafiene i how much fpir. l.g.dc lib. 
 more the Soul of man, which hath fociety, and is united to a mat- arb / J* oai dc 
 ter ? Their refolution is, that whatfoever is created, being compa- *" p ' 
 red unto God, is grofs, corporal, material, and only God is in- 
 corporaH that every fpiritis a body, and hath a bodily Nature. 
 Next unto authority almoft univerfal, the reafon is irrefragable. 
 Whatfoever is included in this finite world, is finite, limited both 
 in virtue and fubftance, bounded with a fuperticies, inclofed and 
 circumfcribed in a place, which are the true and natural conditions 
 of a body : for there is nothing but a body which hath a fuperfici- 
 all part, and is barred and faftned in a place. God only is whol- 
 ly infinite, incorporaU the ordinary diitin&ions, circumfcriftivc, 
 definitive^ effeftive^ are but verbal, and in nothing either help or 
 hurt the caufe : for it always ftands good that fpirits are in llich 
 fort in a place, that at the (elf-fame time that they are in a place, 
 they cannot be elfcwhere '> and they are not in a pkce either infi- 
 nite, or very great, or very little, but equal to their limited and 
 rinited fubftance and fuperricies. And if it were not fo, fpirits could 
 not change their place, nor afcend or defcend, as the Scripture af- 
 rirmeth that they do : and fo they mould be immoveable, indivifir 
 ble, indifferently in all. Now if they appear that they change their 
 place, the change convidreth that they arc moveable, diviiible, fub- 
 jecl: unto time, and to the fucceflion thereof, required in the moti- 
 on and paflagefrom one place to another, which are all the quali- 
 ties of ahody. But becaufemany iimple men under this word 
 corporal , do imagine viiible , palpable, and think not that the 
 
 D 2 prue
 
 24 Of the Soul in general. 
 
 pure air, or fire without the flame or coal arc bodies, have therefore 
 likewife affirmed, That fpirits both feparated and humane are not 
 corporal, as in truth they are not in that fenle : for they are of an 
 invilible fubfunce, whether airy, as the greatdr part of Phi!ofbphers 
 and Divines affirm -, or celeftial, as fome Hebrews and .Arjbicks 
 teach, calling by the felf-fame name both the heaven and the ipirit, 
 an effence proper to immortality \ or whether (if they will have it 
 fb) of a fubftance more fubtile and delicate, yet they are always 
 corporal, fince limited by place, moveable, fiibje& to motion and 
 to times. Finally, if they were not corporal, they fhould not be 
 paffible and capable of fuffering as they are : the humane receiveth 
 from his body pleaiure and dif pleafure, fbrrow and delight in his 
 turn , as the body from the fpirit, and his paflions, many good qua- 
 lities, many bid virtues, vices, affections, which are all accidents : 
 and all, as well the fpirits feparated and Devils as humane, are fub- 
 je& to punifhment and torments. They are therefore corporal : for 
 there is nothing partible, that is not corporal, and it is only proper 
 unto bodies to be fubjedfc to accidents. 
 
 3. Now the Soul hath a great number of virtues and faculties, as 
 
 ***/*!*'*'+ many almoft as the body hath members : There are fome in plants, 
 *bt Smf*' m ore in beafts j moft in man, to know, to live, to feel, to move, to 
 defire,to allure> toaflemble, to retain, toconcoft, todigeft, to-nou- 
 rifh, togrow> to reject, to fee, to hear, totaftc, to fmell, to fpcak, 
 to breathe, to ingender, to think, to reafon, to contemplate, to con- 
 fent, diflent, to remember, judge all which are no parts of the 
 Soul : for fo it mould be di vifible, and mould confift upon accidents, 
 but they are her natural qualities. The actions come after and fol- 
 low the faculties, and fo there are three degrees, according to the 
 doctrine of great S. Dennif followed of all, that is, we muft con- 
 fider in (piritual creatures three things i Efience, Faculty, Operati* 
 on : By the latter, which is the action, we know the faculty, and 
 by it the eflence. The actions may be hindred and wholly ceafe 
 without any prejudice at all unto the foul, and her faculties, as the 
 Science and faculty of Painting remaineth entire in the Painter, al- 
 though his hands be bound, and (6 be made unable to Paint : But if 
 the faculties them(elves perifti, the Soul mull needs be gone, no 
 otherwile then Fire is no longer fire, having loft the faculty of 
 warming. 
 
 Thtttnntf ^ e e ^ encc ^ ****** f t ^e Soul being after a fort expli- 
 tke 5wJL J cated, one of the bufieft queftions that bclongeth unto the Soul^ 
 
 oflfereth
 
 Of tic Soul hi gemr&L 5 5 
 
 oflereth it felf to our confideration, that is, whether there be in a 
 creature, efpecially in man, one ibul or many > Touching which 
 point, there are divers opinions, but may be reduced into three. 
 Some of the Greek* , and almort all the Ar^bi:^ imitating 
 them, have thought (not only in every particular nun, but gene- 
 rally in all men ) that there was but one immortal Soul. The 
 jl'gyptians tor the molt part held an opinion quite contrary, that 
 there was a plurality of fouls in every creature, alldiverie and di- 
 ftindfc, two in every bcalt, and three in man , two mortal, the ve- 
 getative and (enfible, and the third intellective, immortal. The 
 third opinion, as the mean betwixt the two former, and molt fol- 
 lowed, being held by many of all Nations, is, drat there is but one 
 Soul in every creature, not more. In every of thefe opinions there 
 is ibme difficulty. I leave the tirft as being already futfkiently con- 
 futed and rejected. The plurality of (bills in every creature and man, 
 on the one iide (eemeth very Itrangeand abfurd in Philofophy, 
 for that were to give many forms to one and the iame thing, and 
 to (ay that there are many fubitances and fubje&s in one, two beaits 
 in one, three men in one > on the other iide, it giveth credit and 
 helpeth much our belief, touching the immortality of the intel- 
 lectual Soul-i for there being three fouls, there can follow no incon- 
 venience, that two of them mould die, and the third continue im- 
 mortal. The unity of the Saul ieemeth to refill the immortality 
 thereof', for how can one and the fame indivilible, be in a mortal 
 part and an immortal ? as neverthelefs AnjlotU would have it. 
 Doubtlefs it feemed that of neceflity the Suul mult be either alto- 
 gether mortal, or altogether immortal, which are two very foul 
 abfurdities. The rirft aboliiheth all Religion and found Philofophy : 
 the fecond maketh beaits likewife immortal. Nevertheleis it 
 ieems to be more true, that there is but one Soul in every creature i 
 for the plurality and diverfity of faculties, initruments, adtions, nei- 
 ther derogateth any thing at all, nor multiplieth in any thing this 
 unity, no more than the direrlity of rivers, the unity of one fpriug 
 or fountain, nor the diveriity of erfedrs in the Sun, to heat, to en- 
 lighten, to melt, to drie, to whiten, to make black, to diilipate the 
 unity and limplicity of the Sun > for fhould they, there fliould b 
 a great number of fouls in one man, and Suns in one world. Nei- 
 ther doth this elTential unity of the Soul any thing hinder the im- 
 mortality of the humane Soul in her eilence , notwithltand- 
 ing the vegetative and fentuive faculties, which are but acci- 
 
 D 3 dents,
 
 Of the Soul in genera!. 
 
 ttcidents, die, that is to fay.* cannot be exercifed without the body, 
 the Soul not having a Subject or initmment whereby to do it, but 
 the third intellectual Soul is always well, becaufe for it there is no 
 need of the body, though whilefr it is within it, it make ule thereof 
 to exercile it (elft infbmuch that if it did return unto the body, k 
 Atre only again to exercife her vegetative and feniitive faculties* 
 as we tee in thofe that are railed unto life to live here below, not in 
 thole that are railed to live elfewhere, for fuch bodies need not to 
 live by the exercile of liich Faculties : Even as there is no want nor 
 decay in the Sun, but it continued! in it lelf wholly the fame, though 
 during a whole eclipfe it neither fhine nor warm, nor perform his o~ 
 ther effects in thofe places that are fubject to it. 
 The farce of Having fhewed the uni ty of the foul in every fubject, let us lee 
 from whence it cometh, and how it entreth into the body. The 
 original beginning of fouls is not held to be the fame of all, I mean 
 of humane fouls i for the vegetative and feniitive, of plants and 
 beafts, is by the opinion of all altogether material, and in the feed, 
 for which caufe it is likewife mortal. But concerning the Soul of 
 man there are four celebrated opinions. According to the rirfc, 
 which is of the Stokes, held by Philo Judiu, and afterward by the 
 Manichecs, Prifcillianijls, and others, it is transferred and brought 
 forth as a part or parcel of the fubftance of God, who inlpireth 
 it into the body, alledging to their belt advantage the words of 
 Mfl/a, Infyiravit vt faciem ejus fyiraculn/n mt&: He breathed in 
 hi* face the breath of life. The lecond opinion, held by TertuVian, A- 
 foUinar'vft the Luciferians^ and other Chrifiians, affirmeth that the 
 Soul proceedeth and is derived from the fouls of our Parents with 
 the feed, as the Soul of a heart. The third opinion, which is that of 
 the Pythagoreans and Plat onijhjneld by many Rabbins and Doctors 
 of the Jew> , and afterwards , by Origen , and other Doctors , 
 teacheth, that the fouls of men have been from the beginning all 
 created of God, made of nothing, and referved in heaven, after- 
 wards to be lent into the lower p.irts, as need (hould require, and 
 that the bodies of men are formed and dilpoled to receive them : 
 and from hence did fpring the opinion of thofe that thought that 
 the (buls of men here below, were either well or ill handled, and 
 lodged in bodies either found or lick, according to that life which 
 they had led above in heaven, before they were incorporate. And 
 truly the matter of Wildom himlelf, meweth, that the <?/, of the 
 two, was the elder, and before the body, Eram fucr, bontm indokm
 
 Of the Soul in gtmrtl. 2 ' 
 
 f/rtitUf, imo boMM cum effem, cor/w incont aminatum repefi- / B><K i 
 Boy, who by lot obtained a good difyofition and nature, yea even being 
 goody I obtained alfo an undtfiled body. The fourth opinion received 
 and held through all Chriitendom is, that they are all creatjixl of 
 God, and infilled into bodies prepared,in {uch manner, that the Cre- 
 ation and infulion is done at one and the fame inftant. Thelefour 
 opinions are all affirmative, but there is a fifth much retained,which 
 determineth nothing, and is content to fay, that it is a fecret un- 
 known unto men : ot which opinion was Saint Augufiine, Gregory De or j. 
 and others, who nevcrthelefs thought the two latter affirmative o- 2 9 . i $7. 
 pinions more like to be true than the former. 
 
 Let us now lee when and how the Soul entreth into the body, 6 . 
 whether altogether at one inftant, or fucceffively i I mean the hu- The entrance 
 mane Soul : for that of a beaft there is no doubt fince it is na- { r j e / fl " / '** 
 tural in the feed, according to Ariftotle ( whom molt do follow ) 
 that is, by fiicceflion of times, and by degrees, as an artificial form, 
 which a man maketh by pieces, the one after the others the head, af- 
 terwards the throat, the belly, the legs, infomuch that the vegeta- 
 tive and fenfitive Soul, altogether material and corporeal, is in the 
 ieed, and with the descent of the Parents which fafliioneth the 
 body in the matrix : and that done, the reafonable Soul arriveth 
 from without. And therefore there are neither two nor three fouls, ' 
 neither together,nor fucceffively,neither is the vegetative corrupted 
 by the arrival of the fenlitive, nor the lenfitive by the arrival of the 
 intellectual^ but it is but one Soul which is made,rinifhed, & perfect- 
 ed in that time which Nature hath prefcribed. Others are of opini- 
 on, that the foul entreth with all her faculties at one inftant, that is 
 to fey, then when all the body is furnifhed with Organs.formed,and 
 wholly finilhed, and that until then there was no Soul, but only a 
 natural virtue and Energic, an eiTential form of the feed, which 
 working by the fpirits which are in the faid feed, with the heat ot" 
 the matrix and material bloud, as with inftruments, do form and 
 build up the body, prepare all the members, nourifh, move and in- 
 creafe them > which being done, this Enrgie and feminal form va- 
 nifheth and is quite loft, fo that the feed ceafeth to be feed, lofing its 
 form by the arrival of another more noble, which is the humane 
 Soul, which caufeth that which was feed, or an Embryon, that is a 
 iubftance without (hape, to be no longer feed, but a man. 
 
 The Soul being entred into the body, we are likewife to know 
 what kind of exiitencc therein it hath, and how it is there refident. 
 
 D 4 Some
 
 2 8 Of the Soul j n general. 
 
 Sonic Philofophers not knowing what to fay, or how to joyn and 
 Imitethe Soul with the body, make it to abide and refide therein 
 as a Malter in his howle, a Pilot in his Ship, a Coach-man in his 
 Coach : but this were to deitroy all, for fb the Soul fhould not be 
 the form nor inward and elTcnti.il part of a creature, or of a man, 
 it iliould have no need of the members of the body to abide there, 
 nor any feeling at all of the contagion of that body, but it fhotild be 
 a fubftancc wholly dim'ncl: from the body , of it felt fiibilfting, 
 which at its pleafure might come and go, and ftparate it felf from 
 the body, without the diftin&ion and diminution of all the fun- 
 ctions thereof, which are all abfurdities. The Soul is in the body, 
 as the form in the matter, extended and fpread throughout the bo- 
 dy, giving life, motion, fenfe, to all the parts thereof, and both of 
 them together make but one Hypojhfjs-> one entire fubject, which 
 is the creature, and there is no mean or middle that doth unite and 
 knit them together : for betwixt the matter and the form there is 
 no middle, according to all Philofbphy. The Soul then is all, in all 
 the body , I add not (though it be commonly laid) and all in every 
 part of the body , for that implyeth a contradiction, and divideth 
 the Soul. 
 
 % Now notwithftanding the Soul^ as it is laid, be ditfufed and 
 
 Thefett and (pread through the whole body, yet neverthelefs, to excite and ex- 
 inftrumentsof er cife its faculties, it is more fpecially and exprefly in fbme parts of 
 the Soul. the body, than in others-, in which it is faid to have place, yet not 
 to be wholly there, left the reft fhould be without Soul, without 
 ibrnu And as it hath four principles and chief faculties, fo men give 
 it four feats, that is, thofe four regions, which we have noted be- 
 fore in the compofkion of the body, the four rirft principal inftru- 
 ments of the 5o/,the reft refer themfel ves unto them, as alfb all the 
 faculties to thefe, that is to fay, the ingendring faculty to the ingen- 
 dring parts, the natural to the liver, the vital to the heart, the ani- 
 mal and intelle&ual to the brain. 
 
 9 . \Ve are now to fpeak in general of the exercifeof the faculties 
 
 The fxfficiency of the Soul-, wherei.nto the foul of it feli is wife and fufficient, in- 
 / tbe S6> ?1 ft? fomuch that it taileth not to produce that which it knoweth, and to 
 exerc ^ lis fimdions as it ought, if it be not hinjked, and that the 
 inftruments thereof be well difpofed. And thetefore it was well 
 and truly faid of the wife,That Nature is wife, difcreet,induftrious,a 
 futftcient miftrefs, which maketh a man apt to all things : Infitafttnt 
 omnium artittm ac vifttttum fimina , mjgijhrqne ex occult*
 
 Of the Soul in general. 29 
 
 T>eas froducit ingcmnm. IVt hare, at it were, firen in us the feed <>f 
 ati arts and virtues, and God, as agoodMijlcr, doth produce, extend, 
 and teach our wit ; which is ealily the wed by induction. The vege- 
 tative foul without inftru&ion, formeth the body in the matrix with 
 excellent Art, afterwards it nourifheth it, and makcsit grow, draw- 
 ing the victual unto it , retaining and concodting it , afterwards 
 calling out the excrements, it ingendreth and retormcth the parts 
 that fail -, theie are things that are feen in plants, beafts, and men. 
 The lenfitive Soul of it felf, without initruction, maketh both bealb 
 and men to move their feet, their hands, and other members > to 
 flretch, to rub, to (hake, to move the lips, to preis the dug, to cry, to 
 laugh. The rcafouable, ot it {elf, not according to the opinion of 
 Plato, by the remembrance of that which it knew before it entred 
 into the body ; nor according to Arijiotlc, by reception and acqui- 
 iition, coming from without by the fenies, being of it felf as a 
 white paper, void of impreifion, although that ferve togoodpur- 
 poie i but of it (elf without inllrucTion, imagineth, underltandeth, 
 retaineth, reafoneth, difcourfeth. But becaufe this of the realbnable 
 Soul, {eemeth to be more difficult than the other, and woundeth in 
 ibme fort Ariftotle himfelf, it ihall be handled again in its place, in 
 the difcourle of the intellectual Soul. 
 
 It remaineth that we (peak of the laft point, that is,of the fepara- * - 
 tion of the Soul' from the Body, which is after a diverfe fort and ^1 
 manner ; the one and the ordinary is natural by death, and this not /4o-/o/ 
 the lame in bearts and men : for by the death of beans, the Soul di- i . Natural 
 eth, and is annihilated, according unto that rule, By the corrup- *nd ordinary. 
 tion of the fubjeft, the form perHheth, the matter remaineth : by 
 the death of man the Soul is feparated from the body, but is not loll, 
 but remajneth, inafmuch as it is immortal. 
 
 The immortality of the Soul is a thing univerfally, religioufiy * The imrnor- 
 ( for it is the principal foundation of all Religion ) and peaceably ^.ff * f 
 received and concluded upon throughout the world, I mean by an 
 outward and publick profefllon : ferioully and inwardly, not (b : 
 witnefs fo many Epicures, Libertines, and mockers in the world : 
 yea, the Sadditces, the greatell Lords of the Jews T did not ftick with 
 open mouth to deny it , though a thing profitable to be believed, 
 and in Tome fort proved by many natural and humane reafbns, 
 but properly and better eitablifl\ed by the authority of Rdigi- 
 <m, then any other way. It feemeth that there is in a man a kind 
 f>f inclination, and dilpoiition of nature to believe it j for man dell*- 
 
 rtth
 
 *. o Of tie Scul in getteral. 
 
 rclh naturally to continue and perpetuate his being, from whence 
 likewife proceedeth that great, yea furious care and love of our po- 
 fterity and fucceflion. Again, two things there are that give ftrength 
 thereunto, and make it more plauiible i the one is the hope of glory 
 and reputation, and the dellre of the immortality of our name, 
 which how vain foever it be, carrieth a great credit in the world : 
 the other is an impreflion, that vice which robbeth a man of the 
 view and knowledge of humane juftice, remaining always oppolite 
 to the Divine Juiiice, muft thereby be chaftifed, yea after death : lo 
 that belidcs that, a man is altogether carried and diipoied by Na- 
 ture to dciire it, and coniequtntly to believe it, the Juiiice of God 
 doth conclude it. 
 
 From hence we are to learn, that there are three differences and 
 
 Tke Pro'af. degrees of Souls-, an order required even to the perfection of the 
 Univerte. Two extreams, the one is that which being altogether 
 material, is plunged, and overwhelmed in the matter, and infepa- 
 rablefromit, and therewithal corruptible, which is the Soul of a 
 beaft, the other quite contrary, is that which hath not any com- 
 merce, or fociety with the matter or body, as the foul of immortal 
 Angels or Devils. In the middle, as the mean betwixt thefe two, 
 is the humane (bul, which is neither wholly tied to the matter, nor 
 altogether without it, but is joyned with it, and may likewife (iib- 
 iilt and live without it* This order and diftin&ion is an excellent 
 argument of immortality > for it were a vacuum^ a defect, a defor- 
 mity too abfurd in Nature, difhonourable to the Author,and a kind 
 of ruine to the world, that betwixt two extreams, the corruptible 
 and incormptible,there mould be no middle j that is,partly the one 
 and partly the other : there muft needs be one that ties and joyns 
 the two ends or extreams together, and that can be none but man. 
 Below, the loweft and wholly material, is that which hath no Soul 
 at all, as ftones -, above, the higheft and immortal, is the eternal 
 only God. 
 x 4. The other feparation not natural nor ordinary, and which is 
 
 a. Not natural, done by ftrange impuUions, and at times, is very difficult to under- 
 ftand, and perplex. It is that which is done by ecftafies and ravifh- 
 ments, which is diverie,and done by different means : for there is a 
 reparation that is Divine, fuch as the Scripture reporteth unto us, of 
 Daniel , Zacbary , EfdrM , Eztcbiel, S. Paul' There is another 
 that is demoniacal, procured by devils, and good fpirits and bad, 
 as we read of many, as of John P'w/, called Lefietj who being 
 
 in
 
 Of the Soul in general. 
 
 in his ecftafie, a long time held for dead, was carried into the air 
 and call down upon the earth j but fo foon as he felt the blow that 
 he received by the fall,he came to himlelf, but by reafon of the great 
 ttore of blood which he loft, his head being broken, he died out- 
 right. Cardan telleth it of himfelf, and of his father, and it con- 
 tinueth authentickly verified in many and divers parts of the world 
 of many, and thofe for the mofr part of the vulgar fort, weak and 
 women poficlTed, whole bodies remain not only without motion, 
 and the beating of the heart and arteries ;> but alfo without any 
 fenle or feeling of thegreateft blows, cither wjth iron or fire, that 
 could be given them, "and afterwards ( their fouls being returned ) 
 they have felt great pain in their limbs, and recounted that which 
 they have fcen and done in places far diftant. Thirdly, there is an 
 humane reparation, which proceedeth either from that maladie, 
 which Hippocrates calleth Saccr, commonly called, The f ailing Jicl$ 
 ticfl, Morbus comitiaHf, the iign whereof is a foaming at the mouth, 
 which is not in thole that are poffelled =, but inftead thereof they 
 have a ftinking (avour, or it is occafioned by ftipticks, Itupifying 
 and benumming medicines ', or arileth from the force of imagi- 
 nation, which enforcing and bending it (elf with too deep an at- 
 tention about a thing, carrieth away the whole ftrength and pow- . 
 erof the Soul. Now in theie three kinds of ecltalies or ravifh- 
 ments, "D'wim, Diabolical? Humane, the queftion is, Whether the 
 Soul be truly and really feparated from the body i or if remaining 
 in it, it be in liich fort imployed and bulled about fome outward 
 thing, which is forth of the body, that it forgetteth its own body, 
 whereby followeth a kind of inrermilFion and vacation of the a- 
 cJtions, and exercife of the functions thereof. Touching the Di- 
 vine ecftafie, the ApolHe fpeaking of himfelf, and his own ad:,, 
 dares not define anything, Siincorporevcl extra corpus mf.h? >f- 
 ttf Jcit: Whether in the body, or ivitbmt-, Jj^tojy not-) God kjiorretb. 
 An inltrudtion that may ferve for all others, and for other (cparati- 
 ens of lels quality. Touching the Pemoniacal ecttatie, as nor to 
 feel a blow be it never Ib great, to report what hath b^eti done two 
 or three hundred leagues 01% are tvvo great and violent conjectures 
 of a true ieparation from the body, but not altogether neceCiry : for 
 the devil can fo alienate and occupy the foul within the body, that 
 it (hall not feem to have any action or commerce with the body tor 
 ibme certain time > and in that time ibbefotteth the foul bypre- 
 tenting things unto the imagination, that have been done a far. -
 
 2 Of tie Scul in gevtral. 
 
 off, that a man may (peak and difcourfe thereof: for to affirm that 
 certainly the Soul doth wholly depart and abandon the body, Na- 
 ture is too bold and fool-hardy : to lay that it doth not wholly de- 
 part, but that the imaginative or intellectual is carried out, and 
 that the vegetative foul remained!, were more to entangle our 
 f elves > for the foul in its eflence fhould be divided, or the accident 
 onely fhould be carried out, and not the fubihnce. Touching the 
 humane ecftafie, doubtlefs there is no feparation of the Soul, but 
 onely a fulpeniion of the patent and outward actions thereof. 
 ii. What becomes of the Soul, and what the iiate thereof is, after 
 
 Theflateofthe the natural feparation by death, divers men think diverlly : and 
 StHl after jhjs p 0mt belongeth not to the fubjedt of this Book. The Mttem- 
 pfycbofe and tranfanimation of PytbagorM, hath in fome fort been 
 embraced by the Acadtmicks, Stoicks, ^Egyptians, and others i but 
 yet not of all in the fame fenfe : for iome do admit it onely for the 
 punifhment of the wicked, as we read of Nebuchadnezzar, who 
 was changed into a beaft by the judgment of God. Others, and (bme 
 great, have thought that good fouls, being feparated, become An- 
 gels ; the wicked, Devils. It had been more plealmg to have laid, 
 Like unto themj Non nubtnt, federuttt ficut Angdi* They marry 
 not, but fiall be at tbn Angds of God. Some have affirmed., that the 
 f biils of the wicked, at the end of a certain time, were reduced to 
 nothing. But the truth of all this, we muii learn from Religio% 
 and Divines, who fpeak hereof more clearly. 
 
 CHAP. VIII. 
 
 Of the Soul in particular 5 and firjl of the vegetative faculty. 
 
 i. A Fter this general defcription of the Soul, in thefe ten points, 
 
 The faculties _/\ we mufi Ipcak thereof more particularly, according to the 
 
 f the Soul. order of the faculties thereof, beginning at the bafeft, that is, the 
 
 Vegetative, Seniitive, Apprehenlible or Imaginative, Appetible, 
 
 Intellective, which is the foveraign Soul and truly humane. Under 
 
 every one of thefe three are divers others which are fubjedt unto 
 
 them, and as parts of them, as we mail fee, handling them in their 
 
 rank. 
 
 i. Of the vegetable and bafeft Soul, which is even in Plants , I will 
 
 6ft be "utgetn- not {peak much > it is the proper fiibjeft of Phyiicians of health 
 
 e *"<t her and ficknefs. Let me onely fay, that under this there are contained 
 
 >rn " te ' other three great faculties, which follow on the other: for the 
 
 fcrift
 
 Of the Sensitive faulty. 3 3 
 
 firft ferveth the fecond, and the fecond the third i but the third nei- 
 ther of the former. The rtrlt then is the nourifhing faculty, for the 
 contervation of the Individttum or particular perfon, which divers 
 others do ferve as the Attractive ot the victual, the Gmcoftive, the 
 T)igej\ive, feparating the good and proper, from the naught and 
 hurtful, the Retentive, andthe Expulfive of fuperfluities : The fecond, 
 the increasing and growing facultie, for the perfection and due 
 quantity of the Individuum : The third, is the Generative, for the 
 confcrvation of the kind. Whereby we fee, that the two lirftare 
 for the Individuttm, and work within in the body > the third is for 
 the kind, and hath its effect and operation without in another body, 
 and therefore is more worthy than the other, and cometh nearer to 
 a faculty more high, which is the Senptwe. This is a great height 
 of perfection, to make another thing like it felf, 
 
 CHAP. IX. 
 
 Of the Senfitive faculty. 
 
 IN the exercite of this faculty and function of the Senfes, thefe fix . . ,!,;., 
 t . L r r L l "'* rfff "*' rc " 
 
 things do concur, whereof four are witrun, and two without, qured fa the 
 
 That is to fay, the Soul, as the Hrft efficient cau(e. The faculty ofexerdfe of thit 
 Stnfe ( which is a quality of the Soul, and not the Soul it (elf) that/ 4C "^' 
 is, of perceiving and apprehending outward things v which is i 
 done after a fivefold manner, which we call The five fenfis ( of 
 this number we mail fpeak hereafter ) that is to fay, Hearing, See- 3, 
 ing, Smelling, Ttafting, touching. The corporal iniiruments of the 
 Senfe, whereof there are rive, according to the number of the g. 
 Senfes ? the Eye, the Ear, the high concavity of the Nofe * (whrch is 
 the entrance to the fidl ventricles of the brain) the Tongue, the 
 whole Skin of the body. The Spirit which arifeth from the brain 4. 
 the fountain of the fenfitive ?#/, by certain fine ws in thefaidin- 
 ftruments, by which fpirit and inftrument the foul exercidth her fa- 
 culty. The fenlible Species, or objedt offered unto the inftruments, 5 ; 
 which is different according to the diverfity of the fenfc. The oh- 5. 
 je&of the eye-fight, according to the common opinion, is co- 
 lour, which is an adherent quality in bodies, whereof there are iix 
 fimple, as White, Yellow, Red, Purple, Green, and Blew ; feme 
 add a feventh, which is Black > but to fay the truth, that is no co- 
 lour, but a privation, being like unto darknels, as the other colours 
 more or lefs unto the lieht. Of compound colour* the number is 
 
 infinite :
 
 Of the Sensitive faculty. 
 
 infinite : but to (peak more truly, the true object is light which i s 
 never without colour, and without which the colours are iuviiible* 
 Now the light is a quality which cometh forth of a luminous body> 
 which makes both it felf vifible and all things elfe i and if it be ter- 
 minated and limited by fome fblid body, it reboundeth and redou- 
 bleth its beams: otherwife if it pafs without any ftop or termina- 
 tion, it cannot be feen except it be in the root of that light or lu- 
 minous body from whence it came, nor make any thing elfe to bc 
 feen. Of the Ear or Hearing, the object is a found, which is a 
 noife proceeding from the encounter of two bodies, and it is diverie : 
 the plealant and melodious fweetneth and appeafeth the fpirit, and 
 for its fake the body too, and drives away maladies from them both : 
 the (harp and penetrant, doth contrariwife trouble and wound the 
 Ipirit. Of taiting,the object is a favour or fmack, whereof there 
 are fix diverfe fimple kinds, Sweet, S0n>r, Sharp-, Tart, Salt, Bitter i 
 but there are many compounds. Oflrnell, the objedfc is an odour or 
 fcent, which is a fume riling from an odoriferous object afcending by 
 the Note to the rirft ventricles of the braim the ftrong and violent 
 hurteth the brain, as an ill found the ear : the temperate and good 
 doth contrariwife rejoyce, delight and comfort- Of the fenfe of 
 Touching, the object is heat, cold, drouth, moifture either pleafarit 
 and polite, or fharp and fmarting, motion, reft, tiding. 
 
 The middle or (pace betwixt the object and the inftrument,which * 
 is the Air neither altered nor corrupted, but fuch as it ought to be. 
 
 So that fenfe is made, when the fenfible fpecies prefenteth it felf 
 by the middle to an inftrument found and well difpofed, and that 
 therein the fpirit aflilting, rcceiveth it and apprehendethitinfuch 
 fort, that there is there both action and paffion , and the lenfes ace 
 not purely paflive : for notwithstanding they receive and are ftrick- 
 .en by the object, yet neverthelefs in fome lenfe and meafure they 
 do work or reacl: in apprehending the fpecies and image of the ob- 
 ject propofecL 
 
 .In former times and before Arijlotlc, they did make a diffe- 
 rence betwixt the fenle of Seeing, and the reit of the fenfes, and 
 they all held, that the fight was adlive, and was made by emitting 
 or lending forth of the eye the beams thereof unto the outward 
 objects, and that the other (enfes~were paflive, receiving the fenfible 
 -cbjeft i but after Ariftotle^ they are made all alike, and all paflive, 
 receiving in the organ or inftrument, the kinds and images of things, 
 .arid the reafons of the Ancients to the contrary, are ealily anfwered. 
 
 There
 
 i . 
 
 mportance 
 natur * 1 
 
 Of the firifts of Nature. 3 5 
 
 There is moire and more excellent matter to be delivered of the- 
 fenfes hereafter. 
 
 Now befides thefe five particular fenfes which are without, there 
 is within the common fenfe , where all the diverfe objects appre- 
 hended by it, are aflembled and gathered together, to the end they 
 may afterward be compared, diftinguiflaed, and difcerned the one 
 from the other-, which the particular fenfes could not do,bcing eve- 
 ry one attentive to his proper object, and not able to take know- 
 ledge thereof, of his companion. 
 
 CHAP. X. 
 
 Oftbtfenfis ofNatttre* 
 
 ALL knowledge is begun in us by the fenfes i fo fay our School- 
 men : but it is not altogether true, as we fhall fee hereafter. 
 They are our rirft mailers : it beginneth by them, and endeth with 
 them : they are the beginning and end of all. It is not poflible to 
 recoil further back : every one of them is a Captain and Sovereign 
 Lord in his order, and hath a great command, carrying with k 
 infinite knowledges. The one dependeth not, or hath need of the 
 other, fo are they equally great, although the one have a far great- 
 er extent, and train, and aflairs than the other as a little King is 
 as well a Sovereign in his little narrow command, as a great in his 
 great eftate. 
 
 It is an opinion amongft us, that there are but five fenfes of Na- ?. 
 ture, becaufe we mark but five in us , but yet there may very well be fbt number.- 
 more, and it is greatly to be doubted that there arc, > but it is impof- 
 iible for us to know them, to affirm them, or to deny them, becaufe 
 a man ihall never know the want of that fenfe which he hath never 
 had. There are many beafts which live a full and perfect life, which 
 want feme one of our five fenfes '> and a creature may live without 
 the five fenfes, fave the fenfe of Feeling, which is only neceflary 
 unto life. We live very commodiouily with five, and yet (perhaps,) 
 we do want one, or two, or three, and yet it cannot be known. 
 One fenfe cannot difcover another : and if a man want one by na- 
 ture, yet he knows not which way to affirm it. A man born blind. 
 can never conceive that he feeth not, nor defire to fee, nor delight 
 in his tight : it may be he will fay, that he would fee, but that is be- 
 cauie he hath heard fay, and learn'd of others, tint it is to,be dcfirM ;. 
 the reafbn is, becaufe the Ienfes arc the" firii gates, and entrances 
 
 to
 
 3 6 Of the Senfes of Nature. 
 
 to knowledge. ,So man not being able to imagine more then the 
 
 live that he hath, he cannot know how to judg whether there be 
 
 more in Nature i yet he may have more. Who knoweth whether 
 
 the difficulties that we rind in many of the works of Nature, and 
 
 the eliedb of creatures, which we cannot underftand, do proceed 
 
 from the want of fome fenfe which we have not ? Of the hidden 
 
 properties which we fee in many things, a man may lay that there 
 
 are ienfible faculties in Nature , proper to judg and apprehend 
 
 them j but yet he mutt confefs that we have them not, and that the 
 
 ignorance of fuch things proceedeth from our own fault, who 
 
 knoweth whether it be fome particular fenfe, that diicovercth in 
 
 the Cock the hour of mid-night and morning, and that moves him 
 
 to crow ? Who taught fome beafts to choofe certain herbs for their 
 
 cure, and many fuch like wonders as thefe are ? No man can affirm 
 
 or deny, fay this it is, or that it is. 
 
 3. Some have aflayed to give a reafon of this number of the five 
 
 Their f*jici<* fenfcs, and to prove the fuflicieney of them by diftinguiihing and 
 ( y- diverfly comparing their outward objects which are, either all 
 
 near the body, or diftant from it if near, but yet remaining with- 
 out, it is the fenfe of Touching-, if they enter, itisTaftcj if they 
 be more diftant and prefent by right line, it is the Sight -, if ob- 
 lique and by reflection, it is the Hearing. A man might better have 
 faid thus, That thefe five fenfes being appointed for the fervice of 
 an entire man, fome are entirely for the body, that is to fay, Tajie 
 and 'fduckifig > that, in that it eiitreth > this, in that it remains with- 
 out* Others rirft and principal for the foul, as Sight and Hearing i 
 the/rg/tf for invention, the bearing for acquisition and communica- 
 tion > and one in the middle, for the middle fpirits, and ties of the 
 (oul and body, which is the Smeti. Again, they anfwer to the four 
 Elements, and their qualities: The fenfe of tcelingto the earth i 
 of Hearing to the air i of I'afte to the water and moyfture i the 
 Smell to the fire. The Sight is a compound, and partakes both ot* 
 water and fire, by reafon of the bright fplendour of the eye. A- 
 gain, they fay that there are fo many fenfes, as there are kinds of 
 ienfible things i which are colour, found, odour, taft or favour, and 
 the fifth, which hath no proper name, the objccl of Feeling, which 
 is heat, cold, rough, plain, and fo forth. But men deceive them- 
 felvcs,for the number of the fenfes is not to be judged by the num- 
 ber of fenfible things i which are no cauie that there are ib many. 
 By this reafon there fliould be many more, and one and the fame 
 
 fenfe
 
 Of the Stnfii of Nature. 
 
 fenfc mould receive many diverfe heads of objects, and one and the 
 fame object be apprehended by divers {enfes : fo that the tickling 
 of a feather, and the pleafures of Vtnw, are diftinguimed from 
 the five Senfes, and by fome comprehended in the fenle of Feeling .* 
 But the caufe is rather, for that the (pirit hath no power to attain 
 to the knowledge of things, but by the rive Sen(es, and that Na- 
 ture hath given it (o many, becaufe it was necelfary for its end and 
 benefit. 
 
 Their companions are diverfe in dignity and nobility. The Scnfe 
 of Seeing excelleth all :he reft in five things : It apprehendeth far- 
 ther or^ arid extendeth it (cli even to the hxed Jtars. It hath more 
 variety of objects : for to all things, and generally in all, there is 
 light and colour, the objects of the eye. It is more exquiiite, exact, 
 and particular, even in the leuftand rineft things that are. It is 
 more prompt and (iidden, apprehending even in a moment, and 
 without motion, even the heavens thtmklves : in the other ienles 
 there is a motion that requireth time. It is more divine, and the 
 marks of Divinity are many. Liberty incomparable above others^ 
 whereby the eye (teth, or (ecth not, and therefore it hath lids ready 
 to open and to (hut : power not to turmoil it (elf, and not to fui- 
 fer it (elf to be (een : Activity and Ability to pleafe or di(plea(e, to 
 fignifie and inlnuute our thoughts, wills, and affections : for the 
 eye (peaketh and ftriketh, it (erveth for a tongue and a hand , the o- 
 ther fenies are purely paffive. But that which is moft noble in this 
 Senfe is, that the privation of the object thereof, which is darknefs, 
 brings fear,and that naturally and the rea(on is,becau(e a man find- 
 eth himfelf robbed of fo excellent a guide : and therefore whereas a 
 man defireth company for his folace, the Sight in the light is in place 
 of company. The (enfe of Hearing hath many excellent fingulari- 
 ties, it is more fpiritual, and the fervice thereof more inward. But 
 the particular companion of the(e two,which are of the reft the more 
 noble, and of Speech, (hall be fpoken in the Chapter following. 
 As for pleadire or difpleafure,though all the Senfes are capable there- 
 of, yet the fenfe of Feeling receiveth greater grief, andalmoftno 
 pleafures and contrarily,the Tafte great delight, and almoft no grief. 
 In the organ and inftrument, the Touch is univerfal, fpread through 
 the whole body, to the end the body mould feel heat and cold : 
 The organs of the reft are afligned to a certain place and member. 
 
 From the weaknefs and incertitude of our fenfes comes igno- 
 rance, eirour, and miiiakings : for iithencc that by their means and 
 
 E mix-
 
 Ofthefivfes of Nature., 
 
 mixture we attain to all knowledge, if they deceive us in their re- 
 port, we have no other help to flick unto. But who can fay, or ac- 
 cufe them, that they do deceive us, confidering that by them we 
 begin to learn and to know ? Some have affirmed that they do never 
 deceive us > and when they fetm to do it, the fault proceeded! from 
 ibmething elfe v and that we muft rather attribute it to any other 
 thing, than to the fenfes. Others have faid clean contrary, that they 
 are all falfe,and can teach us nothing that is certain. But the mid- 
 dle opinion is the more true. 
 
 g m Now whether the Senfes be falfe or not, attheleaftit is certain 
 
 The mutual that they deceive, yea, ordinarily enforce the dilcourfe, the reaion, 
 deceit of the anc [ j n exchange are again mocked by it. Do then but cojiiider what 
 fitru fyftnfei^ kj nc | O f knowledge and certainty a man may have, when that.with- 
 in,and that without is full of deceit and weaknefs, and that the prin- 
 cipal parts thereof, the eflential inftruments of fcience, do deceive 
 one another.. That the Senfes do deceive and enforce the uuder- 
 ftanding , it is plain in thofe fenfes whereof fome do kindle with fu- 
 ry, others .delight and fweeten, others tickle the Soul And why 
 4o they that caute thcmfelves to be let blood, launced, cauterized, 
 and burnt, turn away their eyes i but that they do well know that 
 great authority that the fenfes have over their reafbn? The fight 
 oT fome bottomlefs depth or precipitate downfal, aitonifheth e- 
 ven him that is fettled, in a firm and fure place : and to conclude, 
 doth not the Senfe vanquifh, and quite overcome all the beautiful 
 Teiblutions of virtue and patience ? fo on the other iide, the fenfes 
 are likewife deceived by the underitanding > which appeareth by 
 this* that the Soul being ftirred with Choler, Love, Hatred, or any 
 Qther paflion,our fenfes do fee and hear every thing otherwife then 
 theyvarej yea, fometimes our Senfes are altogether dulled by the 
 paffions of the Sew/, and it feemeth that the Soul retireth and fhut- 
 teth up the operation of the Senfes, and that the fpirit being other- 
 wife employed, the eye difcerneth not that which is before it, and 
 wjiich it feeth, yea, the fight and the reaibn judge diverily of the 
 greatnefsof the Sun^ the Stars, nay. of the figure of a tiaff any thing 
 dillint, 
 
 In the Senfes of Nature, the beafts have as well part as we, and 
 Tkefenfet fomctimes excel us : for fome have their hearing more quick than 
 cimmon to man man, fomc their fight, others their fmell, others their tafte: and it is 
 J bt*ft t tot fa\^ t h at j n t h e fe n f e O f Hearing, the Hart excelleth all others i of 
 Sight, the Eagle i of Smell, the Dog i of Tafos, the Ape - 3 of Feeling, 
 
 the
 
 s Hedring^and speech. "59 
 
 the Tortoife : nevertheless the prehemiuence of that fenfe of TTouch 
 is given unto man, which of all the reft is the moft brutifh. Now if 
 the Senfes are the means to attain unto knowledge,and that beads 
 have a part therein, yea fometimes the better part > why fbould iiot 
 they have knowledge ? 
 
 But the Senfes are not the only inftruments of knowledge, nei- 
 ther are our Senfes alone to be confulted or believed : for if beafts by fh e j 
 their Senfes judge otherwife of things than we by ours, as doubtlels of & fenfe* 
 they do , who muft be believed ? Our fpittle cleanfeth and drieth our hartlandd**- 
 wounds, it killeth the ferpent i What then is the true quality of our^ IM * 
 fpittle? to dry and tocleanle, or to kill? To judge well of the o- 
 peration of the fenfes, we muft be at fbme agreement with the 
 beafts, nay, with our felves : for the eye prefTed down and (hut, (eeth 
 otherwife than in its ordinary ftate the car ftopt, receiveth the ob- 
 je&s otherwife than when it is open : an infant lees, hears, taiies, o- 
 therwife then a man i a man, then an old man > a found then a ficki a 
 wife then a fool. In this great di veriity and contrariety, what (hall 
 we hold for certain ? Seeing that one ienle belieth another,a picture 
 ieems to be held up to the view, and the hands are folded together. 
 
 CHAP. XI. 
 
 Of Sight) Hearing? and Speech. 
 
 THefearethe three moft rich and excellent jewels of allthofe K 
 that are in this mufter,and of whofe-preheminency it is difputed. A comparifwf 
 Touching their Organs, that of the Sight in its compolition and the three. 
 form is admirable, and of a lively and mining beauty, byreafonof 
 the great variety and fubtilty of fo many fmall parts or pieces i and 
 therefore it is f aid, That the eye is one of thoie parts of the body, 
 which do firft begin to be formed, and the laft that is iinilhed : 
 and for this very caufe it is (b delicate , and laid to be fubje& to 
 fixfcore maladies. Afterwards comes that of Speech, which help- 
 cth the (enie of Hearing to many great advantages. For the fervice 
 of the body, the Sight is moft neceflary, and therefore doth more 
 import a beaft, then hearing. But for the ipirit, the Hearing chal- 
 lengeth the upper place. The fight ferveth well for the invention of 
 things, which by it have almoft all been difcovered, but it bringeth 
 nothing to perfection. Again, The Sight is not capable but of cor- 
 poral things and particular, and that only of their cruft or fuper- 
 ricial part > it is the instrument of ignorant men and unlearned, 
 
 2 qtti
 
 ^o Of Sigh^ Hearing, and Speech. 
 
 qui moventur ad id quod adeft? qnodqut prxfins eft : who art moved 
 with theprcfint objeft* 
 
 a. The Ear is a (piritual Senfe, it is the intermedler and Agent of 
 
 The prekemi- the underftanding, the inftrument of wife and fpiritual men, ca- 
 nencj tfbear- p a ble not only of the fecrets and inward parts of particular bodies, 
 *^" whereunto the Sight arriveth not i but alfb of the general kinds, 
 
 and all fpiritual things and divine, in which the iight (erveth ra- 
 ther to difturb than to help and therefore we tee not only many 
 blind, great and wife, but fome a.1fb that are deprived of their fight, 
 to become great Phtlofophers i but of (iich as are deaf, we never 
 heard of any. This is the way by which a man entreth the fortrefs, 
 and makes himfelfmafter of the place, and employed! hislpiritin 
 good or ill > witnefs the wife of King Agamemnon-) who was con- 
 tained in her duty of chaftity by the (bund of a Harp : and David 
 by the felf-fame means chaicd away the evil fpirit from Saul and 
 reftored him to health : and that skilful player of the Flute, that 
 fweetned the voice of that great Oratour Gracchaf. To be brief, 
 Science, Truth, and virtue, have no other entrance into the Soul,but 
 by the Ear. Christianity it (elf teacheth, that faith andfalvation 
 cometh by Hearing, and that the Sight doth rather hurt, then help, 
 thereunto : that faith is the belief of thofe things that are not feen, 
 which belief is acquired by hearing > and it calleth (uch as are Ap- 
 prentices or novices therein, Auditors > **7xW4m, catechifid* 
 Let me add this one word,that the hearing giveth (uccour and com- 
 fort in darknels, and to f uch as are alleep, that by the found they 
 may be awaked, and to provide for their prefervation. For all 
 the(e reafons have the wifeft fo much commended Hearing, the pure 
 and virgin-guardian from all corruption, for the health of the in- 
 ward man i as for the fafety of a City,the gates and walls are guard- 
 ed that the enemy enter not. 
 
 Speech is peculiarly given unto man, an excellent prefent and ve- 
 
 Jhtfoict mat rv neccffary, in regard of him from whom it proceedeth : it is the 
 
 mtkariyof interpreter and image of the Soul, o-nimi index & fpeculxnt) the 
 
 3jt<c.k meflenger of the heart, the gate by which all that is within iffueth 
 
 forth, and committethit felf to the view, all things come forth 
 
 of darknefs and (ecret corners into the light, and the ipirit it (elf 
 
 makes it felf vifible : and therefore an ancient Philofopher faid once 
 
 to a child -> Speak^ that I may fee thee> that is to (ay, the infide of 
 
 thee. As veffels are known whether they be broken or- whole, 
 
 fall or empty by the found, and metals by the touch > (o man by
 
 Of Sight) Hearing, tud Speech* 41 
 
 'hisfpecch. Of all the vifible parts of the body which (hew them- 
 (elves outward, tha,t which is neareft the heart, is the tongue, by the 
 root thereof i fo that which comes neerefl unto our thought, is bur 
 fpeech : for from the abundance of the heart the mouth ipeaketh. 
 la regard of him which receiveth it, it is a powerful mailer, an 
 imperious commander, which entjqeth the fortre(s, pofleflfeth it (elf 
 of the poifefTor, ilirreth him up, animateth, exafperateth, ap- 
 peaieth him, maketh him (ad, merry, imprinteth in him whatlo- 
 ever paflton it handleth, and feedeth the Soul of the hearer, and 
 makes it pliable to every fenfe : it makes him blu(h, wax pale, laugh, 
 cry, tremble for fear, mad with choler, to leap for joy, andpierceth 
 hicn through with paflion. In regard of all, Speech is the hand of 
 the ipirit, wherewith, as the body by his, it taketh and giveth, it 
 asketh counlel and fuccour, and giveth it. It is the great Intermed- 
 ler and Huckfter: by it we trarfick, Mr* a. Mercurio^ peace is 
 handled, affairs are managed, Sciences and the good of the ipirit 
 are diflributed, it is the band and cement of humane fociety ( fo 
 that it be underlloqd : For, faith one, A man were better to be in 
 the company of a dog that he knoweth, than in the company of a 
 man whole language he knoweth not, Vt externus mlieno^ mm fit ho- 
 mini* vice, ) As a flr 'anger unto ajlranger, and not in place of a man. 
 To be brief, it is the inilrument of whatfoever is good or ill, Vit& 
 C^ tnors in munibtu lingu& : Life and death vt in the power of thf, 
 tongue: There is nothing better, nothing wor(e than the tongue. oftbegu<t 
 The tongue of a wife man is the door of a royal Cabinet, which *n<tnil 
 is no fooner opened, but incontinently a thouiand diverfities pre- 
 fent thcmfelves to the eye, every one more beautiful than other 
 come from the Indies^ Perw, Arabia '> So a wife man produceth and 
 rangeth them in good order, (entences, and Aphoriims of Philofo- 
 phy, fimilitudes, examples, jaiftories, wife fayings, drawn from all 
 the mines, and treafunes old and new, Qui profcrtde thejaurofuo 
 nova & vetera, who bring/ forth of his treasury, old and mrv things, 
 which ferve for a rule of good manners, of policy, and all the parts 
 both of life and of death, which being applied in their times and to 
 good purpofe, bring with it great delight, great beauty and utility, 
 Alz/4 attre* in le&H argentex? verba in temporejuo* Likg golden ap- Proverb. 
 pies in beds offilver, fo were words j'pokgn in dttefeafon The mouth 
 of a wicked man is a (linking dc contagious pit, a llanderous tongue 
 murdereth the honour of another, it is a fea and univerficy of evilsj 
 worfe than fetters, fire, poyfon, death, hell, Vniverfitas iniquity, 
 
 E, 3 nuluat
 
 42 Of the other faultier., Iffttgittative.) Msworativc., See. 
 
 malunt inquietttm, venenum ntortifirum, ignvt iwendeny omnia, 
 Him nefjuiffima, util'Mpotius infernuf qttam ilia- The generality of ini- 
 quity, an unquiet m/, a deadly foy fan, afire confitming all, rvhofi death 
 H moll wicked, and, more unprofitable than bettitfilf. 
 
 4' Now thefe two, Hearing and Speech, aniwtr, and are accom- 
 
 5*c '"/Hear- m dated the one to the other > there is great alliance betwixt them, 
 { *nd Speed, the one is nothing without the other, as alio by Nature in one and 
 the fame lubjecl:, the one is not without the other. They are the 
 two great gates, by which the foul doth trarfick, and hath her in- 
 telligence. By thefe two, the fouls are poured the one into the o- 
 ther, as veflels when the mouth of one is applyed to the entry of the 
 others So that if thefe two gates be (hut, as in thole that are deaf 
 and dumb, the fpiritremainethfolitary and miferable : Hearing is 
 the gate to enter, by it the fpirit receiveth all things from without, 
 and conceiveth as the female : Speech is the gate to go forth, by it 
 the fpirit a&eth and bringeth forth as the male. From the commu- 
 nication of thefe two, as from the (broke of two flints, or irons to- 
 gether, there comes forth the facred lire of truth : for they rubbing 
 and poliflring the one the other, they lhake olf their ruli, puririe 
 and cleanfe themfelvts, and all manner of knowledge comes to per- 
 fection. But hearing is the rirlb. for there can nothing come forth 
 of the foul, but that which rirft entreth: and therefore he that by 
 Kature is altogether deaf, is likewife dumb. It is necelFary that firft 
 the fpirit be furnimed with moveables, and utenlils, by the fenfe of 
 Hearing, to the end it may by fpeech dilhibute them '> fo that the 
 good and ill of the tongue, and almoft of the whole man, depend- 
 cth upon the ear. He that hears well, fpeaks well > and he that 
 hears ill, fpeaks ill. Of he ufe and government of the tongue, hcre- 
 aher, Lib. 3. Chap- 43. 
 
 CHAP. XII. 
 
 Of the other faculties*. Imaginative-) Mtntoratii't-, 
 Appetitive. 
 
 TH E phantaflick or imaginative faculty, having recollected, 
 and with-drawn the kinds and images apprehended by the 
 fenfes, retaineth and referveth them : in fuch fort that the ob- 
 . je&s being abfent and far diftant, yea, a man flecping, and his 
 icnles being bound and (hut up, it pretenteth them to the Ipirit 
 and tkoughtj fbatttafntat* Ma? fen imagines (Hcitntur) The 
 
 Fhn-
 
 Of the iuteltetfive faculty And truly twtitMt. 45 
 
 TbjHt afrnes are called idolfj images, and reprefixtations of things, ani 
 do almoft work that within in the underitanding, which the obje& 
 doth without in the fcnle. 
 
 The Memora-tive faculty is the Guardian and Regifrer of all the > 
 fpecies or kinds and images, apprehended by the fcnie, retired, and 
 fealed up by the imagination. j. 
 
 The Appetitive faculty (cekcth and purfucth thofe things, which 
 fcem good and convenient. 
 
 CHAP. XIII- 
 
 Of the inte&ftive faculty and tritely humane- 
 
 T\V O things arc to be known, before we enter into this di f 
 coude, the feat or inurnment of this intellective faculty, and f ne ^ A t A 
 the action. The (cat of the reafonable foul, ubi fidtt pro tribunal}, ifl> *ncnt / 
 where htfitteth at in hti throne or tribunal feat* is the brain, and not '** re 
 the heart, as, before Platf and hippDcrates , it was commonly Olr ' 
 thought : for the heart having feeling and motion, is not capable of 
 wifdom. 
 
 Now the brain which is far greater in man, then in all other 
 creatures, if it be well and in (uch manner made and difpofed, that 
 the reafonable foul may work and exercife its powers, it muft 
 come near unto the form of a Ship, and mult not be round nor 
 too great , nor too little, although the greater be lets vinous. 
 It muft be compofed of a iubilance and parts fubtile , delicate, 
 and delicious, well joyned and united without feparation, having 
 four little chambers or ventricles, whereof three are in the mid- 
 dle, ranged in front, and collaterals between and behind them, 
 drawing towards the hinder part of the head ;> the fourth is alone, 
 wherein is framed the preparation and conjunction of the vkal 
 fpirits, afterwards to be made animal, and carried to the three 
 ventricles before , wherein the reafonable foul doth excrcile its 
 faculties, which arc three, Vnderftandin& Memory , Imagination^ 
 which do not exercife their powers apart and diftin&ly, each one 
 in each ventricle, as fome have commonly thought ? but in com- 
 mon all three together in all three , and in every of them, ac- 
 cording to the manner of the outward (enies, which are double, 
 and have two ventricles, in each of which the ienfes do whollf 
 work, whereby it comes to pafs, that he that is wounded in one 
 or two of thefe ventricles ( as he that hath the pallie ) cealeth not 
 
 E 4 never-
 
 44 Of the Inttlkfave faculty and truly humane. 
 
 nevertheless to exercife all the three v though more weakly, which 
 he could not do, if every faculty had his chamber or ventricle a? 
 part. 
 
 9. Some have thought that the reafonablc S-oul was not organical, 
 
 '.afinable that is, had no need of any corporal inftrumentto exerciie its fuiir- 
 . ts()r f a ' ftions, thinking thereby the better to prove the immortality of the. 
 S ml. But. not to enter into a labyrinth of difcourie, ocular and or- 
 dinary experience dHproveth this opinion, and convinceth the conr 
 trary : For it is well known that all men underftand not, nor rea- 
 fon not alike and after one manner, but with great diveriity, yea, 
 one and the fame man may be fo changed, that at one time he may 
 reafon better than at another j in one age, one eftate, and difpofiti- 
 on, better than in another, fuch .an one better jn.health than in fick- 
 nefs-, and another better in ficknefs than in health', one & the fame 
 man, at one and the fame time, may be frrong in judgement, 
 and weak in imagination. From whence can thefe diverfities 
 and alterations proceed, but from the change and alteration of 
 the (late of the organ or instrument? From whence. cometh it, 
 that drunkennefs, the bite of a mad dog, a burning fever, a blow, 
 on the head, a fume riling from the ftomach, and other accidents, 
 pervert and turn topfie-turvey the judgment, intellectual fpirit, 
 and all the wifdom of Greece , yea , conftrain the Sottl to dif- 
 lodge from the body ? Thefe accidents being purely corporal , 
 cannot touch nor arrive to this high fpiritual faculty of the rea- 
 fonable foul, but only to the organs or inftrpments, which be- 
 ing corrupted, the Soul cannot well and regularly act and cxercife 
 its functions, and being violently inforced, is conftrained either 
 to abient it felf, or depart from the body. Again, that the rea- 
 ibnable Soul ihowld have need of the fervice of the inftruments, 
 doth no way prejudice the immortality thereof : for God nu- 
 keth ufe thereof, and accommodates his adtions j and as accord- 
 ing to the diverfity of the air, region, and climate, God brings 
 forth men very diverfe in fpirit and natural fufficiency , as in 
 Greece and Italy men more ingenious ^ than in Mufcovy and 
 lartary:. So the fpirit according to the diverfity of the orga- 
 njcal difpolitions , and corporal inftruments, difcourfeth bet- 
 ter or worfe. Now the inftrument of the reafonable Soul , if 
 the Brain, and the temperature thereof, whereof we arc to. 
 (peak. 
 
 Temperature is the mixture and proportion of the four firft
 
 Of the Dttelletfive faculty and truly kuvtafrt.- 4^ 
 
 ^ualities, Hot, Cold, Dry,Moiir, and it may be a fifth b&lides, which Of the tempe--* 
 is the harmony of thcle tour. Now from the Temperature of the ratt ! re 9 f the 
 brain, proceedcth all the luteand adtion of the reaibi^lc ^Wac 
 but that which is the cauie of great miiery unto man, is, that.the <,/; 
 three taculties of the reaibnable Soul , Underrtanding, Memory, 
 Iniagination,do require and exercile themiclves by contrary Tempe- 
 ratures. The temperature which lervcth, and is proper to the un- Tae 
 ibnding, is dry, whereby it comes to pals that they that are ftricken <*>"& fy 
 in years, do excel thole in their underrtanding that are young, 
 becaufe in the brain as years increafe, fo moyrture decrealeth. So 
 likewile melancholick men, fuch as are airlifted with want, and 
 fall much ( for heavinels and faffing are driers ) are wile and in- 
 genious, Splendor facttf, anlmuf fapientiflimnt,vexjtJo dat iutellcttum .*- 
 Htat drieth and refines the wit-> affliftion gives under/landing : And 
 bcatb that are of a dry temperature, as Ants, Bees, Elephants, are 
 wife and ingenious, as they that are of a moift temperature are ftu- 
 pid and without Ipirit, as Iwine : And the Southern people of the 
 world are dry, and moderate in the inward heat of the brain, by 
 reafon of their violent outward heat. . 
 
 The temperature of the. memory is moyft, whereof it is that in- ,. 
 fants have better memory then old men, and the morning after that The memtrj* 
 humidity that is gotten by ileep in the night, is more apt for me- m ft' 
 
 mory, which is likewile more vigorous in Northern people. I here 2?SU 
 in i r> i /i 1.^.11- i ocptcntrtonnif 
 
 underftand a moyliure that is^not watenlh or diftiHing, wherein no 
 
 impreflion may be made, but airy, vifcous, fat and oyly, which eafi- 
 ly receiveth, and rtrongly retaintth^s it isfeen in pi&ures wrouglit 
 in oyl. 
 
 The temperature of the imagination is hot, from whence it co- 3, 
 meth that frantick men, and luch as are lick of burning maladies, The ima 
 are excellent in that that belongs to imagination, as Poetry, j^' 
 nation, and that it hath greateft force in young men, and of middle 
 years (Poets and Piophets have flourilhed in this age) and in the ^m. 
 middle parts betwixt North and South. . 
 
 By this diverfity of temperatures it cometh to pals , that a 
 man maybe indiftereiit in all the three faculties, but not excellent i 
 and that he that is excellent in any one of the three, is but weak in 
 the reft: that the temperatures of the memory and underrtanding 
 are very different and contrary, it is clear, as drie and moil! ', as 
 for the imagination, it feemeth not to be fo contrary from the 
 others, btcawfe heat is not incompatible with drought and moi- 
 
 fiure ;
 
 5- 
 
 Three only 
 temferatHret. 
 
 thtfactlties, 
 
 Of the intellective faulty and truly humane. 
 
 moyfture : and yet notwithftanding experience fheweth, that they 
 that excell in imagination, are fick in underftanding and memory, 
 and held for fools and mad men > but the reafon thereof is> becauic 
 the great heat that ferveth the imagination, confumeth both the 
 moyfture which ferveth the memory, and the fubtilty of the fpi- 
 rits and figures which fliould be in that drinefs, which ierveth the 
 underftanding, and io it is contrary, and deftroyeth the other 
 two. 
 
 By that which hath been fpoken it appeareth, that there are but 
 three principal temperatures, which ferve and cauie the reafonablc 
 Soul to work, and diftinguilh the fpirits, that is to fay, Heat, Dri- 
 neis, Moifture : Cold, is not active, nor ierveth to any purpoie, but 
 to hinder all the motions and functions of the Soul * and when we 
 find in ibme Authors, that Cold ferveth the underftanding, and that 
 they that have cold brains, as Melancholick men and the Southern, 
 are wife and ingenious i there Cold is taken, not fimply, but for a 
 great moderation of heat : for there is nothing more contrary to the 
 underftanding, and to wifdom, than great heat, which contrary- 
 wiie .ierveth the imagination. According to the three tempera- 
 tures, there are three faculties of the reatbnable Soul> but as the 
 temperatures, ib the faculties receive divers degrees, (ubdiviiions, 
 and difti notions. 
 
 There are three principal offices and differences of underftanding, 
 
 ' to Infer, to Diftinguiih,to Chaie : thefe Sciences which appertain to 
 the underftandjng , are School-Divinity , the Theorick of Phy- 
 lick, Logick, Philoibphy natural and moral. There are three kinds 
 of differences of memory eafily to receive and loie the figures > 
 cafily to receive, and hardly to loie hardly to receive, and eaiily to 
 lofe. The Sciences of the memory are Grammar, the Theorick of 
 the Law, Poiitive-Divinity, Cofmography, Arithmetick. Of the 
 imagination there are many differences, and a far greater number 
 than either of the memory or underftanding : to it do properly ap- 
 pertain. Inventions, Merry-conceits, and Jefts, Tricks of fubtilty, 
 Fictions and Lies, Figures and comparifons, Neatneis, Elegancy, 
 Gentility : becauie to it appertain, Poetry, Eloquence, Mufick, and 
 generally whatfoever conlifteth in Figure, Correipondency, Har- 
 mony, and Proportion. 
 
 Hereby it appeareth that the vivacity, iubtility, promptitude, and 
 
 /that which the common ibrt call wit, belongs to a hot imagination > 
 , maturity, variety, to a dric imdcrftanding. The imagina- 
 tion
 
 Of the intellective faculty iind truly httwafte. 4^ 
 
 tionisa&ive and ftirring, it is it that undertaketh all, andfetsall 
 the reft awork : the underftanding is dull and cloudy : the memo- - 
 ry is purely paffive, and ice how , The imagination rlrft gathcreth 
 the kinds and figures of things both prdent, by the fervice of the 
 five lenfes, and abfent by the benefit of the common lenle : after- 
 Awards it preienteth them if it will, to the iniderftandiiig, which 
 confiderethofthem, examineth, ruminateth, andjudgethj after- 
 wards it putteth them to the (afe cuftody of the memory, as a 
 Scrivener to his Book, to the end he may again, if need (kail re- 
 quire, draw them forth (which men commonly call Reminifienti*, 
 Remembrance) or elfe, if it will, it commits them to the memory 
 before it preients them to the underftanding i for to recolledt, rc- 
 prefent to the underftanding, commit unto memory, and to draw 
 them forth again, are all works of the imagination j fo that to it 
 are referred the common Senfe, the Fantafie, the Remembrance, 
 and they are not powers (eparatcd from it, as fome would have it, 
 to the end they may make more than three faculties of the reafona- 
 ble Soul. 
 
 The common fort of people, who never judge aright, do more ^, . * 
 efteem of memory, and delight more in it, than in the other two, be- r on e /n / 
 caufc they have much ufeof counting, audit makes greater (hew 
 and ftir in the world, and they think, that to have a good memory 
 is to be wife > efteeming more of Science, than of Wiiclom -, but yet 
 of the three it is the leaft, being fuch as may be even in fools them- 
 (elves : for very ieldom is an excellent memory joynecl with un- 
 derftanding and wifdom, bccaufe their temperatures are contrary. 
 From this Error of the common people, comes that ill courle,whidi 
 every where we fee, in the inftru&ion of our youth, who are al- 
 ways taught to learn by heart, ( fo they term it ) that which they See oftkh lib. 
 read in their Books, to the end they may afterwards be able to re- 5- c "f' * 3- 
 peat it s and fo they rill and charge the memory with the good of 
 another, and take no care to awaken and direct the underftanding, 
 and to form the judgement, whereby he may be made able to 
 make ufe of his own proper good, and his natural faculties, which 
 may make him wife and apt to all things : fo that we fee that the 
 greateft Scholars that have all Ariftotlc and Cicero in their heads, 
 are the verieft fots, and mort unskilful in publick affairs, and the 
 world is governed by thofe that know nothing. It is the opinion 
 of all the wifeft, that the underftanding is the rirft, the moft excel- 
 lent and principal piece of barnefs : If that fpeed well, all goes 
 
 well,
 
 Of the Intelletfive faculty And truly 
 
 well, and a man is wife > and contrariwife, if that mifcarry,all goes 
 acrofs. In the (econd place is the imagination : the memory is 
 the laft. 
 
 $. All thefe differences, it may be, will be better- underftood by this 
 
 An'lmage of fimilitude, which is a picture or imitation of the reafonable foul. 
 tbe three facul. J Q evei y Court of juitice, there are three orders or degrees , the high- 
 tiejtjt e jou . ^ are t ^ Judges, with whom there is little ftir, but great a&ion* 
 for without the moving or ftirring of themfclves, they judge, de- 
 cide,order, determine of all things : this is the image ot judgement, 
 the higheft part of the foul. The fecond are the advocates and Proct- 
 ours, in whom there is. great ftir and much ado, without a&ion, 
 -for it lies not in their power to difpatch or order any thing, only 
 they hatch and prepare the bufinefs : this is the picture of the ima- 
 gination, and under taking unquiet faculty, which never refteth, no 
 not in the profoundeft fleep > and it makes a noife in the brain, 
 like a pot that feetheth, but never fetleth. The third and laft degree 
 is the Scribe or Regifter of the Court, with whom there is no ftir 
 nor adtion,but pure pafllon, as the Guardian or Cuftos of all things, 
 and this reprefenteth the memory. 
 
 . 10 The adrion of the reafonable Soul is ttye knowledge and under- 
 
 7*e atlien of Handing of all things : The fpirit of man is capable of underftand- 
 the rcttfonablc ing all things, vifible, invisible, univerfal, particular, (enfible, in- 
 '*" i ^ -fenfible, Intetiettiu eft otnnia : Vnderftanding if all: but it felf ei- 
 
 ther underftands it not at all, as (bme are of opinion ( witnefs fo 
 great and almoft infinite opinions thereof, as we have feen before 
 by thole doubts and objections that have always eroded it) or very 
 darkly, imperfectly, and indiredrly, by refle&ion of the knowledge 
 of things upon themfelves, by which it perceiveth and knoweth 
 that it underftandeth, and hath power and faculty to underftand : 
 this is the manner whereby the fpirit knows it felf. The tirft fove- 
 raign fpirit, God, doth firft know himfelf, and afterwards in him- 
 -felf all things , the latter ipirit, Man, quite contrary, all other 
 things rather than him(elf and is in them as the eye in a glafs : how 
 then fhould it ad: or work in it felf without mean, and by a ftraight 
 line? 
 
 ,^ t But the queftion is concerning the means whereby it-knoweth 
 
 The mean and underftandeth things. The common received opinion that 
 vbcrtbjit came f rom jriftotle himfelf is, that the Spirit knoweth and un- 
 derftandeth by the help and fervlce of the Senfes, that it is of it felf 
 as- a white empty paper, that nothing eoracth to the widerftand-
 
 Of the Intelkttive faculty and truly humane. Co- 
 
 ding, which doth not firft pafs the fenfes: Nil eft in inteEefit* 
 qmdnon fwritfriw in fenjit. There is nothing in the ttnderftand* 
 ing, which if not firjl in the finfe* But this opinion is falfe : rirfr 
 becaufe (as all the wifeft have affirmed,and hath been before touch- 
 ed) the feeds of all fciences > and virtues are naturally difperfed and 
 iniinuated into our fpirits* fb that they may be rich and merry with 
 their own i and though they want that tillage that is rit, yet then 
 they fufficiently abound. Befides, it is injurious both to God and 
 nature : for this were to make the ftatc of the reafonable Soul 
 worfe then that of other things, then that of the vegetative and 
 ienlitive, which of themfelves are wife enough to exercife their fun- 
 ftions, as hath been faid i for beafts without the difcipline of the 
 fenfes know many things, the univerfals by the particulars, by the 
 light of on^ man they know all men, and are taught to avoid the 
 danger of things hurtful , and to feek and to follow after that 
 which is fit for them and their little ones. And it were a thing 
 fhameful and abfiird , that this fo high and divine a faculty 
 fhould beg its goods of things fo vile and corruptible as the fenies, 
 which do apprehend only the fimple accidents , and not the 
 forms, natures, eflence of things, much lefs things univerfal, the 
 (ecrets of Nature, and all things infeniible. Again, if the Soul 
 were made wife, by the aid of the fenfes, it would follow, that they 
 that have their fenfesmofr perfect and quick, fhould be moll wit- 
 ty, molt wife V whereas many times we fee the clean contrary, 
 that their tpirits are more dull, and more unapt, and that many 
 have of purpofc deprived themfelves of the ufe of f bme of them, 
 to the end the foul might better, and more freely execute its own 
 affairs. And if any man fhall objedt that the foul being wife 
 by Nature, and without the help of the fenfes, all men muft neceffa- 
 rily be wile, and always underftand and reafon alike : which being 
 fo, how comtth it about that there are To many dull pates in the 
 world, and that they that underftand, exercife the functions more 
 weakly at one time than at another, the vegetative foul far more 
 Arongly in youth, the reafonable foul more weakly than in old age, 
 and in a certain flate of health or ficknels, than at another, time? 
 I may anfwer, that the argument is not good : for as touching the 
 tirft, that is, That all men muft be wife : I fay that the faculty and 
 virtue of underftanding is not given alike unto all, but with great 
 inequality, and therefore it is a faying,as ancient as honourable, even 
 cf the wjteft > that the acting uuderitunding was given but to tew v 
 
 audi
 
 50 Of the humane Spirit., the f 
 
 and this inequality proveth that Science comes not of fenfe : for as 
 it hath been (aid, they that excel others in their fenfes, come (Kort 
 of others in their underftanding and Science. Touching the fecond 
 The reafon why a man doth not exercife his functions always af- 
 ter one manner, is becaufe the inftrumcnts whereby the Soul muft 
 neceflarily work, cannot always be difpoted as they ihould i and if 
 they be for fome fpecial kind of faculties or functions, yet not for 
 others. The temperature of the brain, by which the Soul worketh, 
 is diverfe and changeable i being hot and moift, in youth, it is good 
 for the vegetative, naught for the reaibnablc > and contrariiy, be- 
 ing cold and dry, in old age, it is good for the'reaibnable, ill for the 
 vegetative. The brain by a hot burning malady being heated and 
 purified, is more lit for invention and divination, unfit for maturi- 
 ty andibundnefs of judgment and wifdom. By that which hath 
 been Ipoken let no man think, that I affirm that the fpirit hath no 
 fervice from the fenfes, which I confefs to be great, efpecially in the 
 beginning,in the dilcovery,and invention of things : but I iay in the 
 defence of the honour of the f j>irit, that it is falle that it dependeth 
 upon the fenfes, and that we cannot know any thing, underftand, 
 reafon,difcourfe, without the (enfe: for contrariwise all knowledge 
 comes from it, and the fenfes can do nothing without it. 
 *ia. The fpirit in this underftanding faculty proceedeth diverfly, and 
 
 by order : It underftandeth at the rirft inftant, (imply and dire&ly 
 a Lion to be a Lion, afterwards by confequents that he is ftrong : 
 -for feeing, the etfe&s of his ftrength, it concluded! that he is ftrong. 
 JBy divifion or-negative, =it .underftandeth a Hare to be fearful \ for 
 feeing it flye and hide it (elf, it concludeth that a Hare is not ftrong, 
 becaufe fearful. It knoweth fome by iimilitude, others by a eol- 
 . le&ion of many things together. 
 
 CHAP. XIV. 
 
 O/ the bttmaxelSpirititbc parts, funftioHSiqualities.) reafon^ 
 invention-^ verity thereof. 
 
 THis humane Spirit, and Qeconomy of this great and high intel- 
 lectual part of the foul, is a depth of obicurity, foil of creeks 
 and hidden corners, a confuted and involved labyrinth, and bot- 
 tomle(spit,confiftingof marry parts, faculties, actions, divers mo^ 
 tions having many names^doubts and difficulties. 
 
 tf . The rirft office thereof is limply to receive and apprehend the 
 
 images
 
 verity thereof. 
 
 images and kinds of things, which is a kind of pa/lion and imprefli- 
 on of the Soul, occafioned by the objects and the prefence of them > 
 this is imagination and appreheniion.. 
 
 The force and power thereof, to feed, to handle, to frir, to con- 
 coct,todigcrt the things received by the imagination: .this is rea- 
 (on, AO><K 
 
 The action and office, or exercife of this force and power* which 
 is to aflemble, conjoyn, feparate, divide the things received, and to 
 add likewiie others : Thisisdi{gourie,rea(oning, AO>/^^ <A/<ro, 
 qutfi <T/*riV. 
 
 The fubtile facility, and chearful readinefs to do all thefe things, 
 and to penetrate into them,is called Spirit, lugemumi .and therefore 
 to be ingenious, (harp, iubtile, piercing, is all one. 
 
 The repetition and action of rumina ting, reconcodtmg, trying 
 by the whetttone of reafon, and rewarding of it, to frame a reiolu- 
 tion more iblid : this is judgement. 
 
 The effect Jn the end of the underftinding : . this is knowledge, 
 intelligence, reiblution... 
 
 The action that followeth this knowledge and refolution, which 
 is to extend it felf, to put forward, and to advance the thing known: 
 this is will. InteVeftus extenfa & froMottts* 
 
 \Vhereforealltheiethings, Vnderftanding, Imagination, Rjeafitti 
 Difeourfl) Spirit, Judgement^ Intelligence, Wi^ are one and the lame 
 cflence, but all diverie in force, virtue, and action : .for a man may 
 be excellent in one of them, and weak in another : and many times 
 he that .excelled! in Spirit and iubtilty, may be weak in judgement 
 and folidity.. 
 
 I let no mantofing, and fet forth the praifes-and greatnefsof 
 the fpirit of man, the capacity, vivacity, quickneis thereof: let it 
 
 i 11 i i rLi-'^i n. r i iri afJt-T 
 
 be called the image ot the living God, a talte of the immortal iub- commendation*., 
 
 ftance, a ilream of the Divinity, a celeftial ray, whereunto God fthe Spirit* 
 
 hath given reafon, as an animated.ltern to move it by ruie and 
 
 meafure, and that it is an inftrument of a compleat harmony i that 
 
 by it there is a kind of. kindred betwixt God and man : and that 
 
 he might often remember him, he hath turned the root towards the 
 
 heavens, to the end he fhould always look towards the place of his 
 
 nativity : to be brief, that there is nothing great upon the earth . 
 
 but man, nothiag great in man but his fpirit i if man afcend to it, 
 
 he afcendeth above the heavens. Thefe are all pleating acd plaufiblc 
 
 words, wheieof the Schools do ring. 
 
 But.
 
 $1 Of tie humane Spirit^ the parts, junUions^ q 
 
 3. But I defire, that after all this we come to found and to ftudy 
 
 how to know this fpirit : for we mall find after all this, that it is 
 both to it felf and to another a dangerous inftrument, a ferret that 
 is to be feared, a little trouble-feaft, a tedious and importunate para- 
 ike, and which, as a juggler and player at faft and loofe, under the 
 fhadow of fome gentle motion, iubtile and fmiling, forgeth, in- 
 venteth, and cauieth all the mifchiefs in the world : and the truth is, 
 without it there are none. 
 
 4. There is far greater diverfity of fpirits than of bodies, fo is there 
 
 T>focrfitiet of Hkewife a larger field to enter into, more parts and more forms 
 .Jjfliniliontef or tamions to be (pokenof: we may make three claifes or torms, 
 Seehercif whereof each one hath many degrees : Thefirft, which is the low- 
 *norc ck*f. 39. eft, are thole weak, bale, andalmoft brutiih fpirits, near neigh- 
 bours to beafts themftlves, whether by reafon of the hrft temper, 
 that is to (ay, of the iced and temperature of the brain, either too 
 cold or too moift, as amongft other creatures, times are the low- 
 eft '-> or by reafon that they have not been in Ibme fort removed, 
 and reviewed, but flittered to ruft, and grow dull and ftupid. Of 
 thefc we make no great account, as being unfit to be ordered and 
 letled into any certain and conftant fbciety, becaufe both for their 
 own particular they cannot polfibly endure it, and it were necelTary 
 they mould always be under the tuition of another, this is the com- 
 mon and bale people, qui vigil am ftertit '> mortua cm vita eft i fro- 
 fe jam vivo atque videnti > vpbo waking fiiorteth, ivhoje life is dead > 
 or rather almojl alive^ and feeing, which underftandeth not, judgeth 
 not it felf. The iecond, which is the higheft, are thofe great and 
 high fpirits, rather devils than* ordinary men, fpirits well born, 
 ftrong and vigorous. Of thtle kind of people, there was never age 
 yet could tell how to build a common weal. The third, which is the 
 middle, are all thole indifferent fpirits, whereof there are infinite 
 degrees : of thefe almort is the whole world compoied. Of this 
 diltmdion and others, hereafter more at large. But we are to touch 
 Hiore particularly the conditions and nature of this fpirit, as hard to 
 i>e known as a countenance to be counterfeited to the life, which 
 is always in motion. 
 
 Firit therefore it is a perpetual agent, for the fpirit cannot be 
 without action, but rather then it will, it forgeth falfe and phanta- 
 ftical fiibje&s, in earneft deceiving it felf, even to its own difcre- 
 dit. As idle and unmanured grounds, if they be fat and fertile, 
 abound wilh a thou&nd kinds of wild and unprofitable herbs, un- 
 til
 
 n^ invention., verity thereof. 5 3 
 
 until they be fowed with other feeds,and women alone without the 
 company of men, bring forth fometimes great abundance of un- 
 formed, indigeftcd lumps of flefh : fo the Spirit, if it be not bufied 
 about fbme certain object, it runs riot into a world of imaginati- 
 ons, and there is no folly nor vanity that it produceth not, and if it 
 have not a fetled limit, it wandereth and lofeth it felf. For, to be 
 every where, is to be no where. Motion and agitation is the true 
 life and grace of the Spirit i but yet it muft proceed from elfewhere, 
 then from it felf. If it be iblitary, and wanteth a (iibjeft to work 
 on, it creepeth along, and languiflieth > but yet it muft not be enfor- 
 ced, For too great a contention, and intention of the Spirit over- 
 bent, and ftrained, deceivcth and troubleth the Spirit. 
 
 It is likewife utriverfal,it meddleth and mingleth it felf with all, . & . 
 it hath no limited fubjed: or juriidi&ion. There is not any thing 
 wherewith it playeth not his part , as well to vain fubje&s and oif 
 no account, as high and weighty ; as well to thofe we can under- 
 ftand,as thofe we underftand not : For to know that we cannot un- 
 derftand or pierce into the marrow or pith of a thing, but that we 
 muft ftick in the bone and bark thereof, is an excellent fign of judg- 
 ment , for fcience, yea truth it felf, may lodge near us without judg- 
 ment, and judgment without them, yea, to know our own igno- 
 rance, is a fair teftimony of judgment. 
 
 Thirdly, it is prompt and fpeedy, running in a moment from the 7 ; 
 
 one end of the World to the other, without fray or reft ftirring it 
 
 r-\c j i i i % i'f ., 
 
 ielr, and penetrating through every thing > Nobilis & viquiettt 
 
 metis bomini data eft, nunquam fe tenet '> fyargitur vaga, qmet'tfim* 
 patient^ novitate rerum Utiflima* Non mirum ex ilia ccelejli fiiritu 
 defiendit , cotleftium autem natura femper in motte eft : A noble 
 and unquiet mind is given unto man-) who never witb-haldetb ber mo~ 
 tion, inconftant^ every where dijperjed^ impatient of reft, delighted 
 moft n>itb novelties : No marvel ifjke dejcend of celeftial Jpirit j 
 for tbat tbe nature of celeftial things, is to be in perpetual motion* 
 This great fpeed and quicknefs,this agility,this twinkling of the eye, 
 as it is admirable, and one of die greateft wonders that are in the 
 ipirit, fb it is a thing very dangerous, a great difpofition and pro- 
 penfion unto folly and madnefs, asprefently you lhall hear. 
 
 By reafon of thefe three conditions of the fpirit, that is, a pre- 
 petual agent without repole, univerfa^ prompt and fudden, it hath 
 been accounted immortal, and to have in it felf fbme mark and 
 fparkle of Divinity. 
 
 F The
 
 54 
 
 8. 
 
 The altion of 
 \bt Spirit. 
 
 Jt 
 
 10. 
 
 Reafenhtth 
 diversfaces. 
 
 Of the humane Spirit^ the parts, fun&ionS) qualities, 
 The a&ion of the fpirit is always to fearch, ferret, contrive 
 without intermiflion, like one famifiied for want of knowledge., to 
 enquire and feek, and therefore Homer calls men *'A? wra*. There is 
 ho end of our inquifitions:the purfuits of the fpirit of man are with- 
 out limits, without form : the food thereof is double ambiguity,; 
 it is a perpetual motion without reft, without bound. The world 
 is a fchool of inquilition i agitation, and hunting is its proper dim: 
 to take, or to fail of the prey, is another thing. 
 
 But it worketh and purfueth its enterpriles, raflily, and irregu- 
 larly, without order, and without meaiure : it is a wandering inftra- 
 mcnt, movable, diverfly turning > it is an inftrurnent of lead and 
 of wax, it boweth and itraitueth , applieth it felf to all more 
 fupple and facile then the water, the aire, Flexibility omm humore 
 obfequentior : & ut jpiritus-, qui omnitnaterixfacilior &tenmor : It 
 if flexible^ and more yielding to every humour -, and as the ftirit, which 
 is more facile and eafie to every matter orfubftance : It is the fhoe of 
 Iberamenes., tit for all. 
 
 The cunning is to rind where it is ; for. it goes always athwart^ 
 and croffe, as well with a lie, as with truth : it fporteth it felf and 
 Jindeth a feeming reafon for every thing , for it maketh that which 
 is impious, unjult, abominable in one place , piety, juftice, and ho- 
 nour in another : .neither can we name any law, or cuftom, or con- 
 dition, that is either generally received ot'all,or rejeded , the mar- 
 riage of thofe that are near of blood, the murder of Infants, Pa-* - 
 rents, is condemned in one place, lawful in another. Plato refufed 
 an embroydered and perfumed, robe offered him by Dionyfws? fay- 
 ing, That he was a man, and therefore would not adorn hjmlelf like . 
 a woman. Ariftiflws accepted of that robe, laying, The outward 
 accoutrement cannot corrupt a chafte mind. Diogenes walliing his 
 coleworts, and feeing Aciftiffius pafs by, (aid to him, If thou 
 kneweft how to live with coleworts, thou wouldeft never follow 
 the court of a Tyrant. Ariftipfus anfwered him, if thou kneweft 
 how to live with Kings, thou wouldeft never wafh coleworts. One. 
 perfwaded S.olon to ceafe from the Bewailing the death of his fons, 
 becaufe his tears did neither profit nor help them. Yea, therefore 
 ( faith he ) are my .tears ju-ft, and I have reafon to weep. The wife. 
 of Socrates redoubled her grief, becaufe the Judges put ker .husband 
 to death unjuftly : What, faith he, wouldeilthou rather I were juft- 
 ty condemned ? There is no good, faith a wifeman, but that to the 
 loffe whereof a man is always prepared, It eqw enim eft dolor a-
 
 rt) invention^ verity thereof. 55 
 
 miffereii & timor amittend* : Alikf trottblefome is the grief of a 
 tb'mg already loft, and the fear left it Jhould be loft. Quite contrary 
 faith another, we embrace and look upon that good a great deal the 
 more carefully, which we fee lefs fure, and always fear will be ta- 
 ken from us. A Cynick Philofopher demanded of Antiganus 
 the King, a dram ot" filver > That, laid he, is no gift fit for a 
 King. Why then give me a Talent, faith the Philofopher. And 
 that, faith the King, is no gift for a Cynick. One faid of a King 
 of Sparta that was gentle and debonair, He is a good man even to 
 the wicked. How fhould he be good unto the wicked, faith ano- 
 ther, if he be not wicked with the wicked ? So that we fee, that 
 the reafon of man hath many vifages : it is a two-edged Sword, a 
 Staff with two picks. Ognime daglia ha il fao riverfo : there is no 
 reafon but hath a -contrary reafon, faith the fbundeft and fureft Phi- 
 loibpher. 
 
 Now this volubility and flexibility proceedeth from many caufes > 1 1. 
 from the perpetual alteration and motion of the body, which is ne- 
 ver twice in a mans life in one and the fame eftatej from the objects 
 which are infinite, the air it felf, and the ferenity of the heaven, 
 Talcs font bominum mentes quali pater ipfe 
 
 Jupiter auttiferas luftravit lampade terras s 
 Mew mindr OH earth, the felf- fame courfe do run y 
 
 Beingfairorfottl at istH Olympic}^ Sttn. 
 
 and all outward things : inwardly from thofe makings and trem- 
 blings which the Seul gives unto it felf by the agitation, and m'rreth 
 up by the paflions thereof : infomuch that it beholdeth things with 
 divers countenances > for whatfoever is in the World hath divers lu- 
 ftres, divers confiderations. Efifattts faid, it was a pot with two 
 hands. He might better have faid with many. 
 
 The reafon hereof is, becaufe it entangleth it felf in its own j 2 ; 
 work, like the Silk-worm , for as it thinketh to note from far, I The reafon of 
 know not what appearance of light, and imaginary truth, and flies f ^ entangle" 
 unto it i there are many difficulties that crofs the way, new fents w 
 that inebriate and bring it forth of the way. 
 
 The end at which it aimeth is two-fold, the one more common ijj. 
 and natural, which is Truth, which it fearcheth and purfueth > for T ! ieen * } * t - 
 there is no defire more natural then to know the truth : we affay all r ^iuitker at- 
 the means we can to attain unto it, but in the end all our endea- tain wr 
 vours come fhort > for truth is not an ordinary booty , or thing 
 that will fuffer it felf to be gotten and handled, much lefs to be 
 
 F 2 poflef-
 
 5 6 Of tie humane Spirit > tie parts., ftnttwns^ qualities, 
 
 poflefled by any humane Spirit. It lodgeth within the bofom of 
 Read before God, that is her chamber, her retiring place. Man knoweth not, 
 Chaf. 9. underftandeth not any thing aright, in purity and in truth as he 
 ought : appearances do always compafs him on every fide, which 
 areas well m thofe things that are faife, as true. We are born to 
 fearch the truth y but to pofTefs it, belongeth to a higher and great- 
 er power. Truth is not his that thrufts himfelf into it, but his that 
 runs the faireft courfe towards the mark. When it falls out that he 
 hits upon a truth, it is by chance and hazard ^ he knows not how 
 to hold it , topotfefs it, to diJtinguifh it from a lie. Errors are 
 received into our foul, by the felf4ame way and conduit that the 
 truth is : the fpirit hath no means either to diitinguifh or to choofe:, 
 and as well may he play the ibt,that tells a truth,as a lie. The means 
 -\that it uieth for the difcovery of truth, are reafon .and experience, 
 both of them very weak, uncertain, diverfe, wavering. The great- 
 eft argument of truth, is the general confent-of: the. World. Now 
 the number of Fools doth fax exceed the number of the wife, and 
 therefore how fhould that general confent be agreed upon, but by 
 corruption, and an applaufe given without judgment and know- 
 ledge of the caufe, and by the imitation of fome one that firft be- 
 gan the danced 
 
 r The othejf end,lefs natural, but more ambitious, is Invention, un- 
 
 ttefeand end to which it tendeth as to the higheft point of honour, to the end It 
 
 of invention, may raHe k felf, and pure vail the more : this is that which is in fo 
 
 high accountjthat it icemeth to be an Image of the Divinity. From 
 
 the fufficiency of this invention, have proceeded all thofe works, 
 
 which have ravifhed the whole World with admiration '> which if 
 
 they be fuch as are for the publick benefit, they have deified their 
 
 Authours. Thofe works that fhew rather fineneis of Wit,then bring 
 
 profit with them, are Painting, Carving, Architecture, the Art Per- 
 
 fpe&ive i as the VJne of Zeuxif, the Venus of Apelles, the Image 
 
 of Memnon , the Horfe of Airain^ the wooden Pigeon- of Ar- 
 
 d>itiiSi the Crow of Myron? the Flie and Eagle of Mentroyal^ the 
 
 Sphere of Sapor King of the Perfians, and that of Archimedes, 
 
 the prtife'of -with his other engins. Now Art and Invention feem not onely to 
 
 Invention imitate Nature, but to excel it, and that not onely in. the Indivi- 
 
 dntim or particular (fox there is not any body either of man or beaft 
 
 fo univerfally. well made,, as by .art may be fnewed.) but alfb many 
 
 things' are done by art,which are not done by,nature-J mean beiides 
 
 ihoic compofitions and mixtures,whichare the true diet,and proper 
 
 fub-
 
 n> invention^ verity thereof, 57 
 
 fubjc& of art, thofe diftillations of waters and oyls, made of 
 iimples, which Nature framed not- But in all this there is no iuch 
 caufe of admiration as we think > and to fpeaji properly and truly, 
 there is no invention but that which God revealeth ; tor iuch as 
 we account and call fo, are but obiefvations of natural things, ar- 
 guments and conditions drawn from them, as Painting and the 
 Art Optick from ftiadows, Sun-dials from the (hadows of Trees, 
 the graving of Seals from precious ftones. 
 
 By all this that hath before been fpoken, itiseafie to fee how i$. 
 ram and dangerous the fpirit of man is, efpecially if it be quick and W* -ty/w veZ 
 vigorous : for being fo induftrious, fo free and univerfal, making rj 
 its motions (b irregularly, ufing its liberty fo boldly in all things, 
 not tying it felf to any thing , it eafily (haketh the common opini- 
 ons, and all thofe rules whereby it mould be bridled and retrained 
 as an unjuft tyranny : it will undertake to examine all things, to 
 judge the greateft part of things plaufibly received into the World, 
 to be ridiculous and abfurd, and finding for all an appearance of 
 reafon, will defend it (elf againft all, whereby it is to be feared that 
 it wandreth out of the way, and lofeth it fel and we cannot but 
 {ee, that they that have any extraordinary vivacity and rare excel- 
 lency ( as they that are in the higheft roof of that middle claffis 
 before fpoken of ) are, for the molt part, lawlefs both in opinions 
 and manners. There are very few of whofe guide and oondudt a 
 man may truft, and in the liberty of whole judgments a man 
 may wade without temerity, beyond the common opinion. It is a 
 miracle to find a great and lively fpirit, well ruled and governed: it 
 is a dangerous fword which a man knows not well how to guide *, 
 for from whence come all thofe diforders, revolts, hereiies and 
 troubles in the world, but from this ? Magni errores non nifi ex 
 tnagni s ingeniis : nilril fapicnti* odioftts acumine mmio* Greater- 
 rours proceed not but from great wits : nothing vs more prejudicial 
 to rviflom, then too mifcb jbarfnefs of wit. Doubtlefs that man 
 lives a better time, and a longer life, is more happy and far more 
 rit for the government of a Common- wealth , (aith fhucydidesj 
 that hath an indifferent fpirit, or fomewhat beneath a mediocrity, 
 then he that hath a fpirit fo elevated and tranfcendent, that it (ems . 
 not for any thing but the torment of himfelf and others. From the 
 firmeft friendfhips do fpring the greateft enmities, and from the 
 foundcft health the deadlieft maladies : and even fo, from the rareft 
 and quickeft agitation of our fouls, the moft defperate rciblutioris 
 
 F 3 and
 
 5 3 Of the humane Spirit > tke parts,fnHttiotif, qualities, 
 
 and diforderly Frenfies. Wifdom and folly are near neighbour^ 
 there is but a half turn betwixt the one and the other j which we 
 may eafity fee in the adttons of mad men. Philofophy teacheth, 
 that Melancholy is proper to them both. Whereof is framed the 
 fineft folly, but of the fineft Wit ? And therefore, faith Anjhtle^ 
 there is no great (pint without fome mixture of folly. And Plato 
 telleth us, that in vain a temperate and found fpirit knocked at the. 
 door of Poetry. And in this fenfe it is, that the wildeft and belt 
 Poets do love fometimesto play the fool, and to leap out of the 
 hinges. Infanire jucundum eft, duke, defipcre in loco : non potvft. 
 trande & Jitblime quidquam nifi motet mem , & quamdiu apud ft 
 eft It if a delightful thing fomctimes to be mad, a faeet matter in 
 jome cafes to be foolijk : Ihe mind, unlefs it be altogether employed, can 
 do no great matter, or attempt any thing of moment Of long Of it if wholly 
 collected within itfilf 
 
 6 And this is the caufe why man hath good reafon to keep it with- 
 
 // mttS be bri-l in narrow bounds, to bridle and. bind it with Religions, Laws, Gu- 
 dlcd t wdty. ftomes, Sciences, Precepts, Threatnings, Promifes, mortal and im- 
 mortal, which notwithstanding yet we fee, that by a lawlefs kind 
 of liberty it freeth it felf, and efcapeth all thefe, (b unruly is it by 
 nature, fo fierce, fo opinative : and therefore it is to be led by Art, 
 Sam*. rince by force it cannot. Nature contttmax eft. animus huntanns, in 
 
 contrariuttt atque arduum nitenf , fiytiturque faciliut quam duci- 
 tttr, ttt generoji & nobites equi mditu facili fano reguntur* Ihe 
 mind of manvt naturally Stubborn, always inclining to difficult and 
 contrary things-) and doth e after follow then is led by feree., lity: twta 
 generous borfes, that art better governed with an eafie bridle, than A 
 cutting bit* It is a furer way gently to tutour it, and to lay it afleep> 
 then to futfer it to wander at its own pleafure : for if it be not well 
 and orderly governed, ( as they of the higheft claffi s which before 
 we (pake of ) or weak, and foft and plain ( as thofe of the lower 
 rank ) it will lofe it felf in the liberty of its own judgment :. and 
 therefore it is neceffary that it be by fome means or other held 
 back, as having more need of Lead then Wings, of a bridle then a 
 fpur, which the great Lawyers and Founders of States did efpecially 
 regard, as wellknowing that people of an indifferent fpirit, lived in 
 more quiet and content, then the over-quick and ingenious. There 
 have been more troubles and feditions in ten years in the only City 
 of Florence-) then in rive hundred years in the Countries of the Htl~ 
 vtti<ins and the Retians, And to fay the truth,men of a common fuf- 
 
 ficiency
 
 /t.) invention^ verity thereof. -a 
 
 ficiency are mofr honeft, better Citizens, more pliant and willing to 
 fubmit themfelves to the yoke of the Laws,their luperiours,reafon it 
 felf, then thole quick and clear-lighted men, that cannot keep them- 
 felves within their own skins.The rineft wits are not the wileft men. 
 
 The Spir it hath its maladies, defects, tares or refufe, as well as i 7 . 
 the body and much more, more dangerous, and more incurable : but Me defeHa 
 that we may the better know them, we nuift diftinguifh them : ** ft 1 " 1 "', 
 fome are accidental, and which come from elfe-where, and thofe proceeding 
 arife from three caufes : the difpofition of the body : for it is m^rn- from three 
 feft, that the bodily malady which after the temperature thereof, <* 
 doth likewile alter the fpirit and judgment , or from the ill compo- lf 
 fition of the fob/fence of the brain, and organs of the reafonable 
 S<?*/, whether it be by reafon of their tirft formation, as in thofe 
 that have their heads ill made, either too round, or too long, or too 
 little, or by accident of fome blow or wound. The fecond is the J< 
 univcrfal contagion of vulgar and erroneous opinions in the World, 
 wherewith the Spirit being preoccupated, tainted, and overcome, 
 or which is worle, made drunken, and manacledwith certain phan- 
 taftical opinions,it ever afterwards followeth and judgeth according 
 to them, without regard either of further enquiry, or recoiling back: 
 from which dangerous deluge all fpirits have not force and ftrength 
 to defend themfelves. 
 
 The third much more near, is the malady and corruption of the J. 
 will, and the force of the paifion, this is a World turned topfie-tur- 
 vy : the will is made to follow the underftanding as a guide and 
 lamp unto it i but being corrupted and feized on by the force of 
 the paflions ( or rather by the fall of our firft Father Adam ) doth 
 likewife perhaps corrupt the underftanding, and fo from hence 
 come the greateft part of our erroneous judgments : Envy, Ma- 
 lice, Hatred, Love, Fear, make us to refpe&, to judge,to take things 
 otherwile then they are, and quite otherwile then we ought? from 
 whence cometh that common cry, Judge without paifion. From 
 hence it is that the beautiful and generous actions of another man 
 are obfcured by vile and bale mif-conftru&ions, that vain & wicked 
 caules and occafions are feigned. This is a great vice,and a proof of 
 a malignant nature and lick judgment, in which there is neither 
 great fubtilty nor lufficiency, bvit malice enough : This proceedeth 
 either from the envy they bear to the glory of another man, or be- 
 cau(e they judge of others according to themfelves, or becaufe they 
 have their tafte altered, and their fight fo troubled, that thty cannoc 
 
 F 4 difcern
 
 31.2. 
 
 Reg, i$. 
 Augxft. lib. . 
 de ch'hate 
 
 it, 
 Vdural. 
 
 Oftfce Kuvtane Spirit^ tkeparts 
 difceni the clear fplendour of virtue in its native purity i From this 
 ftlf-fame caufe and fource it cometh, that we make the virtues and 
 vices of another man to prevail fo much, and extend them further 
 thenweoughtj that from particularities we draw consequents and 
 gene-ral concluGons : if he be a friend, all fits well about him, his 
 vices Ihall be virtues , if he be an enemy, or of a contrary faction,, 
 there is nothing good in him : inibmuch that we fhame our own 
 judgment, to fmooth up our own paflions. But this refts not here, 
 but goethyet further > for the greateft part of thofe impieties, he- 
 refies, errours in our faith and religion, if we look well into it, is 
 fprung from our wicked and corrupt wills, from a violent and vo- 
 luptuous paflion, which afterwards draweth unto it the underftan- 
 ding it felf, Sedit pepttlits mandncare & bibcre^ &c. quod vttlt non 
 quod eft, credit^ qui ctepit err are : Ibe people fitteth down to eat and 
 drin^ &c* He that hath a meaning to go aftrjy, believes every tbing_ 
 M be would have it^ not M it is indeed. In fuch fort that what was 
 done in the beginning with fome fcruple and doubt, hath been af- 
 terwards held and maintained for a verity, and revelation from 
 heaven : that which was onely in the fenfuality, hath taken place in 
 the higheft part of the underftanding i that which was nothing elle 
 but a paflion and a pleaiure, hath been made a religious matter and 
 an article of faith : (b ftrongand dangerous is the contagion of the 
 faculties of the Soul amoogft themlelves : Thefe are the three out- 
 ward caufes of the faults and mifcarriages of the Spirit, judgment, 
 and underftanding of man > The body,efpedally the head, lick, or 
 wounded^ or ill fafhioned , The world with the anticipated opini- 
 ons and (uppofkions thereof:, The ill eftate of the other faculties ci- 
 tric reafonable Soul, which are all inferiour unto it. The firft are pi- 
 tiful, and fome of them to be cured, fome not : thefecond are ex- 
 cufable ana pardonable : the third are accufable and punifhable, for 
 buffering fuch a diforder fo near them as this is thofe that fhould 
 obey the Law, to take upon them to give the Law. 
 
 There are other defects of the Spirit^ which are more natural 
 unto it, and in it. The greateft and the root of all the reft is pride 
 and preemption (the rirft and original fault of all the World, the 
 plague of all fpirits, and the caule of all evils ) by which a man is 
 onely content with himfelf,will not give place to another,difdaineth 
 his counfels, repofeth himfelf in his ownopinions, takes upon him 
 to judg and condemn others,yea even that which he underftands not~ 
 " -"kis'truly faid, that the heft and happkft diftribution that God evec 
 
 made,.
 
 Of Memory^ &c. Si 
 
 made, is of judgment, becaufe every man is content with his own , 
 and thinks he hath enough. Now this malady proceedeth from 
 the ignorance of our felves. We never understand fufficiently and 
 truly the weaknefs of our fpirit : but the greateft difeafe of the fpi- 
 rit is ignorance, not of Arts and Sciences, and what is included in 
 the writing of others, but of it ielf for which caule this firft book 
 hath been written. 
 
 CHAP. XV. 
 
 Of Memory. 
 
 M Emory is many times taken ( by the vulgar fort ) for the fenfe 
 and underftanding, but not fo truly and properly : for both 
 by reafon ( as hath been faid ) and by experience, the excellency of 
 the one is ordinarily accompanied with the weaknefs of the other v 
 and to fay the truth, it is a faculty very profitable for the World, 
 but it comes farfhort of the underftanding, and of all the parts of 
 the Soidj is the more delicate, and moft frail. The excellency there- 
 of is not very rcquifite, but to three forts of people , Merchants or 
 men of Trade, great talkers, ( for the ftore-houie of the memory 
 is more full and furnifhed, then that of invention > for he that 
 wants it, comes (hort, and muft be fain to frame his fpeech out of 
 the forge of his own invention ) and liers, mendxcentoportct ejfi me- 
 morem : it bebovetb a Her to have a good memory* From the want 
 of memory proceed thefe commodities i to lie feldom, to talk lit- 
 tle, to forget oifcnces. An indifferent memory fufficetK for all*. 
 
 CHAP. XVI. 
 
 Of the Imagination and Opinion. 
 
 THe Imagination is a thing very ftrong and powerful, it is it that 
 makes all the ftir, all the clatter > yea the perturbation of the 
 World proceeds from it (as we have faid before, it is either the one- 
 ly, or at Icaft the moft adtive and fUrring faculty of the Soul.) 
 The effe&s thereof are marvellous and ftrange : it worketh not * he e ff e #' f 
 onely in its own proper body and Soul, but in that of another man, **' 
 
 t / <r- rL 
 
 yea it producetn contrary effects : it makes a man blulh, wax 
 pale, tremble, dote, to waver -, thefe are the leaft and the beft : 
 it takes away the power and u(e of the engendringpartS) yea, when 
 there is moft need of them, and is caufe why men are more 
 
 (harp
 
 Of the Imagination And Opinion. 
 
 (harp and auftere,not onely towards themfelves,but others > witnels 
 thofe ties and bands, whereof the World is full, which are for the 
 moft part impreflions of the apprehenfion, and of fear. Andcon- 
 trariwife, without endeavour, without objedt, and even infleep it 
 fatisfieth the amorous defires, yea changeth the fex, witnefs Luciitf 
 Caflitiuf, whomP/ztfyaffirmeth to have icen to be changed from 
 a Woman to a Man, at the day of marriage * and divers the like : 
 it marketh fometimes ignominioufly , yea it killeth, and makes 
 abortive the fruit within the Womb i it taketh away a mans 
 fpeech, and gives it to him that never had it, as to the ion of Cr- 
 fm : it taketh away motion, fenfe, refpiration. Thus we fee how 
 it worketh in the body. Touching the Soul, i{ makes a man to lofe 
 his understanding, his knowledge, judgment j it turns him fool and 
 mad-man, witnefs Gallus Vibius^ who having over- bent his fpi- 
 rits in comprehending the efTencc and motions of folly > fo diflodged 
 anddif-joyned his own judgment, that he could never fettle it 
 again : it infpireth a man with the fore-knowledg of things fecret, 
 and to come, and caufeth thole infpiratious, predictions, and mar- 
 vellous inventions, yea it ravifheth with extaiies : it killeth not 
 feemingly,but in good earneft > witnefs that man, whofe eyes being 
 covered to receive his death, and uncovered again, to the end he 
 might read his pardon, was found ftark dead upon the fcaflfold, 
 To be brief, from hence fpring the greateft part of thofe things, 
 which the common fort of people call miracles, vifions, enchant- 
 ments. It is not always the Devil, or a familiar fpirit, as now 
 adays the ignoraQt people think, when they cannot find the rea- 
 fon of that they fee : nor always the fpirit of God ( for thofe (iiper- 
 natural motions we (peak not of here ) but for the mod part k is 
 the effect of the imagination, or long of the agent, who faith and 
 doth fuch things j or of the patient and fpe&ator, who thinks he 
 (eeth that he feeth not. It is an excellent thing, and necelfary in 
 fuch a cafe, to know wifely how to difcern the reafon thereof, whe- 
 ther it be natural, or (upernatural, falfe or true, Difcretiofyiritu- 
 ttrnj A difcerning of$irits> And not to precipitate our judgments, 
 as thcmott part of the common people do by the want thereof 
 
 In this part and faculty of the foul doth opinion lodg, which is 
 a vain, light, crude, and imperfect judgment of things,drawn from 
 the outward fenfcs, and common report, fettling and holding it 
 felf to be good in the imagination,and never arriving to the under- 
 Handing, there to be examined, fiftcd, and laboured =, and to be 
 
 made
 
 Of the Imagination and Opinion. 63 
 
 made reafon, which is a true, perfect, and (olid judgment of things : 
 and therefore it is uncertain, inconftant, fleeting, deceitful, a very 
 ill and dangerous guide, which makes head again!! reafon, whereof 
 it is a fhadow and image, though vain and untrue. It is the mother 
 of all mifchiefs, confufions, diforders : from it fprings all paflion, 
 all troubles. It is the guide of fools, fots, the vulgar fort > as reafon 
 of the wife and dexterous. 
 
 It is not the truth and nature of things, which doth thus ftir ^ 
 and moleftour fouls, k is opinion, according to that ancient fay- The orU h 
 ing , Men are tormented by the opinions that they have of things,'^ fy opinion. 
 not by the things themfelves. Opinion? ftp IMS quant re labor amus > 
 pJttrafitnt qtt os tencnt, qttam qn premunt. We. are more trou- 
 bled with the opinion of things, then with the things them/elves y 
 ibere are more things that bold /, then which prefs or urge us. The 
 verity and Ejfence of things entreth not into us, nor lodgeth near 
 us of it felf, by its own proper ftrength and authority : for were 
 it fa, all things mould be received of all, all alike and after the fame 
 fafhion > all mould be of like credit, and truth it felf, which is ne- 
 ver but one and uniform, fliould be embraced throughout the whole 
 World. Now for as much as there is fo great a variety, yea contra- 
 riety of opinions in the World, and there is not any thing concer- 
 ning which all do generally accord, no not the wifeft and beft born 
 and bred i it giveth us to underftand, that things enter into us by 
 compofition, yielding themfelves to our mercy and devotion, lodg- 
 ing themfelves near unto us, according to our pleasure, and hu- 
 mour, and temper of our fouls. That which. I believe, Lcannot 
 make my companion believe i. but, which is more, whatldo firmly 
 believe to day, I cannot aflure my felf that I (hall believe to mor- 
 row : yea it is certain,that at another time I mail judge quite other- 
 wife. Djoubtlefs every thing taketh in us fuch place, fuch a tafte, 
 flich a colour, as welhink beft to give unto it, and fuch as the in- 
 ward conftitiition of the foul is. Omnia tnunda mundit '> immunda^ 
 immnndit : All things are dean to the pure and dean '> at alfo uncleatt, 
 tetke impure.and unclean* As our apparel and accoutrements do as 
 well warm us, not by reafon of their heat, but our own, which they 
 prtfetve, as likewife nourifli from the coldnefs of the Ice and Snow > 
 we do rirft warm them with ou^ heat, and they in. recompence 
 thereof prefer ve our heat.. 
 
 Almoft all the opinions that we have, we have not but from 
 authority : we believe, we judge, we work, we live, we die,and all 
 
 upon.
 
 &4 of th 
 
 3. upon credit, even as the publick ufe and cuftom teachethusi and 
 we do well therein : for we are too weak to judge and chufe of our 
 Lib. i. cap. i. i ves ^ no t h e w i ^0 j t noti as fl^i b e {poken. 
 * 
 
 The prckemi- 
 nente and im- 
 portance of the 
 
 The c9mparifn 
 thereof with 
 the underftan- 
 ding. 
 
 Qoubtful, if 
 not crrontow. 
 
 CHAP. XV II. 
 
 Of the Will 
 
 THe will is a great part of the reafonable foul, of very great 
 importance,and it Itandeth us upon, above all things, to itudy 
 how to rule it, becaufe upon it dependeth almoft our whole efrate 
 and good. 
 
 It only is truly ours, and in our power > all the reft, underftan- 
 ding, memory, imagination, may be taken from us, altered, trou-* 
 bled with a thoufand Accidents : not the wilL 
 
 Secondly, This is that, that keepethaman entire, and impor- 
 teth him much : for he that hath given his will, is no more his own 
 man, neither hath he any thing of his own. 
 
 Thirdly, This is it whereby we are made and called good or 
 wicked, which giveth us the temper and the tincture. 
 
 As of all the goods that are in man, virtue or honefty is the 
 firft and principal, and wiiich doth far excel knowledge, dexterity > 
 ib we cannot but conrlls, that the will, where virtue and goodnets 
 lodgeth, is of all others the moft excellent : and to (ay the truth, 
 a man is neither good nor wicked, honert nor difhoneft, becaule 
 he underlhndeth and knoweth thole things that are good, and 
 fair, and honeft, or wicked, and dimoneft i but bccaufe he loveth 
 them, and hath deiire and will towards them. The underfhnding 
 hath other preheminences : for it is unto the will as the husband 
 to the wife, the guide and light unto the traveller, but in this it 
 giveth place unto the will. 
 
 The true difference betwixt thefe faculties, is in that by the un- 
 derftanding things enter into the Soul, audit receiveth them (as 
 thofe words, to apprehend, conceive, comprehend, the true offices 
 thereof, do import ) but they enter not entire, and inch as they are, 
 but according to the proportion and capacity of the underftan- 
 ding : whereby the greateft and the higheft do recoil and divide 
 themfelves after a fort, by this entrance > as the Ocean entreth not 
 altogether into the Mediterratte Sea, but according to the propor- 
 tion of the mouth of the Strait of Gibr alter. By the will, on the 
 other fide, the foul goeth forth of it, and lodgeth and liveth elfe- 
 
 where
 
 Of the Will. 6% 
 
 where in the thing beloved, into which it transformed it felf > and 
 therefore beareth the name, the title, the livery, being called virtu- 
 ous, vicious, fpiritual, carnal : whereby it followeth, that the will 
 is enabled by loving thofe things that are high,and worthy of loves 
 is vilified by giving it felf to thofe things that are bife and unwor- 
 thy '> as a wife honoureth or difhonoureth her, by that husband that 
 (he hath taken. 
 
 * Experience teacheth us, that three things do marpen our will, 
 Difficulty, Rarity, andAbtence, or fear to lo(e the thing i as the 
 three contrary dull it, Facility, Abundance, or Satiety, and daily 
 pretence or allured fruition.. The three former give price and cre- 
 dit to things, the three latter ingender contempt. Our will is 
 {harpened by oppofition, it oppofeth it felf againft denial. On. the 
 other fide, our appetite contemneth and letteth pafs that which it 
 hath in pofleflion, and runs after that which it hath not : Permijfitm 
 ft vile nefas > quod licet, ingratum e/r, quod non licet, acriitf urit : 
 Things permitted we defpife, and that which if lawful we loath> but 
 violently purfite thofe things that are prohibited. Yea it is feen in all 
 forts of pleafures. Omnium rerum voluptas ipfo quod debet.fiigari 
 fericulo crefcit : Allpleafitres are increajed~> even with the danger 
 wherewith they ought to be de/pifed. Inafmuch that the two ex- 
 trearris, the defccl.and the abundance, the defireand the fruition, 
 do put us to like pain. And this is the caufe why things are not 
 truly efteemed as they ought, and that there is no Prophet in his 
 own Country. 
 
 How we are to direct and rule our wills, mail be. faid here? 
 after. 
 
 PASSIONS and AFFECTIONS. 
 
 An Advertifementi- 
 
 THe matter of the paflions of the mind is very great and plenti- Lib.z.ct 
 ful, and takes up a great room in this doctrine of wifdom. 1'lib. 3. in the 
 To learn how to know them, and to diftinguiflv them, is the fub- r 'J" ff or ~ 
 jedl of this book. The general remedies to bridle, rule, and go- temperance. 
 vern them, the fubjecl: of the fecond book. The particular reme- 
 dies of every one of them, of the. third book, following the me- 
 thod of this book, fet down in the Preface. Now that in this 
 firft book we may attain the knowledg of them, we will firfi fpeak 
 of them in general in this rirft Chapter, afterwards in the Chap- 
 ters
 
 Of the Taffions in general. 
 
 ters following, particularly of every one of them. I have not feen 
 any that painteth them out more richly, and to the life, then Le 
 Siettr de Vaif, in his little moral books, whereof I have made good 
 ufe in this paflionate fubjedt. 
 
 CHAP. XVIII. 
 
 Of the Paflions in general* 
 
 i; T"YAflIotiis a violent motion of the Soul in the fenfitive part 
 the defcripnn \^ thereof, which is made either to follow that which the -Soul 
 ofPtflions. thinkethto be good for it, or to fly that which it takes to be 
 
 evil. 
 
 2. But it is neceflary that we know how thefe motions are made, 
 
 i Their agita* how they arife and kindle themfelvcs in us i which a man may re- 
 >w * prefent by divers means and comparifons : tirft in regard of their 
 
 agitation and violence. The foul which is but one in the body, 
 hath many and divers powers, according to the divers vefTels 
 wherein it is retained, the inftruments whereof it maketh ufe, and 
 the objects which are prefented unto it. Now when the parts 
 wherein it is included, do not retain and occupy it, but according 
 to the proportion of their capacity, and as far forth as it is necefla- 
 ry for their true ufe the effects thereof are fweet, benign, and 
 well governed : but when contrariwife the parts thereof have more 
 motion and heat then is needful for them, they change and become 
 hurtful -> no otherwife then the beams of the Sun, which wandring 
 according to their natural liberty, do fweetly and pleaiingly warm ; 
 if they be collected and gathered into the concavities of a burning' 
 glais, they burn and coufume that they were wont to nourifli and 
 quicken. Again, they have divers degrees in the force of agitation > 
 and as they have more or lefs, fo they ate din* inguifhed > the indif- 
 ferent fuffer themfelves to be tafted and digefted, exprefling them- 
 f elves by words and tears, the greater and more violent aftonifh the 
 foul, opprefs it, and hinder the liberty of its actions. Cur sieves 
 loquuntur^ ingentes ftttpent. Light cares move the tongue-) but great 
 aufe aftonijhment *ndfilence> 
 
 2 . Secondly, in regard of the vice, diforder, and juftice that is in 
 
 Of their vice thefe paflions, we may compare man to a Commonweal, and the 
 and irrfgithtri- f tat o f t he foul to a ftate-royal, wherein the Soveraign for the go- 
 vernment of fo many people hath under-magiftrates, unto whom 
 for the exercife of their charges, he gives Laws and Ordinances, re- 
 
 ferving
 
 Of the TaJJiovs in general. & 
 
 ferving unto himfelf the cenfuring of the greateft and moft impor- 
 tant occurrents. Upon this order dependeth the peace and pro- 
 fperity of the ftate : and contrariwife, if the Magiftrates, which 
 are as the middle fort betwixt the Princes and the people, (hall fuffer 
 themfelves either to be deceived by facility, or corrupted by favour* 
 and without refpedt either of their Soveraign, or the Laws of him 
 cftablifhed, fhall ufe their own authority in the execution of their 
 affairs, they fill all with diforder and confufion. Evenfo in man, 
 the undemanding is the Soveraign, whichhathunder.it a power, 
 eftimative, and imaginative, as a Magi/irate, both to take know- 
 ledge, and to judge by the report of the fenfes of all things that 
 fhall be prefented, and to move our affections for the better execu- 
 tion of the judgments thereof: for the conduct and dire&ion 
 whereof in the exercifeof its charge, the Law and light of Nature 
 was given unto it : and moreover, as help in all doubts, it may 
 have recourfe unto the counfel of the Superiour, and Soveraign, 
 the underftanding. And thus you fee the order of the happy fute 
 thereof: but the unhappy is, when this power which is under the 
 underftanding, and above the fenfes, whereunto the firft judgment 
 of things appertained, fuffereth it felf for the molt part to be cor- 
 rupted and deceived, whereby it judgeth wrongfully and raihly, 
 and afterwards manageth and moveth our affections to ill purpole, 
 and filleth us with much trouble and unquietneis. That which mo- 
 lefteth and corrupteth this power, are rirft the (enfes, which com-* 
 prehend not the true and inward nature of things, but onely the 
 face and outward form, carrying unto the image of things, with . 
 fome favourable commendation, and as it were a fore judgment 
 and prejudicate opinion of their qualities, according as they rind i 
 them pleaiing, and agreeable to their particular, and not profita- 
 ble and neceffary for the univerfal good of man : and fecondly, 
 the mixture of the falfe and indifferent judgment of the vulgas, 
 fort. From thefe two falfe advifements and reports of the Scnles,- 
 and vulgar fort, is formed in the foul an inconiiderate opinion ophnws 
 which we conceive of things, whether good or ill, profitable or 
 hurtful to be followed or efchewed ? which doubtlefs is a very dan- 
 gerous guide, and rafti miftrefs : for it is no iboner conceived, but 
 prefently without the committing of any thing to difcourfe and un- 
 derftanding, it poffeffeth it felf of our imagination, and as within 
 Citadel, holdeth the Fort againft right and reafon, afterwards it 
 defcendeth into our hearts, and rejnoveth our affections, with vio- 
 lent-
 
 68 Of tie Pafftotts in general. 
 
 lent motives of hope, fear, heaviness, pleafure. To be brief, K 
 makes all the Fools, and the feditions of the foul, which arc the 
 paffions,to arife. 
 
 I will likewiie declare the fame thing, by another fimilitude of 
 military policy. The Senfis are the Sentinels of the Soul, watch- 
 ing for the prefervation thereof, and meflengers, or Icouts to ierve 
 as minirters, and inftruments to the undemanding, the foveraign 
 part of the Soul. And for the better performance hereof, they have 
 received power to apprehend the things, to draw the forms, and to 
 embrace and reject them, according as they mall feem agreeable, or 
 odious unto their nature. Now in exercifing their charge, they muft 
 be content to know, and to give knowledg to others of what doth 
 pafs, not enterpriiing to remove greater forces, left by that means 
 they put all into an ailarm and confufion. As in an Army, the Sen- 
 tinels many times by want of the watch-word, and knowledge of 
 the defign and purpofe of the Captain that commandeth , may be 
 deceived, and take for their fuccour, their enemies diiguiied which 
 .come unto them i or for enemies, thofe that come to fuccour : So 
 the Senfes, by not apprehending whatfoever is rgafon, are many 
 times deceived by an appearance, and take that for a friend, which 
 is our enemy. And when upon this thought and refolution, not at- 
 tending the commandment of reafon, they go about to remove the 
 power concupifcible and irafcible, they raife a fedition and tumult 
 in our fouls, during which time,rea(bu is not heard, nor the under- 
 ftanding obeyed. 
 
 4> By this time we fee their regiments, their ranks, their general 
 
 The diflintHon kinds and fpecial. Every paifion is moved by the appearance and 
 / the Paffions opinion, either of what is good, or what is ill. If by that which is 
 a L C r< *'??n good, and that the foul do limply fo confider of it, this motion is 
 andfubjelt. ca ^^d love:if it be prefent and iuch whereof the Soul in it (elf taketh 
 Of the ctncn- comfort, it is called pleaiure and joy : if it be to come, it is called 
 fifciblefix. defire : If by that which is evil, it is hate : if prefent in our (elves,it is 
 forrow and grief : if in another, it is pity : if it be to come,it is tear- 
 And thele which arife in us by the object of an apparent evil, which 
 we abhor and fly from,de(cend more deeply into our hearts and arife 
 with greater difficulty. And this is the firft band of that feditious 
 rout,which trouble the reft and quiet of our fouls,that is,in the con- 
 cupifcible part : the erfeds whereof, not withftanding they are very 
 dangerous, yet they are not fo violent as thofe that follow them: for 
 theie firft motions formed in this part, by the obje& which prefent- 
 
 eth
 
 Of the Taffions inpa.rticitl<ir. &$ 
 
 teth it felf, do pafs incontinently into the irafcible parts, that is to 
 fay, into that compafs where the foul feeketh the means to attain, 
 or avoid that which feemeth unto it either good or ill. And then J*"*' fr 
 even as a Wheel that is already in motion,receiving another motion 
 by a new force, turns with far greater (peed , fo the Soul being al- 
 ready moved by the rirft appreheniion, joyning a fecond endeavour 
 to the firft, carrieth it felf with far more violence then before, and 
 isftirred up by pafllons more puifTant and difficult to be tamed, 
 inafmuch as they are doubled,and now coupled to the former, uni- 
 ting themfelves,and backing the one the other by a mutual content; 
 for the rlrftpaflions, which are formed upon an object of an ap- 
 pearing good, entering into confederation of means whereby to ob- 
 tain it,ltir up in us either hope or defpair. They that are formed up- 
 on an object of an evil to come, ftir up in us either fear,or the con- 
 trary which is audacity > of a prefent evil, choler and courage :. 
 which paflions are ftrangely violent, and wholly pervert the rea- 
 bn which they rind already fhaken. Thus you lee the principal 
 winds from whence arife the tempefts of our <;#/, and the pit 
 whereout they ri(e,is nothing elfe but the opinion (which common- 
 ly is falfe, wandering, uncertain, contrary to Nature, verity, reafbn, 
 certainty ) that a man hath, that the things that prefent themfelves 
 unto us, are either good or ill: for having conceived them to be 
 fuch, we either follow them, or with violence fly from them. And 
 thele are our paffions. 
 
 OF PASSIONS IN PARTICULAR. 
 
 An Advcrtifiment. 
 
 WE will intreat of their natures, that we may thereby fee 
 their follies, vanity, mifery, injuitice, and that foulnds ' 
 that is in them, to the end we may know and learn how jultly to 
 hate them. The counfel that is given for the avoidance of them, is Lib. 3. in the 
 in the books following;. Theie are the two parts of Phyiick , to v ! n * e f^ or 
 
 ., . ,, -i i T -iVr tltudeand 
 
 Inew the malady, and to give the remedy. It rtmameth there-tore, 
 that here we rirlt fpeak of all thofe that refpedt the appearing 
 good, which are Love and the kinds thereof, delire, hope, defpair, 
 joy > and afterwards all thofe that refpedt the ill, which are many, 
 choler, hatred, envy, jealoufie, revenge, cruelty, fear, iadncfs, coiiw 
 paffion. 
 
 G CHAR
 
 9f Love in general* 
 
 CHAP. XIX. 
 
 Of Love in general 
 
 neJifttnffhn <-ipHc firft and chief miftrefs of the paflions is Love, which 
 MmftjrjAii. conlilteth of divers fubjedh, and whereof there are divers forts 
 and degrees. There are three principal kinds, unto which all the 
 reft are referred (we fpeak of the vicious and paflionate Love, for 
 of the virtuous, which is Amity, Charity, Dilc&ion,we will fpeak 
 in the virtue of Juftice) that is to fay, Ambition or Pride, which is 
 the Love of greatnefs and Honour > Covetoufnefs, the Love of Rich- 
 es , and Voluptuous or Carnal Love. Behold there the three gulfs, 
 and precipitate fteps, from which, few there arc that can defend 
 thcmfelves : the three plagues and infections of all that we have in 
 hand, the mind, body and goods : the armories of thole three 
 captain enemies of the health and quiet of mankind, the Devil, 
 the flefh, the World. Thefearein truth three powers, the moft 
 common and univerfal paflions : and therefore the Apoftle hath 
 divided into'thele three whatfbever is in the World j ^ukquid eft 
 in rnrtndo') eft concttpifientia oculorum-) aut carnvs^ aut faperhia vit : 
 All that is in the W^rlA^ is the luft of the Eye/, the concup ij'enct of the 
 flejhj and the fride of life. Ambition, as more fpiritual, lo it 
 is more high and noble then the others. Voluptuous Love, as 
 more natural and univerfal ( for it is even in beafts themfelves, 
 where the reft are not ) fo it is more violent, and lefs vicious: I 
 fay (imply violent, for fometimes ambition excels it, but this is 
 fqme particular malady. Covetoufnefs of all the reJS is the fickeft 
 and moft fottilh. 
 
 CHAP. XX. 
 
 Of Ambiti&n. . 
 
 V . . A MSrtlon (which is a thirft after honour and glory, a glutto- \ 
 
 fkt itfaipit*. \ noi ^ an j exceflive defire of greatnels ) is a iweet and plea- 
 fing paifion , which diftilleth eafily into generous fpirits, but is 
 not without pain got forth again. We think it is our duties 
 to embrace what is good, and amongft thofe good things, we 
 account of honour more then them all. See here the reafbn, 
 why with all our ftrength we run unto it. An ambitious man 
 
 will 

 
 Of Ambition. j t 
 
 will always be the firft, he never looks backward, but ftill for- 
 ward to thofe that are before him : and it is a greater grief unto him 
 to fuffer one to go beyond him,then it is plealiire unto him, to leave 
 a thoufand behind him. Habet hoc vitium own* ambit zo, von re/frit: Sencci. 
 All ambition bath this vice, not to loo^back* It is two-fold : the one 
 of glory and honour, the other or" greatnefs and command : that is 
 profitable to the World, and in ibme fence permitted, as Hull be 
 proved i this pernicious. 
 
 The feed and root of ambition is natural in us. There is a pro- , *' . 
 verb that (aith, That Nature is content with a little : and another 
 quite contrary > That Nature is never fatisried, never content , but 
 itftill deiireth, hath a will to mount higher, and to inrich it felf, 
 and it goeth not a flow pace neither, but with a loofe bridle,it run- 
 neth headlong to greatnefs and glory. Natura nojlra imperil eft 
 avid* & ad imflendam cufiditatttm frtceps : Wt are naturally 
 greedy of authority and empire, and run headlong to the fatiffying of 
 our otfirts. And with fuch force and violence do ibme men run, 
 that they break their own necks, as many great men have done, 
 even at the dawning as it were, and upon the point of entrance 
 and full fruition of that greatnefs which hath colt them (b dear. 
 It is a natural and very powerful paflion, and in the end it is the 
 laft that leavethus: and therefore one calleth it, Thefiiirt of the 
 foul: becaufe it is the laft vice it putteth off*. Etiam fifientibtts Tacitus. 
 cupido glori* noviffima c xuitttr. Ihe laft vice which even the wife 
 Abandon is dtfirc of glory. 
 
 Ambition, as it is the greateft and moft powerful paffion that 5. 
 is, fo it is the molt noble and haughty,the force and puilTance there- The force *nd 
 of is mewed, in that it maitereth and furmounteth all other P ' m * c 1 there ' 
 things : even the ftrongeit of the World, yea all other pafltons '* 
 and arfedtions, even Love it felf, which (eemeth neverthelefs to 
 contend with it for the Primacy: As we may fee in all the 
 great men of the World , Alexander , Scipio , Pompey , and 
 many other , who have couragioully refufed to touch the moft 
 beautiful Damfels , that were in their power, burning never- 
 thelds with ambition, yea that victory they have over Love, Itrved 
 their ambition , efpecially in Ctfar For never was there a man 
 more given to amorous delights, even of all fexes, and all forts 
 of people, witncfsib many exploits, borhin Rome and in frrange 
 Countries* nor more careful and curious in adorning his per- 
 fon : yet ambition did always fo carry him, that for his amorous 
 
 G 2 plea Hires
 
 2 Of Ambition. 
 
 pleafures he never loft an hoar of time, which he might employ, 
 to the enlargment of his greatnefs, for ambition hath the iove- 
 reign place in him, and did fully pofTeis him. We fee on the 
 other fide, that in Minus Antonius and others, the force of Love 
 hath made them to forget the care and conduct of their affairs.. But 
 yet both of them being weighed in equal ballance, ambition car- 
 rieth away the prize. They that hold that Love is the icronger, fay, 
 that both the foul and the body,the whole man,is poiTeffed by it, yea 
 that health it felf dependeth thereupon. But contrariwife it feemeth 
 that ambition is the (tronger, becaufe it is altogether fpiritual. And 
 in as much as Love poiTeffeth the body, it is therefore the more 
 weak, becaufe it is fubjedt to fatiety, and therefore capable of re- 
 medies, both corporal, natural, and ftrange, as experience fhew- 
 eth of many, who by divers means have allayed, yea quite extin- 
 guifhed the force and fury of this paflion > but ambition is not ca- 
 pable of fatiety, yea is fharpned by the fruition of that it defireth, 
 and there is no way to extinguifli it, being altogether in the foul it 
 (elf and in the reafon. 
 
 . It doth likewife vanquifh Love and robbeth it, not only of its 
 
 % health and tranquillity ( for glory and tranquillity are things that 
 cannot lodge together ) but alfo of its own proper life, as Agrippin* 
 the mother of Nero doth plainly prove, who deiiring and confulting 
 with others to make her Son Emperour, and understanding that it 
 could not be done, but with the lofs of her own life, fhe aniwereth, 
 as if ambition it felf had fpokenit, Occidat modo imperet : Let nte 
 beJJain^fo be may reign. 
 
 Thirdly, ambition enforceth all the Laws, and confcience it felf r 
 Tke Laws. the Learned have laid of ambition, that it is the part of every, 
 hontft man always to obey the Laws, cxcept.it be in a cafe of fo- 
 vereignty fora Kingdom, which onely deferveth a difpenfation, 
 being fo dainty a morfel, that it cannot but break a mans faft -, Si 
 violandum eft jus, regnandi cjusa violandum eft-, in ctter'tf pietatetn 
 ct)lttj. If man may at any time violate juftice, it muft be. tu gain a 
 Kingdom ^ in the reft obfervejttftice and Piety- 
 
 t It likewife trarnpleth under foot , and contemneth the re- 
 
 verence and reiped of Religion, witneis Jeroboam , Mahomet, 
 who never took thought for Religion-, but tolerated all Religions, 
 io he might reign: and all thole arch-hereticks who have li- 
 ked better to be chief leaders in errour and lies with a 
 thoufand dilbrders , then to be difciples of the truth : 
 
 there-
 
 Of Ambit iox. 72 
 
 Therefore faith theApoftle , They that fuffer themfelves to be 
 puffed up with this paffion and arfedtion, make fhip wrack, and 
 wander from the faith, piercing themfelves through with many (br- 
 io ws. 
 
 Tobefhort, it offcreth violence even to the Laws of Nature it 7. 
 fdf. This hath been the caufe of fo many murders of Parents, in- I[ enforcetb 
 fonts, brothers ^ witnefs Abfalon, Abimelech, AtbaliM) Romulus., Sci 
 King of the Pcrfrans^ who killed both his father and brother, Soly- 
 mm the great Turk, his two brothers. So that nothing is able to 
 reiift the force of ambition, it beats all to the ground, ib high and 
 haughty is it. It lodgcth only in great minds, even in the Angels 
 themfelves. 
 
 Ambition is not the vice or paflion of bate companions, nor of 8. 
 common or (mall attempts, and daily enterprifes : Renown and It if a 
 glory doth not proftitute it felf to fo bafe a prize, it purfueth not f*ffi ont 
 thoie things that are limply and folely good and profitable , but 
 thofe that are rare, high, difficult, ftrange, and nnufual. That 
 great thirfi after honour and reputation, that cafts down a man, 
 and makes him a begger, and to duck and Itoop to all forts of peo- 
 ple, and by all means , yea the moft abject , at what bafe price 
 ibever, is vile and difhonourable : it" is a fhame and dimonour fb 
 to be honoured. A man muft not be greedy of greater glory 
 then he is capable of i and to fwelland to be puffed up for every 
 good and profitable aftion, is to fliewhis tail while he lifts up his 
 head. 
 
 Ambition hath many and divers ways, and pradifed by divers 9. 
 means : there is one way ftraight and open, fuch zs Alexander, C<e- ft ^ a 
 far? Ibcmijlocles took i there is another oblique and hidden, which v 
 maRy Philofbphers and ProfelTbrs of piety have taken, who go for- 
 wards by going backwards, go before others by going behind them, 
 not unlike to Wier-drawers, who draw and go backward i they 
 would fain be glorious by contemning glory. And to fay the truth, 
 there is a greater glory in. refuting and trampling glory underfoot, 
 then in the ddire and fruition thereof, as Plato told Diogenes- Ami 
 ambition is never better carried, better guided, then by wandering, 
 and unufual ways. 
 
 Ambition is a folly and a vanity , for it is as much as if a man IC>: 
 fhould run to catch the fmoak, irilkad of the light, the fhadow in- It is a folly. 
 Itead of the body, to fallen the contentment of his mind upon the 
 opinion of the vulgar fort, voluntarily to renounce his own liber- 
 
 G 3 ty
 
 -j Of Atolition. 
 
 ty, to follow the pafllons of others, to enforce himfelf, to difpleafe 
 himlelf, f or the plealure of the beholders i to let his ownaffedions 
 depend upon the eyes of another 16 far forth to love virtue as may 
 be to the liking of the common fort j to do good, not for the love 
 of good, but reputation.This is to be like unto veflels when they arc 
 pierced, a man can draw nothing forth before he give them a vent. 
 Jt . Ambition hath no limits , it is a gulf that hath neither brink 
 
 9 it infatiable. nor bottom > it is that vacuity which the Philofbphers could never 
 find in Nature i a fire which increafeth by that nouriihment that 
 is given unto it. Wherein it truly payeth his mailer : for ambition 
 is only juft in this, that it fufficeth for his own punifhment, and is 
 executioner to it fclf. The wheel of Ixion is the motion of his de- 
 fires, which turn and return up and down, never giving reft unto 
 his mind. 
 
 is: They that will flatter ambition, fay it is a fervant or help unto 
 
 7*f f*/M0/ v i r tue, and afpur to beautiful a&ions i for itquitteth a man of 
 tnbhmvti*. a jj Q ^ t f mSj anc | ; n t h e end, of himfelf too > and all for virtue : 
 but it is fo far from this, thatithideth fometimes our vices i yet it 
 takes not them away, but it covereth or rather hatcheth them for 
 a time under the deceitful cinders of a malicious hypocrifie, with 
 hope to fet them on fire all together, when the yhave gotten autho- 
 rity fufficient to reign publickly and with impiety. Serpents lofc 
 not their venom, though they be frozen with cold, nor an ambiti- 
 ous man his vices, though with a cold diffimulation he cover them : 
 for when he is arrived to that pitch of height that he defired, he 
 then makes them feel what he is. And though ambition quit a 
 man of all other vices, yet it never takethaway it (elf. An ambi- 
 tious man putteth himfelf forth to great and honourable actions, 
 the profit whereof returneth to the publick good, but yet he is never 
 the better man that performs them, becaufe they arc not the actions 
 of virtue, but of paffion > no, though that faying be often in his 
 mouth, We are not born for our lelves, but for the Weal publick. 
 The means men ufe to mount themfelves to high eftate, and their 
 carriages in their ftates and charges, when they are arrived there- 
 unto, do diffidently (hew what men they are, and their own con- 
 fciences tell the moft that follow that dance, that however the pub- 
 lick good be their outward colour, yet their own particular is that 
 they intend. 
 
 Particular advifements and remedies againft this evil you fhaH 
 find Lib. 3. C#. 42. 
 
 CHAp
 
 OfCovetonfn eft and her counter-ptjfion. j j 
 
 CHAP. XXI. 
 
 Of Covetoufneff And, her countcr-paflion* 
 
 TO love and affed riches is Covetoufneis '> not only the love . 
 and affe&ion, but alfo every over-curious care and industry a- w ^*i it it. 
 bout riches, yea their difpenfions themlelves and liberty, with Art 
 and too much attention procured, have a (cent of Covetoufnels : for 
 they are not worthy an earneft care and attention. 
 
 Thedefire of goods, and the pleafure we take in pofleffing of * 
 them, is grounded only upon opinion . The immoderate delire to /'* ne 
 get riches is a gangrene in our foul, which with a venomous heat 
 confumeth our natural affections, to the end it might fill us with 
 virulent humours. So foon as it is lodged in our hearts, all honcfc 
 and natural affection which we owe either to our parents or friends, 
 or our felves, vanilheth away. All the reft, in relpect of our profit 
 ieemeth nothing, yea we forget in the end, and contemn our (elves, 
 our bodies, our minds, for this tranfitory trafh, and as our Proverb 
 is, We fell our horfe to get us hay. 
 
 Covetoulnefs is the vile and bale palfion of vulgar fools , who _- ,? 
 account riches the principal good of a man , and fear poverty as m ifenof cove- 
 the greateft evil > and not contenting themfclves with neceflary ton/heft in five 
 means, which arc forbidden no man, weigh that is good in a Gold- 
 iiniths ballancc, when Nature hath taught us.to meaiure it by the 
 ell of neceflity. For what greater folly can there be then to adore 
 that which Nature it lelf hath put under our feet, and hidden in the 
 bowels of the earth, as unworthy to befcen, yea rather to be con- 
 temned, and trampled under foot ? This is that that the only lin 
 of man hath torn out of the entrails of the earth, and brought un- 
 to light, tokillhimfelf. In lucent f ropier gut pugttaremus excttti- 
 mits : ttan erHbcf'inw fitmmt aptd nos baberh <pt* fiterunt ima ter* 
 rarum. We dig out the bovpd of the earth) and bring to light thofe 
 things far which we would fight i rve are not ajkamed to efteem thofe 
 tbittgs moft highly, which are in tke lorveft and nethermoji farts of 
 the earth. Nature feemeth, even in the rirft birth of gold, and womb 
 from whence it proceedeth, after a fort to have prefeged the mife- 
 ry of thofe that are in love with it : for it hath fo ordered the mat- 
 ter, that in thofe Countries where it groweth , there grows with it 
 neither graft, nor plant, nor other thing that is worth any thing, 
 as giving us to underftand thereby, that in thole minds where the 
 ddire of this Metal groweth , there cannot remain fo much as a 
 
 G 4 fpa.k
 
 - Of Covet oufnefs and her count er-pafftox. 
 
 fpark of true honour and virtue : for what thing can be more bafe, 
 then for a man to degrade, and to make himlelf a (ervant, and a 
 flave to that, which (hould be fubjecl: unto him ? Apud fapientent 
 diviti* funt in firvitute , apttd ftttltum in imfcrio. Riches firvc 
 wife Men, but command a fool. For a covetous man ferves his riches, 
 not they him , and he is (aid to have goods as he hath a fever, which 
 holdeth and tyrannizeth over a man, not he over it. What thing 
 more vile then to love that which is not good ? neither can make a 
 good man s yea is common, and in the pofTeflion of the moft wicked 
 of the world, which many times pervert good manners , but never 
 amend them ? Without which fo many wife men have made them- 
 felves happy, and by which many wicked men have come to a wick- 
 ed end. To be brief, what thing more milerable then to bind the 
 living unto the dead, as Mezentiut did, to the end their death might 
 be languifhing and the more cruel i to tye the fpirit to the excre- 
 ment and fcum of the earth j to pierce through his own foul with a 
 thoufand torments, which this amorous paflion of riches brings 
 with it j and to entangle himfelf with the ties and cords of this 
 malignant thing, as the Scripture calleth them, which doth likewife 
 term them thorns, and thieves which fteal away the heart of man,: 
 ihares of the Devil, idolatry, and the root of all evil. And truly he 
 that fhallfee the Catalogue of thofe envies and moleftatious which 
 Tiches ingender within the heart of man, as their proper thunder- 
 bolt and lightning, they would be more hated then they are now 
 loved. Defant inofit mttlta, avaritt omnia. :. in nullnm avarjtf bo~ 
 wtf eft-> infefcflimuf. Poverty vpantetb many things, but covetoufnefi. 
 ell '> a covetous man if good to none, and worft of all to himfdf* 
 * There is another contrary paflion to this, and vicious, To hate 
 
 The counter-^ ^^^ an( } to {p cnc l them prodigally -, this is to refufe the means 
 ' to d we ^> to P llt in P ra & ice man Y v ^tues, and to flye that labour, 
 which is far greater in the true command and ufe of riches, then 
 in not having them at all ; to govern himfelf better, in abundance 
 then in poverty. In this there is but one kind of virtue, which is y 
 not to faint in courage, but to continue rirm and confrant. In abun- 
 dance there are many, Temperance, Moderation, Liberality, Dili- 
 gence, Prudence, and f b forth. There, more is not exprefled, but 
 that he look to himfelf : here, that he attend firft himfelf, and then 
 the good of others. . He that is fpoiled of his goods, hath the more 
 liberty to attend the more weighty affairs of the fpirit : and for this 
 eaufe many, both Philofophers and Chriftians, out of the great- 
 Heft.
 
 Of carnal Love. . 
 
 nefrof their courage, have put it in practice. He doth likewife 
 difcharge himfelf ot many duties and difficulties that are required in 
 the good and honeft government of our riches in their acquisition, 
 contervation, diilribution, ufe and imployment : but he that quit- 
 teth himfclt of his riches, for this reafbn, flycth the labour and bufi- 
 nefs that belongs unto them > and quite contrary, doth it not out 
 of courage, but cowardize : and a man may tell him, that he makes 
 off his riches, not becauie they are not profitable, but becaufehe 
 knoweth not how to make ufe of them, how to ufe them. And not 
 to be able to endure riches, is rather weaknefs of mind, then wif- 
 donv, faith Seneca> 
 
 CHAP. XXII. 
 
 Of carnal Love* 
 
 CArnal love is a Fever and furious pafllon, and very dangerous r.' 
 unto him that fiitfereth himfelf to be carried by it : For what !t uftroti&na* 
 becomes of him ? He is no more himfelf > his body endureth a ttiral ** n <t Km -. 
 thoufand labours in the fearch of his pleafure i his mind a thoufand 
 hells to fatisJie his deiires i anddelire it felf increafing, grows into 
 fury. As it is natural, fo it is violent and common to all, and there- 
 fore in the adtion thereof it equalleth and coupleth fools and wife 
 men, men and beads together. It maketh all the wifdom, refolu- 
 tion, contemplation, and operation of the foul beaftly and brutifh. 
 Hereby, as likewife by fleep, Alexander knew himielf to be a mortal 
 man, becaufe boththefe fupprefs the faculties of the foul. 
 
 Philofophy fpeaketh freely of all, things, that it may the better , 
 find out their caufes, govern and judge of them -, fodoch Divinity, 
 which is yet more chalte and more ftrait. And why not, fince that ow. 
 all things belong unto the juriidi&ion and knowledge thereof ? 
 The Sun fhines on the dunghil, and is neither infedted, nor an- 
 noyed therewith. To be orfended with words, is a token either of 
 great weaknels, or fome touch or guilt of the fame malady. Thus 
 much be fpoken for that which followeth* or the like, if it mail hap- 
 pen. Nature on the one fide with violence thruftcth us forward 
 unto this action \ all the motion of the world refblveth and yield- 
 cth to this copulation of the male and female : on the other fide 
 itcauleth us toaccufe, to hide our felves, to bluih for fhame, aa 
 if it were a thing ignominious and diihoneftt We call it afhame- 
 
 ful
 
 Of c trttal Love. 
 
 ful a&, and the parts that ferve thereunto^our fliamefol parts. But 
 why fhameful, fince natural, ( and keeping it ftlf within its own 
 bounds J juft, lawful, and necdTary ? Yea, why are beafts exem- 
 pted from this flume ? It is becaufe the countenance feems foul 
 and deformed. Why foul, fincc natural ? In crying* laughing, 
 champing, gaping, the vifage is more diftorted i Is it to the cud 
 it may ferve as a bridle and a ftay to fuch a kind of violence ? Why 
 then doth Nature cauie fiich a violence ? Or contrariwife : Is it be- 
 caufe fhame ferveth as a (pur, and as fulphur -, or that the inftru- 
 ments thereof move without our confent, yea againft our wills? 
 By this reafon beafts likewifc mould be bumful , and many other 
 things move of themfelvcs in us, without our confent, which arc 
 neither vicious nor fhameful : not only inward and hidden ( as the 
 pulfe and motion of the heart, arteries, lungs, the inftruments and 
 parts that fcrve the appetite of eating, drinking, diicharging the 
 brain, the belly, and their fhuttings and openings, are befides, nay> 
 many times againft our wills : witnefs thole f hecfings, yawnings, 
 tears, hoquets, and fluxions, that are not in our own power, and 
 this of the body : the fpirit forgetteth , remcmbreth, believeth, 
 misbelieveth, and the will it felf, ( which many times willeth that 
 which we would it willed not) but outward and apparent: the 
 vifage blufheth, waxeth pale, wan, the body groweth tat, lean, the 
 hair turneth gray, black, white, grows, Hands on end, without and 
 againft our confent. Is it that hereby the poverty and weaknefs of 
 man may be the more truly fhewed ? that is as well feen in our 
 eating and drinking, our griefs, wearinefs, the disburdening of our 
 bodies, death, whereof a man is not aihamed. Whatfocver the 
 reafon be, the a&ion in it felf, and by nature is no way fhameful, it 
 is truly natural , fo is not fhame : witnefs the beafts. Why fay I 
 beafts > The nature of man, faith Divinity, maintaining it felf in 
 its firft original ftate , had never known what fhame was, as now 
 it doth i for from whence cometh fhame, but from weaknefs, and 
 weaknefs but from im, there being nothing in Nature of it felf 
 fhameful ? The caufe then of this fhame not being in Nature, we 
 muft feek it elfewhere. It is therefore artificial. It is an inventien 
 forged in the clofet of Venus? to give the greater price to the bufi- 
 ncf s, and to enkindle the delire thereof the more. This is with a 
 little water to make the lire burn the clearer, as Smiths ule to do, 
 to enflame the defire to fee what it is, that is hidden '-> to hear and 
 know what it is that is muttered and whifpered. For to handle 
 
 things
 
 De/tres? 
 
 things darkly, as if they were myfteries, and with refpe&and fliamej 
 give h tafteand eftimation unto them. Contrariwife, a loofe^freci 
 a.nd open permiflion and commodity, derogateth from the worths 
 and taketh away the true relifh and delight thereof. 
 
 This a&ion then it fclf, and fimply taken, is neither fliameful nor 3. 
 vicious, fmce it is natural and corporal, no more then other the j/ ! .**** 
 like actions are : yea, if it be well ordered, it is juft, profitable, ne- VMMIt - 
 ccfTary at the leaft, as it is to eat and drink. But that which doth 
 fo much diicredit it, is, that moderation is feldom kept therein, and 
 that to attain thereunto, we make great ftirs, and many times ufe 
 bad means, whereby it draweth after it, if it go not before, may 
 evlis, all worfe then the action it felf. The charge rifeth above 
 the principal, and this is to fifh fas it is faid) with threds of gold 
 and purple. And all this is purely humane. Beafts that follow 
 fimply nature, are quit from all thefe troubles. But the art of man ,.. 
 on the one fide fets a itrait guard about it , planteth at the gate 
 fhame to give it relifh : on the other iide ( O the coufening of 
 men ! ) it inflameth and (harpneth the defire, it devifeth, remo- 
 veth, troubleth, turneth all topfie-turvy to attain unto it, ( witnefs 
 Poetry, which fporteth not it felf in any thing, fo much as in this 
 (ubje&j and findeth every entrance unto it to be better, then by the 
 gate, and the lawful way, and folio weth every wandering way, ra- 
 ther then the common way of marriage. 
 
 CHAP. XXIII. 
 
 Defire j, Concupifience. 
 
 THerearife not fo many billows and waves in the Sea, as defires i . 
 in the heart of man : it is a bottomlefs depth, it is infinite, 
 diverfe, inconftant, contufed, and irrdblutc > yea, many times hor- 
 rible and detcftable, but ordinarily vain, and ridiculous in its own 
 defires. 
 
 But firft it (hall not be amifs to diftinguifh them. Some are _ 
 natural, and they are juit and lawful : they are likewife in beafts, 7 *'^ ^'"- 
 they have their limits and bounds, a man may fee the end of them i fj' a tural nectf- 
 and living according to thofe, there is no man a begger. Of the(e fary, l\b.i. c.6: 
 ftall be fpoken hereafter more at large : for ( to fay the truth ) Mt natwal. 
 thefe are not paffions. Others are befides nature, proceeding from 
 our opinions and phantafie, artificial, fuperfluous, which we may, 
 for diftin&ion fake, call concupiicences or lufis. Thefe are purely
 
 $0 Hope, Defpair. 
 
 humane > beaftsknow not what they are, only man is immoderate 
 in his appetites : thefe are without limits, without end , and are 
 -nought die but confufion. Defiderianaturalia fimtaJimt-> ex falfa 
 opinionenafcentia^ uhi definant non habent. Nullus enlm terminus 
 falfo eft '. via eunti aliqttid cxtremum eft-, error immetiftts eft. Natu~ 
 ral defires have their hounds., hut thofe which grow of a falje Qpinion are 
 without end : For in that which is falf^ there is no limit : he that 
 travdleth in his right way, comes to an md of his journey i hut lie that 
 is out of his way, knows not whither he wanders. And therefore li- 
 ving according to thefe i there is no man can be rich and contented, 
 Of thefe it is properly that we have ipoken in the beginning of this 
 Chapter, and that we farther intend in this matter of the paflidi^ : 
 It is for thefe that a man fweats,and travels, Ad fupervactta fed*- 
 tur-> that a man journeyeth by Sea and by Land, goeth to War, kills 
 himfelf, drowns, betrays, lofeth himielf : and therefore it was well 
 faid, That concupiscence is the root of all evil. Now it falleth 
 out many times (a juft punimmentj that when a man feeketh how 
 to fatistie his defires, and to glut himfelf with the goods and plea- 
 fures of Fortune, he lofeth and is deprived of thofe of Nature : and 
 therefore Diogenes having refuted that money that Alexander offered 
 him, de-fired him to give him that he had taken from him, to go out 
 -of the Sun. 
 
 CHAP. XXIV. 
 
 Hope-) Defyair. 
 
 OUr defires and concupifcences gather heat, and redouble their 
 force, by hope, which inflamcth with the (oft and gentle air 
 thereof our foolifh defires, kindleth in our minds a tire , from 
 whence arifeth a thick fmoak, which blindeth our underilanding, 
 carrieth with it our thoughts, holds them hanging in the clouds, 
 makes us dream waking. So long as our hopes endure, our defires 
 endure with them. Jt is a play-game, wherewith Nature bufieth 
 our minds. Contrariwile, when defpair is once lodged near us, it 
 tormcnteth our fouls in fuch a fort, with an opinion of never .ob" 
 raining that we defire, that all bufinels beiides muli yield -unto 
 it. And for the love . of diat which we think never to obtain, we 
 lofe even the reft of whatfoever we polfefs. This paffion is like 
 unto little children, who to be revenged of him that hath taken one 
 of their play-games from them, caii the rdl into the lire. It is .an- 
 gry
 
 Of Choler. 8 1 
 
 gry with himfelf, and requireth of it felf thepimifhmentofitsown 
 folly and infelicity. After thofe paflions that refpeft the apparent 
 good, come we to thofe that refped the evil. 
 
 CHAP. XXV. 
 
 Of Cboler. 
 
 C Holer is a foolifli palTion, which putteth us wholly out of our - r. 
 felves, and with (eeking the means to withftand and beat back T ^ e 
 the evil which it threatneth us, or hath already procured us,maketh 
 the blood to boil in our hearts, and ftirreth up furious vapours in 
 our (pirits, which blind us andcaft us headlong to whatfoever may 
 fatisfie the delire which we have of revenge : It is a fhort fury, a 
 way to madnefs : by the prompt and ready impetuoiity and vio- 
 lence thereof, it carrieth arid furmonteth all paiTfons. Repen- 
 tina & vvs univerfa ejus eft : Sudden and violent, it the force there- 
 of. 
 
 The caufes that difpofe and move unto choler, are tirfr, Weak- 2^ 
 ncfs of ipirit, as we (ee by experience in Women, old men, infants, ^ Je catt fc 
 fick men, who are commonly more cholerick then others. Iwali- thereo f' . 
 dum omne naturk (\Tteruhtm. eft : All rvezk^ things are full of com* 
 plaint. A man deceiveth him(elf, to think that there is courage i. 
 where there is violence : violent motions are like the endeavours of 
 children and old men, who run when they think to go : for there is 
 nothing more weak then an immoderate motion, and a great im- 
 becillity is it in a man to be cholerick. Secondly, the malady of the 2 
 mind, whereby it is made over-tender to bear blows, as the ulce- 
 rate parts of the body, where the found being intereffed therein) 
 are aftonifhcd and wounded with light matters. Nufquam fme 
 querela xgra tangimtur : Sore things are never touched without 
 complaint. The lofs of a penny, or the omiilion of gain puts into 
 choler a covetous mair, a laughter or glance of his wife, ftirs this paf- 
 fion in a jealous man. Thirdly, luft, vain nicenefs, felf-love, wnich 5. 
 makes a man anxious and angry, puts him into choler for the leaft 
 caufe that may be. Nulla res tnagti iracundiam alit, quam luxuria .* 
 Nothing doth mou nouriflj anger then luxury. This love of trifles? of 
 a glafs, a dog, a bird, is a kind of folly that troubleth us much, and 
 ftirs up this cholerick paffion in us. Fourthly,too much curiofityi cui 4. 
 nimis inquiritiftipfitm inquietat\ He that fear 'cheth too much,difiuiet~ 
 ah himfilf. This is to feek occaljons, and out of the lightntls of 
 
 the.
 
 a Of Choler. 
 
 the heart to caft a man into choler, not attending any caufe thereof, 
 Safe ad nos ira venit , fains nos ad ill am : anger often cometh unto w, 
 $. we cfttter to it. Fifthly, ii b htnefs in believing what conies hrft to the 
 6. ear. But the principal and tormer cauic is, an opinion of contempt 
 and mil-ufage, either by word, deed, countenance. Thefe are the 
 reafons whereby we pretend to juftifie our choler. 
 
 The ligns and fymptoms are very manifeft, and more then of 
 an V ot ^ er P a fli n > and lo ftwnge, that they alter and change the 
 w hole eflate of man, they transform and disfigure him. Vt fit dif- 
 ficile utrttm magu deteftabile vit'wm, ant deforme : So that it is dif- 
 ficult to know-> whether it be a more detefable or deformed vise. Some 
 of them are outward, the face red and deformed, the eyes fiery, the 
 looks furious, the ear deaf, the mouth foaming, the heart panting, 
 the pulfe beatingj the veins fwollen, the tongue Hammering, the 
 teeth gnafhing, the voice loud and hoarfe, the (peech imperfect, 
 and to bebreer, it pats the whole body into a fire and fever. Some 
 have broken their veins, i uppreft their urine, whereby prefent death 
 hath infucd. What then can the eftate of the fpirit be within, 
 when it caufcth fo great a diiorder without? Choler at the tiiit 
 blow drivtth away and baniiheth reafon and judgment , to the 
 end it may wholly potfefs the place \ afterwards it tills all with fire, 
 and fmoak , darknefs, and noile like unto him that puts the 
 Mafteroutof thehoufe, and then fets fire and burns himielf alive 
 within', or like unto a fliip, that hath neither ftern nor Pilot, nor 
 fails, nor oars, which commits its fortune to the mercy of the waves, 
 winds, and tempefts, in the midft ofa furious fea. 
 
 The eJfc&s thereof are great, many times milerable and lamen- 
 * table. Choler firft enforceth us to injuftice, for it is kindled and 
 " e '* fharpned by a juft oppoiition, and by the knowledge that a man 
 hath of the litde reafon he hath to be angry. He that is moved 
 to anger, upon a falfe occaiion,if a man yield him any good reafbn 
 why he (hould not be angry, he is preiently more incenfed, even 
 againft the truth and innocence it (elf: Pertinaciores nosfacit ini- 
 quitM ir i quaff argwnentum fit jufte irajcendi , graviter irafci. 
 Ihe iniquity of anger doth make us mwe ftnbborn at if it prere ait 
 argument and froof of jttjl anger^ to he grievouty angry. The exam- 
 ple of Pijo is very notable, and proves this true, who excelling 
 otherwife in virtue/ the hiftory is very well known ) being moved 
 to choler, did unjnftly put three to death, and by a fubtile occaiion 
 ca\iltd them to be found guilty, onely becaufe they acquitted one 
 
 as
 
 Of C&oler, 83 
 
 as unguilty^liowrhe by his former ientence had condemned. Tti? 
 likewid ftuipned by iilence and cold replies, as gatnuii;^ tn-;r- by 
 that it proceedcth out of a contempt both ot" him and nis cnoLr i 
 which is proper unto Women, who many times arc aiigry, 10 me 
 end they inayftir up that paflion in anoincr, arid irxu.ie their 
 cholereven to fury, when they (ee that a man vouchlaitth -not to 
 nourilh that humour in them, by chiding wich them. So that Cho- 
 ler fheweth it felf to be more favage than a bcafr, fince nek her by 
 defence or excufe, norbyfileuce and patience without deiencc, ic 
 will not be won or pacified. The iujum'ce thereof is likewiie in 
 this, that it will be both a judge and a party, that it will that all 
 take part with it, and grows to defiance with as many as will feem 
 to contradict it. Secondly, forafinuch as it is inconiiderate and 
 heady, it cafteth us headlong into great mifchkfs, and (bmctirncs 
 even into thole which we mutf flie, and do wifh and would wil- 
 lingly procure another man. T> at pumas dwn exigit. It is punijhed 
 while it pttnijheth) ot far worfe. The paflion is htly compared to 
 great mines, which burft themielves in pieces upon that which they 
 fall, it purfueth with iiich violence the ill of another, that it heeds 
 not the avoiding of its own, it intrappeth and intangleth us, makes 
 us to fpeak and to do things fliameful, uncomely, unworthy our 
 felves. Laftly, it carrieth us fo beyond our iclvcs, that it makes us 
 to do things fcandalous, dangerous, and irrevocable, murders, 
 poifonings, treafons, whereby follow great and too late repentan- 
 ces '> witnefs Alexander the Great after he had iiain Clytus : and . 
 therefore PytbagorM was wont to fay, that the end of Ch<*ltr was the 
 beginning of repentance. 
 
 This paffion feeds upon it felf, flattereth and tickleth it felf, 5. 
 with a perfwafion that it hath reafon, that it is jurt, excufing it ielf 
 upon the malice and indiicretion of another '> but the in julVice of 
 another cannot make that juil, nor the lofs that we receive by ano- 
 ther make that profitable unt :> us : it is too rafli and inconfiderate 
 to do any thing that is good, it would cure an evil with an evil i 
 for to yield the correction of an offence to Chiler-, is to correc^ra 
 vice by it felf. Reafon which fhould have the command over us, 
 needs no iuch officers as of their own heads execute Laws, not at- 
 tending her ordinance > flic would have all things done according 
 to nature by meaiure, and therefore violence doth no ways befit it. 
 But what, (hall virtue lee the infolencyof vice and not be angry 
 titbit > (ball the hbaty thereof be fo bridled as not to dare to 
 
 be
 
 84 Hatred. 
 
 be m6ved againft the wicked > virtue defires no indecent liberty, 
 it needs not turn its own ftrength againft it felf, nor that the 
 wickednefs of another fhould trouble it : a wife man muftaswell 
 bear the vices of a wicked man without choler, as his profperity 
 without envy. He muft endure the indifcretions of rafh and in- 
 confiderate men, "with the felf-fame patience that Phyficians do the 
 injuries of mad men. There is no greater wifdom, nor more pro- 
 fitable in the World, then to endure the folly of another, for other- 
 wife by not differing it with patience, we make it our own. That 
 which hath heretofore been fpoken touching Choler, may likewife 
 . be fpoken of thefe pallions following, hatred, envy, revenge, which 
 are made or formed Cbolers. 
 
 Particular advifements and remedies againft this evil, are Lib. 3. 
 cap. 31. 
 
 CHAP. XXVI. 
 
 Hatred 
 
 HAtred is a ftranger, which ftrangcly and without reafon trou- 
 bleth us : and to fay the truth, what is there in the World 
 that tormenteth us more ? By this paffion we put our felves into the 
 power of him that we hate, to atflidi and vex us i the tight of him 
 moveth our fenfes, the remembrance ftirreth our fpirits both wak- 
 ing and fleeping > yea, we never prefent him to our memories, 
 but with defplght and gnafhing of teeth, which puts us beiides our 
 felves, and tears our own hearts > whereby we iuffer in our felves, 
 the punifliment of that evil we wifh unto another. He which 
 hateth, is the patient > he that is hated, the agent : contrary to the 
 found of the words, the. hater is in torment, the hated in eafe. But 
 what do we hate ? Men, or their matters and affairs ? Doubtlefs 
 we hate nothing that we fhoul.d : for if there be any thing to be 
 hated in this World, it is hate it felf, and fuch like paflions, contra- 
 ry to that which fhould command in us, 
 
 Particular confiderations and remedies againft this evil, are Lib* 
 $.c*p> 32. 
 
 CHAP. XXVII. 
 
 Nvy is a coufin-german to Hatred j a miferable palfion, and 
 outragious beaft, which in torment excellcth hell it (elf. It is a 
 dciue of that good that another poffeffeth, which gnaweth our 
 
 heart, 
 
 E
 
 heart, and turneth the good of another man to our own hurt. But 
 how fhould it torment us, ilnceit is as well againft that which is 
 ill, as that which is good ? Whileft an envious man looketh ob- 
 liquely upon the goods of another man, he lofcth what is good in 
 himfelf, or at Icaitwife takes no delight in it. 
 
 Particular advifements and remedies againtl this evil are Lib. 3. 
 Cap. 33. 
 
 CHAP. XXVIII. 
 
 Jealottfa. 
 
 JEaloufie is a paflion like almoft both in Nature and etfedt unto 
 Envy, but that it feemeth that Envy coniidereth not what 
 good, but in as much as it is in the pofTellion of another man, and 
 that we delire it for our felves > and Jealouiie concerneth our own ~ 
 proper good, whereof we fear another doth partake. 
 
 Jealoufie is a weak maladie of the foul.abiiird, vain, terrible, and 2# 
 tyrannical, it iniinuateth it felf under the title of amity, but after Tbsmtly 
 it hath gotten pofleilion, upon the felf-iame foundation of love 
 and good will, it buildethan everlafting hate. Virtue, health, me- 
 rit, reputation, are the incendiaries of this rage, or rather the fuel 
 unt this fury. 
 
 It is likewiie the Gall that corrupteth all the Hony. of our life : 5. 
 it is commonly mingled with the i'weetell and pleafanteft actions, We venom 
 which it maketh fo fharp and ibvver, as nothing more : it changeth tf}ereo t' 
 love into hate, refpe^t into difdain, alfurance into diffidence : it in- 
 gendretha pernicious curioiity and defire in a man to clear himfclf 
 of that evil, which being paft remedy, by too much mrriiig irinketh 
 the more : For what doth he but pubiifh, put out of all doubt, bring 
 into the light, ibund with a trumpet his own flume and miteiy, and 
 the dithonour of his own children ? 
 
 Particular coniiderations and remedies againft this evil, are 
 Cap- 35 
 
 CHAP. XXIX. 
 
 Revenge- 
 
 T He delire of revenge isfirft a cowardly and effeminate paffi- , 
 on proceeding from a bafe, weak, and abjedt mind, which A 
 experience telleth us to be true i for we commonly ice the weakcft^- 
 
 H minds
 
 8(5 Revenge. 
 
 minds the moft malicious and revengeful, as women and children.- 
 The valiant and generous mind doth little feel this pillion, but con- 
 temneth and difdaineth it, either becaufe the injury toucheth him 
 not, or becaufe he that orTereth the injury toucheth him not, or 
 becaufehe that offereth the injury is not worthy his revenge, as not 
 daigning b far to debafe himielf : Indignut Ctfaris iraJUnwortby the 
 anger of Cxfar. The hail, thunder, and tempefts, and thole fearful", 
 motions that are in the air, do neither trouble nor touch the fuperi- 
 our celem'al bodies, but only the weak and inferiour : and even (6 
 the indifcretions and childifh brawls of fools wound not great and 
 high minds. All the great men of the world, Alexander^ Oe/zr, Ep A- 
 mimndM-, Scipio ', have been fo far from revenge, that quite contra- 
 ry they have done good unto their enemies. 
 
 2< Secondly, it is a boyling and biting paflion, and like a worm it 
 
 ' gnaweth the hearts of thole that are infe&ed with it, it moleiteth- 
 
 them by day, and by night keeps them awake. 
 
 It is likewife full of injuftice, for it tormenteth the innocent, and 
 addeth affliction. It is to make the party offending, to teel that evil 
 and punishment, which the defire of revenge gi veth to a mans heart* 
 and the party offended goes to lay on the burthen, as if he had not 
 already hurt enough by the injury received, in luch fort, that many 
 times and ordinarily, whilelt he tormenteth himielf to feek means 
 of revenge, he that hath committed the offence laughs and makes 
 himfelf merry with it. But it isalfo far more unjuft in the means of 
 the execution, which many times is wrought by treafons and villa- 
 nous practices. 
 
 Laftly, the execution is not only painful, but dangerous too i 
 * r ex P er ^ nc e telleth us, that he that fceks to be revenged doth not 
 that which he would, and what his blow intendeth, but common- 
 ly that which he would not, comes to pafs, and thinking to put 
 out the eye of his enemy, he putteth out both his own. The 
 fear of juilice tormenteth him, and the care to hide thofe that love 
 him. 
 
 Again, to kill and to make an end of his enemy, is not revenge, 
 frjMfrtffctt nieer cruelty, which proceedeth from cowardlinefs and fear. 
 itvcnge* To be revenged, is to beat his enemy, to make him ftoop, not to 
 kill him '> for by killing he feels not the power of his wrath, which 
 is fbe end of revenge. And this is the reafon why a man cares not 
 to be revenged upon a dog or a beaft , becaufe he can no 
 way tafte or conceit his revenge. In true revenge there muft be a 
 
 kind
 
 Cruelty. 
 
 kind of pleafure and delight in the revenger : and he upon whom 
 he is revenged, muftfeel the weight of his difpleafufe, futiferpain, 
 and repent him of the caufe, which being kild he cannot do, yea, 
 he is rather freed thereby from all mifery =, and contrariwife, he that 
 is thejasvenger, endureth many times that torment and fear which 
 he wifheth to his enemy. To kill then is a token of cowardlinels 
 and fear, left his enemy feeling the force of his revenge, mould live 
 to requite him with the like-, which though it make an end of the 
 quarrel, yet it wotmdcth his reputation i it is a trick of precaution, 
 and not of courage : and is the way to proceed fafely, but not 
 honourably. Qui occidit longe-, nun ulcifiitttr-, me gloriam affequi- 
 tur : He that kjlleth afar off-, doth neither rcvmge, nor obtain rtmrvn. 
 Particular advifements and remedies againft this evil, are Lib- 3. 
 
 CHAP. XXX. 
 Cruelty. 
 
 CRuelty is a villanous and deteftable vice, and againft Nature, 
 and therefore it is likewife called inhumanity. It proceedeth 
 from weaknefs > Omnis ex ivfirmitate firitat efi : All cruelty pro- 
 ceedeth of infirmity. And it is the daughter of cowardlinefs : for a 
 valorous man doth always exercife his ftrength againft a refitting 
 enemy, whom he hath no fooner at his mercy, but he isfatisried, 
 Rontana virtiu , farcer e fubjecfy , debdltre fuferbos : T'lte Roman 
 virtue, was to fyare the humbly and fubdue the proud. Forafmuch 
 therefore as cowardly weaknefs cannot be of this rank, to the end 
 it may yet get the name of Valour, it makes blou i and maflacres 
 the proof thereof. Murders in victories are commonly executed by 
 common people , and the officers of the baggage. Tyrants are 
 bloudy, becaufe they fear, not knowing how to fecure themielves, 
 but by rooting out thofe that may offend them -, and therefore they 
 exerciie their cruelty againft all, even women too, beciufe they fear 
 all i CunQa firit, dwn cuncia timet : He ftrikgs all^ beeaufe be fiars 
 all. Cowardly dogs bite and tear with their teeth , within the 
 houfe, the skins of thofe wild beafts, which in the open field they 
 durft not look upon. What make civil wars fo cruel., but that tic 
 wherewith the common people are led and linked, who like dogs 
 that arc backt by their mailer, back one another ? the Emperour 
 
 H 2
 
 33 Sudnefi, or heavixefi of heart. 
 
 JtfattritiM being told that one PbocM a fbuldier fhould kill him, 
 enauired what he was, and of what Nature and conditions being 
 told by his fon-in-iaw Pbilifr that he was abafe coward: Way- 
 then, faith he, no marvel if he be a murderer and cruel It procecd- 
 eth liketaife from the inward malignity of the foul, which feed- 
 eth and delighted} it felf with the hurt of another. Moniters like. 
 
 CHAP. XXXI. 
 
 , or heaviitcft of heart* 
 
 SAdnefs, is a hnguifhing feeblenefs of the fpirit, and a kind of 
 difcouragemcnt ingoidred by the opinion that we have of the 
 " greatnefs of thole evils that airlicl: us, It is a dangerous enemy to 
 our reft, which prefently weakncth and quelleth our fouls, it we 
 take not good heed, and taketh from us the ule of reafon and dif- 
 courfe, and the means whereby to provide for our affairs, and with 
 time it rufteth and fenoweth the loul, it corruptcth the whole man, 
 -brings his virtues alleep, even then when he hath moA need to keep 
 them awaked,to withftand that evil which oppreffcth them : but we 
 muft difcover the foulnefs and folly, the pernicious effects, yea, the 
 injuftice that is in this cowardly, bafe, and feeble paflion, to the end 
 we may learn with all our might to fly and avoid it, as molt un- 
 worthy the wifeft men, according to the doctrine of the Stoicks -, 
 which is not fo eafy to be done, becaule it excufeth and covereth it 
 felf with many beautiful colours of Nature, Piety, Goodncfs, yea, 
 the greateft part of the world it draws to honour and favour it, 
 making it an ornament to wifdom, virtue, conference. 
 2. Firft then, it isfo far from being natural (as it would make 
 
 Kt natural. mcn believe ) that it is formal, and an enemy to Nature, as may ea- 
 Public^moMr' ^ ^ p rOY( ^ t Touching ceremonious forrows, and publick mourn- 
 ings, fo much affected and pra&ifed in former times, and likewife 
 at this prefent (my meaning is not to touch the honefty and mode- 
 ration of obfequies and funerals, nor that fbrrow that belongs to 
 piety and religion) what greater impefture or deceitful coufenage 
 can there be in any thing befides ? How many feigned and artificial 
 counterfeit coufenages are there, with no fmall coft and charges, 
 both in thofe whom it concerneth, the authors of the fport, and 
 thofe whofe offices they make ufe of in that buiinefs ? For to give the 
 
 better
 
 ) or hctvjnejs ofhewt. 8f 
 
 better Credit to their juggling tricks, they hire people to lamen* 
 and to fend up their fhreekings, cries, and lamentations, which all 
 men know to be feigned and extorted for mony, tears that are'.not 
 (hcd but to be feen, and fo foon as they are out of fight, are dried 
 up : where is it that Nature hath taught us this > Nay, what is there 
 that Nature doth more abhor and condemn ? It is a tyrannical, 
 falfe and vulgar opinion (the worft, as hath been faid, almoft of all 
 the paflions ) that teacheth us to weep, and lament in fuch a cafe. 
 And if a man cannot find occafion of tears and an heavy counte- 
 nance in himfelfjhe muft buy it at a dear price in another,in fuch fort 
 that to fatisfie this opinion, he muft enter into a great charge, where- 
 of Nature if we would credit it, would willingly difcharge us. 
 Is not this willingly and publickly to betray reafon, to enforce and 
 to corrupt Nature, to profu'tute his own manhood, to mock both 
 the world and himfelf, to fatisfie the vulgar fort, which produce 
 nothing but errour, and account of nothing that is not counterfeit 
 and difguifed ? Neither are thofe more particular forrows natural, 
 as it feems to many i for if they did proceed from Nature, they 
 would be common to all men, and almoit touch all men alike. 
 Now we fee that the felf-fame things that are caufes of fbrrow to 
 (bme, give occafion of joy unto others, that one Province, one per- 
 fon laugheth, at that whereat another weepeth ; that they that arc 
 converfant with thofe that lament, exhort them to refolution, and 
 to quit themfel ves of their tears. Yea the greateft part of thole that Ptrtmfa. 
 thus torment themfelves, when you have talked with them, or that 
 themfelves have had the leifure but to difcourfe upon their own pa 
 (Ions, they confefsthat it is but a folly thus to afflidt themfelves, and 
 praife thofe who in the like adverfities, have made head againft For- 
 tune, and with a manly and generous courage have withilood their 
 afflictions. And it is certain, that men do not accommodate their 
 mournings to their caufe of forrow, but the opinion of thofe with 
 whom they live. And if a man mark them well, he ihall find that 
 it is opinion,which the more to annoy us prefenteth the things unto 
 us, which torment us either more than they fhould, or by antici- 
 pation, fear ind prevention of that which is to come, (boner than 
 they fhould. 
 
 But it is againft Nature, in as much as it -polluteth and defaceth 3, 
 whatfoever Nature hath made beautiful and amiable in us, which A^atnji Nature 
 is drowned by the force of this paflion, as the beauty of a Pearl is 
 in vinegar* We make our fdves hereby ipc&idcs of pity, 
 
 H we
 
 or heavtnefr of heart. 
 
 we go with our heads hanging, our eyes fattened on the earth, our 
 mouths tongueleis, our members immoveable, our eyes ferveforno 
 other ufe than to weep, that you may fay we are nothing but fweat- 
 ing ftatues, turned ( as the Poets feign ) like Niobc into a ftone by 
 the power of this pallion. 
 
 4. Now it is not only contrary and an enemy unto Nature, but God 
 
 Ini*$A*dim- himfelf i for what other thing is it, but a ra(h and outragious com- 
 fitut. plaint againlt the Lord and common Law of the whole world, 
 
 which hath made all things under the Moon changeable and cor- 
 ruptible ? if we know this Law, why do we torment our (elves ? 
 If we know it not,wherefore do we complain,but of our own igno- 
 rance, and that we know not that which Nature hath written in all 
 the corners and creatures of the world? We are here not to give 
 a law,but to receive it, and to follow that which we find eftabliuYd: 
 for to torment our felves by contradicting, doth but double our 
 pain. 
 
 . V Befides all this, it is pernicious and hurtful unto man, and by fo 
 
 FeriuciM. muc h tne more dangerous, becaufe it killeth when we think it com- 
 forts, hurteth under the colour of doing good, under a faHe pre- 
 tence of plucking the Iron out of the wound, it drives it to the 
 heart i and the blows thereof are (b much the more hardly avoided, 
 and the enterprifes broken, becaufe it is a domeftical enemy brought 
 up with us, which we have engendred for our own punifhment. 
 
 Outwardly, by a deformed and new countenance wholly altered 
 ?.j,- and counterfeited i it diihonoureth and defameth man. Do but 
 confider when it entreth into us, it rilleth us with ftiame, in fuch fort, 
 that we dare not (hew our felves in publick place, no not privately 
 to our deareft Friends i and after we are once poffeiTed of this pafli- 
 on, we do nothing but feek corners to hide our felves from the light 
 of men. What is this to fay, but that it condemneth'it felf, and 
 acknowledged how indecent it is > For it is for a woman that is 
 taken in her wantoneis to hide her felf, and to fear to be known. 
 Again, do but conlider the vertments and habits of forrow, how 
 ftrange and effeminate they are > which iheweth, that it taketh a- 
 way whatfoever is manly and generous in us, and puts upon us 
 the countenances and infirmities of women : and therefore the 
 Tbracians adorned thofe men that mourned, like women. And 
 feme fay, that forrow makes men Eunuchs.The tirft and more man- 
 ly and generous laws of the Romans forbad thcfe effeminate lamen- 
 tations, finding it an horrible thing, that men (honldfo degenerate 
 
 from
 
 .) or heavwefi of heart. 
 
 from their own Natures, and do things contrary to manhood > al- 
 lowing only of thofe firft.tears which proceed from the firft encoun- 
 ter of afrefh and new grief, which may fall even from the eyes of 
 Philofophers themfelves, who keep with their humanity, their dig- 
 nity : and may fall from the eyes, virtue not falling fiom the heart. 
 Now it doth not only alter the vifage, change and difhondtly 
 difguiie a man outwardly, but piercing even to the marrow of 
 bone, Insult exficcat off* : Hmvirujs etrieth the bjnes. It weakneth 
 likewife the foul, troubleth the peace thereof, makes a man unapt to 
 good and honourable enterprifes, taking away the tafte, the defire, 
 and the difpofition to do any thing that is profitable either tohim- 
 felf or to another, and not only to do good, but to receive it. For 
 even thofe good fortunes that light upon him diipleafe him : every 
 thing is tart unto his (bul, as victuals to a corrupted ftomach : and 
 laftly, it maketh bitter our whole life-, and poyfbneth all our actions. 
 It is two-fold, great and extream, or at leaft wife, though not 
 great in it felf, yet great when by reafon of a Hidden furprile and Tbt 
 furious unexpe&ed allarm it feizeth upon the heart of man, pier- 
 ceth it through, depriveth him of motion and fenfe, like a ftone, 
 and not unlike that miierable Mother Kiobe^ 
 
 Diriguit I'ifu. in medio? color offa reliqttit) 
 Labitur, &longo vix tandem tcmpore fatur* 
 Shefaounded at the half, all being too mttcl^ 
 *Iofie at once and live > her gritf was fitch : 
 Shefalls^ Jhe fluctuates '> Jhe refiunds and brtakj-> 
 And fcarce at length, n>itbmu'h adofoefpeakj- 
 And therefore the Painter diverfly and by degrees prefenting un- 
 to us the forrow and miferable eftate of the parents arid friends of 
 Ipbigenia when Ihe was facrificed i when he came to her Father, he 
 painted him with his face covered, as confefling his Art notfuffi- 
 cient to exprels in the vifage a grief of that degree. Yea, fomc- 
 times a forrow may be fuch, that it killeth out-right . The fecond 
 dtgree is the indifferent forrow, which though perhaps it may be 
 greater than the former, yet in time it is leflentd and cafed, and is 
 cxpreffed by tears, (bbs/ighs and lamentations : Cur* lews loqHHntnr> 
 ingentet ftupenr, Light cares do foakj great confound. 
 
 Particular advifetncnts and remedies againft this evil, arc Lib. 3. 
 ctp. 29. 
 
 H i CHAP.
 
 CHAP. XXXII. 
 
 Companion* 
 
 T "T 7 E figh with thofe that are afflicted, and with a fellow-like 
 W feeling pity their miieries, either becaufe by a iecret con- 
 fent we participate on the other evils, or becaufe we fear that in our 
 (elves, which hath happened to others. But this is done two ways, 
 whereby there is likewife a two-fold compaffion > The one good, 
 when a man with a goodwill, not troubling or afflidting himfelf, 
 not effeminating his own Nature, and without impeachment of c- 
 quity or honour, doth freely and effectually fuccour thofe that arc 
 afflicted : this is that virtue fo much commended in Religion,found 
 in the holieft and wifeft in the world : the other is a pafiion of a 
 feeble mind, a fottilh and feminine pity, which proceedeth from 
 a delicate tendernefs, a troubled fpirit, proper to Women, Infants, 
 and to cruel and malicious minds ( which are confequently bafc 
 and cowardly, as hath been proved in the Chapter of Cruelty) 
 who pity the punimment of offenders, which produceth unjuit ef- 
 fects, not reflecting the depth and merit of the caufe, but the pre- 
 (ent fortune, ft ate, and condition. 
 
 Advifements and remedies againft this evil, you fhall find, L;& 3. 
 Caf> 30. 
 
 CHAP. XXXIII. 
 
 Fear 
 
 ,; THEar is the apprehenfion of an evil to come, which holdeth us 
 Tht Gfcriptio*. f in a continual care, and tuns before thofe evils which fortune 
 threatneth us. 
 
 We (peak not here of that fear of God fb much commended in 
 Scripture, nor of that feat which proceedeth from love, and is a 
 fweet refpedfc towards the thing beloved, commendable in fubjeds 
 and all inferiours towards their fuperieurs i but of that vicious fear 
 that troubleth and afflidreth, which is the feed of fin, the twin of 
 fhamc, both of one womb, fprung from that clofe and curfed mar- 
 riage of the fpirit of man with a diabolical perfwafion. limeo eo 
 quodnttdus effem, & alfcondi me : Ifiar, becaufe I was natyd* and 
 therefore I hid my felf* 
 
 The malice and ^ * s a ^ ece ^ tn;i l anc ^ *" a hcious palllon, and hath no other power 
 s > but to mock and feduceus; it ferves its turn with that 
 
 which
 
 Fear. 
 
 which is to come, where though we feem to forefee much, we fee 
 nothing at all, and in that doubtful darkneis it holdeth us, as in a 
 dark place, as thieves do by night, to the end they may rob a man, 
 and not be known,and give a great and fudden affright with a (mall 
 number. And therefore it tormenteth us with masks and (hews of 
 evils, as men fear children with bug-bears i evils that have nothing 
 but a fimple appearance, and have nought in themfclves whereby to 
 hurt us > yea, are not evils, but that we think them ib. It is the only 
 appreheniion which we have, which makes that evil to us, which is 
 not fo, and draweth evil even from our own good to afflict us with- 
 al. How many do we fee every day, that with fear to become mi- 
 ferable, become that thty fear, and turn their vain fear into cer- 
 tain mifcries ? how many have loft their Friends, by diftrufting their 
 Friends i have got diieaies, by fearing them ? One hath in fuch fort 
 conceived an opinion,that his wife hath played falfe play with him, 
 that for grief he languilheth i another hath in fuch fort apprehend- 
 ed fuch a conceit of poverty, that he falleth fick : and to be brie 
 fome hare died for fear to die. And even fo may a man fay almoli 
 of whatfoever we fear > for fear feemeth not to other end, then to 
 make us find that which we fly from. Doubtlels, fear is of all o- 
 ther evils the greateft and moft tedious i for other evils are no long- 
 er evils then they continue, and the pain cndureth no longer than 
 the caufe > but fear is of that which is, and that which is not, and 
 that ( perhaps ) which never mall be, yea fometimes of that which 
 cannot poffibly be. Behold then a palfion truly malicious and ty- 
 rannical, which draweth from an imaginary evil, true and bitter 
 forrows, and is over-greedy by thought and opinion, to overtake, 
 nay, out-run them. 
 
 Fear doth not only fill us with evils, and many times by falfe ap- 
 pearances, but it likewife ipoyleth all the good that we have, and 
 all the pleafure of our life ? as an enemy to our reft. A man can take 
 no delight in the fruition of that good which he feareth to lofci 
 life it (elf cannot be pleafant, if a man fear to die. Nothing good 
 (faith an ancient Writer) can bring plealure with it, but that againft 
 the lofs whereof a man is always prepared. 
 
 It is alfo a ftrange paflion, indiicreet, and inconfiderate, and pro- 
 ceeds as often from the want of judgmcnt,as of hearf.lt arifeth from 
 dangers, and many times cafteth us into dangers* for itengen- 
 dreth in us fuch an inconliderate dellrc to get out, that it aftonilh- 
 eth, troubleth, and hindreth us from taking that oider that is fit to
 
 94 
 
 get out. It bringeth a violent kind of trouble, whereby the (bul be- 
 ing affrighted, with-draweth it ielf into it felf, and debateth with 
 jt felf how to avoid that danger that is presented. Bcfides that great 
 difcouragement that it bringeth, it feizeth on us with fuch an afto- 
 niftment, that we loie our judgment, and there is no longer reaibn 
 or diicourfe in us, it maketh us to fly when no man purlueth, yea, 
 many times our own friends and iuccourers : Adeo favor etiam au- 
 xilia formidat > Infomttcb that fear dreadetb bit oven helps. Many 
 have run mad herewith, yea thefenfes thtmfdves have hereby lott 
 their ule : we have our eyes open, and fee not > one {peaks to us, 
 and we barken not unto him we would fly, and we cannot go. 
 
 An indifferent fear puts wings to our heels > a great nails, fattens 
 our feet and entangles them. Fear perverteth and corrupteththe 
 entire man : both the fpirit, Pawrjapiwtiam ommm mibi ex am- 
 mo expeSorat Fear dcprivctb my mind ofatt wifdom and ttnderjland- 
 ing. And the body, 
 
 Objiupuii ftetcruntque coma, vox fjucibm h*fit. 
 Cold fttdden fear jupplants bis Natures beat^ 
 And lays bint fpeetblefs, till hit blond retreat. 
 
 Sometimes it makes dc(perate, and therefore refolutc, like that 
 Roman Legion under the condud of the Conful Semproninf againft 
 Htnnibal, Audacem fecerat ipfi timor > Fe ar made him bold. There 
 are fears and affrightments without any apparent caufe, and as it 
 were by fome celeltial impulfion, which they call Panick terrours. 
 Luke a i, Terrores dt coda, arefcentibus bomimbus pr* timore > lerrours from 
 heaven, men confitming away witb fear : iuch as once happened in 
 the City of Cartbagf* and wherewith whole people and armies 
 have been confounded. 
 
 Particular ad vifementf and remedies againft this evil, are Lib. 3. 
 Caf. 28. 
 
 The
 
 95 
 
 The fecond ConfiJeration of Man, by compa- 
 ring him with all other Creatures. 
 
 CHAP. XXXIV. 
 
 i 
 
 f; E have confidered man wholly and (imply in himfelf: i, 
 Now let us confider him, by comparing him witho-^P^^^ 
 ther creatures, which is an excellent means to Jinow M<1 d 'ffi ctilt 
 
 , . _,i . ./-i_ii compatfftn, 
 
 him. Tins companion hath a large extent, and ma- ^herein man it 
 ny parts that bring much knowledge of importance, and very fno-fuficBttl. 
 ritable, if it be well done. But who (hall do it > fhall man ? He is 
 a party, and to be fufpe&ed, and to fay the truth, deals partially 
 therein: which may be ealily proved, becauic he keeps neither 
 meafure nor mediocrity. Sometimes heplaccth himfc It" far above 
 all> he terms himfelf a Matter, and difdaineth the relts divides 
 unto them their morfels, diitributeth (iich a portion of Vacuities and 
 powers unto them as (hall (eem good unto him. Sometimes, as it 
 were in detpight, he dcbateth himlelf beneath alh hemurmureth, 
 complaineth, wrongeth Nature as a cruel Ikp-mothcr, makes him- 
 fclf the outcaft and molt miierable of the world. Now both thefe 
 extreams are equally againlt rcalbn, verity, modelty. But how /fl jhe chapter 
 would you have him to walk, uprightly and evenly with all other ofprefnmj>tiin. 
 creatures, when he doth it not with man , his companion, nor 
 with God him(elf, as (hall be (hewed ? This companion is alfo dif- 
 ficult to do : for how can a man know the inward and fecret car- 
 riages of creatures, that which movcth within them ? But yet let 
 us do our endeavour to do it without paifion. 
 
 Firft, the policy of the world is not fo unequal, (b deformed and a 
 irregular, neither is there io great a difproportion between the parts 
 thereof, but that they are near neighbours, and touch one another, 
 have a relemblance, fome more, iome lets. So is there a great vici- 
 nity and kindred betwixt man and other creatures : they have many 
 things alike and common to each other, and they have differences 
 Hkewife, but not fo far diihnt and unlike, but that they may hold 
 together- Man is neither altogether above, nor beneath the reft* 
 All that tf tmoltr heaven^ laith the Wifdom of God, runs the faint 
 fortune* 
 
 Letusfirft fpeak of thofe things that are common to all and al- 
 
 molt
 
 9 The ficond conjideratton ofMan, 
 
 almoft alike \ which are, to engender, nourifhi to do, move, live, die: 
 ittt commn, Idem interim bominit & jutnentorum-> & aqua utrittfque cenditio : 
 
 Eccl. 4. 4s the death of men fo of btafts, and condition of them bath if alify. 
 
 And this is againft thoie that h'nd themfelves aggrieved, faying,That 
 man is the molt contemptible creature of Nature, abandoned, left 
 naked upon the naked earth, without covert, without armour, 
 bound, fwadled, without inftrudtion of what is lit for him : where- 
 as all other creatures are clothed and covered with (hells, husks,hair, 
 wooll, feathers, fcales j armed with teeth, horns, talons, both to a 
 fail and to defend : taught to fwim, to run, to flie, to fing, to (eek 
 their relief, and man knows neither how to go, nor to fpeak, nor to 
 eat, nor any thing but cry, without an apprentifhip and much la- 
 bour. All thefc complaints to him that confidereth the rirft com- 
 
 i.Abfafflf/i. Potion and Natural condition, areunjuftand falfei Our skin is 
 
 cap. 5, as fufficiently proved againft the injuries of times and feafons as 
 
 theirs > witneis many Nations (as hath been faid) that never knew 
 what garments meant : yea, thofe parts that we think good, we 
 keep uncovered, yea the moft tender and fenfible, as the face, the 
 hands , the ftomach , and the delicateft Damfels their breafts. 
 Bands and fwadling clothes are not neceflary, witnefs the Lace- 
 
 Chthes.""* demoniac and inthefe days the Switzers^ Almains^ which dwell 
 in cold Countreys the Bifiues and vagabonds that are called Egyp- 
 
 3 >;//, tians. Crying is likewiie common unto beafts, all creatures al- 
 moft complain and groan for a time, after they come into the 
 Armtt world. As for armour, we want not that which is natural, and 
 have more motion of our members, ufe their fervice more naturally 
 and without inftruction. If fome beafts excel us in this, we in the 
 fame excel divers others. The ufe of eating is both in them and in 
 us natural and without inftru&ion. Who doubteth that an Infant 
 being once able to feed himfelf, knows how to feek his fuftenance? 
 And the earth likewife bringeth forth and offereth enough unto 
 him for his necefllty,without either culture or art , witnefs fo many 
 Nations, which without labour, induftry and care, live plenteoufly. 
 As for (peech, a man may well fay, that it it be not natural, it is 
 not neceflary : btit it is common to man with other creatures : What 
 elie but ipcech is that faculty we fee in them, of complaining, re- 
 joycing, of calling others to their fuccour, of making love ? And 
 as we fpeak by geftures and motion of the eyes, the head, the 
 (boulders, the hands ("herein deaf men are very cunning) {b beafts, 
 .as we fee in thole that have no voice, who ncverthelefs do inter- 
 change
 
 The fecond con fdcratiott of M<tn. o 7 
 
 change their mutual offices, and as in fbme kind of meafure beafts 
 underibnd us, (b we them. They flatter us, threaten us, intreat us, 
 and we them} we {peak to them, and they to us, and if we per- 
 fectly underfrand not one another, where is the fault ? In us or in 
 them ? Tint is not to be determined. They may as well account us 
 b-pafrs by that reafon, as we them,- yea they reproach us for that we 
 our {elves underfbnd not one another. \Ve underfrand not the 
 Bijqws-t the Briiains, and they all under/land the one the other, 
 not only of the fame, --but (which is more) of a diverfe kind. - By a 
 certain barking of the dog, the horie knoweth that he is in choler, 
 and by another voice he knoweth he is not. 
 
 Again, they have their intelligence with us. In the wars in the ? . 
 middeil of the right, Elephants, Dog?, Horfes, underibnd with us, ^* 
 they frame their motions according to the occaiion they purfue, they' 
 make their {land, they retire, nay they have their pay, and divide the 
 booty with us, as it hath been pradliled in the new conqueil of the 
 Indies. And thefe are thofc things that are common to all, and 
 alike. 
 
 Let us now come to thole differences and advantages that the 4 . 
 one hath over the other. Man is fingular and excellent in {bme things Differences & 
 above other creatures, and in others, beaits have the fuperioriry, to at * v * 
 the end that all things might thereby be knit and inchained toge- Of man. 
 ther, in this general policy of the world and Nature. The certain 
 advantages or excellencies of man, are thole great faculties of the 
 foul j the fubtility, vivacity, and fuffidency of the ipirit to invent, 
 to judge, to chute, fpeech to demand, and to offer, and to fuccour, 
 the hand to execute that the {pirit hath invented, either ot it {elf, or 
 learned from another. The form alfo of the body, the great diver- 
 fity of the motion of the members, whereby his body doth him bet- 
 ter fervice. 
 
 The certain advantages that bcafts have over men, and fuch as 
 are pail all doubt, are either general or particular. The general Of be 
 are health, and ftrength of body far more ptrftdfr, conilant, and'' 
 ilrong in them, among whom there are no blind, deal, lame, 
 inute, difeafed, defective and ill-born, as amongil men. The Ser*.w 
 hui ts them not, they are not fubjedt to rheumes, from whence pro- 
 , ceed almoil all other difeafcs > from which man though he cover 
 his head with a hat and a houfe too, can hardly detend himlelk 
 Moderation in diet and other actions, innocency, fafety, peace, 
 and tranquillity of life, a plain and imire liberty without {name, 
 
 fear,.
 
 ~g The ficond consideration 
 
 fear, or ceremony, in things natural and lawful, ( for it is only 
 man that hath caufe to hide hirnfelf in thefe a&ions, and whole 
 faults and imperfe&ions offend others.) Exemption from fo many 
 vices and diforders, luperftition, ambition, avarice, envy, yea migh- 
 ty dreams trouble not them as theyxlo men : not Ib many thoughts 
 i . and phantafies. The particular advantages are the pure, high,health- 
 Fartiftar. ful, pleafant ambition, and abode of birds in the air. Their fuffi- 
 ciency in fome Arts, as the Swallow and other birds in building i * 
 the Spider in fpinning and weaving-, divers beafts inPhyfickiand the 
 Nightingale in Mufick. Marvellous eflfe&s and properties not to 
 be imitated, no not imagined, as the property of the riih Remora, 
 to rtay the greateft vefTcls of the Sea i as we read of the chief gal- 
 ley of Marcus Amoriiw , and the felf-fame of Caligula, '> of the 
 Torpedo or Cramp ri(h , to benum and dead the members of 
 another, though not far diftant, and not touching him j of the Hedg- 
 hog, to forefee the winds > of the Chameleon, to change his co- 
 lours. Prognoltications, as of birds in their pafTages from country 
 to country, according to the diverlity of the reafons -, of all beaits 
 that are dams, in knowing which of their young is the beft > for 
 fome hap falling out, of defending them from danger, or convey- 
 ing them to their nefts, they always begin with that they know 
 and forefee to be the beft. In all thefe things man is far their infe- 
 liour, and in fome of them he hath no skill at all. A man may add 
 unto this, if he will, the length of our lives, which in fome beafts 
 doth feven or eight times exceed the longeft term of the life of 
 man. 
 
 5. Thole advantages that men pretend to have above beafts, but 
 
 Difpttrable nil- are yet difputable, and perhaps as well in beafts as men, are ma- 
 vantages. nv: Firft the reafonable faculties, difcourie, reafoning, difcipline, 
 * judgement, prudence. There are here two things to befpoken, the 
 *{ on ' one of the verity of the thing it felf. It is a great queftion, whe- 
 
 ther beafts be deprived of all thefe fpiritual faculties. The opinion 
 that they are not deprived, 'but have them, is the more true and the 
 more ashentick. It is defended by many great Philofophers, efpe- 
 cially by Wemocrituf , Anaxagoras , the Stoickj , Galen, Porphyry^ 
 Plutarch, and maintained by this reafon. The compofition of 
 the brain, which is that part which the foul makes ufe of, and 
 whereby it realbneth, is all alike, as the fame in beafts and men, 
 continuing by experience. Beafts from particulars conclude gene- 
 rals > by the light of one onely man, they know all men, they know 
 
 how
 
 by comparing him with all other creatures. 
 
 how to joyn,and divide,aud dirtinguifhjthe good from the ill,for the 
 fafeguard of their lives, liberty, and little ones. Yea, we read and 
 fee, if we would but mark and confider it, many things done by. 
 beafts, that do far excel the iufficiency, fubtilty, and all the wit and 
 cunning of the common fort of men > fome of thofe that are beft 
 worth the noting, I will note unto you. The Fox being to pals 
 over a river that is frozen with ice, applieth his ear unto the ice, 
 to rind whether he can hear any noife, and that the water do run 
 under it, that thereby he may refolve either to go forward, or to 
 retire back , of whom the "Ihracians have learned the fame cun- 
 ning,- being to pais their frozen rivers. A Dog, to the end he may 
 know which way of three, either his matter, or that beait he hunt- 
 eth is gone, having afTured hhnfelf by fcenting them, that he hath 
 not patted by two of them, becaufe he rinds not the trace, without 
 the letting of his note to the ground, or farther traveling, he run- 
 neth mainly into the third. The Mule of the Philofopher Ibahs 
 crofling a river with a fack of Salt on his back, and being plunged 
 into the deep with his burthen, his fait diflblred'in the water, and 
 made his burthen the lighter > which the Mule (falling into the deep 
 by chance) having found, being afterwards loaden with wool, ufed 
 the fame remedy, and funk the more. Tiutarcb reporteth, that 
 he law a Dog in a Ship, carting ftones into a pipe of oil, to make 
 the oil to mount , that he might the better come at it. As much 
 is reported of the Grows of Rjrbary.j who by that means raifc 
 the water when it is too low, that they may drink. So likewife 
 Elephants gather ftones and iticks, and cart them into that ditch 
 where in to their companion is fallen, to help ; him to get out. The 
 Oxen of the Kings gardens of Sttze , being, taught to go in a 
 wheeljufra hundred turns, to draw water, to wafer the gardens, 
 they would never exceed that juft number, and were never decei- 
 ved in their account. All theie things, how can they be done, 
 without difcourfe and reafon, addition and divilion ? To lay they 
 know not this, were to deny that we fee they do. What fhould 
 we think of that dexterity -that is in the Elephant, in plucking*- 
 thofe darts and javelings forth of his body, with little or no pain 
 at all ? of the Dog that Plutarch fpeaketh of, which in a publick 
 play upon a (cafFold counterfeited death, drawing towards his end, 
 trembling, aftewards growing ftirf, and lurTering himfelf to be car- 
 ried forth,by little 6c little coming to himfelf,and lifting up his head 
 counterfeited a new refurre&ion ? of fo many apifli imitations and 
 
 ftrange
 
 5 GO Tfa faond consideration of Aim. 
 
 ftrange tricks that the dogs of Players and Jugglers do ? of the po- 
 licies and inventions wherewith beafts defend themfelves againft the 
 affaults we make upon them ? of the husbandry and great provi- 
 dence of the Ant, in laying abroad his grain to dry, left it take moi- 
 fture and fo corrupt *> in nipping the ends thereof, that it grow not ? 
 of the policy of the Bee, where there is iuch diverlity of offices and 
 charges fo firmly eftablifhed. 
 
 7 . To beat down all this, feme do malicioufly attribute thefe things 
 An eppofoion of to a natural, lervile, and forced inclination , as if beafts did per- 
 J*/fw r J'- form their adionsbya natural neceflity, like things inanimate, as 
 
 the ftone falleth downward, the fire mounteth upward. But be- 
 fides that, that cannot be, nor enter into our imagination i for there 
 muft be a numbring of the parts, companion, difcourfe by addition 
 and^liviiion, and confcquents j they likewile know not what this 
 natural inclination and inftinft is '> they be words which they abufe 
 to fmall purpofe, that they might not be deaf and mute altogether. 
 Again, this laying is retorted againft them : for it is beyond all 
 comparifon more noble, honourable, and refembleth more the Di- 
 vinity to work by Nature then by Art and Apprentiihip : to be led 
 and directed by the hand of God, then by our own i regularly to 
 acl: by a natural and inevitable condition, then regularly by a rafh 
 and calual liberty. 
 
 By this objection of the natural inftindr, they would likewile de- 
 prive them of inftruftion and difcipline both acVive and palfive, but 
 experience gives them the lye i for they do both receive it : witnels 
 the Pie, the Parrot, the Black-bird, the Dog, the Hoile,as hath been 
 faid ) and they give it, witnefs the Nightingale, and above all other 
 the Elephant, which excelleth all other beaits in docility, and all 
 kind of difcipline and Efficiency. 
 
 8, As for this faculty of the fpirit whereof man doth fo much glory, 
 which is to fpiritualize things corporal and abfent , robbing them 
 of all accidents, to the end it might conceive them after its own 
 manner : Nam intellcclum eft intelligente ad modum intelligenti* j 
 For that which is nnderjhod-) is in him that underftandetfa after the 
 manner of the underftander? beaits themfelves do the like. The Horle 
 accuitomtd to the Wars, fleeping in his Stable, trembleth and groan* 
 eth, as if he were in the midft of the fight, conceiveth the found 
 of the Drum, the Trumpet, yea an Army it felf. The Hare in 
 ilecp, panting, lifteth up her fcut, making her legs, conceiveth a {pi- 
 ritual Hare. Dogs that are kept for guard, in their ileep do fnarl, 
 
 and
 
 Ij comparing km with all other Creatures. IOJ 
 
 and fometimes break out-right, imagining a ftranger to become; 
 To conclude this firft point, we muft confefs that beafts do reafon, 
 have the ufe of diicourfe and judgment, but more weakly and im- 
 perfectly then man , they are inferiour unto men in this, not be- 
 caufe they have no part therein at all i they are inferiour unto men, 
 as amongft men fome are inferiour unto others i and even fo a- 
 moHgft beafts there is fuch a difference : but yet there is a greater 
 difference between men > for ( as mail be faid hereafter) there is a 
 greater diftance between a man and a man, then a man and a bead. 
 But for all this, we muft not hereby infer a kind of equality or parity 
 betwixt a beaft and a man (though, as Arijiotle faith, there are fome 
 men fo weak and blockifh, that they differ from a beaft only in 
 figure) and that the foul of a beaft is immortal, as that of a man > 
 or the foul of a man mortal, as that of a beaft : for theie are but 
 malicious illations. For, befides that in this reafbning faculty, a 
 man hath a very great advantage above beafts, fo hath the other 
 faculties more high and wholly fpiritual , whereby he is faid to be 
 like unto God himfelf, and is capable of immortality, wherein beafts 
 have no part, and are ilgnified by that underltanding, which is more 
 then a fimple difcourfe, Nolite fieri Jicut equitf & mulus^ in qttibus non 
 eft intellects : Be not /% borfe or mule, in whom there is no under' 
 JtandiHg. 
 
 The other point which we are to fpeak of in this matter is, that - 
 this preheminence and advantage of underftanding , and other 
 (piritual faculties that man pretendeth, is fold him at a dear rate, 
 and brings with it more hurt then good : for it is the principal 
 fource of all thofe evils that opprefs him * of vices, paffions, ma- 
 ladies, irrefolutions, trouble, defpair, which beafts want, by the 
 want of this great advantage : witnefs the Hog of Pyrrho-> which 
 did eat his meat peaceably in the fhip , in the midft of a great 
 tempeft, when all the men were almoft dead for fear. It fecmeth 
 that thele great parts of the foul, have been denied unto beafts or 
 atleaft-wiieleflcned, and given them more feeble, for their great 
 good and quiet, and beftowed upon man for his torment : for it is 
 long of them that he toileth and travelleth , tormentcth himfelf 
 with what is paft, and that which is to come t yea he imagineth, 
 apprehendeth, and feareth thoie evils that are not, nor ever (hall 
 be. Bcafts apprehend nothing that is ill, until they feel it i and 
 being cfcaped, they are prefently in fecurity and at peace.- So 
 that we fee thit man is moft miserable even inthat wherein he 
 
 I thought
 
 I01 The ficond consideration o 
 
 thought himfelf moft happy : whereby it feemeth that it had been 
 better for man, not to have been endued and adorned with all thofe 
 beautiful and celeiVial arms, fince he turneth them againft himfelf, 
 cventphisowndeftru&ion. And to lay the truth, we fee thofe 
 that are moft ftupid and feeble of fpirit, live at bell content, and 
 feel not their evil accidents info high a degree, as thofe that arc 
 more ipiritual. 
 i e. Another advantage that man pretendeth above beafts, is a iignio- 
 
 b.Siinioty md^ and power of commanding, which he thinkcth he hath over 
 
 iwowW. bealts : but bcfides, that is an advantage that men themfelves hare, 
 and exerdfe the one over the other, this is not true. For where is 
 this command of man, this obedience ef the beafts ? It is a monfter 
 that was never feen, yea men do more fear hearts, then beads them. 
 It is true, that man hath a great preeminence over beafts , Vt pr*- 
 CB,I. ftpif-ibiifmarisi volatilibtts cxli> beftiis tcrr<e : Ibat be might rule 
 over thefijb of the fea, the fowls of the air, *nd the bcajls ef the c<trtb* 
 And this by reafon of his beautiful and upright form, of his wifdoin, 
 and the prerogative of his fpirit : but not that he mould either 
 command, or they obey. 
 j t . There is likcwife another advantage, near neighbour to this 
 
 g* Ifttrtj. pretended by man, which is a plain liberty, reproaching beafts with 
 their fervitude, captirity, fubje&ion : but this is to final! purpofe,. 
 There is far greater reafon why man ihould reproach man > witneis- 
 thofe flaves , n6t only made by force , and fuch as descend from 
 them, but alfo thofe that are voluntary, who either fell for money 
 their liberty, or give it out of the lightnfs of their hearts , or for 
 fome commodity, as the ancient Fencers fold out-right Women to 
 their Miftreffes, Souldiers to their Captains. Now, there is none 
 of all this in beafts, they never ferve one another, nor yield them- 
 (elves to any fervitude either active or pafllve, either to lerve, or to 
 be ferved, and are in every thing more free then men. And as maa 
 goeth to the chafe, taketh, killcth, eateth the beaft , fo is he taken, 
 killed, eaten by them in his turn , and honourably too , by main 
 ftrength, not by wit and art, as man doth : and not only by them. 
 is he killed, but by his companion, by another man, a thing bale and 
 dishonourable. Beafts alfemble not themfelves in troops to go to 
 kill, to deftroy, to ranlack, to inthral another troop of their kind, as 
 men do. 
 ta. The fourth and greateft advantage pretended by man, is in vir- 
 
 4. ViUK. tuejbut of moral it is difputable ( I mean moral materially by the 
 
 out-
 
 by comparing him with other Creature!. 
 outward action : ) for formally the morality, good or evil , virtue 
 and vice, cannot be in a beaft. Kind acknowledgment, officious 
 amity, fidelity, magnanimity, and many other virtues, which con- 
 lilt in fbciety and convcrfation, are more lively, more exprefs and 
 conftant, then can be in the common fort of people. Hircanus 
 the dog of Lyfimacbtts coHtinued upon the bed of his dead mafter, 
 refuting all kind of {uitenance , and afterwards caft himfelf into 
 that fire wherein his mafter was burnt, and there dyed with him. 
 The iclf-fame did another belonging to one Pyrrbus. That dog of 
 wife Hefiodus difcovered the murder of his mafter. Another in 
 like fort in the pretence of King Pyrrhus , and his whole Army. 
 Another which never ceafed , as Plutarch affirmeth , going from 
 City to City, until that (acrilegious Robber of the Temple of Athens 
 was apprehended and brought to Judgment. That Hiltory is fa- 
 mous, of the Lion that was hoft and nurie to Androdus the Have, 
 and his Phylkian, which would not touch him being call out unto 
 him : which Appion affirmeth to have feen at Rome. An Ele- 
 phant having in choler killed his Governour, repenting himtelf of 
 it, refuted any longer to eat, drink, or live. Contrariwife, there 
 is not a creature in the world more anjuft, unthankful, traiterous, 
 perfidious, lying, and deceitful, then man. Again, foratmuch as 
 virtue confifteth in the moderation of our appetites, and the brid- 
 ling of our pleasures, beafts are much more moderate therein then 
 we, and do better contain themtelves within the limits of Nature. 
 For they are not only not touched with unnatural , fuperilupus, 
 and artificial patfions and defires , which are all vicious and infi- 
 nite, as men, who for the moftpart are plunged in them, but alto 
 in the natural, as eating and drinking, the acquaintance be- 
 twixt the male and the female , they are far more moderate and 
 irayed. But that we may (ee which is the more virtuous or vicious, ff*mtnity. 
 a man or a beaft, and in good earneft to fhame a man more then a CrHtlt J' 
 beaft, let us take the virtue moft proper and agreeable unto man, 
 that is , as the word it felf importeth , humanity ; as the moft 
 ftrange and contrary vice is cruelty. Now heiein beafts have ad- 
 vantage enough, even to make men blufli for fhame. They never 
 affail , and feldom oifend thofe of their kind. Major Jerpentune 
 ferarumque concordia quant bominunt : Greater is the concord and 
 agreement among\l Serpents and wild beafts , then amongjl men* 
 They never right but for great and juft caules, as the defence and 
 prelervation of their lives, liberty, and their little ones : and that 
 
 I 2 they
 
 - . The fecond consideration of 'Mtft, 
 
 they do with their natural and open arms, by their only force and 
 valour, and that one to one, as in lingle combats, and not in troops, 
 nor by defignment. Their combats are Short, and foon ended, un- 
 til one of them be either wounded, or yieldeth i and the combat 
 ended, the quarrel, hatred, and choler is likewiSe at an end. But 
 man hath no quarrel but againft man , for not only light, vain, and 
 frivolous caufes, but many times unjuft, with artificial and traiterous 
 arms, by deceits and wicked means, in troop and afTembly gathered . 
 byaffignmenti andlaftly, his wars arc long, and never ended but 
 with death i and when he is able no longer to hurt, yet the hatred 
 and choler endureth. 
 
 . The conclusion of this comparifon is, that untruly and vainly 
 
 Ybeconclujlon doth man glorifie himfelf above beafts. For if man have in him 
 /'** f" md fomething more then they, asefpecially the vivacity of the fpirit 
 ' and undemanding, and thofe great faculties of the Soul, folikewifc 
 in exchange is he Subject to a thoufand evils from which the bcafts 
 are freed i inconftancy, irrefolution, Superftition, a painful care of 
 things to come, ambition, avarice, envy, curiofity, detraction,, 
 lying , and a world of difordered appetites , discontentments , 
 emulations. This fpirit wherewith man maketh himfelf fo merry,, 
 brings him a thoufand inconveniences, and then moft, when it is 
 moft ftirred and enforced. For it doth not only hurt the body, 
 trouble, break and weaken the bodily forces and functions, butalfo 
 it hurts and hindereth it felf. What cafteth man into folly and 
 madneSs, but the (harpnefs, agility, and proper force of the fpirit > 
 The moft fubtil follies and excellent lunacies proceed from the 
 rareftandquickeft agitations of the Spirit, as from greateft amities 
 fpring greateft enmities, and from foundeft healths mortal mala- 
 dies : Melancholy men, faith flato^ as they are more capable of 
 knowledge and wiSdom, fo like wife of folly. And he that well 
 markethit, (hall find, that in thoSe elevations and fales of a free 
 foul, there is fome mixture of folly i for to Say the truth, thefe 
 things are near neighbours. 
 
 13. Touching a Simple life, and fuch as is according to nature, beafts 
 
 An cxkirtatioit. Jo far exceed men ^ they live more freely, fecurely, moderately, 
 contentedly. And that man is wife that confidereth hereof, and 
 benefiteth himfelf by making them an- instruction unto himfelf, 
 which doing, he frameth himfelf to innocency, Simplicity, liberty, 
 and that natural fweetnefs which Shineth in beafts , and is 
 wholly altered and corrupted in us by our artificial inventi- 
 ons
 
 The eftzW4tj0v, brevity ', definition 105 
 
 tions, and unbridled licentioufnefs, abufing that wherein we fay we 
 excel them, which is the fpirit and judgment. And therefore God 
 doth many times fend us to fehool to birds, bealis themielves, t^ 
 the Kite, the Grafhopper, the Swallow, the Turtle, the Ant, the Ox, 
 the Ais, and divers others. Lalrly, we muft remember that there 
 is a kind of commerce betwixt beafts and us, a certain relation and 
 mutual obligation, whereof there is no other reafon, but that they 
 belong to one and the fame matter, and are of the fame family that 
 we are. It is an unworthy thing to tyrannize over them, we owe 
 juftice unto men, and pity and gentleneis to fuch other creatures 
 as are capable thereof. 
 
 The third Confederation of Man, which is 
 by his life. 
 
 GHAP. xxxv. 
 
 1\n estimation-, brevity, definition of the life of ma, and 
 the farts thereof. 
 
 IT is a great and principal point of Wifdom , truly to know 
 how to efteem of life, to hold and preferve it, to loie or to take of the'eftima* 
 it away, to keep and dircdt it, as much as after fuch a manner as tion and worth 
 is fit > there is not perhaps any thing wherein a man faileth more,*/'tff. 
 or is more hindered. The vulgar unlearned fort account it a fo- 
 vereign good, and preferreth it above all things j yea, he will not 
 fiick to redeem and prolong it by all the delays that may be, upon 
 what conditions foever, thinking it can never be bought too dear : 
 for it is all in all with him, his Motto is, Vita, nihil charitts : Nothing 
 is dearer then life> He elteemeth and loveth his life for the love of it 
 (elf: he lives not but to live. It is no marvel if he fail in all the 
 reft, if he be wholly compounded of errours , fince from his very 
 entrance , and in this fundamental point he miftakes himfelf 16 
 grofly. It may be likewife with fome lefs efteemed and more bafe- 
 ly accounted of then it (hould, either by reafon of Ibme infufficien- 
 cy in judgment, or a proud mil-knowledge thereof: for falling into 
 the hands of thofe that are good and wile, it may be a profitable 
 inftrument both to themfelves and others i and I cannot be of their 
 opinion ( as it is limply taken ) that fay it is beft of all, not to be 
 
 13 at
 
 The ejii#i4tion> brevity^ defer 7 pit on 
 
 at all : and that the beft is the morteft life : Optimum non nj/cit ant 
 rttawcitiffimeaboleri : The befl thing vs->not to be born-, or prefently 
 tt dye. And it is neither well nor wifely laid, What hurt or what 
 matter had it been , if I never had been ? A man may anfwer him 
 with the like queftion : Where had that good been which is come, 
 and being not come, had it not been evil not to have been ? It is 
 a kind of evil that wanteth good, whatfoever it be , yea though not 
 neceflary : Thefe extremities are too extream and vicious, though 
 not equally: but that feemstrue that a wife man fpake, That is 
 fuch a good as a man would not take, if he knew well what it were 
 before he took j Vit am nemo aceiperet^ fi darctur fdentibus j No> 
 man would accept oflife^ if be tyicr? what it were. It is well that 
 men are within before they fee the entrance, and that they are car- 
 lied hood-winkt into it. Now when they are within, fome do 
 cocker and flatter themlelves therein , that upon what condition 
 foever, they will not go forth again others do nothing but mur- 
 mur and vex themfelves : but the wifer fort feeing it to be a market 
 that is made without themfelves, ( for a man neither lives nor dyes 
 when and how he will ) and that though the way be rough and 
 hard, yet neverthelefs it is not always fo, without winfing, or ftri- 
 ving,and troubling any thing , they accommodate themlelves unto 
 it as they may, and fo pafs their life in quietnefs, making of neceflity 
 a virtue '> which is a token of wifdom and induftry : and fb doing, 
 they live as long as they mould, and not, like fools, as long as they 
 S(t berftf J#. can * ^ or > t ^ lere * s a tUTleto Kve, and a time to dye : and a good 
 a. ca). ii. ' death is far better then an ill life. A wife man lives no longer, then 
 that his life may be worth more then his death : for the longeft life 
 is not always the better. 
 
 a ; All men do much complain of the brevity of the life of man : 
 
 Cftheln&h not only the flmple vulgar fort, whowifh itfliould never have 
 
 *nd brevity of en( j ^ but alfo (which is moft ftrangej the greateftand wifeft make 
 
 '** : it the principal ground of their complaints. To fay the truth, the 
 
 greateft part thereof being diverted and otherwife employed, there 
 
 remains little or nothing for it felf : for the time of our infancy, 
 
 old age, ileep, maladies of mind and body, and many other times, 
 
 both unprofitable and unfit for any good, being taken away, that 
 
 which remaineth, is little or nothing at all. Neverthelefs, without 
 
 oppoiing the contrary opinion to them that hold a fhort lift, to be 
 
 a great good and gift of Nature, their complaint feemeth to have 
 
 little equity and reafon, and rather to proceed from malice. For, 
 
 to
 
 of the life of MM* and the parts thereof. j j 
 
 to what end ferveth a long life ? Simply to live, to breathe, to eat, 
 to drink, to fee this world : for all this what needs fo long time? 
 We havcfeen, known, tafted,allinafhortfpace i and knowing it, 
 to deiire fo long a time to pra&ife it, and ftill to reiterate the lame 
 thing, to what end is it? Who will not be fatisfied, nay wearied, 
 to do always one and the fame thing ? If it be not tedious and 
 irkfom, at the leaft it is fuperfluous : it is a turning Wheel where 
 the fame things come and go : it is always to begin where we 
 end, and to re-fpin the fame Web. But perhaps they will fay they . 
 defire a long life, to learn and to profit the more, and to proceed 
 to a greater perfection of knowledge and virtue. Alas ! good fouls 
 that we are , what fhould we know, or who fhould teach us ? We 
 employ but badly that little which is given us, not only in vanities, 
 and thofe things that yield us no profit, but in malice and fin ; and 
 then we cry out and complain, that we have not enough given unto 
 us. And to fay the truth , to what end ferves fo great ftore of 
 knowledge and experience, imce in the end we muft leave it and 
 diflodgeit, and having dillodged it altogether, forget and lofe it 
 all, or know it better and otherwife ? But you will iky, that there 
 are beafts that do triple and quadruple the life of man. To omit 
 thofe fables that arc told thereof, be it fo : but yet there are a 
 number that live not a quarter of that time that man doth, and 
 few neither, that live out their time. By what right , or reafbn, 
 or priviledge, can man challenge a longer life then other creatures ? 
 Is it becaufe he doth better employ it in matters more high and 
 more worthy life ? By this reafon, he mould live lets time then 
 all other creatures \ for there is none comparable to man, in the ill 
 employments of his life, in wickednefs, ingratitude, intemperance, 
 and all manner of diforder and immodeity in manners , as hath 
 been (hewed before, inthecomparifon of man with beaft : fo that 
 as I asked even now, to what end along life fervedi now I ask 
 what evils there would be in the world, if the life of man were 
 long ? What would he not enterprife, fince the fhortnefs of life, 
 which cuts off his way, and (as they fay ) interrupts his call i and 
 the uncertainty thereof, which takes away all heart and courage, 
 cannot ftay him, living as it* he fhould live ever ? On the one fide 
 he feareth, perceiving himfelf to be mortal, but notwithihnding 
 that, he cannot bridle himfelf from not coveting, "hoping, enterpri- 
 fing , as if he were immortal. Tatiquam fimpcr vifturi t><*f*/,Scneci, 
 vobis fragility vejlra fuccttrrit : omnia tanquam mor- 
 l 4 tales
 
 I O of the life ofman^ and tke parts thereof. 
 
 tales timettf-, tanquam immortales concupifcitif* Ye live at though 
 ye were always to live > your frailty never comes into your mind : 
 ye fear all things Of mortal , but ye defire all things of immortal* 
 And to fay the truth, what need hath Nature of all thefe great 
 and goodly enterprifes and employments, whereby man challen- 
 geth a longer life then other creatures ? Man therefore had no 
 {iibje& whereof to complain, but to be angry with himfelf. We 
 have life enough, but we are not good husbands, we manage it not 
 well > life is not fhort, but we make it ib i we are not in want, but 
 prodigal, non inopes vit- ) fed prodigi : we lofe it, we diilipate it, 
 wevilifie it, as if it were nought worth, as if we had more then 
 enough : we all fall into one of thefe three faults, either we em- 
 Seneca pl v ft *M' or a b ut nothing, or in vain. Magna vit pars dabi- 
 Lool^lib.^. tnr male agentibut , maxima nihil agentibiu, tota aliud agent ibus : 
 cap. 6. g rea t part of life is loft to thofe that do *//, a greater to thofe that 
 do nothing-, and all to thofe that do that they foouldnot do* A man 
 itudieth not to live, but rather bufieth himielfin any other thing -, 
 he mail never know how to do a thing well , by acquitting him- 
 ielf of labour, but by care and attention.. Others reserve their 
 lives until they can live no longer, then take comfort in life, when 
 there is nothing left but the lees and dregs thereof. Oh what folly, 
 what mifery is this ! Yea there are fome that have fooner ended, 
 then begun to live, and life is part before they thought of it. <jhti~ 
 dam vivere incipiunt^ cum definendum i quidam ante defierunt-, quam 
 inceperint. Inter ctera mala^ hocquoque babet jiultitia, femper in- 
 cipitvivere* Some begin to live-, when they jhould dye'-> Jowe ended, 
 before they begin > amongft other evils, folly hath this^ that it always 
 begins to live- 
 
 ^ Our prefent life is but the entrance and end of a Tragedy, a per- 
 
 >^/crj/)fiono/petualifTue of errours, a web of unhappy adventures, apurfuit of 
 
 tbel 'f eo f mar} ' divers miferics inchained together on all fides } there "is nothing 
 
 but evil that it difrilleth, that it prepareth i. one evil drives forward 
 
 another evil, as one wave another , torment is ever prefent , and 
 
 the fhadow of what is good deceiveth us ;, blindnefs and want 
 
 of fenfe pofleu^th the beginning of our Life, the middle is ever in 
 
 pain and travel, the end in forrow i and beginning, middle, and end 
 
 in errour. 
 
 The life of man hath many difcommodities and miferies com- 
 mon, ordinary and perpetual j it hath likcwife fomeparticular and 
 difrinft, according to the diverilty of the parts, ages, and feafons i 
 
 infancy,
 
 The eftimation> brevity^ deftriptioft, Sec. 
 
 infancy, youth, virility, old age } every one have their proper and 
 particular difeommodities. 
 
 The greateftpartof the world fpeak more honourably arid fa- ' + 
 vourably of old age, as the more wife, ripe, moderate > accufing and A comparifan 
 (hamiug youth of a vicious, foolifh, licentious life, but very unjuft- betwixt youth 
 ly : for m truth the infirmities 2nd vices of old age are more m 
 number, more great and trouble! bm then thole of youth, it fills the 
 mind more with wrinckles, then the vifage and there is not a foul 
 growing old, grows not iowre and rotten. With the body the Ipi- 
 rit is ufed, and the worfe for the ufe, and at lift returns to infancy 
 again, Bisfueri fenes : Old men twice children-. Old age is a necef- 
 fary and puh'Tant malady, which loadeth us infeniibly with many 
 imperfections. It wereabfurd to term wifdom a difficulty of hu- 
 . moms, an anxiety and diftafte of things prefent, an impotency to 
 do as in former times : Wifdom is too noble to be ferved with iuch 
 officers. To wax old is not to wax wife, nor to take away vices, 
 but to change them into worfe. Old age condemneth pleafure, but 
 it is becaufe it cannot taire or relifh it aright, like 'jEJofs dog , it 
 faith it will none of it, but it is becaufe it cannot joy in it : for old 
 age leaveth not pleafure properly, but pleafure difdains old age i for 
 it is always wanton and fporting i and it is no rer.fon that im- 
 potency fuould corrupt judgment , which fliould in youth know 
 vice in pleafure '> and, in old age, pleafure in vice. The vices of 
 youth are temerity, indifcreet forwardnefs, and unbridled liberty, 
 and over-greedy dtlire of pleafure , which are natural things pro- 
 ceeding from the heat of the blood and natural vigour, and there- 
 fore the more excufable i but the vices of old age are far otherwile. 
 The lighter are a vain and frail protervity, an envious pratling, un- 
 fociable humours, fuperftition, care to get rkhes > even then when 
 the ufe of them is lolt, a fottifh avarice, and fear of death, which 
 proceedeth properly, not from the want of ipirit and courage, as 
 they fay, but becaule old men are long acquainted, aiad as it were 
 cockered in this world , whereby their afte&ions are knit unto it, 
 which is not in young men : but beiides thele they are envious, fro- 
 ward, unjuft : but that which is moft lottifh and ^ridiculous in them, 
 is that they would not only be reverenced, but feared, and therefore 
 they pat upon them an auitere look and difdainful, thinking there- 
 by to extort fear and obedience : but they are therein much dccei>- 
 ved, for this ftately and furious gelture is received of youth with 
 mockery and laughter, being pra&ifed only to blind their eyes, 
 
 and
 
 HO The Preface. 
 
 and of pnrpofe to hide and difguife the truth of things. There arc 
 in old age io many faults on the one fide, and fo many irnpotencies 
 on the other, and therefore fo fit for contempt, that the beft way to 
 compafs their deiires, is love and affedion : for command and fear 
 are no longer fit arms for them. It ill befits them to make them- 
 felves to be feared : and though they could do it, yet love aud ho- 
 nour is a fairer purchafe. 
 
 The fourth Confideration of Man, moral, by his 
 Manners, Humours, Conditions, very live- 
 ly and notable. 
 
 THE PREFACE. 
 
 ALfe thedefcriptions, the wife and fuch as have taken greateft 
 pams in the ftudy of humane knowledge, have given unto 
 men, teem all to note in man four things : Vanity^ Wtskjufr, Lt- 
 conjiancy^ Mifery i calling him the fpoil of times, the play-game 
 of Fortune, the image of inconftancy , the example and fpe&acle 
 of infirmity, theballance of envy and mi (cry, a dream, aphanta- 
 fie, afhes, a vapour, a morning-dew, a flower that prefently fadeth 
 and withereth, a wind, grafs, a bladder , or bubble , a (hadow, 
 leaves of trees carried with the wind , unclean feed in his begin- 
 ning, a fponge of ordures, afack of miferies in his middle age, a 
 ttench , a meat for worms in his end i and to conclude, the moft 
 rniferable and wretched thing in the world. Job^ one of the moft 
 fufficient in this matter, as well in the practice and contemplation 
 thereof, hath well and at large defcribed him, and after him, Solo- 
 mofr) in their books. Tobemort, Pliny feemeth very properly to 
 have deciphered him , in calling him the moft miferable, and yet 
 the moft arrogant creature in the world. Solum ut certain fit ni- 
 bil ejje certi , nee mifiriut quicquam bomine aut fitperbiuj : that it 
 if only certain^ that there vs nothing certain , neither any thing mare 
 proud, and miferable then matt. By the rirfc word ( miierable ) he 
 comprehendeth all thofe former defcriptions, and as much as well 
 the reft have laid i but by the other (the moft proud) he toucheth 
 another chief point very important : and he feemeth in thefe two 
 words to have uttered whatibever can be (aid. Thefe are thofe 
 
 two
 
 ,,, 
 
 two things, that feem to hurt and hinder one the other, Mifery and 
 Pride, Vanity and Prefurnption. See then how ftrange and mon- 
 ftrous a patch-coat man is. 
 
 Forafmuch as man is compofed of two diverfe parts, the foul and 
 the body, it is a matter of difficulty well to defciibe him entire , in 
 his perfection and declining ftate. Some refer unto the body what- 
 fbever ill can be fpoken of man \ they make him an excellent crea- 
 ture, and, in regard of his fpirit, extol himfclf above all other crea- 
 tures '> but, on the other fide, whatfoever is ill, either in man, or in 
 the whole world, is forgot and proceedeth from the fpirit of man, 
 and in it there is far more vanity, inconfrancy, mifery, preemption, 
 then in the body,wherein there is little matter of reproach in refpe& 
 of the fpirit, and therefore T>cmocritns calleth it a world of hidden 
 miferies, and Plutarch proveth it in a book written of that fubjed. 
 Now let us confider man more according to the life, then hereto- 
 fore we have done, and pinch him where it itcheth not, referring 
 all to thefe five heads, Vanity, Weakpejs^ Inconftamy-> Mifery, and 
 Prcfitmption^ which are his more natural and univerfal qualities, but 
 the two latter touch him more nearly. Again , there are fome 
 things common to many of thefe five, which a man knows not to 
 which to attribute it, and efpecially, imbecillity and mifery. 
 
 CHAP. XXXVI. 
 i. Vanity. 
 
 VAnity is the moft eflential and proper quality of humane Na- JJ' 
 ture. There is nothing fo much in man, be it malice, infeli- 
 city,inconftancy, irrefolution (and of all thefe there is always abun- 
 dance ) as bafe feeblenefs, fottifhnefs, and ridiculous vanity : and 
 therefore Demacritus met better with it, with a kind of difdain of 
 humane condition, mocking and laughing at it, then Heraclitus-> 
 that wept and tormented himfelf, whereby he gave feme teftimony, 
 that he made fome account thereof > and Diogenes who fcorned 
 it , then limon that hater and flyer of the company of men. 
 Pindarus hath exprefied it more to the life then any other, by the 
 two vaineft things in the world, calling it the dream of a fhadow, 
 
 VltZf cv*f iV9f *-. 
 
 This is that, that both wrought in the wifeft fo great a contempt 
 of man? that hearing of fome great defignment and honourable 
 
 tnterprife-v
 
 enterprife, and judging it fuch, were wont never thelefs to fay, that 
 the World was not worthy a mans labour and pains, ( fb anfwered 
 Statiluf to RrutM, talking with him about the confpiracy againft 
 C<e/tfr)and that a wife man (hould do nothing but for himfelr, for 
 it is not reafon that wife men, and wifdom fhould put themfelves 
 in danger for fools. 
 
 This vanity is fhewed and exprefled many ways, and after a di- 
 ver fe manner =, firft in our thoughts and private imaginations, 
 which are many times more than vain, frivolous , and ridiculous, 
 wherein neverthelefs we fpend much time, and yet perceive it not. 
 We enter into them, we dwell in them, and we come forth again in- 
 fenfibly, which is a double vanity, and great forgetfulnefs of our 
 felves. One walking in a Hall, confidereth how he may frame his 
 paces after a certain fafliion upon the boards of the rloor : another 
 difceurfeth in his mind, with much time and great attention, how 
 he mould carry himfelf if he were a King, a Pope, or fome other 
 thing, that he is aflured can never come to pals i and fo he feedeth 
 himielf with wind, yea lets then wind, that neither is, nor ever 
 {hall be. Another dreameth how he fhall compoie his body, his 
 countenances, his geftures, his fpeech after an arredted fafhion, and 
 pleaieth himfelf thereiia, as with a thing that wonderfully becomes 
 him, and that every man mould take delight in. But what a vanity 
 and (bttifh weaknefs in our defircs is this, that brings forth bclicts 
 and hopes far more vain ? And all this falleth out, not only when 
 we have nothing to do, when we are (wallowed up with idlenefs, 
 but many times in the midft of our moll necdftry affairs : fo natural 
 and powerful is vanity, that it robbeth and plucketh out of our 
 hand the truth, folidity, and fubftance of things, and rills us with 
 
 wind, yea with nothing. 
 
 3. Another more fottifh vanity , is a troublefom care of what 
 
 Care for time {hall here fall out when we are dead. We extend our defires and 
 affections beyond our felves, and our being i we would provide 
 that fomething mould be done unto us, when we know not what is 
 done unto us we defire to be praifed after our death : what great- 
 er vanity > It is not ambition , as it ieemeth , and a man may 
 think it, for that is the defire of a fenfible and perceptible honour : 
 if this praiie of our felves when we are gone, might any way pro- 
 fit either our children, our parents, or our friends that furvive us, 
 it were well, there were fome benefit, though not to our felves j 
 iwt to defire that as a good, which mail no way, touch us, nor be- 
 nefit
 
 tiefit others, is a meer vanity, like that of thofe who fear their 
 wives will marry after their departure j and therefore they defire 
 them with great paflion to continue unmarried, and bind them by 
 their wills ib to do, leaving unto them a great part of their goods 
 upon that condition. This is a vanity, and many times injufrice. 
 It was contrariwife a commendable thing in thofe great men in 
 times paft, which, dying, exhorted their wives to marry fpeedily 
 for the better increafe of the Common-wealth. Others ordain, 
 that for the love of them, and for their fakes, a friend keep fuch 
 and fuch a thing, or that he do this or that unto their dead bodies, 
 which rather fheweth their vanity, then doth any good to foul or 
 body. 
 
 See here another vanity, we live not but by relation unto ano- > 
 thei '> "we take not ib much care what we are in our felves in effect 
 and tiuth, as what we are in the publick knowledge of mqg i in fuch 
 fort, that we do many times deceive and deprive our felves of our 
 own goods and commodities, and torment our felves, to frame 
 our outward appearances to the common opinion. This is true, 
 not otvVy in outward things, and fuch as belong to the body, and 
 the expence and charge of our means, but alto in the goods of the 
 fpirit, which feem unto us to be without fruit, if others enjoy them 
 not, and they be not produced to the view and approbation of 
 ftrangers. 
 
 Our vanity is not only in our fimple thoughts, defires, and di 
 courfes, but it likewife troubleth, fhaketh, and tormcnteth both dotations of 
 foul and body. Many times men trouble and torment themfelves, the Spirit. 
 more for light occafions and matters of no moment, then for the 
 greateft and moft important arfairs that are. Our foul is many 
 times troubled with imall phantalies, dreams, fhadows, fooleries, 
 without body, without fubjec/t, it is intangled and molefted with 
 choler, hatred, forrow, joy, building caflles in Spain- The remem- 
 brance of a farewel of fome particular grace or action, affliclreth 
 us more then a whole difcourfe of a matter of greater importance. 
 The found of names and certain words pronounced with a piti- 
 ful voice, yea with iighs and exclamations, pierceth even to the 
 quick, as Orators and Players, and others that iell wind and 
 fmoak, do well know and pradr,i(e. And this wind catcheth 
 and carrieth away many times men that are moft conftant and 
 fetled, if they fund not upou^their guard : ib puiflTanr. is vanity 
 over men. And not only light and little things do {hake and 
 
 trouble
 
 trouble us, but alfb lies and impoftures, even thofe we know to be 
 fuch fa ftrange thing) in fuch ibrt, that we take pleafure to deceive 
 our (elves in good earneft, to feed our phantafies with tales, with 
 nothing. Ad fallendmn nofmetipfos ingcniofiflimi fitmits : We are 
 wife to deceive, our fives i witnels they that weep and arHid: thern- 
 felves hearing a relation, or feeing a Tragedy, which they knovr 
 tobe an invention made for delight, even of thofe things that 
 never were. I could tell you of one that was fo befotted, that he 
 died for one whom he knew to be foul, old, deformed, not becaufe 
 he loved her, but becaufe (he was well painted, and plaiftered or 
 coloured with other impoftures, though he always knew them to be 
 fuch. 
 
 x Let us come from the particular vanity of every particular man 
 
 tffitatioiit and in his common life, to lee how much this vanity is tyed to the na- 
 tfficei of cm- ture of nOm, not only as a private and perfonal vice. What va- 
 r sfr- nity and lofs of time is there in thofe vititatipns, falutations, con* 
 
 gies, and mutual entertainments, thofe offices of courtefie , ora- 
 tions, ceremonies, offers, praifes,promifes ? How many hyperbo- 
 lical fpeeches, hypocrilies , and impoftures are there in the light 
 and knowledge of all , both of thote that give them, that receive 
 them, that hear of them ! infomuch that it feemeth to be a match 
 and market made together , to mock, lye , and deceive one ano- 
 ther. And that which is worth all the reft, he that knows that a 
 man doth impudently lye unto him, rnuft yet give him thanks i and 
 he that knows that when he lyes he is not believed, fets a bold face 
 upon the matter, attending and obferving one the other, who (hall 
 firft begin and end , when they could both be content they were 
 both aiunder. What inconveniences doth man endure ? He feign- 
 cth, counterfeiteth , difguifeth himfelf, he endureth heat, cold, 
 troubleth his reft, aftlidrcth his life for thofe courtly vanities, and 
 leaveth his weighty affairs for the wind. We are vain at the 
 charge of our own eafe, yea of our health and of our life. The ac- 
 cidents and the lighter things trample under foot the fubltance, and 
 the wind carrieth the body, fo much 13 man a ilave to vanity : and 
 he that will do otherwife, (hall be held for a fool , and a man that 
 tmderftands not the world. It is dexterity well to play this Come- 
 dy, and folly, not tobe vain. Being entrcd into fpeech and fami- 
 liar difcourfe, how many vain and unprofitable, falfe, fabulous tales 
 are there (not to fay wicked and pernicious, which are not of this 
 count ) how many vaunts and vain boaftings ! Man dtfireth and 
 
 dclighteth
 
 delighteth to fpcak of himfelf, and that which is his, and if he think 
 he have either done, or faid, or pofTcfs any thing that is worthy efti- 
 mation, he is not at eafe until he hath uttered it, and made it known 
 unto others : when a commodity ririt cometh , he entreth into an 
 account thereof, he valuethit, he raifeth the price, nay he will not 
 feem to attend his commodity, though he feek it with induitry > 
 and then to hear what the fpeech of the people is abroad, he thruiis 
 himfelf into company, and it tickleth him at the heart to hear his 
 happy fuccefs fpoken of, and that men eileem of him the more, and 
 of what he efteems. 
 
 But better to make known what credit and command this vani- 
 ty hath over the nature of man, let us call to mind that the great- . 
 eft alterations of the world, the moft general and fearful agita-^ 4 aff *' 
 tions of States and Empires, Armies, Battels, Murthers have nfen 
 from light, ridiculous and vaincauies, witnefs the Wars of trey 
 and Greece , of Sill a and Mm/, C<efar and Pompey, Angtiftus 
 and Anthony. The Poets fignirie as much, when they let all Greece 
 and Afi* on fire for an Apple. The firft occafions and motives 
 arife of nothing, afterwards they grow and increafe : a teftimo- 
 ny of the vanity and folly of man. Many times the accident doth 
 more then the principal, the lefler circumftances touch more to the 
 qtu'ck then the greateit, nay the caufes and lubjects themfelves. 
 The Robe of C*far troubled Rome more then his death did , or 
 thole two and twenty ftabs with a Poinard that were given, 
 him. 
 
 Laftly, the crown and perfection of the vanity of man is fhew- f 
 ed, in that which he moil affedcth and feeks after i he pleafeth Felictty *** 
 himfelf, and placeth his whole felicity in thofe vain and frivolous conte *' menf * 
 goods, without which he may well and commodioully live, and 
 takes not that care that he mould for the true and eitential : his 
 chance is wind, his whole good nothing but opinion and dreams,, 
 wherein he is matchlelf. Cod hath all good things in eflence, all 
 evil in underftanding > man quite contrary poflefleth his good 
 things by phantafle, his evil in eifence. Beails content not, nor feed 
 themfelves with opinions and phantalies, but with that which is 
 prefent, palpable, and in verity. Vanity hath been given unto man 
 as his proper part and condition > he returns, he m'rs, he hunts up 
 and down, he catcheth a fhadow, he adoreth the wind, he flyes, 
 he dyes, and a moat at thelaftis the hire of his days work i Va- 
 nitati matwa fubjcfta eft et'um nolens , univtrj* vanitM omnis 
 
 b&nu
 
 1 1 6 Debility and Infirmity. 
 
 botno vivenf : Every creature if fitbjeft to vanity^ ei)m againjl bis will, 
 and all men living are but vanity. 
 
 CHAP. XXXVII7 
 
 Debility or Infirmity. 
 
 *r>Ehold here the fecond head of this Confideratifcm and hu- 
 jj mane knowledge ; for how mould vanity be other then frail 
 and feeble ? This weaknefs is confided, and proved by all that ac- 
 count many things eafie to be underftood of all> but is not taken 
 to be fuch in thole things it mould, as in fuch wherein a man feem- 
 eth to be moft ftrong, and leaft weak \ in defiring, pofTeffing, and 
 uiing thofe things that he hath and holdeth, and in every good 
 and evil > and to be fhort, in fuch wherein he glorieth molt, where- 
 in he thinketh to excel others, and to be (bmething. Thefe arc 
 the true teftimonies ef his weaknefs : but we fhall fee this better 
 apart. 
 
 2> Firft, touching defire, a man cannot fetle his contentment in 
 
 fn defiring <nrf any thing, no not his own defire and imagination. It is not in our 
 flmfin&. power to chufe what we fhould , and whatfoever we have deiired 
 
 or obtained, it fatisries us not : but we go bleating after things un- 
 known and to come, becaufe things prefent content us not^ and we 
 more efteem of things abfent. If one fhould put a man to his own 
 choice, make him his own carver, it is not in his power fo to chufe, 
 as that he repent not his choice, or which he will not add unto, or 
 take from, or alter fome way or other , for he deiires that which he 
 knows not how to exprefs : and at the laft nothing can content 
 him, but he is angry, and falleth out with himfclf. 
 
 The weaknefs of man doth more appear, and is greater in the 
 In faffing and pofTeflion and ufe of things, and that divers ways : lirft, in that 
 */ he cannot make ufe of any thing in its own purity and fimple na- 
 
 ture > but he muft difguiie, alter, and corrupt them, before he can 
 accommodate them to his ufe : the elements, metals, and all things 
 elie in their own nature are not fit for ufe. Good things, delights, 
 and pleafures cannot be enjoyed without fame mixture of evil and 
 difcommodity '> Media de fonte leporum fttrgit amari all(\tiid^ quod 
 in iffts floribw angat : Even from amidjl the fountains af dtlights 
 do arife always Jome bitternefsj which even in the height cf pleafurc 
 do annoy- The higheft pleafure that is, hath a iigh and a complaint 
 to accompany it > and being come to perfection, is but debility, a 
 
 dejection
 
 Debility or Infirmity. \\-j 
 
 dejecTion of the mind, languiflunent. And extreme and full con- 
 tenement hath more moderate feverity, then wanton delight : tyfi 
 felicitas, fe nifi temper at, premit : Felicity itfelfc unlefsit temper it 
 felfc vexetb. And therefore it was well faid of him, that God (ells 
 unto us whatlbever good thing he fends us : that is to fay, That he 
 giveth nothing unto us purely good, but that we buy it at the fcales 
 with an addition of fbme evil to make up weight. So likewife for- 
 row is never pure, without the alliance of fome pleafure > Labor vo- 
 tttptafque diflimillima natura , focietate quadam naturali inter ft 
 funt \untt*'-> eft (jtttdam flere voluptM : Labour and pleafure, though 
 in Nature ntoft unlikg-, yet by a certain natural fociety, they are link? 
 ed together, jo tb<tt even to weep is a certain delight. So all things in 
 this world are mingled and compounded with their contraries ; 
 thofe motions and wrinkles in the vifage that (erve to laugh, (erve 
 to weep, as Painters teach us : and we (ee that the extremity of 
 laughter is mingled with tears. There is no good thing in us, that 
 hath not bme vicious tinware with it: Omnes juftitie noftrx funt 
 tanquam pannns menftrujt : All our righteoufnefs is at a menjlruous 
 cloth as anon (hall be (hewed in his due place > nor no evil with- 
 out ibme good : Nullttm fine author amenta malutn eft : 7 here is no 
 fin without punishment- Mifery it fdf always (erves to fome end ; 
 for there is no evil without good, no good in man without evil : 
 all is mingled, and there is nothing pure in our hands. Secondly* 
 whatfoever happeneth unto us, we take and enjoy with an ill handj 
 our tafte is unrefolved and uncertain, it knows not how to hold 
 and poifefs any thing after a good manner : and from thence (prang 
 that undetermined queftion of the foveraign good. The better things 
 many times in our hands, by our infirmities, vice, inefficiency, are 
 made worfe, are corrupted, become nothing, are unprofitable unto 
 us, yea fometimes hurtful and contrary. 
 
 But humane imbecillity is more richly displayed in good and 
 evil, in virtue and vice : hence it is, that man cannot be, when it 
 feems good unto hhnlelf, either wholly good, or wholly wicked, 
 but he hath his weakne(s, his impotences in them both. Touch- 
 ing virtue, three points are to be confidered : the rirft is, that k is 
 not in the power of man to do all good, to put in practice all vir- 
 tue i infbmuch that many virtues are incompatible, and cannot be 
 all together, at leait in one and the fame fubjed:, as filial or maiden- 
 ly continency and vidual, which are wholly different > the married 
 and unmarried eliate.> the two (econd of widow-hood & marriage, 
 
 K being
 
 Il8 Debility or Infirmity. 
 
 being more painful and bufie, and having more difficulty and virtue 
 than the two Hrit, of virginity and the unmarried elrate, which 
 TcttuL have more purity, grace and eafe : Virgo fdicior, vidua labor'wfior: 
 
 in ilia gratia, in ijla virtus coronatur: the Virgin M the happier, the 
 Widow the more painful, in the former grace, in the latter virtue i* 
 crowned. That conftancy which is in poverty, want, adverfity, and 
 that which is in abundance and profperity ; patience in beggery and 
 liberality. And this is more true in vices, which are oppoilte one 
 againft the other. 
 
 $; The fecond point is, That many times a man cannot perform 
 
 that, which belongs to one virtue, without the icandal and offence 
 cither of another virtue,or of it felf, infbmuch that they hinder one 
 the other : whereby it conies to pafs, that a man cannot fatisrie the 
 one, but at the charge of the other , which we mull: not attribute 
 unto virtue, or think that the virtues crofs and contrary one ano- 
 ther, for they agree well enough', but unto the weakness of our 
 humane condition, all the fufficiency and induftry thereof being fo 
 ihort and fo feeble, that it cannot rind any certain univcrfal and 
 conftant rule, whereby to make an honeft man ; and iiich order can- 
 not be taken, but that the means to do well, do many times hin- 
 der one the other. Let us take for example, Charity and Juftice 
 If I encounter my father or my friend in the wars, on the enemies 
 part, in juftice I ought to kill him, but in charity I fhould (pare and 
 lave him. If a man be wounded to deatk and paft all remedy, and 
 there remained nothing but a grievous languiming, it were a deed 
 of charity to make an end of him, as he did that killed Saul at his 
 earneft entreaty ; but this charity is punifhed by juftice, as he was 
 byZXn^, and that juftly, J)avidbdng the minifrer of publick ju- 
 ftice, not private charity : yea to be found neer unto a man in fuch 
 a cafe, in a fufpicious place, and where there is doubt of the murder- ' 
 cr, although he be there to perform fome office of humanity, is ve- 
 ry dangerous j and the belt thing that can happen unto him, is ta 
 be called into queftion, and put to anfwer to that accident, where- 
 of he is innocent , So that we fee that juftice doth not only offend 
 charity, but it hampereth and hindereth it felf: and therefore it 
 ivas very weH faid, and truly, Stfmmumjttf, fumma injttria: Ex- 
 
 _ treme right, extreme wrong. 
 
 ft The third point and the moft notable is, that a man is conftrain- 
 
 cd many times to ufe bad means for the better avoidance of (bme 
 great evil, or the execution of what isood,ia fuch fort that he muft 
 
 fome-
 
 Debility or Infirmity. 119 
 
 fometimes approve as lawful, not only thofe things that are not 
 good, but that are ftark naught > as if to be good, it were neceflary 
 to be (omewhat wicked. And this is feen in every thing, in Policy, 
 Jttjlice, Ferity, Religion' 
 
 In Policy, how many evils are there permitted, and publickly . ? 
 a&ed, not only by connivance or permiifion, but alfo by the ap- *M'7 
 probation of the laws themfelves > as (hall hereafter be laid in his 
 due place j Ex Senatusconfitltif & plebifcitis fitter* exercentur : 
 Crimes are committed by the decrees of the Senate-, and approbations 
 of the people. To disburden a State or Common- wealth, either of 
 too great a number of people, or of iuch as are inflamed with a 
 defire of wars, which the ftate, like a body replete with bad or 
 abundant humours, cannot bear, it is the manner to (end them elfe- 
 where, and to eafe themfelves at the charge or difeafe of another, 
 As the French, Lombards, Goths, Vandal/, Zartarians, Twr% have 
 been accuftomed to do. To avoid a civil war, it is the manner to 
 entertain a ftrange war. To inftrudt others in the virtue of Tempe- 
 rance, Lycurgus caufed the Ilotes their fervants to be made drunk, 
 that by the ugly deformity of their fuperfluous inundation, others 
 might grow into an horror and deteftation of that lin.The Romans 
 to prepare their people to valour, and a contempt of the dangers of 
 death, ordained of purpofe thole furious (peftacles of the Fencers, 
 which at the rirft they ordained for offenders? afterwards for flaves 
 or lervants, but innocents ', and laftly for free-men that gave them- 
 felves thereunto. Brothel-houfes in great Cities, ufuries, divorces^ 
 under the law of blofes, and in divers other nations, and religions, 
 have been permitted for the better avoiding of great mifchiets, A& 
 durlticm cordvs eomm : For the bardnefs ofmens hearts. 
 
 In Jjtjlice, which cannot fubiilt, cannot be executed, without the * 
 mixture of fome wrong, not only juftice commutative, for that is'* ' 
 not ftrange ; it is after a fort ncceffary, and men could not live and 
 trarfick together, without mutual damage, without offence, and 
 the laws allow of the lofs which is under the moyety of thejuft 
 price. But allb juftice diftributive as it lelf confefTeth , Summumjus, 
 fammj. injuria, 6" omne magnum exemplum habct aliquid ex iniquo, 
 quod contra pn&ulos utilitate publics rependitxr : Extreme right is 
 extreme wrong, and all great examples have fome injujiice which 
 for the common good is praftifid againji all: Plato alloweth, and it is 
 not againft the law, by deceits and falfe hopes of favour and pardon, 
 to draw the offender to conftfs his fault. This is by injuftice, deceit 
 
 K 2 and
 
 ! 2O Debility or Infirmity. 
 
 Qffirnrtt. an( * impudency to do juitice. And what ftiould^ we fay of the ii> 
 vention of tortures, which is rather a proof of patience, then verity ? 
 For, both he that can furfer them and cannot, will conceal the truth* 
 For, why ihould grief caufe a man rather to fpeak that which is, 
 then that which is not ? If a man think that an innocent is patient- 
 enough to endure torments, why mould not he that is guilty, being 
 a means to fave his life ? Itia tormenta gubernat dolor, moderator na~ 
 lura-) cujttfqnc turn animi^ turn corporis regit qufitor? fleftit libido^ 
 torrumpit jpes^ infirmat metus^ ut in tot rerum anguftivi nil veritati 
 locirelinquaturi Grief governetb tbofe torment s > Nature do tb mode- 
 rate-) the fearcber both of tbe body and mind doth rule, lujl bowetb^ 
 hope corruptetb-, fear weaknetb, jo that info many extremities^ tbere 
 # no flace for truth* In defence hereof it is faid, that tortures do 
 aftonifh and quell the guilty>and extort from him a truth j and con- 
 trariwife ftrengthen the innocent : but we do fo often fee the con- 
 trary that this may be doubted > and to (ay the truth, it is a poor, 
 means full of uncertainty, full of doubt. What will not a man fay, 
 what will he not do, to avoid fuch torment ? Etenim innocents*. 
 mentiri cogit dolor : For grief enforcctb innocents to lie i in (uch fort 
 that it falleth out that the Judg which giveth the torture to the end 
 an innocent fliould not die, cauleth him to die an innocent, and tor- 
 tured too. A thouiand and a thoufand have falily accufed their 
 own heads, either to (horten their torments, or their lives. But hi? 
 the foot of this account, is it not a great injustice and cruelty to tor- 
 ment and to rack a man in pieces, for that offence which is yet 
 doubted of? To the end, they may not kill a man without juft caufe, . 
 they do worfe then kill him : if he be innocent and bear the punifh- 
 ment, what amends is made him for his unjuft torture? He fhall 
 be quit j a goodly recompence, and much reafon he hath to thank 
 you. But it is the leaft evil that the weaknefs of man could invent. 
 
 If a man be weak in virtue,much more is he in verity ,whether it be 
 Verity. eternal and .divine, or temporal and humane.. That aftonifheth him 
 
 with the lightening, and beats him down with the thunder thereof, 
 as the bright beams of the Sun, the weak eyes of the Owl : if he pre- 
 iume to behold it,being oppreffed, he preiently fainteth , gui fcru- 
 tator eft majeftatfy opprimetur a gloria : T^bs curious fearcber of 'Gods 
 majeftyjhall be oppreffcdby bit glory : in (uch fort, that to give him- 
 felf fome breath, fome tafte, he muft difguife, temper, and cover it 
 with fome fliadow or other. This, that is, humane verity, oifendeth 
 and woundcth him, and he that fpeaks it, is. many times hol- 
 
 dea
 
 or In f writ y. 1 2 1 
 
 lieddenfbr in enemy : Verity odium parity Truth bmfatb bjtreJ. 
 It is a ftnnge thing, man defireth naturally to know the truth and 
 to attain thereunto, heremoveth all lets whatibever, and yet tic* 
 cannot attain it, if itbeprefeut : he cannot apprehend it, if he ap- 
 prehend it, he is offended with it. The fault is not in the truth, 
 tor that is always amiable, beautiful, worthy the knowledg j but 
 it is humane imbecillity that cannot endure the fplendour thereof. 
 Man is ftrong enough to defire, but too weak to receive and hold 
 what he dcfireth. The two principal means, which he ufeth to at- 
 tain to the knowledg of truth, are reafon and experience. Now both C^MA 
 of them are fo feeble and uncertain (though experience the more 
 weak) that nothing certain can be drawn from them. Reafon hath 
 (b many forms, is fo pliable, fo wavering, as hath been ia : d, and 
 experienced much more, the occurrents arc always unlike i there is 
 nothing fo univerfal in Nature, as di verlity, nothing fo rare and dik 
 fault, and almoft impoffible, as the likenefs and fimilitudc of things: 
 and if a man cannot note this diilimilitude,it is ignorance andweak- 
 neis > I mean this perfect, pure, and entire iknilitude, and dilfimili- . 
 tude : for to fay the truth, they are both whole and entire, there if 
 no one thing that is wholly like or dillike to another. This is an in- 
 genious and marvellous mixture of Nature. 
 
 But after all this, what doth better difcover this humane imbe- t. 
 cillity than Religion ? yea, the very intention thereof, is to make 
 man feel his own evil, his infirmity, his nothing, and to make him 
 to receive from God his good, his itrength, his all things. Firft, 
 it preacheth it unto him, it beats it into our memory, it reproach- 
 eth man, calling him duft, afhes, earth, fldh, bloud, grais. Af- 
 terwards it inlinuateth it into him, and makes him feel it after an 
 excellent and goodly fafhion, bringing in God himfelf, humbled, 
 weakncd, debated for the love of him, fpeaking, promiiing, {wear- 
 ing, chiding, threatning : and to be brief, converfing and work- 
 ing with a man after a bate, feeble, humane manner, like a father 
 that counterfeits his fpeech, and plays the child with his children. 
 The weaknefs of man being (uch, fo great, fo invincible, that to girt 
 it (bme accefs and commerce with the Divinity, and to unite it un- 
 to God, it was nectlfary that God mould debate himfclf to the ba- 
 ieft : "Dew quit in altitudixe fa a nobi* ptrvulif apprehcndi non fote~ 
 rat,ideo ft ftravit bominibw .' Cod becanft in bif height be could nji be 
 us link oms^ did bumble hlmfilf to men- Again, it 
 &< own wcakneG by ordinary elfeitsi ibr all the prin- 
 K 3 cipal
 
 122 fielility 6f Infirvtitf. 
 
 cipal and holieft exercifes, the moft folemn aftions of religion, t re 
 they not the tnie fymptoms and arguments of humane imbecillity 
 and ficknefs ? Thole iacririees that in former times have been uied 
 thorowout the world, and yet in fome countries continue? not 
 only of beafts, but alfo of living men, yea of innocents, were they ** 
 npt fhameful marks of humane infirmity and milery? Firft , be- 
 caufe they were ligns and fymbols of his condemnation and male- 
 diction ( for they were as publick protections, that he had defer- 
 ved death, and to be facrificed as thofe beafts were ) without which 
 there had never been any bloudy offerings, propitiatory and ex- 
 piatory facrifices. Secondly, becaufe of the baienefs of the purpofe 
 and intent, which was to think to appeafe, flatter, and gratirie God 
 by the malTacre and bloud of beafts, and of men -, Sanguine non 
 colend'M T)C:K : qit enim ex trucidationeimmerentiumvolitptMcft? 
 God is not n>or/hipped with blond : for what pleajure can there be 
 injhedd'mg innocent bloud? It is true, that God in thofe rirft ages* 
 yet the feeble infancy of the world, and Nature remaining fimple, 
 did well accept of them at the hands of religious men, even for 
 their devotion, or rather Chrift his fake : Kefpexit T>omimu ad A- 
 bel, & ad mnnera ejus : God had rejpett to Abel , and to \j'n gifts y 
 taking in good part that which was done, with an intent to ho- 
 nour and lerve him i and alfo afterwards s the world being as yet 
 in its apprentifhip, fob ptdagoga, was wholly feafoned in this o- 
 pinion fo univerfal, that it was almoft thought Natural. I touch 
 not here that particular myftery of the religion of the Jews, who. 
 u(ed them for figure ( that is a point that belongs to religion ) and 
 with whom it was common to convert that which was humane, 
 or natural and corporal, to a holy and {acred ufe, and to gather 
 from thence a fpiritual fruit. But this was not becaufe God took 
 plealure in them, nor becaufe it was by any reafon in it felf good : 
 xvitnefs the Prophets, and the clear eft lighted amongft them, who. 
 have always ft eely faid = Si volmfles, facrificiutn dvdiffcm, ttttqm 
 bolocaufti* non deleflaberis, facrtfciunt & oblatiotiem noluijli^ holo- 
 fauftum pro peceato non poftulafa non accipiam de domo tuj vitulos, 
 &c. If tJyott wouldtft havefacrifiee, I had given it thee-> but tbox 
 deligbtejl not in burnt offerings^ neither wilt thott have any facrifice, 
 r oblation-) r.ot require^ any burnt offering forfin^ I will not receive 
 the calves from thy hottfe^ &c. And have called back and invited 
 the world to another lacrifice more high, fpiritual, and worthy the 
 Divinity , SacrificiMtn<I>M fpiritw ; aures atttem ferforfyli mibi, nt 
 
 face-
 
 i)elility &r Infirmity* j 2 2 
 
 facer em voluHtdtcm tuam, & legem tuam in medio corrltf Mel : Itntinr 
 ia Deo faerificiur* laudif : Mifiricordiamvolo^ non facrlicium : the 
 fpirit if a facrifice to God> tb,m baft boartd mine cars, 'to the end I 
 might do thy will^ and lyep thy law in the midjiof my heart : Ojftr 
 untoGodthefacrifice cfpraife and thanksgiving: I will have mercy axel 
 Hotficrijice. At the lair, the Son of God, the Doctor of Truth, be- 
 ing come to fecure and free-denize the world, did abolifh them 
 wholly : which he had not done, if it had been a thing in it felf and 
 cflentially good, and that it had pleafed his father : rorcontrarily 
 Pater non tales ({u&rit, fed talcs qki, adarent in fpiritu & veritate : 
 My Father doth not feek^fach, but tbofe that worfhip bim in fpirit 
 and truth. And to fay the truth, it is one of the godlieft effects 
 and fruits of Chrii'tianity after the abolition of Idols. And there- 
 fore Julian the Emperour , his capita] enemy , as in dtfpight 
 of him , offered more facrih'ces than ever any other did in the 
 world, attempting to let them up again with Idolatry. Where- 
 fore let us here leave them, and let us fee thofe other principal paits 
 of Religion. 
 
 The Sacraments in a matter bate and common bread and wine, Sacrament* 
 and an outward action as bale, are they not tcftimonies of our po- 
 verty and bafenels ? Repentance, the univerfal remedy of our ma- 
 ladies, is a thing in it felf fliameful, feeble, yea evil : tor to repent, Repentance. 
 tobeforry, toafrlictthe ipirit, is evil, though byconflquent it be 
 good. An oath,what is it, but a fymptom and flwmeful mark of di- An oath. 
 irruft, infidelity, ignorance, humane infirmity, both in him that re- 
 quires it, that gives it, that ordains it ? <juod ampliitf eft, a malo eft : 
 That which is more,vs from the devil. See then how religion healeth 
 our evils by means not only fmall and feeble, our weaknefs fore- 
 quiring: Stulta & infirm* mundi elegit Deus : Godbatbcbtjentbc 
 foolijb and fimple of the world i but luch as by no means are of any 
 value, nor are good in themtelves, but good in that they lerve and 
 are employed againft evil, as medicines are: they iprang from an 
 ill caufe, yet they drive away ill : they are good as gibbets and 
 wheels are in a Common-wealth, as vomits and other difcharges 
 proceed from ill caufes> are to the body : to be brief, they are iuth 
 good things, as that it had been far better we had never had them i 
 and never had we had them, if man had b^n wile, and prufuvtd 
 himftlf in that eltate wherein God had placed him', neither (hall 
 he have them any more,fo foon as he is delivered trom this captivi- 
 ty, and arrived to his perfection. 
 
 K All
 
 &ebilitj er TnfrtHitf. 
 
 All this fheureth how great this humane weaknefs is to 
 flew/. * thing that is good, in Policie, Juftice, Verity, Religion toward 
 God> but that which is more itrange is, that this weaknefs is as, 
 great in what is evil : for man, though he be willing to be wicked, 
 yet he cannot be wholly fuch, but when he hath done his worft, 
 there will be more to do. There is always fbme remorfe and fear- 
 ful confideration, that mollitieth the will, and maketh it relent, 
 and (till referveth fomething to be done which hath been the 
 caufe of the ruine of many, although perhaps they made it a pro- 
 jed for their fafety. This is imbecillity and ibttilhment, and from 
 hence did arife that Proverb at their coft j That a man muft not 
 play the fool by halfcs. A fpeech uttered with judgment -, but 
 that may have both a good and ill fente. To (ay that a man when 
 he is once in, muft ftill proceed to worfe, and worfe, without any 
 refervation or refped, it is a very pernicious dodrine, and the 
 Proverb faith well againft it s the fhorter follies are the better. But 
 yet in iome certain cafes, the middle way is very dangerous v as 
 when a man hath a ftrong enemy by the throat, like one that hold- 
 cth a Wolf by the ears, he muft either win him altogether by cour- 
 tefie, or utterly undo him and extinguifh him; which was always 
 the pradice of the Romans, and that very wifely : amongft others, 
 concerning the Latines or Italian^ at the exhortation of Camillas 
 Pactm in perpetuttm peters, vd ferviendo , vel ignofiendo : 20 get 
 perpetual peace, either ferving, or in pardoning : For in fuch a cafe 
 to do things by halfes, is to lofe all, as the Simnites did, who for 
 want of putting in pradice that counfel given them by an old 
 weather-beaten ibuldier, concerning the Romans, whom they had 
 then inclofed and (hut up> paid dearly for it ; Aut conciliandut, aut 
 toflenduf boftis : An enemy u either to be reconciled, or made out of the 
 way. The former courfe of courtefie is the more noble, honoura- 
 ble and rather to he chofcn and we ought not to come to the fe* 
 cond but in extremities, and then when the enemy is not capable 
 of the iirft. By this that hath been faid, is (hewed the extreme imbe- 
 cility of man, in good and evilv and that good or evil which he ei- 
 ther doth, or flieth, is not purely and entirely good or evil : fo that 
 it is not in his power to be wholly deprived of all good, not altoge- 
 ther wicked. 
 
 12 . t-ct us likewife note many other effects and teftimonies of hu- 
 
 mane weaknefs. It is imbecillity and pulillanimity not to dare, 
 or not to be able to reprehend another, or to be reprehended ; he 
 
 tfcat
 
 tr Infirmity. t \ 5 
 
 that is feeble or couragioua in the one, is fo in the other. Now it 
 is a ftrange kind of delica tends, to deprive either himfelf, or ano- 
 ther of fo great a fruit, for fo light and verbal a wound, that doth 
 only touch and pierce the ear. Near neighbour unto this it is, not 
 to be able to give a denial with reafon, nor to receive and fufler a 
 repulie with patience. 
 
 In falfe accufations and wicked fufpitions, which are done in ?. 
 place of juftice and judgment, there is double imbecillity > the one Wfifafp'ti 
 in thofe that are acaifed aud fuipe&ed, and that in juftifying and 4 * MCH J 4tt<>M 
 cxculing themfelves too carefully, and, as it were, ambitioufly. 
 Mendax infamia terret quern nifi mmdacem ? Whom doth an infanuut 
 iiefijr but a Her ? This is to betray their own innocency, to put 
 their conference and their right to comprimiie and arbitrement > 
 for by fuch plea Ferfpieititas argumentatione eievatur : Perspicuity 
 ty argument vt made more apparent- Socrates in judgment it (elf 
 would not do it, neither by himfelf, nor by another, refufing to 
 ufe the learned plea of great Lyfiat^ and chofe rather to die j the 
 other is in a contrary cale, that is when the accufed is ib couragious, 
 that he takes no care to excuie or jufti fie himielf, becaufe he (cor- 
 neth theaccufationandaccufer, as unworthy hisanfwerand jufti- 
 fication, and he will not do himfelf that wrong to enter the lifts: 
 this courfe hath been pradafcd by generous men > by Scipio abow 
 all others, many times out of the marvellous conftancy of his mind. 
 Now others are o/Jended herewith, thinking it too great a confi- 
 dence and pride, and it itingeth them, that he hath too ienfible a 
 feeling of his innocency, and will not yield himielf: or imputing, 
 thisfilence and contempt to the want of heart, diftruft of the law 
 and inability to juftify himielf. O feeble humanity ! the accufed or 
 iiifpedred, whether he defend or defend not himielf, it is imbecil- 
 lity and cowardliness. We with a man courage to defend himielf, 
 and when, he hath done it, we thew our own weakness by being of- 
 fended with it. 
 
 Another argument of imbecillity is, when a man (hall fubjeclr 
 and addid: himfelf to a certain particular form of life i this is a baie 
 kind of tenderneis, and eftetninate delicacy, unworthy an honeft 
 man, and makes us unprofitable, different in converiation, and may 
 be hurtful too, in a caie where change of manners and carriage is 
 necefTary. It is like wife a fliame, cither not to dare, or not to be 
 able to do that which he ieeth every man do befides himfclL It 
 were ntteft that fuch people (hould live, and hide themfelves in 
 
 the
 
 Dclilitj Of Infirmity. 
 
 the Chimny-Corner in their private houfes. The faireft form 
 ing is to be pliable to all, even to excefs it fel if need be > to be a- 
 ble, to dare, to know how to do all things, and yet to do nothing 
 but what is good. It is good to know all, not to ufe all. 
 
 !$ It is likewife imbecillity, and a great vulgar iotnihnefs, to run 
 
 after Grange and Scholaftical examples, af cer allegations, never to 
 (etle an opinion without testimonies in print, nor to believe men 
 but itich as are in Books, nor truth it felt, butfuch as is ancient. 
 By this reafon, fooleries and toies, it they once pais the Prcfs, they 
 have credit and dignity enough. Now there are every day many 
 things done before our eyes, which if we had but the fpirit and fur- 
 ficiency well to colkd:, to learch with dexterity, to judge of, and 
 to apply to their time, which mould frame and rind miracles and 
 marvellous examples, which yield not in anything to thofe of times 
 pale, which we fb much admire, and therefore we admire becaufe 
 they are ancient and in Print. 
 
 * Again, another tellimony of weaknefs is, that man is not capa- 
 
 ble but of indifferent things, and cannot endure extremities i for if 
 they be fmall and in outward mew bafe, he contemneth and dii- 
 daineth them as unworthy, and it is orfenfive unto him to confider 
 of them : if they be very great and over ijplendent, he fears them, 
 he admires them, and is offended with them. The rirll: doth prin- 
 cipally concern great and high minds -, the iecond is common with 
 thofe that are weak. 
 
 17." This weaknefs doth likewife appear in our hearing, fight, and in 
 
 Sudden occur- fa f u dden ibroke of a new unexpected occurrent, whichYurprileth 
 and ieizeth upon us unawares. For they do in fuch fort aftonifh us, 
 that they take from us, both our lenfe and fpeech. 
 
 Diriguit vifu in mcdio-, calor qffa reliquit-, 
 Labitur^ & longo vix tandem temporefatur : 
 Stiff in ourjiirbt he grew-) heat left bv. hones-, 
 Hefallsj andfiurct at length breaths out theje moncs* 
 
 Yea, fometimes life it iclf : whether they be good j witnefs that 
 
 Roman Dame, who died for joy, ieeing her fon return fafe from 
 
 the wars > Sophiclcs and Dionyfiut the tyrant : or whether they 
 
 be evil i witnefs Diodoraf, who died in the field for fhame, be- 
 
 caule he was not able to refolve a doubt, nor anfwcr an argument. 
 
 8. Yet there, is another imbecillity, and it is two-fold, and after 
 
 Braveries and two con t rar y manners i Some yield and are overcome by the tears
 
 Debility or Infirmity. 
 
 and humble {application of another, and their courage and gal- 
 lantry is wounded with their words : others quite contrary are not 
 moved by all the lubmiflions and complaints that may be, but are 
 rather more obdurate and confirmed in their conftancy and rcfbluti- 
 on. There is no doubt but the former proceeds of weaknefs, and it 
 is commonly found in effeminate and vulgar minds : but the fe- 
 cond is not without difficulty, and is found in all forts of people. It 
 fliould feem that to yield unto virtue, and to manly and generous 
 ftrength and vigour, is the part of a valorous and generous mind. 
 It is true, if it be done in a reverent efteetn of virtue, as Scander- 
 beg did, receiving into grace a fouldier whom he had feen to carry 
 himfelf valoroufly in fight even againft himfelf > or as Pompey did, 
 pardoning the City of the Mamertictns^ for the virtue ot'Zenon a Ci- 
 tizen thereof i or as the Emperour Conradw did , forgiving the 
 Duke of BavierJ) and others beiieged with him, for the magnani- 
 mity of their women, who privily conveyed them away, and took 
 the danger upon their own heads. But if it be done with a kind of 
 aftonifhment and affright of the power of virtue, as the people of 
 fhebcsj who loft their hearts hearing Epaminondas then accufed, re- 
 count unto them his honourable a&s, and (everely reproaching them 
 with their ingratitude, it is debility and cowardize. The fad: of 
 Alexander* containing the brave refblution of Betif taken with the 
 City of Gaza where he commanded, was neither weaknefs nor cou- 
 rage, but choler, which in him had neither bridle, nor moderation* 
 
 CHAP. XXXVIIL 
 
 3. Inconftaitcy* 
 
 ~* /[AN is a fubjeft wonderfully diverfe, and wavering, upon- 
 J\j whom it is very difficult to fetle an allured' judgment, I fay 
 t judgment univerial and entire, by reafon of the great contrarie- 
 ty and difagreement of the parts of our life. The greateft part of 
 our actions, are nothing elfe but eruptions and impullions enfor- 
 ced by occafions, and that have reference to others. Irresolution- 
 on the one part, and afterwards inconftaiacy and inftability, are 
 the moft comn ion and apparent vices in the nature of man. Doubt* 
 lefsour actions do many times fo contradict one the other, info 
 ftrange a manner, that it feems impoflible they ftiould all come 
 forth of one and the lame (hop j we alter and we feel it not, we 
 
 tlcapc
 
 1 28 5 
 
 efcape as it were from our felves, and we rob out fcl*ef Ipflttotit 
 furto fabducimur : Being fttlea as it teen from out fefoes. We go 
 after the inclinations of our appetite, and as the wind of occasions 
 carriethus, not accord ing to reafon. At nil pot eft ejfe tquabile quod 
 mn a eerta ration* prof cifcatttr ,' nothing can be jtft which proeeedetk 
 tut from reafon. Our fpirits alfo and our humours are changed with 
 the change of time. Life is an unequal motion, irregular, of ma* 
 ny fafhions. In the end we ftir and trouble our felves, by the infta- 
 bility of our behaviour. Nemo nan quotide confilium mutat & votum: 
 ntodo uxorem vult , modo amieam't modo rtgnare vulty modo non eft et 
 ijficiofiorfervitf > nunc pecuniam fpargity nttnc rapit^modofrugi videtur 
 & gravity modo prodigttf & vanut mtttamus fitbinde perfinatn* Ni 
 man there ts^ who daily changeth not hit min(L> purpofi, and defires i 
 fometimes he will have his Wife. , fometimes a Concubine i fame- 
 times he will domineer , again , no fervant more humble and of- 
 ficiousthanhe't now he prodigally fpends hit own-> at another time be 
 violatelyrakgtb after other mens goods i fomctimeshe would feem grave 
 and thrifty i another time ajpend*thrift tndvain'i fo every moment &t 
 *re changed. 
 
 Quo d petiiti fpernit't repetit quod nuper amifity 
 
 JEjluat-, & vit* difconvenit ordine toto. 
 
 Scorns what jte honor* d> feek/ what he lofty to fnd> 
 
 Swells and abates^ incwftant as the wind. 
 Man is a creature of all thoie the moft hard to be founded and 
 known, for he is the moft double and artificial covert, and coun- 
 terfeit, and there are in him fo many cabinets and blind corners, 
 from whence he comes forth, fometimes a man, fometimes a Satyre: 
 fo many breathing holes, from whence he breaths fometimes heat, 
 ibmetimes cold, and from whence comes forth fo much fmoak : 
 ill his carriage and motion is a perpetual race of errours , in the 
 morning to be born, in the evening to die j fometimes in the rack, 
 fomctimcs at liberty i fometimes a god, fometimes a flic, he laughs 
 and weeps for one and the lame thing *, he is content, and difcon- 
 tent > he will, and he will not and in the end he knows not what 
 he will: now he is filled with joy and gladncfs, that he canot fta j 
 within his own skin, and prefently he fallcth out with himfclf, nay 
 dares not truft himfelfv Modoamore noftriy modottdit faboramitt* 
 imetimes r*e love-, fimetittus wg lottb ow filvts* 
 
 CHAP.
 
 CHAP. XXXIX. 
 
 4. Mifiry> 
 
 BEhold here the main and principal line and lineament of the pi- r ; 
 (Sure of a man, he is (as hath been faidj) vain, feeble, frail, Mifery 
 inconftant in good, in felicity, inpleafure, but ftrong, conAant, 
 and hardned in mifery : he is mifery it felf quick and incarnate, 
 and this is in a word to exprefs humanity, for a man is all mifery, 
 and without him there is not any in the world. It is the property 
 of a man to be miferable, only man and all man is always mifera- 
 ble. Homo natut dc mulirre hrcvi vivens tempore-> rcpletur multM mi~ 
 firiis : Man born of a woman bath but a Jhort time to live? and is. 
 full of miferict. He that will take upon him to reprefent unto us 
 all the parts of humane mifery, had need to difcover. his whole 
 life, hisfubftance, his entrance, his continuance, his end. I do not 
 therefore undertake this bufinefs, it were a work without end, and 
 befides it is a common fubjedt handled by all : but I will here only 
 quote certain points which are not common, nor taken for mife- 
 ries, either becaufe they are not felt, or fufficiently conlidered of, 
 although they be fuch .as prefs man mod, if he know how to judge 
 of them. 
 
 The hrft point and proof of the mifery of man, is his birth i his . _ 
 entrance into the world is fhameful, vile, bafe, contemptible y his . nbe ' 
 departure, his death, ruine, glor ious and honourable:, whereby i 
 ieemeth that he. is a monfter, and" againft Nature, fince there is 
 fhame in making him, honour in deitroying him : Nqftri nofmet 
 pcemtct & pudet : Wt are ajbsmed and repent our felves of our 
 jelv.es :. Hereof a word or two. The action of planting and ma- | 
 Kingmanisfliameful, and all the parts thereof i the congredients, 
 the preparations, the inftmments, and whatioever ferves thereunto 
 is called and accounted lhameful > and there is nothing more un- 
 clean, in the whole Nature of man. . The action of deitroying and 
 killing him honourable, and that which ferves thereunto glorious: 
 we .guild it, we enrich it, we adorn our felves with it, we carry it 
 by our fides, in our hands, upon our (houlders. We difdain to a. 1 
 go to the birth of man i every man runs-to fee him die, whether 
 it be in his bed, or in fome publick place, or in the iield. When we 
 go about to make a man, we hide our felves, we put out the candle, 
 we do it by ftealth. It is a -glory and pomp to unmake a man, 
 
 to
 
 A ~ 
 
 Tcrtul dc 
 
 Spcftac. 
 
 Seneca. 
 
 4* 
 
 t urging tf 
 
 (tilt. 
 
 4. Afiferj. 
 
 to kill himfelf > we light the candles to (ee him die, we execute him 
 at high noon, we found a trumpet, we enter the combat, and we 
 (laughter him when the iim is at higheft. There is but one way to 
 beget, to make a man , a thoutand and a thoufand means, inven- 
 tions, artstodeftroy him. . There is no reward, honour or recom- 
 pence afligned, to thofe that know how to encreaie, to preierve 
 humane nature > all honour, greatnels, riches, dignities, empires, 
 triumphs, trophies are appointed tor thofe that know how to af- 
 ftid, trouble, deftroy it. The two principal men of the world, 
 Alexander? and C^far? have unmade, have ilain, each of them (as 
 Fliny reporteth) more then a million of men, but they made none, 
 left none behind them. And in ancient times, for pleafure only and 
 paftime, to delight the eyes of the people there was publick (laugh- 
 ters, and maflacres of men made. Homo facra res per jocum & lu- 
 furn occiditur : fattf Jpettaculi in bomine mors efl : innocentes in ludum 
 veniunt, ut public* voluptatis hcjlitfijnt : Man, tbcugb n facredtbing, 
 is /lain even for fyort and delight death in man is Jpettacle enough : 
 Innocents come to the game^ that they may be made thefacrifices of the 
 public]^ fie afar e- There are fome nations that curfe their birth, 
 blels their death. How monftrous a creature is this, that is made a 
 horror unto himfeM ? None of all this in any other creature, no not 
 in the whole world belldes. 
 
 The (econd point and teftimony of the mifery of man, is, the 
 diminifliing of his pleafure, even thofe (mall and flight ones that 
 appertain unto him, (for of fuch as are great and found he is not 
 capable, as hath been (hewed in his weakneis) and the impairing 
 of the number and fweetneis of them. If it be fo, that he do it not 
 for Gods caufe, what a montfer is that ? this is an enemy unto him- 
 (elf, robs and betrays himielf, to whom his pleadires are a burthen 
 and a crofs. There be fome that flie from health, joy, comfort, as 
 from an evil thing. 
 
 miferi quorum gaudia crimen babent ! 
 wretched man, rvhofe very goods are naught , 
 Andvpbofe indifferences jvorje-) whofe joys have fault / 
 We are not ingenious but to our own hurt, it is the true diet of 
 the force of the fpirit. 
 
 But there is yet that which is worfe, the fpirit of man is not 
 only a diminifher of his joy, a trouble-feaft, and enemy to his 
 fmall, natural and juft pleafures, as I mean to prove j but alfo a 
 forger of thofe that are evil : it faineth, feareth, flkth, abhorreth 
 
 as
 
 4. Mifiry. 
 
 as great mifchitfs, things that are not any way evil In themfelvesy 
 and in truth, which beafts themfelves fear not, but that by his 
 own proper diicourfe and imagination they are faigned to be fuch> 
 as not to be advanced in honour, greatnefs, riches, as cuckoldihip, 
 fterilicy, death : for to fay the truth, there is nothing but grief it 
 felf that is evil, and which is felt. And though fbme wile men 
 feem to fear thefe things, yet it is not for their own fakes, but be- 
 caufe of that grief which ibmetimes doth accompany them after- 
 wards , for many times it is a fore-runner of death, and ibmetimes 
 followeth the lofs of goods, of credit, of honour. But take from . 
 thefe things grief, the reft is nothing but fantalie, which hath no 
 other lodging but in the riead of man, which quits itsfelf of other 
 bufinefs to be miferable '> and imagineth within his own bounds 
 falfe evils beiides the true, employing and extending his miferyin 
 flead of leiTening and contracting it. Bealts feel not thefe evils, 
 but are exempted from them, becaufe Nature judgeth them not to 
 be fuch. 
 
 Asforiorrow, which is the only true evil, man is wholly born ^ 
 thereunto, and it is his natural property. The hkxicanes thus/fc it born to 
 falute their infants coming forth of the womb of their mother : 
 Infant-) tbou art come into the world tofuffer : endure-, fuffcr and hold 
 thy peace* That f brrow is natural unto man, and contrariwife, plea- 
 fure but a ftranger, it appeareth by thete three reafons. All the parts 
 of man are capable of forrow, very few of delight. The parts ca- 
 pable of pleafure, cannot receive more then one or two forts, but 
 all can receive the greateft number of griefs, all different heat, cold, 
 pricking, rubbing, trampling, flaying, beat ing, boyling, languishing, 
 extenfion, oppreflion, relaxation, and infinite others, which have no 
 proper name, (to omit thofe of the foul) in fuch fort, that man is 
 better able to fuffer them, then to expreis them. Man hath no 
 long continuance in pleafure > for that of the body, is like a fire of 
 ftraw > and if it could continue, it would bring with it jnuch en- 
 vy and difpleafure : but forrows are more permanent, and have 
 not their certain feafons as pleafures have. Again, the empire and 
 command of forrow is far more great, more univerfal, more pow- 
 erful, more durable, and (in a word) more natural, than that of 
 pleafure. 
 
 To thefe three a man may add other three : Sorrow and grief 
 is more frequent, and falls out often, pleafure is rare. Evil comes 
 cafily of it ielf, without jfcekiiig > Pleafure never comes willingly, it 
 
 mutt
 
 132 4- 
 
 muftbe fought after, and many times we pay more for it then it is 
 worth. Pleaiure is never pure, but always diiKmpered, and ming- 
 led with f ome birternels, and there is always (ami-thing wanting * 
 butforrow and griet is many times entire and pure. After all this, 
 theworft of our rruiKet, and that which doth evidently fhew the 
 miitry ot our condition, is, that the grcateft pleasures touch us not 
 foneer, as the lighteft griefs. Segmks bomine* bona, quam mala 
 Jentiunt r men monflowly feel that which is g od, thenthat which is 
 evil. We feel not io much our foiu.dcft health, as trie kait malady 
 that is : Pttngit in cute vix fumma viohturnpUgula corpus^ quanda 
 vahre nil qtanquam mwct. 
 
 5. It is not enough that man be indeed and by Nature miferable,and 
 
 Bj me mtry and befides true and fubftantidl evils, he fain and forge falfe and fan- 
 taftical, as hath been iaid but he mult imewife extend and lengthen 
 them, and caufe both the true and falfe to endure, and live longer 
 then they can, fo avarous is he of mifiryi which he doth divers* 
 ways. Firft, by the remembrance of what is paft, and the antici- 
 pation of what is to come, fo that we cannot fail to be miferable, 
 fince that thoie things which art principally good in us, and where- 
 of we glory moft, are instruments of mifery. Futuro torquenwr 
 & prtterito, tnulta bon* noftra nobis noctnt^ timoris tormentum me- 
 tnoria reducit-> providtntia anticipate nemoprtjtntibus tantum mifir 
 eft: We. are tormented with that which is paji-> and with that which 
 it to come-) even our own goods dn harm MS, memory reduceth the 
 torment of fear-, providence anticipateth^ no man is mifir able only 
 fa things prefent* It is not enough to be miferable, but we mull 
 increafe it by a continual expectation before it come, nay leek it, 
 and provoke it to come, like thofe that kill themfclves with the 
 fear of death , that is to fay, either by curiofity or imbccillity, and 
 vain apprehenfion to preoccupate evils and inconveniences, and to 
 attend them with fo much pain and ado, even thofe which pcrad- 
 venture will never come neer us. Thefe kind of people will be 
 miferable before their time, and doubly miferable, both by a real 
 fenfe or feeling of their mifery , and by a long premeditation 
 thereof, which many times is a hundred times worfe then the evils 
 fhemfelves. Minns ajficit fcnfut fttigatio , qnam cogit itio : 'the 
 conceit ofaftbttion-, doth hurt more then affliction it felf. The efTcnce 
 or being ot mifery endureth not long, but the mind ot manmuft 
 lengthen and extend it, and entertain it before hand- Pint dolent 
 qtttm wcefje eji , q*t ante doht qttam mceffe eji* gutdam magis >
 
 4- JMiferj. 
 
 qutdatn axtequjm debeant , qtttdjm cum omnino non debeant, Hof 
 torqttettt* Aut augemnf dolorem \ aut fugimuf , aut frtctyimuf : 
 He forrorveth more then be needs, that hmentetb before be bath need: 
 fjtne tb'ttigs afflift us more tbtn they Jhwld, fine before tbey Should, 
 fome when they Jhould not at all', either we encreafe our'grief, or we 
 flie it, or we command it* Beafts do well defend themfelves from 
 this folly and mifery, and are much bound to thank Nature that 
 
 ' they want that fpirit, that memory, that providence that man hath. 
 Ctfar faid well, that the beft death was that which was leaft pre- 
 meditated. And to fay the truth, the preparation before death, 
 hath been to many a greater torment, then the execution it (elf. 
 My meaning is not here to (peak of that virtuous and philofophi- 
 cal premeditation, which is that temper, whereby the Soul is made 
 invincible, and is fortified to the proof againft all aflaults and acci- 
 dents, whereof we (hall fpeak hereafter : but of that fearfu-1 and ., 
 fometimes falle and vain apprehenfion of evils that may come* ' ** <Ca 
 which affli&eth and darkeneth, as it were with fraoke, all the beau- 
 ty and ferenity of the Soul, troubleth all the reft and joy thereof, 
 infomuch that it were better to furTer it felf to be wholly (urprifed. 
 It is more ealie and more natural, not to think theteof at all. But 
 kt us leave this anticipation of evil, for fimply every care and pain- 
 ; ful thought, bleating after things to come by hope, delire, fear, is a 
 very great miiery. For, befidcs that we have not any power over 
 that which is to come, much lefs over that which is paft i (and fo 
 
 . it is vanity, as it hath been faid ) there doth frill remain unto us that 
 evil and damage, Ctlatnitofa eft animut, fittwri anxius ', Ibjtmind 
 is in a lamentable cafe, which is troubled for future things: which 
 f obbeth our underihnding, and taketh from us the peaceable coriN 
 fort of oiir prefcnt good, and will not furfer us to fettle and content 
 our felves therein- 
 
 But this is not yet enough. For, to the end man may never 
 want matter of mifery, yea that he may always have his full, heg^J^ 
 never ceafeth (carching and ieeking with great ftudy, the caufes/earc*. 
 and aliments of miiery. He thrufteth himlclf into buiineiseven with 
 joy of heart, even luch as when they are offered unto him, he 
 fliould turn his back towards them, and either out of a mifera- 
 ble dHquiet of mind, or to the end he may (hew himJelf to be in- 
 dultrious, a man of employment and undtrftanding, that is a fool 
 and mill-rable too, heenttrpri(eth. movcthaud rcmoveth new buti- 
 nefs, or elfe he putteth himlclf into that of other mens. To be ilsort, 
 
 L he
 
 4- 
 
 he is To ftrongly and unccflantly molefted with care, and thoughts 
 not only unprofitable and fuperfluous, but painful and hurtful, tor- 
 mented with' what is prefent, annoyed with what is paft, vexed 
 with that which is to come, that he feemeth to fear nothing more, 
 then that he (hall not be diffidently miferable. So that a man may 
 iuftly cry out, O poor and wretched creatures that you are, how 
 many evils do you willingly endure, befides thofe neceflary evils 
 that Nature hath beftowed upon you ! But what > Man contenteth 
 himfelf in mifery, he is obftinate to ruminate and continually to re- 
 cal to mind his patted evils. Complaints are common with him, 
 and his own evils and forrows feem many times dear unto him, yea 
 it is a happy thing for fmall and light occa lions, to be termed the 
 moft miferable of all others : E<i qtt&djm dokndi voluftxs : There u 
 A certain delight in grief. Now this is a far greater mifery to be am- 
 bitioufly miferable, then not to know it, not to feel it at all. Homo 
 animal querttlum^ cttpide fu'n incumbent mifirfa : Man vs a complain* 
 ing creature, willingly yielding to hifown mifiries. 
 
 We will not account it a humane mifery, iince it is an evil corn- 
 By incointati' mon to all men, and not to beafts > that men cannot accommodate 
 tilitj. themfelves and make prorit of one another, without the lofs and 
 
 hurt, the licknefs, folly, fin, death of one another. We hinder, wound, 
 opprefs one the other in fuch manner, that the better fort even with- 
 out thought or will thereunto, out of an infenfible defire, inno- 
 cently thirft after the death, the evil, the pain, and punifliment of a- 
 nother. 
 
 9 . So that we fee man miferable, both naturally and voluntarily, in 
 
 fhtbertmectiet truth and by imagination, by obligation and willingnefs of heart. 
 tf miferj* pj j s too milerable, and yet he fears he is not miferable eilough, and 
 laboureth to make himielf more miferable . let us now fee how. 
 When he feels any evil, and is annoyed with fbme certain mifery 
 (for he is never without many mifcries that he feels not j he endea^ 
 vourcth to quit himfelf thereof? but what are his remedies ? Truly 
 fuch as importune him more then the evil it felf, which he would 
 cine i in fuch fort, that being willing to get forth of one mifery, he 
 doth but change it into another, and perhaps into a worfe. But 
 what of that ? the change it felf, perhaps delighteth him, or at leaft 
 yields him fome folace : he thinketh to heal one evil with ano- 
 ther, which proceedeth from an opinion which the bewitched and 
 miferable world holdeth : that is, That there is nothing prorita- 
 ble, if it be not painful : That is worth nought, that colls no- 
 thing,
 
 wat 
 
 4- Mifiry. 
 
 thing, yea eafe it (elf is much fufpe&ed. This doth likewife pro* 
 
 ceed from an higher catife. It is a itrange thing but true, and which 
 
 eonvi&eth man to be miferable? That no evil can be taken away, 
 
 but by another evil, whether it be in body or in foul. Spiritual ma- ' 
 
 ladies and corporal, are not cured and chafed away, but by tor- 
 
 ment, forrow, pain. The fpiritual by repentance, watchings, faft- It 
 
 ings, imprifonment%, which are truly arHi&ions, and fuch as gaul output arrcS 
 
 us too, notwithstanding the refolution and devotion willingly to '<* 
 
 endure them : for if we ufe them either for pleafure or profit, they 
 
 can work no efTeclr, but are rather exercifes of pleafure, of covetouf. 
 
 nefs, of houfhold government, then of repentance and contrition 
 
 of heart. The corporal in like fort be medicines, incifions, catite- 
 
 rics, diets, as they well feel that are bound to medicinal rules, who 
 
 are troubled on the one fide with the difeafethat afflids them, OH 
 
 the other with that rule, the thought whereof continually annoys 
 
 them.- So likewife other evils, as ignorance is cured by great, long, 
 
 and painful ftudy : hti addit fiientum? addit & labonm : He that 
 
 iacreafetb knowltdg , increajeth labour* Want and poverty , by 
 
 great care, watchings, travel , fweatings : In fitdore vultus tui : 
 
 In the foeat of thy brows : So that both for the foul and for the 
 
 body, labour and travel is as proper unto man, as it is for a bird 
 
 to fly. 
 
 All thefe miferies above mentioned are corporal, ^or common . f o 
 both to the fpirit and to the body, and mount little higher then the Spiritual ml 
 i niagination and phantafie. Let us confider of the more fubtile and * er 
 (piritual, which are rather to be called miferies, as being erroneous 
 and malignant, more adtive and more our own, but lefs felt and 
 confefTed, which makes a man more, yea doubly miferable, becaufc 
 he only feeleth thofe evils that are indifferent, and not the great- 
 er i yea a man dares not touch them, orfpeakof them, fo much is 
 he confirmed, and fo defperate in his miferies. We muft therefore by 
 the way as it were, and gently, fay fbmething, at leaft with the rin- 
 ger point afar off, to give him occafion to conlider and think there- 
 of, lince of himfelf he hides it not. Firft, in regard of the under- 
 ttanding, isitnotaftrange and lamentable mifery of humane Na- 
 ture, that it mould wholly be compofcd of errour and blindnefs ? 
 The greateft part of common and vulgar opinions, yet the more 
 plaufible,and fuch as are received with reverence, are falfe and erro- 
 neous,and which is worfc, the greater part unprofitable for humane 
 fociety.Aud although fome of the wiftft, which are but few in num- 
 
 L 2 her,
 
 4- 
 
 ber, underftand better then the common fort, and judg of thcfe opi- 
 nions as they mould, neverthelefs fometimes they futfcr themfelvcs 
 to be carried, if not in all and always, yet in fome and fbmetimes. 
 A man had need be firm and conftant, that he fuffer not himfelf 
 to be carried with the ftream, yea found and prepared to keep 
 himfelf cleer from fo univcrial- a contagion. The general opini- 
 ons received with the applaufe of all, and without contradiction, 
 are as a fwift river which carrieth all with it > Trobjuperi, quantum 
 tnortxliapcttvra etc* noCwbabent ! mijeras hominum mentcs & 
 te flora cca^ qualibus in tcmbris vit , quant ifr t ue pcriclit degitur 
 hoc i'i (\Hodcunqtte eft! God> how much fottifh blindnefs rejis-in 
 the breafts of tncn ! the fitifilcjs and mi/lrable blindmjs of tnetfs 
 minds* in what darkncfs is tur /z/v, and bow many dangers doth this 
 age whatsoever it i /, pafs through ! Now it were too long and too 
 tedious a thing, to run over all thcfe foolifli opinions by name, 
 wherewith the whole world is made drunken : yet let us take a view 
 of Ibmefew of them, which in their due place mall be handled more 
 at large. 
 
 Seelib.$.c<tt.\. i. To judge of advice and coun(el by the events, which are 
 no way in our own hands, and which depends upon the hea- 
 vens. 
 
 Lib.z.HQ-*' 2- To condemn and rejedr all things, manners, opinions, laws! 
 cuftomes, oblervations, as barbarous and evil, not knowing what 
 they are, or feeing any inconvenience in them v but only becaufe. 
 they are univerfal, and different from fuch as are ordinary and 
 common. 
 
 Itf.i.Mj.j, 3. To efteem and commend things, becaufe of their novelty, or 
 rarity, or ftrangenefs, or difficulty, four mefTengers which have 
 great credit in vulgar fpirits i and many times fuch things are vain, 
 andnottobeefteemed, if they bring not with them goodnefs and 
 commodity. And therefore that Prince did juftly contemn him 
 that glorified himfelf, becaufe he could from far call a grain of mil- 
 Itt, thorow the eye of a needle. 
 
 4. Generally all thofefuperftitious opinions wherewith children, 
 women, and weak minds are infected. 
 
 5. To efteem of men for their riches, dignities, honours, and to 
 contemn thofe that want them, as if a man mould judg of a horls 
 by his faddle and bridle. 
 
 6- To account of things not according to their true, natural, 
 and cflential worth, which is many times inward and hidden, 
 
 but
 
 4- 137 
 
 bat according to the outward fhew, or common report. 
 
 7. To think to be revenged of an enemy, by killing him ', tot 
 that is to put him in fafety, and to quit him from all ill, and to 
 bring a vengeance upon himfelf : it is to take from his enemy all 
 fenle of revenge, which is the principal eifed thereof. This doth 
 likevvife belong unto weaknefs. 
 
 8. To account it a great injury, or to think a man miserable, be- 
 caufe he is_a cuckold : for what greater folly in judgment can there 
 be, then to ettecm of a man the lefs for the vice of another, which 
 he never allowed ? As much may be faid of a baftard. 
 
 9. To account lefs of tilings prefent, and that are our own, and 
 which we peaceably enjoy > and to efteem of them moft, when 
 
 a man hath them not, or becaute they are another mans : as if the 
 prefence and poflellion of them did leflen their worth, and the 
 want of them increafe it. 
 
 rirtutem incolumem odimus^ 
 
 Sublatam ex ocultf qtttrimiM invidi : 
 
 Abfence endears, we weigh net what we have, 
 
 And yet in others, would envy and crave* 
 
 And this is the caufe, why a Propnet is not efteemed in his own 
 country. So likewiie? mafterfhip and authority, ingendreth con- 
 tempt of thofe that are {ubjedt to that authority j husbands have a 
 carelefs refpe&of their wives, and many fathers of their chil- 
 dren. Wiltthou (faith the good fellow) love her no more ? then 
 marry her. "We efteem more the horfe, the houfe, the iervant of 
 another, becaufe he is anothers and not ours. It is a thing very 
 ftrange to account more of things in imagination, then in fub- 
 ftance, as a man doth all things abfent and that are not his, whe- 
 ther it be before he have them, or after he hath had them. The caufe 
 hereof in both cafes may be, becaufe, before a man poflefs them, 
 he ellc'emeth not according to that they are worth, but according 
 to that which he imagineth them to be, or they have by another 
 been reported to be =. and pofltfling them, he elteems them accor- 
 ding to that good and benefit he getteth by them, and after they are 
 taken from him, he eoniidereth and deilreth them wholly, in their 
 perfection and declination, whereas before he injoycd them and 
 ufed them but by piece-meal tucceflively: for a man thinketh he fliall 
 always have time enough to enjoy them, and by that means they arc 
 gone before he was aware that he had them. And this is the reafon, 
 why the grict is greater in having them not, then the pleafure in 
 
 L~3 poflliT-
 
 4- 
 
 poiTefimg them. But herein there is as much imbecillity as mifery. 
 We have not the fuificiency to enjoy, but only to deilre. There is 
 another vice clean contrary to this, and that is, when a man (etleth 
 himfelf in himlelf, and in (uch fort conceits himfelf and whatfoever 
 he hath, that he prefers it before all, and thinks nothing compara- 
 ble to his own. Though thefe kind of people be no wifer then the o- 
 ther, yet they are at leaft more happy. 
 
 10. To be over-zealous in every queftion that is propofed, to bite 
 all, to take to the heart, and to (hew himfelf importunate and opi- 
 native in every thing, fo he may have fome fair pretext of juftice, 
 religion, the weal-publick, the love of the people. 
 
 11. To play the mourner, the afflicted perfon, to weep for the- 
 9>f ;>. 17. ^ eat h 5 or unhappy accident of another, to think that not to be mo- 
 ved at all, of, very little, is for want of love and affection. There 
 is alfo vanity in this. 
 
 . - 12. To efteem, to make account of actions that are c 7 cue with* 
 
 ' rumour, clatter, and clamor, and to contemn thofe that are done 
 otherwife, and to think that they that proceed after (b fweet and 
 calm a manner, do nothing, are as in a dream, without action v 
 and to be brief, to efteem Art more then Nature. That which is 
 puffed up, fwollen and elevated by ftudy, fame, report, and ftriketh 
 the ienfe, (that is to fey artificial) is more regarded andefteemed, 
 then that which is fweet, iimple, plain, ordinary, that is to iuy r 
 NaturaH that awaketh, this brings usaileep. 
 
 13. To give an ill and wrong interpretation of the honourable, 
 actions of another man, and to attribute them to bafe and vain,, 
 or vicious caufes or occafions j as they that attributed the death of 
 young Cafe, to the fear he had of Ctfar , wherewith flutarcb- 
 ieems to be offended j and others more fooliflily, to ambition I 
 This is a great malady of the judgment, which proceeded! either 
 from malice, and corruption of the will and manners, or envy 
 againft thofe that are more worthy then themfelves, or from that 
 vice of bringing their own credit to their own door, and meafu- 
 ring another by their own foot, or rather then all this, from imbe- 
 cillity and weaknels, as not having their light fo ftrong and fb cer 
 tain, to conceive the brightnefs ot virtue, in its own native purity*, 
 There are fome that think they (hew great wit and fubtilty, in de- 
 praving and obfcuring the glory of beautiful and honourable acti- 
 ons, wherein they mew much more malice then fufficieiicy. It is a 
 thing eafy enough to doj but bale and villanous* 
 
 14. To
 
 4- 
 
 14. To defame and to chaftife over-rigorouily, and fliamefully, 
 certain vices, as crimes in the higheft degree, villanous, and contagi- 
 ous, which are neverthelels but indifferent, and have their root and 
 excufe in Nature : and not fo much to deteft, and to chaftife with 
 fb greedy ado thofe vices that are truly great, and againft Nature, 
 as pretended and plotted murders, treafons, and treachery, cruelty, 
 and fo forth. 
 
 . 1 5. Behold alfo after all this, a true teftimony of fpiritual mi- 
 fery, but which is wily and fubtile, and that is, that the ipirit of 
 man in its beft temper, and peaceable, fetled, and foundelt eftate, 
 is uot capable but of common, ordinary, natural, and indifferent 
 things. To be capable of divine and fupernatural, as of divination, 
 prophefie, revelation, invention, and as a man may fay, to enter 
 into the cabinet of the Gods, he muft be lick, difplaced from his na- 
 tural feat, and as it were corrupted, corrupt^ either by extrava- 
 gancy, extaly , inipiration, or by dreaming i inibmuch that the 
 two natural -ways to attain thereunto, are either fury, or dead 
 lleep : So that the fpirit is never fo wife, as when it is a fool, nor 
 more awaked, then when it lleepeth > it never meeteth better, then 
 when it goes on one fide, or crofleth the way -, it never mounts or 
 rlies fo high, as when it is moft dejected. So that it mnft needs be 
 milerable, becaufe to be happy, it muft be as it were loft, and with- 
 out it felf. This toucheth not in any fort the Divine difpofition, 
 for God can to whom, and when it pleaieth him, reveal himfelf > 
 man in the mean time continuing fetled in his fen(e and under- 
 (hnding, as the Scripture makes mention of Mofu and divers o 
 tliers. 
 
 1 6. To conclude, can there be a greater fault in judgement, then 
 not to etteein of judgement, not to exercile it, and to prefer the me- 
 mory, and imagination, or phantaiy before it ? We fee thofe great 
 goodly, and leamcd orations, dilcouries, lectures, fermon-books, 
 which are fo much elkemed and admitted , written by men of 
 greatelt learning in this age (I except fome few) what are they all, 
 but a heap and collection of allegations, and the labours of other 
 men ( a work of memory and reading, and a thing very eafy, be- 
 ing all culled and.difpofed to their hands, and hereof are fo many 
 books compoled ) with fome few points handled, with a good , 
 innTuction or two fa work of imagination) and here is all. This 
 is many times a vanity, and there appeareth not in it any (park of 
 judgment, or excellent virtue: iblikewife the authors thcmfelves, 
 
 L 4 arc
 
 140 4- 
 
 are many times weak and common in judgment, and in will cor- 
 rupted : how much better is it, to hear a country fwain, or a Mer- 
 chant talking in his counting-houfe, diicourfing of many goodly 
 proportions and verities, plainly and truly without art or form, and 
 giving good and wholibme couniel, out of aibund,.itrong, and 
 {olid judgment ? - 
 
 ii. In the will there are as many, or rather mor/miferies, and more. 
 
 eftbe Will, miierable v they are without number, among which thefe following 
 are ( ome few of them. 
 
 1 . To be willing rather to feem an honeft man, then to be, and, 
 lather to be iuch to another, thtn to himfelf. 
 
 2. To be far more ready and willing to revenge an offence, then, 
 to acknowledg a good turn, in iuch fort, that it is a corroiiive to his. 
 heart to acknowledg, plealure and gain to revenge, a proof of a. 
 malignant nature, gratia omri ttf, ultio in qu<ejht babetur. 
 
 3.. To be more apt to hate, then to love > to llander, then ta- 
 commend i to feed more willingly and with greater pleafure upon, 
 the evil, then the good of another, to enlarge it more, to diiplay 
 it more in his dilcourie and the exercife of his ftyle : witnefs Law- 
 yers, Oratours, and Poets, who in reciting the good of any man 
 are idle eloquent in evil. The words, inventions, figures, to 
 {peak ill, to icoff, are far other wife, more rich, moreemphatical 
 and figniticant, then to praife, or fpeak well. 
 
 4. To fly from evil, to do what is good, not properly for the 
 ood effed by natural reafon, and for the love of virtue > but fos 
 iome other ftrange conlideration, fometimes bale and idle, of gain 
 and profit, vain-glory, hope, fear, of cuftom, company i and to 
 be brief, not limply for himfelf and his duty, but for (ome other 
 outward occalion, and circumliance : all are honeft men by occali- 
 on and accident. And this is the reafon why they are fuch, unequal- 
 ly, diverfly i not perpetually, conftantly, uniformly. 
 
 5. To love him the lefs whom- we have offended, and thatbe- 
 eaule we have offended him , a ftrange thing -, and which 
 proceedeth not always from fear that he will take occalion to be 
 revenged, for it may be hewifheth us never the worie-, but it is 
 becaufe his prefence doth accufe us, and brings to memory our fault 
 and indifcretion. And if the offender love not the offended the 
 worfe, it is becaufe the offence he committed was againlt his will ; 
 for commonly he that hath a will to offend,loves him the lefs whom 
 he hath offended , Chi offende^ mat non fardona : He that offends 
 never forgives. 6. As.
 
 4- ierj. 141 
 
 6. As much may be faid of h'm to whom we are much bound for 
 conrtefies received, his pretence is a burden unto us, he pureth us in 
 mind of our band and duty, he rcproacheth unto us our ingratitude 
 and inabilities: and we wilh he were not (o, we were dilcharged 
 of that duty. Villains by nature: Quidam quo ^lw debent^ msigia 
 odcritnt: levels alicnmndtbitoremfacit-, grjwtimmi-cum: Somt'->tht 
 more they ought to love-, tbc more they hate : a little debt al'unatetb a, 
 little-, a great makgth him an enemy. 
 
 7. To take pleaiureintheevil, hurt, and danger of another, to 
 grieve and repine at his good advancement, profperity, ( I mean 
 when it is without caufe of hatred, or private quarrel, for it is ano- 
 ther thing when it proceedeth from the ill defert of man.) I fpeak 
 here of that common and natural condition, whereby, without a- 
 ny particular malice, men of indifferent honefty, take pleafure to lee 
 others adventure their fortunes at fea, and are vexed to fee them 
 thrive better then themfelves, or that fortune (hould fmile more up- 
 on others, then them, and mike themfelves merry with the forrow 
 of another : this is a token of a malicious ieed in us. 
 
 To conclude, that I may yet thew you how great our miiery is, ^ *' 
 let me tell you that the world is replenished with three forts 
 people, who take up much room therein, and carry a great fway 
 both in number and reputation : the Sttperftitiiur., Formalifls^ Pe- 
 d^nts, who notwithstanding they are in divers fubjedts, jurifdicfti- 
 ons, and theatres, (the three principal, religion, lifeorconverfcti- 
 on, and doctrine) yet they are all of one ftamp, weak fpirits, ill 
 born, or very ill iiiftrudted, a very dangerous kind of peopk in 
 judgment, and touched with a difeafe incurable. It is loft labour 
 to fpeak to thefe kind of people, or to perfwade them to change 
 their minds, for they account themfelves the bell and wifcft in the 
 world, opinative obflinacy is there in his proper feat =, lie that is 
 once ftrkken and touched to the quick with any of thefe evils, there 
 is little hope of his recovery : who is there more fottifli , and 
 withal more brain-ikk and heady then thefe kind of people ? 
 Two things there are that do much hinder them, (as hath been 
 (pokenj natural imbscillity , and incapacity , and afterwards an 
 anticipated opinion to do as well and better then others. I do here 
 but name than, and point at them with the ringer, for afterwards 
 in their places here quoted , their faults iiiall be fhewed at 
 large. 
 
 The fuperftitiousi injurious to God, and enemies to true religion, 
 
 coven -
 
 142 
 
 4 Mifirj* 
 
 cover themfelves with the cloak of piety, zeal and love towards 
 God, even to the punifhing and tormenting of themfelves more 
 then is needful, thinking thereby to merit much, and that God is 
 not only pleafed therewith, but indebted unto them for the reft. 
 What would you do to thefe kind of people ? if you tell them that 
 they do more then they need, and that they receive things with the 
 
 i left hand, in not underftanding them aright, they will not believe 
 
 you, but tell you, that their intent is good ^ whereby they think to 
 fave themfelves ) and that they do it for devotion. Howfoever, they 
 will not quit themfelves of their gain, nor the fatisia&ion which 
 they receive, which is to bind God unto them. 
 2 . The Formalifts do wholly tie themfelves to an outward form and 
 
 formalist, fafhion of life, thinking to be quit of blame, in the purfuit of their 
 paflions and delires, fb they do nothing againft the tenor of the 
 Laws, and omit none of their formalities. See here a miferable 
 churle, which hath overthrown and brought to a defperate ftate 
 many poor families > but this hath fallen out, by demanding that 
 which he thought to be his own, and that by way of juftice. Who 
 then can affirm that he hath done ill * O how many good works 
 have been omitted, how many evils committed, under this cloak of 
 formes which a man fees not ! And therefore it is very truly faid, 
 That the extremity of law, is the extremity of wrong ; und as well 
 faid^God fhield us from Formalijh. 
 $ The Pcdanty or houfhold School-mafter, having with great ftudy 
 
 fedantt. ub.$* an( j p a j 1)5 filched from other mens writings their learning, they.fet 
 it out to the view and to fale, and with a queftuous and mercenary 
 oftentation they diigorge it, and let it flie with the wind. Are there 
 any people in the world fo fottifli in their affairs, more unapt to e- 
 very thing, and yet more prefumptuous and obftinate ? in every 
 tongue and nation, Pedant > C/er^, Mi/ftr, are words of reproach. 
 To do any thing fottimly, is to do it like a Clerk^ Thefe are a kind 
 of people, that have their memories fluffed with the wifdom of o- 
 thcr men, and have none of their own : their judgments, wills, con- 
 fcicnces are never the better, they are unapt, fimple, unwife, in fiich 
 ibrt, that it feems that learning ferves them for no other ufe, then 
 to make them more fools, yea more arrogant pratlers : yea they di- 
 minifti, or rather fwallow up their own fpirits j and baftardize their 
 underftanding, but puff up their memory. Here is that mifery 
 featcd which we now come to fpeak of, and is the laft of thofe of 
 the underftanding. 
 
 CHAP. 
 
 13.
 
 143 
 
 CHAP. XL. 
 5 Prefumptiotu 
 
 BEhold here the laft and leudefi line or lineament of this pi&ure > 
 it is the other part of that description given byF/wyi the 
 plague of man, and the nurfe of falfe and erroneous opinions, both 
 publick and particular, and yet a vice both natural and original in 
 man. Now this preemption muft be confidered diverfly, and in 
 allfenfes, high, low, collateral, inward and outward v inrefpedrof 
 God, things high and celeftial, in regard of things bafe, as of beafts, 
 man his companion, of himfelf, and all may be reduced to thefe 
 two i To efteem too much of himfelf", and not to efreem fufficient- 
 ly of another : Qui in ft confidebant-) & ajperuabantttr alias : 2Vf?- Kft x $; 
 kd in them/elves^ and dcfyifid others* A word or two of either. 
 
 Firft in relpecl: of God (and it is a horrible thing) all fuperftiti- f ; 
 on and want in Religion, or falfe fervice of God, proceeded! from pre[*mpti* 
 this That we efteem not enough of God, we underftand him not, in retard / 
 and our opinions, conceits, and beliefs of the Divinity, are not G ^- 
 high and pure enough. I mean not by this enough, proportion an- 
 fwerable to the greatnefs of God, which being infinite receiveth 
 not any proportion, for it is impoilible in this refpecl: to conceit 
 or believe enough , but I mean enough, in reiped: of what we can 
 and ought to do. We foare not high enough, we do not elevate 
 and fharpen Efficiently the point of our fpirit, when we enter in- 
 to an imagination of the Divinity '> we over-balely conceit him, 
 our Cervices are unworthy his Majefty, we deal with him after a 
 bafer manner then with other creatures , we fpeak not only of 
 his works, but of his Majefty, will, judgments, with more confi- 
 dence and boldnefs , than we dare to do of an earthly Prince or 
 man of honour. Many men there are, that would (com luch kind of 
 fervice and acknowledgment, and would hold themfelves to be 
 abufed, and their honours in {ome fort violated, if a man fliould 
 fpeak of them, or abufe their names in fo bale and abjedt a man- i 
 
 ner. We enterprife to lead God, to flatter him, to bend him, to 
 compound or condition with him , that I may not fay, to brave, 
 threaten, defpife, murmur againft him. C*far willed his Pilot 
 no^tofeartohoife up fails, and commit himfelf to the fury of the 
 Seas, even againft deftiny and the will of the heavens, with this 
 
 only
 
 144 5 
 
 See lib. i. cap. ody confidence, That it was Cefar whom he carried. 'Auguftm 
 
 10. having been beaten with a tempeit at fea, defied god Neptune? and 
 
 inthechiefdt pomp of" the Circes (ports, caufed his image to be 
 
 taken down, from where it was placed amongft the reft of the gods, 
 
 to be revenged of him. The Ihracians when it thundreth and 
 
 Ijghtneth, (hoot againft heaven, to bring God himfclf into order. 
 
 Xerxcf fcourged the lea, and wrote a bill of defiance againft the hill 
 
 See lib. 2. eap.Atbos. And one telleth of a Chriitian King, neer neighbour ot ours, 
 
 1 8. ^ who having received a blow from God, iwore he would be reveng- 
 
 S-eelit>.$.c*p.i.^ an( j g ave comm andment that for ten years no man fhould pray 
 
 unto him, or fpeak of him. 
 
 Audax lafeti genm. 
 
 Nil monxlibus arduum eft '> 
 
 Cxlum ipfam petimM ftultitia, neque 
 
 Per noftrumpatimur fcelus 
 
 Iracunda Jovcm ponere fulmina. 
 
 Audacious Chrijlians Jtfhets baciqvard feed, 
 
 Go the contrary way (t:) heaven) withfpeed > 
 
 IPhofefins inciffant, minute, hour, andday^ 
 
 Provokg Gods rod to wal^ htfftajftqftay. 
 
 But to leave thefe Orange extravagancies, all the common fort of 
 people, do they not plainly verify that faying of Pliny, That there 
 is nothing more miferable, and therewithal more glorious then man? 
 For on the one fide he faineth lofty and rich opinions of the love, 
 -care, and affection of God to wards him, as his minion and only 
 beloved i and in the meantime, hereturneth him no dutyorfer- 
 vice worthy (b great and loving a God. How can a life to mifera- 
 ble, and a (ervicefb negligent on the one fide, agree with an opini- 
 on and belief fo glorious and fo haughty on the other? This is at 
 one and the fame time, to be an angel and a fwine : and this is that 
 wherewith a great Philofopher reproached the Chrim'ans, that there 
 . were no people more -fierce and glorious in their fpeech, and in ef- 
 fect more diffolute, effeminate, and villanous. It was an enemy that 
 fpake it, perhaps to wrong and abufe us, but yet he fpake but that 
 which doth juftly touch all hypocrites. 
 
 2 . It likewifc feemeth unto us, that we burthen and importune 
 
 InrefpeSef <Jd, the World, and Nature? that they labour and travel in our 
 
 Nature. affairs, they watch not but for us, and therefore we wonder and 
 
 axe aftonifbed with thofe acctdaus that happen unto us, and ?fpe- 
 
 ciatly
 
 5- Tr 
 
 cially at our death. Few there are that reft! ve "and believe, that 
 it is their laft hour, and almoli all do even then differ thcmfelves 
 to be mocked with vain hopes. This procecdtth from prcf umption, 
 we make too much of our ielves, and we think that the whole world 
 hath great intereft in our death, that things tail us according to that 
 meaiure that we fail them ', or that they tail themfelves, according 
 to that meaiure that they fail us i that they go the (elf-tame dance 
 with us, not unlike thole that row upon the water, think the hea- 
 vens, the earth, yea Cities themlelves to move, when they movev 
 we think to draw all with us, and there is no'man amongtt us that 
 diffidently thinks he is but one. 
 
 Befides all this, man believeth that the heaven, the ftars, all this 
 great celeftial motion of the world, is only made for him. Tot 
 circa umwi cafttt tumultttantes T)eos : And that all tin Gods art in 
 eontcrttioxfor him alone- And the poor miicrable wretch is in the 
 mean time ridiculous : he is here beneath, lodged in the hit and 
 woril ftage of the world, mort diirant from the celeftial vault, 
 in the fink of the world, amongrt the tilth and lees thereof, with 
 creatures of bafer condition, made to receive all thofe excrements 
 and ordures, which rain down and fall from above upon his head i 
 nay he lives not but by them, and to endure all thofe accidents that 
 on all tides happen unto him s and yet he makes himfelf believe 
 that he is the matter and commander of all, that all creatures, yea 
 thofe great luminous incorruptible bodies, whereof he knows not 
 the leatt virtue, and which he is constrained with aftonimment to 
 admire, move not but for him, and to do him (ervice. And be- 
 caufe he bcggeth ( wretch that he is ) his living, his maintenance, 
 his commodities from the beams', light and heat of the Sun, from 
 the rain and other diftillations of heaven, and the air, he fticks not 
 to fay, that he injoyeth the heavens and the elements, as if all had 
 been made, and tfill move only for him. In this fenfe a goiling 
 may fay as much, and perhaps more juitly and peremptorily. For 
 man, who many times receiveth many difcommodities from above, 
 and of all that he receiveth hath nothing in his own power or un- . 
 derftanding, nor can divine of them, is in continual doubt and 
 fear, left thofe fuperiour bodies fliould not move aright, and to 
 that end and purpoie which he hath propofed, and that they pro- 
 cure unto him fterility, ficknefe, and whatfoever is contrary ro his 
 defignment, and fo he trembleth under his burthen > whereas bcaits 
 receive whatfoever cometh from above , without ftir or appre- 
 
 heniion
 
 146 5 
 
 henfion of what (hall happen unto them, and without complaint, 
 Senft. of that which is hapned, which man cannot do. Non nos caufa 
 
 mundofttmus byemem j}atemque refirendi, fitas ifta leges babent^ qui~ 
 bus divina exercentur : minus nos fitfyicimus, fi digtti nofa videmur 
 propter quos tanta ntoveantttr> non tauta cxlo nobifium focietas c/?, 
 Ht noftro fato ft tile quoque Jiderum fulgor. Wt are not the caufe why 
 the world batb courfe andrecmrfe of winter andfatimer^ theft things 
 have tbeir rules and laws, by which the will of God is executed : we 
 honour our filves the lefs, if we thinly our feh'es worthy^ that for our 
 fakgsfo many things Jbould be moved : we- have not tbatjociety with the 
 heavens^ tbatftarsjheuld onlyjhine for us. 
 
 #f sr *aturet. ^ n reiped of things bale and earthly, that is to fay, all other 
 creatures, he difdaincth and contemneth them, as if they did not 
 appertain to the fame mafter-workman, and came not of the fame 
 mother, did not belong to the fame family with him, as if they did 
 not any way concern him, or had any part or relation unto him. 
 And from hence proceedeth that common abuie and cruelty that is 
 pra&ifed againft them, a thing that reboundeth againft that com- 
 mon and univerfal mafter which hath made them, which hath care 
 of them, and hath ordained laws for their good and prciervation, 
 hath given them preheminence in certain things, and lent man unto 
 them as to a (chooL But this belongs to the iubjecl: of the Chapter 
 following. 
 
 Now this derogateth not any thing at all from that common 
 dodhine, that the world is made for man, and man for God : 
 for befides the inurudrion that man draweth in general , from 
 every high and low thing, whereby to know God, himfelf, his 
 duty, he alfo draweth in particulars from every thing, either pro- 
 Jit, pleafure, or fervice. That which is above him, which he hath 
 leaft in underffonding, and nothing at all in his power, theazured 
 heaven fo richly decked and counterpointed with ftars, and row- 
 ling torches never ceailng over our heads, he only enjoyeth by 
 contemplation, he mounteth and is carried with admiration, fear, 
 reverence of the author and foveraign Lord of all :, and therefore 
 in this ienfe it was truly faid by Anaxagoras^ That man was created 
 to contemplate the Heaven and the Sun, and as truly by other Phi- 
 lofbphers was he called, ^o*-xoTy' from bafe and inferiour things, 
 he draweth help, (ervice, commodity j but for a man to perfwade 
 himfelf that in .the framing of all theie things, no other thing was 
 thought upon but man, and that he is the only end and butt of all
 
 147 
 
 thefe luminous and incorruptible bodies, it is a great folly and an 
 over-bold preemption. 
 
 Finally, but efpecially, this prefumption is to be confidered in 6. ^ 
 ttianhimfelf, that is to fay, in regard of himlelf, and of man his j^?"*"*"** 
 companion, but within, in the progrcfs of his judgment and opi- '*'*' 
 nion > and without in his communication and converfation with 
 another. Concerning which, we are to conlider three things, wrkree degree* 
 three heads which follow on the other, where humanity bewrai- of humane 
 ethin'afottifh imbecillity the foolifh preemption thereof. 
 firit in believing or misbelieving (here is no queftion of Religion, 
 nor of faith and belief Theological, and therefore we muft 
 call to mind the advertifement given in the Preface) where we 
 are to note two contrary vices, which are common in humane con- 
 dition the one and the other more ordinary, is a kind of light- 
 nefs, qul cito credit^ leifc eft cordt i he that lightly beiieveth^ tf light 
 in heart ; and too great a facility to believe and to entertain what- 
 foever is propoled, with any kind of appearance of truth or au- 
 thority. This belongeth to the folly, iimplicity, tendernefs and 
 imbecillity of the weaker fort of people, of ipirits effeminate, lick, 
 fuperftitious, aftoniftied , indifcreetly zealous, who like wax do 
 ealily receive all impreflions, differ themfelves to be taken and led 
 by the ears. And this is rather an error and weaknefs, then malice, 
 and doth willingly lodg in minds gentle and debonaire. Creduli- 
 tof error eft ntagti quant culpa, & quldem in optimi cujttfqtte mentem 
 facile irrepit : Credulity is rather an error than a fault , which eafily 
 creepeth into the heft mans heart. We fee almoft the whole world 
 led and carried with opinions and beliefs, not out of choicaand 
 judgment, yea many times before they have either years, or difcre- 
 tion to judg, but out of the cuftom of the country, or inftrudrion 
 in youth received, or by fome fudden encounter as with a tempeft, 
 whereby they are in fuch fort fattened, fubje<%d, and enthralled, 
 that it is a matter of great difficulty, ever to unlearn them again. 
 Veluti tempeftate delati ad qttaincttnqtte difciflinam tanquam ad 
 faxum adbtrcfitint : They cleave to any difcifllne as to a ftone-> being 
 carried thither as with a tempeft. Thus is the world led, we trult 
 our felvestoo much, and thenperfwade others to believe us. Vwtfi 
 quifqw mavult credere quam jutfaare > verfat nos & prtcipitxt 
 traditus per manuf error , ipfa covfitetttdj ajjentiendi periculofa & 
 lubrica: Every one had rather believe then judg; errour coming 
 bytradition-, doth precipitate andtofsus^ the very cuftomff affenting 
 
 if
 
 V dangerous andjliffiery. tfow this popular facility, though it te hi 
 truth weakneis and imbecillity, yet is not without preemption. 
 For, fo lightly to believe and hold for truth and certainty, that 
 which we know not, or to enquire of the caufes, reaions, confe- 
 quents, and not of the rruth it felf, is to enterpriie, to prefume too 
 much. For from what other caule proceeds this ? If you ihall an- 
 fwer from a fuppoiicion that it is true > why this is nothing : a man 
 handleth and Itirreth the foundations & erTcdts of a thoufand things 
 which never were, whereby both pro and contra are falfe. How 
 many fables, falfe and fuppofed miracles, vilions, revelations, arc 
 there received in the world, that never were? And why fhoulda 
 man believe a miracle, a thing neither humane nor natural, when 
 he is able by Nature and humane means to confute, and confound 
 the truth thereof? Truth and lying have like viiages, like carriage, 
 relifh, gate, and we behold them with one and the fame eye. It a, 
 fitnt finitimafalfa wr#, ut in frxcip.it em locum nan defeat fi fa fans 
 committere: Faljhood isfo neerttnto truth, thai a wife man ought not 
 to fitjfer kiwfilf to be unadvisedly carried away A man ought not 
 to believe that of a man which is not humane, except he be war- 
 ranted by fupernatural and fuperhumane approbation, which is on- 
 ly God, who is only to be believed in that he faith, only becaufe he 
 faith it. 
 
 The other contrary vice, is an audacious temerity, to condemn 
 and rejed: as falie, all things that are not eafily .understood, and 
 that pleafe not the palate. It is the property of thofe that have a 
 good opinion of themfelves, which play the parts of men of dex- 
 terity and underftanding, especially Heretitks, Sopbijls, Pedanties^ 
 for they finding in themlelves fome fpecial point of the fpirit, and 
 that they fee a little more cl.cerly then the common fort, they aifume 
 unto themfeiyes law and authority, to decide and determine all 
 things. This vice is far greater, and more bate than the former : 
 for it is an enraged folly, to think to know as much as poflibly 
 is to be known, the juriidiction and limits of Nature, the capacity 
 of the power and will of God to frame untohim(elf andhisfuhi- 
 eiency the truth and falihood of things, which mull: needs be in fo 
 certain and alfiired refolution and definition of them : for fee their 
 ordinary language, that is talfe, impoflible, abfurd : and how ma- 
 ny things are there, which at one time we have reje&ed with 
 Jaughter as impoffible, which we have been conikained afterwards 
 iosonfcfs.and approve, yea and others too, more ftrange than the-y ? 
 
 And
 
 5". Prefiu&ptfott* 
 
 And on the other fide, how many things have we received as arti- 
 cles of our faith, that have afterwards proved vanities and lies ? , 
 
 The fecond degree of preemption, which followeth and com- 2 . TO affirm 
 monly proceedeth from the former, is certainly and obftinately and condemn. 
 to affirm or difprove that which he hath lightly believed, or mif- 
 bdieved i So that it addeth unto the firft, obitinacy in opinion, 
 and fo the preemption increafeth. This facility to believe, with 
 time is confirmed, and degenerateth into an obftinacy, invincible, 
 and uncapable of amendment * yea, a man proceeds fo far in this 
 obftinacy, that he defends thole things that he knows and under- 
 ftands lealt , Mjjorem fidem homines adhibent iit qu non intelli- 
 gunt't cupj-ditttte bumani ingenii lubmtiut objcura creduntur : Men 
 eajily believe thofe things they undcrftand not > by a. natural defire 
 of humane wit-, obfcure things are eafily believed* He (peaks of all 
 things with refolution. Now affirmation and opinative obitinacy, 
 are figns of negligence and ignorance accompanied with folly and 
 arrogancy. 
 
 The third degree, which 'followed! thefe two, and which is the 8< 
 height of prefumption, is to perfwade others to receive as canoni- 
 cal whatfoever he believeth, yea imperioully to impoie a belief as 
 it were by obligation, and inhibition to doubt. What tyranny is 
 this? Whofoever believeth a thing, thinks it. a work of charity ? _Toperfwade. 
 to perfwade another to believe the lame > and that he. may the bet- 
 ter do it, he feareth not to add of his own invention, fo much as he 
 feeth neceflary for his purpofe to fupply that want and willingnefs, 
 which he thinks to be in the conceit of another of that he tells. 
 There is nothing unto which men are commonly more prone, then 
 to give way to their own opinions. Nemo fibitanthmerrat^ fed 
 alivi error'tf caufa & atttbjr eft : Na mm errs only to himjelfi but 
 if the author and caufe of error to others- Where the ordinary 
 mean wanteth, there a man addeth commandment, force, fire, 
 fword. This vice is proper unto dogtrutiits, and fuch as will govern, .' 
 
 and give laws unto the world. Now to, attain to the end hereof, 
 and to captivate the beliefs of men unto themselves, they ufe two 
 means : Hrft, they bring in certain general and fundamental pro- 
 poiitions, which they call principles and prefuppofitions, whereot 
 they fay we muft neither doubt nor difpute -, upon which they after- 
 wards build whatfoever they pleaie, and lead the world at their 
 pleafure : which is a mockery, whereby the world is replenifhed 
 with errors and lies. And to fay the truth, if a man fhould examine 
 
 M thefe
 
 5 
 
 thefe principles* he fliould rind as great, or greater untruths and 
 weaknefles in them, then in all that which they would have to de- 
 pend upon them, and as great an appearance of truth in propoii- 
 tions quite contrary. There have been fome in our time, that have 
 changed and quite altered the principles and rules ot our Ancients 
 and beft Profeflbrs in Ajlrowmy, Phyfick^ Geometry^ in Nature, and 
 the motion of the winds. Every humane propofition hath as much 
 authority as another, if realbn make not the difference. Truth de- 
 pendeth not upon the authority and teftimony of man: there are 
 no principles in man if Divinity have not revealed thenu all the 
 reft is but a dream and linoke. Now thefe great mailers will, that 
 whatfoeverthcy fay, fhould be believed and received, and that eve- 
 rymm (hould truft them, without judging or examining what they 
 teach, which is a tyrannical injuftice. God only (as hath been faidj 
 is to be believed in ail that he faith, becaufe that he laith it : gi a 
 fitnetipfo loqttitur mmdax eft : tie that fpeakgth of himfelf is a. 
 
 The other mean is a fuppofition of fome miraculous thing done> 
 new and celeftial revelation and apparition, which hath been cun- 
 ningly pra<5Hfed by Law-makers, Generals in the Held, or private 
 Captains. The perfwafion taken from the*fubjc<3: it felf, pofltiT- 
 cth the fimpler fort ? but at the firft it is fo tender and frail, that 
 the leaft offence, miftaking or imprudence that {hall happen, undo- 
 cth all : for it is a great marvel, how from fo vain beginnings and 
 frivolous caufes, there mould arife the moft famous impreflions- 
 Now this firft impreffion being once gotten, doth wonderfully 
 grow and increafe, in fuch tort, that it fafteneth even upon the 
 moft expert and skilful, by reafon of the multitude of believers, 
 witnefTes, years, wherewith a man fuffereth himiclf to be carried, 
 if he fee not well into it, and be not well prepared againft it : for- 
 then it is to fmall purpofe to Ipurn againft it, or to enquire farther 
 into it, but limply to believe it. The great eft and moft powerful 
 means to perfwade, and the beft touch-ftone of truth, is multi- 
 tude of years and believers : now fools do win the game, fanitatte 
 fatrocin'mm eft infonientium turba : "fbe mdd multitude IT a fatro^ 
 nage for fobriety. It is a very difficult thing fora man torefblve 
 and fettle his judgment againft the common opinion. All this may 
 eafily appear,by thofe many impofturcs and fooleries which we have 
 feen to go for miracles, and ravifh the whole world with admjra- 
 tioa, but inftantly extinguifhed by fome accident, or by the exa&
 
 r 
 
 Of the difference and i*tftt.ilitj of men in general. \ = i 
 
 inquiry of fuch as are quick-fighted, who have cleared anddiico- 
 vered the couzenage j which it* they had but time to ripen, arid to 
 have fortified in Nature, they had continued for ever, been gene- 
 rally received and adored. And even fiich as are divers others, which 
 by the favour of fortune, have palTed for current, and gained pub- 
 lick belief, whereunto men afterwards accommodate themfelves, 
 without any farther deiire, to know the thing in its rirft form and 
 .original, Nttfijuant ad liquidum fama ferducititr ." Repnrt if never 
 brought to full trial- And this is the reaibn, why there are fo many 
 kinds of religion in the world , fo many fuperfdtious cuftomes 
 of the ?4g:i#Si which are yet remaining even in Chriftendom, and 
 concerning which we cannot wholly aflure the people. By this 
 whole difcourfe we fee what we are, and to what we tend, lines 
 we are led by fuch guides, 
 
 The fifth and lafi confideration of Man, by thofe 
 varieties and great differences that are in hkn, 
 and their compaiifons. 
 
 CHAP. XLI. 
 
 Of the difference and inequality of men in general* 
 
 THcre is nothing in this lower world, wherein there is found 
 fo great difference as amonglt men, and where the differences 
 are fo diftant and divers in one and the fame fubject, and kind. 
 If a man mould believe Pliny , Herodotus , Plutarch , there are 
 fliapes of men in (bme countries, that have very little refemblance 
 with ours, and fome that are of a mixt and doubtful kind, be- ^r^ 
 
 twixt men and beafts. There are fbme countries where men arc 
 without heads, carrying their eyes and mouths in their breafts i 
 where they are Hermaphrodites'-) where they go with four feet i 
 where they have one eye in the forehead, and a head more like to a 
 dogs head then a mans where they are as fiih from the navel 
 downwards, and live in the water , where their women bear chil- 
 dren at five years of age, and live but eight , where they have their 
 heads and foreheads fo hard, that iron cannot pierce them i where 
 they do naturally change into wolves and others beafts, and after- 
 wards into men again > where they are without a mouth, nouriuV 
 ing themfdves with the fmell of certain odors i where they yield a' 
 
 M 2 feed
 
 1.52 Of the difference and inequAlity of men in general*. 
 
 feed that is black, where they are very little and dwarfs, where- 
 they are very great and giants , where they go always naked, 
 where they are all hairy, where they fpeak not, but live in woods 
 like beafts, hidden in caves and hollow trees. And in our times 
 we have difcovered, feen with the eye, and touched with our fin-* 
 gers, where the men are without beards, without ufe of fire, corn, 
 wine, where that is held to be the greatcli beauty, which we ac- 
 count the greateft deformity, as hath been faid before. Touching 
 the diverfity of manners, we mall fpeak elfewhert. And to omit 
 many of thefe ilrange wonderments, we know that as touching 
 the vifage, it is impoifible to rind two in all things alike > - it may 
 fall out that we may miftake, and take the one for the other, be- 
 caufe of the great refemblance that may be between two : but this 
 nuift be in the abfence of the one : for in the prefence of them both, 
 iris eafy to note a difference, though a man know not how to 
 express it- In the fouls of men there is a far greater difference, for 
 it is not only greater without comparifon, betwixt a man and a 
 man, then betwixt a beatf and a beart : but there is a greater diffe- 
 rence betwixt a man and a man, then a man andabeauS for an 
 excellent beaft comes nearer to a man of. the bafeft fort and degree, 
 then that man to another great and excellent perfonage. This great 
 difference of men, proceedeth from the inward qualities, and from 
 the fpirit, where there are fo many parts, fb many jurifdidtions, fb 
 many degrees beyond number, that it is an infinite thing to-conii- 
 der. We muft now at the lail learn to know man by thole diftin&i- 
 ons, and differences that are in him, which are divers, according 
 to the many parts in man, many reafons, and means to-compare and 
 conlider of him. We will here let down five principal, unto which 
 all the reft may be referred, and generally ail that is in man, Spirit > 
 body^ natural^ acquired , publick, private, apparent, fecret : and 
 fb this rifth and laft confederation of man, ihall have rive parts, 
 which are five great and capital diitindHpns of men, that is to 
 fay: 
 
 The firft natural, eflential, and univerfaJ of all men, foul and 
 body. 
 
 The fecond naturaiand eflential, principally, and in feme fort ac- 
 quired, of the force and fufficiency of the ipirit. 
 
 The third accidental, of the eftate, condition and duty of man, 
 drawn from fuperiority and inferiority. 
 
 The fourth acddentaj,of the condition and profefllon of life.- 
 
 The :
 
 Tlefirft ditfinffion and difference 155 
 
 The fifth and laft of the favours and disfavours of Nature, and of 
 Fortune. 
 
 CHAP. XLII. 
 
 ?be firft diftinfiion and difference of men, natural and cjjentiat-, 
 drawn from the divers fituation of the world. 
 
 TH E firft more notable, and univerfal diftincYion of men, which f 
 concerneth the foul and body, and whole eflcnce of man, isTkcJiverfity 
 taken and drawn from the divers lite of the world, according tQ^ men P r9 - 
 which the afped and influence of heaven, and the fun, the air, the c t ^f^/^? t 
 climate, the country, are divcrfe. So likewife not only the colour, atioUf'tbi *' 
 the feature, the complexion, the countenance, the manners, are di- mrU. 
 vers, but alfo the faculties of the foul : Plaga cadi nun folum adro- 
 bur corporum, fcd& animorumfacit. Athenit tenue cctlum, ex quo e- 
 tiam acntiores Attici i craflum Thetis, idea pingues Thebani & valen-* 
 tes. The temperature of the cehft'ul Climat, is rf great operation-, both 
 for tbeftrengtb of the b')dy, and the vigour of the mind : 'The Athenian 
 air is delicate? and therefore they of a morejharp andready wit '> 'The 
 Tiheban grofs, and they fit *ndjirong- And therefore Plato thanked 
 God that he was an Athenian, and not a Tbeban. As fruits and 
 beafls are divers, according to the divers countries wherein they 
 are : fo men are born more and lefs warlike, juft, temperate, doci- 
 ble, religious, chafte, ignenious, good, obedient, beautiful, found, 
 ftrong. And this is the reafon why Cyrus would not agree to the 
 Perfians? to abandon their (harp and hilly country, to go to ano- 
 ther more plain and pleafant, faying, That fat countries and deli- 
 cate, made men foft and effeminate, and fertile grounds barren and 
 infertile fpirits. 
 
 Following this foundation, we may in grofs, divide the world 2 ; 
 into three parts, and all men into three kinds of nature : we will The Jhifton 
 make three general fituations of the world, which are, the two ?/*** vwM- 
 extremities, South, and North, and the middle betwixt them both , lnto tkree fart3 
 every part and fituation mail have fixty degrees. The Southern 
 part which is under the /Equator, hath thirty degrees on this fide the 
 line, thirty on that, that is to fay, all that part which is betwixt the 
 two Tropicks, or fomewhat more, where are the hot and Southern 
 countries, Africk^ and JEthiopia in the middle betwixt the Eait and 
 ithe Weft ') Arabia, Calient, the Molttques, Janes, Taprobana toward* 
 .the Orient j Peru and the great Seas towards the other middle part, 
 
 M hath
 
 Cfm en natural and cjfintial^ &c. 
 
 hath thirty degrees beyond the Tropiaks, both on this fide the line* 
 and on that towards the Poles, where are the middle and tempe- 
 rate regions, all Europe with the Mtditcrram Sea in the middle, be- 
 wixt the Eait and Weft j all Afi a both the Itfs and the greater, 
 which is towards the Eaft, with Chin j, Japan and America, tow'ards 
 the Weft. The third, which is the thirty degrees, which are next to 
 the two Poles on both fides, which are the cold and Icy countries, 
 the Septentrional people, lartary, MxfiovyjEjlotilan-tMagellaUiwhich 
 is not yet throughly difcovered. 
 
 $. Following this general partition of the world, the natures of 
 
 Their natwet. men are like wile different in every thing, body, foul, religion, 
 manners, as we may fee in this little Table : For the 
 
 eople are 
 
 Aiiddl 
 
 e are 
 
 reat, phi egmatickj r 
 fajtgvine,wbite, andyellorv-, 
 ficiabic, the voice ftrong, tbc 
 
 l In their bo- "j skjn fift and hairy, gre.it 
 \ eaters and drinkers, pttif- 
 [fant. 
 
 i Sfhit. 
 
 Heaiy, ob 
 ficiltiiig 
 
 Little religious and de- 
 
 (IVafriQitrx valiattt, painful, 
 4 Manners. <chaft, free from jealoufie, 
 (cruel and inhumane* 
 
 Indifferent 
 and tempe- 
 rate in all 
 tbofe things, 
 as neuters 
 or partj- 
 kgrs a little 
 of tbefi two 
 extremities, 
 and partici- 
 pating ntojt 
 of that regi- 
 on to which 
 they are nee- 
 reji neigh- 
 bours* 
 
 Southern are 
 
 ^Little, melancholic^ 
 
 \ cold,& dry-)black^, S>)- 
 
 1 litary, the voice JhriU, 
 
 ' tbe skin hard , with 
 
 little bair,and curled, 
 
 _abftimnt-> feeble. 
 
 ( Ltgeniouf, wife, fub- 
 tile,opinative 
 
 Sttperftitioxsi cant em- 
 
 (No n>jrriours, idle , 
 Juncbafajealous, cruel, 
 (jtnd inhumane* 
 
 fbeprooftof 
 
 AH thefc differences ar^ eafily proved. As for thofeof the bo- 
 dy, they are known by the eye, and if there be any exceptions, 
 
 y are wre<> an( * P rocec ^ ^ rom r ^ e mixture of the people, or 
 ornt h e windes, the water, and particular Ctuationof the place, 
 whereby a mountain is a notable difference, iu the felf-Ame degree, 
 yea the felf-fame Country and City, They of the higher part of the 
 City of Athens, were of a quite contrary humour, as Plutarch aflir- 
 rneth, to thof? that dwelt about the gate of Fyrensi and they 
 
 "* that
 
 Of men natural and e/Jcntial^ See. 155 
 
 that dwell on the North fide of a mountain, differ as much from 
 thofe that dwell on the South iide, as they do both differ from thofe 
 in the valley. 
 
 As for the differences of the fpirit, we know that mechanical and 2 . 
 manual Arts belong to the North, where men arc made for labour j^* Spirit. 
 Speculative fciences came from the South. Ctfar and other ancients 
 of thofe times, called the /Egyptians ingenious, and fubtile : Id-fit 
 is faid to be inftru&ed in their wifdom j and Philofophy came 
 from thence into Gnece , Greatnefs btgan rather with them, becaufe 
 of their fpirit and fubtilty. The guards of Princes Tyea in the Sou- 
 thern parts) are Northern men, as having more frrength, and lefs 
 fubtilty and malice. So likewife the Southern people are indued 
 with great virtues, and fubject to great vices, as it is faid of H*- 
 nihal : The Northern have goodncfs and Simplicity. The lefler 
 and middle Sciences, as policies, laws and eloquence, are in the 
 middle nations, wherein the greateft Empires and Policies hare 
 flourifhed. 
 
 As touching the third point , religions may come from the ^ 
 South, Egypt-, Arabia, Chaldean more fuperftition in Afric^, 
 then the wnole world befides , witncfs their vows fo frequent, 
 their Temples fo magnificent. The Northern people, faith Ctfary 
 having little care of religion, being wholly given to the wars and to 
 hunting. 
 
 As for manners and firft touching wars, it is certain that the 
 grcateft armies, Arts, military inftruments and inventions have 
 come from the North. The Scythians , Goths, Vandals* Hanr, 
 Tartarian* , Inrkf , Germans , have beaten and conquered all 
 other nations, and ranfacked the whole world, and therefore 
 it is a common faying , That all evil comes from the North. 
 Single combates came from them. The Northern people adored a 
 fword falhied in the earth, faith SolinuS' To other nations they 
 are invincible, yea to the Romans, who having conquered the reft 
 of the world, were utterly deftroyed by them. They grow weak 
 and languifh with the Southern windes, and going towards the 
 South} as the Southern men coming into the North, redouble 
 their forces. By reafon of their warlike fiercenefs, they will not 
 endure to be commanded by authority , they love their liberty, 
 at leaftwife elective commanders. Touching chaftity and jea- 
 loufy in the North , faith Tacitus, one woman to a man : yea 
 one woman fufficeth many men, faith Ctfar. There is no jealoufie, 
 
 M 4 faith
 
 
 Thecaufeof 
 the aforefeid 
 differences. 
 
 The firfl diJlJK&jott and difference 
 
 faith Mi/MJrer, where men and women bathe themfelves together 
 with ftrangers. In the South Polygamy is altogether received. All 
 Jfrickt adoreth Venus , faith Solinus : The Southerns dye with jea- 
 louiie, and therefore they keep Eunuchs, as guardians to their wives, 
 which their great Lords have in great number, as they have ftables 
 of horfcs. Touching cruelty, the two extreams are alike cruel , 
 but the caufcs are divers, as we (hall fee anon, when we come to 
 fpeak of the caufes. Thofe tortures of the wheel, and ftaking 
 of men alive , came from the North : The inhumanities of the 
 Mttfeovites and Tartars, are too well knowu. The Almains, faith 
 Tacitus, punifh not their offenders by Law, but cruelly murther 
 rhem as enemies. The Southerns flay their offenders alive, and their 
 deiire of revenge is fo great,, that they become furious if they be 
 not glutted therewith. In the middle regions they are merciful 
 and humane : The Romans punifhed their greateft offenders with 
 banifhment. The Greeks uted to put their offenders to death, 
 withafweet drug, made of a kind of Hemlock which they gave 
 them to drink. And Cicero faith, that humanity and courtelie were 
 the conditions of Afia minor*, and from thence derived to the rett 
 of the world.. 
 
 The caufe of all thefe corporal and fpiritual differences, is the 
 inequality and difference of the inward natural heat, which is 
 in thiofe countries and people, that is to fay, ftrong and vehe- 
 ment in the Northerns, by reafcm of the great- outward cold, which 
 inclofeth and drieth the heat into the inward parts i as caves and 
 deep places are hot in Winter, lo mens itoinachs, Centres hyeme 
 calidisrcs. Our jtomachs arc bet in winter* Weak and feeble in 
 the Southerns, the inward heat being diiperfed and drawn into the 
 outward parts , by the vehemency of the outward heat y as in 
 Summer vaults, and places under the earth are 'cold.. Mean and 
 $emperate in the middle regions. From this diversity, I fay, and 
 inequality of natural heat, proceed thefe differences not only corpo- 
 ra), which are eafie to note, but alfo fpiritual y fo : r the Southerns by 
 reafon ef their cold temperature, are melancholick, and therefore 
 fhid, conftant, contemplative, ingenious, religious, wile:; fos-wif- 
 dom is i'n. cold creatures, as Elephants, who as they are. of all other 
 beaftsthe moll melancholick, io are they more wile, docile, religi- 
 ous, by reafou of their cold bloud. From this melancholy tempera- 
 ture it likewiCe cometh, that the Southerns are uncha'fte,by reafon of 
 their frothy, fretting tickling melancholy, as we commonly lee in 
 
 Hares v
 
 Of men natural and ejfintid, Set. 
 
 Hires-, and cruel, becanfe this fretting fharp melancholy, doth vi- 
 olently prcfs the paffions and revenge. The Northerns are of a 
 phlegmatick and fanguine temperature,quite contrary to the South- 
 erns, and therefore have contrary qualities, fave that they agree m 
 this one, that they are like wife cruel and inhumane, but by another 
 reafon, that is for want of judgment, whereby like beads, they 
 know not how to contain and govern themfelves. They of the 
 middle regions are fanguineand cholerick, tempered with a fweet, 
 pleafant, kindly difpofed humour , they are adtive. We could like- 
 wife more exquiiitely reprefcnt the divers natures f thefe three forts 
 of people,- by the application and comparifon of all things, as you 
 may fee in this little Table, where it appcareth that there doth pro- 
 perly belong, and may be referred to the 
 
 J57 
 
 Northern. 
 
 Midlers- 
 
 Southern. Qfittitiejof 
 
 The common fevfc 
 
 hlcixtrf'e and rc-ijomn'. \Vnderjtandmg. tbejutl. 
 
 force as of Bears & 
 other bealiS' 
 
 ticajox and jujiice of 
 nun. 
 
 Subtil ty of force, and re- 
 ligion of Divines. 
 
 Mjrs j Warr. 
 "the moon ' hunting' 
 
 \ferwry C Emperors, 
 Jupiter. 1 Oratnur.t. 
 
 Saturn $ contemplation, 
 Vtm,. 1/m-. PIanett ' 
 
 Art and handi- 
 crafts. 
 
 Prudence, KnurvLedg 
 >F (?ond and evil. 
 
 Knwledg of truth and AS - mtMl 
 fatfhoncl. parts of the 
 
 Libyurers, Artifi- 
 cers, Sottldiers, to 
 excctfte and obey* 
 
 Magiiiratcs , provident - 
 tojudg, command* 
 
 Prdatif, Philosophers to Commonweal, 
 ^ontemplate* 
 
 fjoungmtn-) unapt* 
 
 Perfcft men, managers 
 
 f affairs. 
 
 Grave old men, wife,pen- 
 fa. 
 
 . - 
 
 The other diicin&ion more particular, may be referred to this 
 general of North, and South : for we may refer to the conditions 
 of the Northern, thole. of the Weft, and that live in mountains, 
 wirrioursj fierce people, dciiror.sof ' libc-rly, by reafon of the cold 
 which is in mountains. So iikewife, they that are far diirant 
 from the Sea, arc more iunple and innocent.. And contrarily, 
 to the conditions of the Southerns, we may refer, the Eatlerlings, 
 inch as livx in valleys, effeminate and delicate pcrfons, byreaionof 
 the fertility of the place, which naturally yieldeth pleasure. So likc- 
 
 wilc.
 
 'tfhefieend diftttittion And more fultile differ z 
 
 wife they that live upon the Sea coafts are fubtile, deceivers by rea- 
 (bn of their commerce and traffick with divers torts of people and 
 nauons.By all thtsdiicourfe we may iay,and fee that generally thofc 
 of the North do excel in body, have Itrength for their part > and 
 they of the South in ipirit, and have for their part fubtilty ? they 
 of the middle Regions partake of both, and are temperate in all. 
 So likewife we may (ee that their manners, to fay the truth, are nei- 
 ther vices nor virtues, but works of Nature* which to amend or 
 renounce altogether is more then difficult i but to fwceten, temper 
 and reduce the extremity, to a mediocrity, it is a work of virtue. 
 
 CHAP. XLIII. 
 
 ?he ficond difiinftian, and more fubtllc difference of the Jpirits 
 attd fiifficiencies of men* 
 
 THis fecond diftindtlon which rcfpe&eth the fpirit and fuffici- 
 ency, is not fo plain, and perceptible as the other, and comes 
 'degree of f as well from nature as atchievment i according unto which there 
 pie in the are three forts of people in the world, as three conditions and de- 
 vtrU. g fees of fpjrits. In the rirft and the loweft are the weak and plain 
 
 fpirits, ot bale and (lender capacity, born to obey, ferve, and to be 
 a. led, who in erfe& are fimply men. In the fecond atid middle ftage 
 are they that are of an indifferent judgment, make profeflion of 
 fufficiency, knowledg, dexterity, but do not fufficiently underftand 
 and judg themlelves, refring themfclves upon that which is com- 
 monly held, and given them at the firft hand, without further en- 
 quiry of the truth and (burce of things, yea with a periwaiion 
 that it is not lawful i and never looking farther then where they be, 
 but thinking that it is every where (o > or ought to be ib, and that 
 if it be otherwife, they are deceived, yea they are barbarous. They 
 fubjed: f hemlelves to opinions, and the municipal laws of the place 
 where they live, even from the time they were firft hatched, not 
 only by obfervance and cuftom, which all ought to do, but even 
 from the very heart and foul, with a perfwafion that that which is 
 believed in their village is the true touchftone of truth, (here is no- 
 thing (poken of divine revealed truth, or religion) the only, or 
 at leait the beft rule to live well. Theie forts of people are of the 
 ichool and jurifdidtion of Arifatlt, affirmers, pofitive men, dog- 
 fnatifts, whorefpeft more utility then verity, according to the ufe 
 
 and
 
 andfujjiciencies of men. 
 
 and cnftom of the world, then that which is good and true in it 
 felf. Of this condition there are a very great number, and divers 
 degrees > the principal and molt adtive amongft them govern the 
 world, and have the command in their hand. In the third and 
 higheft ftage are men indued with a quick and clear ipirit, a Jirong, 
 Jirm, and iolid judgment, who arc not content with a bare aiHr- 
 mation, nor fetle themfclves in common received opinions, nor 
 furfer thcmfelves to be won and preoccupated by a publick and 
 common belief, whereof they wonder not at all, knowing that 
 there are many cofenages, deceits and impoflures received in the 
 world with approbation and applauie, yea publick adoration and 
 reverence : but they examine all things that are prbpofed, ibund 
 maturely, and feek without paffion the caufes, motives and jurif- 
 dicfcions even to the root, loving better to doubt, and to hold in 
 fufpcnce their belief, then by a loofe and idle tacility or lightnefs, 
 or precipitation of judgment to feed themielvcs with lies, and af- 
 firm or tecure themlclves of that thing whereot they can have no 
 certain reafon. Thefe are but few in number, of the School of 
 Sjcrrt es and ?lato-> mode-It, fbber, flayed, confidering more the ve- 
 rity and reality of things then the utility i who it they be well 
 born, having with that above mentioned probity and government 
 in manners, they are truly wife, and fuch as here we ieek after. 
 But becaufe they agree not with the common fort, as touching o- 
 pinions, fee more cleerly, pierce more deeply, are not fo facile and 
 eafie drawn to believe, they are (iifpedted and little cfteemed of o- 
 thers, who are far more in number, and held for phantaiticks and 
 Philofophers i a word which they ufe in a wrong ienfe, to wrong 
 others. In the rirlt of theie three degrees or orders there is a far 
 greater number then in the lecond, and in the fecond then in the 
 third. They of the firit and lilt, the lowcrt and higheft, trouble; 
 not the world, make no itir, the one for infufficiency and weak- 
 nefs, the other by reafon of too great iuirkiency, liability, and 
 wifdom. They of the middle make all the iVir, the diiputati- 
 ons that are in the world, a prefumptuous kind of people, always 
 ftirred, and always itirring. They of the lower rank, as the bot- 
 tom, the lees, the fink, reiemblethe earth, which doth nothing but 
 receive and- furFer that which comes from above. They ot the 
 middle refemble the region of the air, wherein are formed all the 
 meteors, thundrings and alterations are made, which afterwards 
 fall upon the earth. They of the higher rtage refcmble the firma- 
 ment
 
 third difltn&ion and difference. 
 
 mentitfelf, oratleaft the higheft region next unto heaven, pure 1 
 clear, neat and peaceable. This difference of men proceedeth partly 
 from the nature of the firft compofition and temperature of the brain, 
 which is different, moirt, hot, dry, and that in many degrees, where- 
 by the fpirits and judgments are either very folid, couragi'ous, or 
 feeble, fearful, plain : and partly from inftru&ion and dilcipline i 
 as alfo from the experience and practice of the world i which ferv- 
 cthtoputolf fimplicity, and to become more ad vifed. Laftly, all 
 thefe three forts ot people are found under every robe, form and con- 
 dition both of good 'and evil men, but diverily. 
 
 2. There is another diltin&ion of fpirits and fufficiencies, for fbme 
 
 Another di- there are that make way themfelves, and are their own guides and 
 governour?. Thefe are happy, of the higher fort, and very rare 
 others have need of help, and thefe are of two forts : For fome 
 need only a little light, it is enough if they have a guide and a torch 
 to go before. them, they will willingly and eafily follow. Others 
 there are that muft be drawn, they need a fpur, and mud be led 
 by the hand. I fpeak not of thole that either by reafbn of their 
 great weaknefs cannot, as they are of the lower range, or the malig- 
 nity of their nature will not, as they of the middle, who are neither 
 good to follow, nor will fuffer themfelves to be drawn and directed, 
 tor thefe are a people part all hope* 
 
 CHAP. XLIV. 
 
 'the third diftinttioH and difference of men Accidental, of their de- 
 grees, eftates and charges* 
 
 THis accidental diftin&ion , which refpedeth the eftates and 
 charges is grounded upon two principles and foundations of 
 humane fociety, which are to command and obey, power and fiib- 
 jection,fuperiority and inferiority. Imperio & obfiqttio omnia conftant: 
 AU things do cwfijt of command and fabjettion. This diftin&ion we 
 .better iee,firft in grofs in this Table. 
 
 All
 
 The third diftin&ioH and difference. 
 
 'Marriage , of the husband and fa firft gene* 
 the wife, 'this is the fouree of r<d divifitn. 
 humane ficiety. 
 
 Paternal, of Parents over their 
 Children* this is truly na- 
 
 All pow- 
 er and 
 Jitbjeftion 
 is either 
 
 'Private 
 
 families 
 
 and bouf- 
 
 boldgo- 
 
 t vernment 
 
 I and it is 
 
 which is fourfold: 
 either in 
 
 Y Lords , over 
 Herile , which} their Jlaves. 
 is try of old, ofjMafters, over 
 v. their fervants 
 Patronal, of Patrons over their 
 pupils : the ufi whereof is left 
 frequent. 
 
 Corporations and Colledgcs , Civil commu- 
 nities over the particular members of that 
 community* 
 
 which is 
 
 'Soveraign , which is three- 
 fold^ and they are three 
 forts of eftates , cun&as 
 
 one. 
 Ariftocracy 
 
 nationes 6c urbes, popu-"1 a few 
 
 of 
 of 
 
 las 
 8 
 
 is ant primores, aut 1m- Democracy , of 
 ,ulr regtuit, i. {_ a& 
 
 Subaltern, which is in r Particular Lords, in 
 
 who are fttpe- 
 riors and inferiors-, 
 for divers reaj'otis 
 places^ 
 
 as 
 
 many degrees. Offi- 
 cers of the Jove- 
 riignty, whercef 
 there are divers 
 forts- 
 
 This publick power, whether it be foveraign, or fubaltc-rn v hath 
 other fubdivilions, neceflary to be known. The foveraigu, which (as 
 hath been (aid) is threefold, in regard of the manner of govern- .powe 
 ment, is likewife threefold , that is- to lay, every one of thcie three 
 is governed after a threefold manner, and is therefore called Roy- 
 al, or Signorbl, or Tyrannical. Royal, wherein the foveraign (be 
 ic one, or many, or all) ox y ing the laws of Nature, prtierveth 
 
 the
 
 Of men accident al.> of their degrees, eflates^ 
 the natural liberty and propriety of the goods of his fubjedb. A& 
 reges potejijs ommt pfrtinet^ ad fmgulos proprietor: omniaRexim- 
 pcrio poftidet , fiHgttli dominio. All power belongetb to Kings , tt 
 every particular man the propriety-, the Ring poffeffeth all by com- 
 mand, private njcn by pojjcffion. Seignorial or Lordly, where the 
 Sovereign is Lord both ot men and goods, by the right of arms, 
 governing his fubje&s as ilaves. Tyrannical, where the Soveraign 
 contemning all Laws of Nature, doth abufe both the peribns an4 
 goods of his fubjeds, differing from a Lord, as a thief from an 
 enemy in war. Of the three ibveraign ftates, the Monarchy^ and 
 of the three governments, the Lordly, are the more ancient, great, 
 durable, and majeitical i as in former times, Affyria^ Perfia^ Egypt^ 
 and now Ethiopia the moft ancient, that is, Mitfcny^ Tartary? 
 fttrl^y-) .Peru. But the better and more natural Mate and govern- 
 ment , is the Monarchy "Royal* The moft famous Ariftgcracies , 
 hath (bmetimes been that of the Lacedemonians , and now the 
 Venetians- The VtmocracieSiJiome-> Athens^ Cartbage^Koy^l in their 
 government. 
 
 9. The publickiubaltern power, which is in particular Lords, is of 
 
 ef particular manv kinds and degrees, principally rive, that is to fay, Lords fri- 
 Ltrtff ' btttaries, who pay only tribute. 
 
 Feudetariefy ilmple Vaffals^ who owe faith and homage for 
 tenure of their Land. Thele three may be Soveraigns. 
 
 Vatfals bound to do fcrvice, who beiides faith and homage, owe 
 likewife perfonal fervife , whereby they cannot truly be Sove- 
 raigns. 
 
 Natural fubje&s, whether they be Vaffah or Cenforj, orother- 
 
 wi(e, who owe iubje&ion and obedience, and cannot be exempted 
 
 from the power of their Soveraign, 2nd thefe are Lords. 
 
 4% The publick {ubaltern power, which is in the officers of the Sove- 
 
 Of officer*. raignty, is of divers kinds, and both in regard of the honour, and 
 
 the power may be reduced to five degrees. 
 i. The firft and bafeft, are thole ignominious perfbns, which mould 
 
 remain without theOty, thelaft executioners of juftice. 
 a. The fecondjthey that have neither honour nor infamy, Serjeants, 
 
 Trumpeters. > n 
 
 ^ t The third, fuch as have honour, without knowledg and power, 
 
 Notaries* Receivers, Secretaries. 
 
 4. The fourth, they that have with honour, power, and knowledg, 
 
 but without jurifdidtion, the Kings (ervants* 
 
 litfMCM
 
 An Advcrtififnent. j fo 
 
 The fifth, they that have with the reft jurifdi&ioni andthdeare * 
 
 properly called Magiftrates, of whom there are many diftia&ions, 
 
 and efpccially thefe five, which are all double. 
 rMajors, Senatours, / j Politick*. 
 
 1 ^Minors, Judges. \ 7 Militaries. 
 
 \ Civil. 7 \ Titularies in offices of form, who have it by 
 
 2 / Criminal. \ * \ Commiffaries. (inheritance. 
 (Perpetual, as the leffer both in number and otherwife ihould 
 
 3 < be - 
 
 ( Temporal and moveable, as the greater mould be- 
 
 Of the eftates and degrees of Men in particular,, 
 following this precedent Table. 
 
 An Advenifimenv* 
 
 HEre we are to fpeak in particular of the parts of this table, and 
 the diftin&ions of powers and fubje&ions, (beginning witlx 
 the private and domeftical) that is to fay, of every efhte and pro* 
 feflion of men, to the end we may know them > and therefore this 
 may be called, The Book of the knowledg of man, for the duties 
 of every one (hall be iet down in the third Book, in the virtue of 
 jufticev where in like manner and order all thefe eftates and chap- 
 ters thall be retained and examined. Now before we begin, it 
 fhall be necciTary fummarily to (peak of commanding and obeying, 
 two foundations and principal caufes of theie diveriities o efutes 
 and charges. 
 
 HAP. XLV. 
 
 Of commanding and obeying- 
 
 THefe, as hath been faid, are the two foundations of all humane, 
 fociety, and the divcrfity of eftates and profeflions: They 
 are Relatives, they do mutually reipcdr, ingender, and conferve 
 one the other, and are alike required in all affcmblies and com- 
 munities > but are yet fubjed to a natural kind of envy, and an 
 cverlafting conteftation , complaint and obtreclrition. The po~ 
 pular eftate makes the Soveraign of worfe condition then a Car- 
 ter. The Monarchy placeth him above God himfclf. in command- 
 ing
 
 Of commanding and obeying. 
 
 ing is the honour, the Difficulty (thefe two commonly go toge- 
 ther) thegoodntis- the i.itticiency, all qualities of greatnelsi Com- 
 mand, that is to lay, iuftickncy, courage, authority, is from heaven 
 and of God, Imperium non nifi divino fato datur : otnnis poteftas 
 a T)e eft Empire and dmninion is not given hut by divine deftiny : 
 all power is from God abwt. And therefore Plato was wont to lay, 
 That God did not appoint and eitablifh men, that is to fay, men of 
 a common fort and iufficiency, and purely humane, to rule others, 
 butfuch as by (bme divine touch, fmgular virtue, and gift of hea- 
 ven do excel others : and therefore they are called Heroes. In obey- 
 ing is utility, proclivity, neceflity, in fuch fort, that for the prelerva- 
 tion'of the weal publick, it is more neceffary then well to commandi 
 and the denial ot obedience,or not to obey as men (hould,is far more 
 dangerous, then for a Prince not to command as he mould. Even 
 asm marriage, though the husband and the wife be equally obliged 
 to loyalty, and fidelity, and have both bound themfelves by promife 
 in the fame words, the fame ceremonies and folemnitiesi yet not- 
 withftanding the inconveniences are incomparably far greater, in 
 the fad: ot adultery, to the wife then the husband : even fo, though 
 command and obedience are equally required in every ftate and com- 
 pany, yet the inconveniences of difobedience in iubjects, are far 
 more dangerous, then of ill government in a Commander. Many 
 States have a long time continued and proipered too, under the 
 command of wicked Princes and Magiftrates, the fubjedb obeying, 
 and accommodating themfelves to their government : and therefore 
 a wife man being once asked, why the Common- wealth of Sparta. 
 was fo flourishing, and whether it were, becaufe their Kings com- 
 mand well ? Nay rather, faith he, becaufe the Citizens obey well 
 For if the fubjeds once refufe to obey, and make offtheir yoke, that 
 tf ate muft necelTarily fall to the ground. 
 
 CHAP. XLVL 
 
 Of Marriage. 
 
 Notwithstanding the ftate of marriage be the firft, moreanti- 
 ent, and moft important, and as it were the foundation and 
 fountain of.humane fociety, whence arife families, and from them 
 common-weals i Prima Jocietat in t conjugio eft , quod frincipium 
 x, fiminarium Reipublic* j the firft fociety is in wedloc^ which
 
 Of Marriage. - ^ 
 
 t~he learning of Cities, and tbefimitury ef the Common-wtalth ? 
 Yet it hath been contemned and defamed by many great Perfbnages, 
 who have judged it unworthy men of heart and Ipirit, and have 
 fiamed many objections againit it. 
 
 Firft, they account the band and obligation thereof unjuft, a 
 hard and over-fight captivity, infomuch that by marriage, a man is objetlionjA 
 bound and enthralled to the cares and humours of another. And^/n/f mar* 
 if it fall out, that he hath miftaken in his choice, and have met "*& 
 with a hard bargain, more bone then flcfh, his life is ever after- 
 wards moft miferable. What iniquity and injum'ce can there be 
 greater, then for one hours folly, a fault committed without ma- 
 Kce, and by meer over-fight, yea many times to obey the advice 
 of another, a man mould be bound to an everlafting torment > It 
 were better for him to put the halter about his neck, and to caft 
 himfelf into the Sea his head downward, to end his miferable life, 
 then to live always in the pains of hell, and to furfer without inter- 
 mifiion on his fide, the tempeft of jealoufie, of malice, of rage, of 
 madnefs, of brutiih obtfinacy, and other miferable conditions: 
 and therefore one flicks not to fay, That he that invented this knot 
 and tie of marriage, had found a goodly and beautiful means to be 
 revenged of man , a trap or gin to entangle beads, and afterwards 
 to make them languifli at a little rire. Another faith, That to 
 marry a wife man to a fool, or a fool to a wife man, is to bind the 
 living to the dead, which was the cmelleft death invented by ty- 
 rants, to make the living to languifh and die by the company of 
 the dead. Secondly, they fay, that marriage is a corruption and 
 adulterating of good and rare fpirits, infomuch that the flatteries 
 and fmooth fpeeches of the party beloved, the affection towards 
 chJldren, the care of houfhold affairs, and advancement of their - 
 families, do leflen, diffolve, and mollifie the vigour and ftrength 
 of the moft lively and generous fpirit that is, witnefs Samfin, Solo- 
 nton-> Marc. Antony. And therefore howfoever the matter go, 
 we had not need to marry. But thofe that have more flem then 
 fpirit, ftrong in body, and weak in mind, tie them to the rlefh 
 and give them the charge of (mall and bafe matters, fuch as they 
 are capable of. But fuch as are weak of body, have their fpirits 
 great, flrong, and puiflant, is it not then a pity to bind them to 
 the flem, and to marriage, as men do beafts in the ftable ? We fee 
 that beafis the more noble they are, the ftronger and fitter for 
 iervice, as horfes and dogs, the more are they kept afunder from 
 
 N tbc
 
 1 66 Of M 
 
 the company and acquaintance of the other Tex, and it is the man- 
 ner to put hearts of leaft efteem at random together. So likewife, 
 fuch men and womeu as are ordained to the moft venerable and 
 holieft vocation, and which ought to be as the cream, and marrow 
 ofChriftianity, Church-men and religious* are (though not by any 
 warrant from the word of God) excluded from marriage. And 
 the reafon is, becaule marriage hindereth a nd averteth thofe beau- 
 tiful and great elevations of the foul, the contemplation of things 
 high, celem'al and divine, which is incompatible with the troubles 
 and molcita tions of domeftical affairs : for which caufe the. 
 Apoftle preferred! the folitary continent life before marriage. Uti- 
 lity may well hold with marriage, but honefty is on the other 
 fide. 
 
 Again, it troubleth beautiful and holy enterprifes i as Saint 
 Anftin reporteth , that having determined with fome Other his 
 friends, amongft whom there was fome married, to retire them- 
 (Hves from the City, and the company of men, the better to attend 
 to the ftudy of wifdom and virtue, their purpofe was quickly brok- 
 en and altered, by the wives of thole that were married. And ano- 
 ther wile man did not doubt to fay, that if men could live without 
 women, they mould be vifited and accompanied by Angels : More- 
 over marriage is an hindrance to fuch as delight in travel, and to 
 feeftrange countries, whether to learn to make themfelves wife, or 
 to teach others to be wife, and to publifh that to others which they 
 know. To conclude, marriage doth not only corrupt and dejecl: 
 good and great fpirits, but it robbeth the weal-publick of many 
 beautiful and great things, which cannot manifell themfelves, re- 
 maining in the bofom and lap of a woman, or being ipent upon 
 young children. But is it not a goodly fight, nay a great lofs, that 
 he that is able for his wifdom and policy, to govern the whole 
 world, fliould Ipend his time in the government of a woman and a 
 few children ? and therefore it was well anCwered by a great perfo- 
 nage being follicited to marry, That he was born to command 
 men, not a woman j, to counfel Kings and Princes, not little chil- 
 dren. 
 
 To all this a man may anfwer, that the nature of man is not ca- 
 Mitfvcno P a bleof perfection, or of any thing againlt which nothing may be 
 the aforefaitl objected, as hath elfewhere been fpoken. The beft and moft ex- 
 0,4. pedient remedies that it hath, ar^in Ibme degree or other but iick- 
 ly, mingled with difcommodities : They are all but necefTary 
 
 evils.
 
 Of Marriage. 
 
 evils. And this is the beft that man could devife for his preferva- 
 t ion and multiplication. Some (as Plato, and others) would more 
 {ubtilly have invented means to have avoided thefe thorny incon- 
 veniencies > but befides that they buiJt caftles in the air, that tould 
 not long continue in ufe, their inventions likewife if they could have 
 been put in practice, would not have been without many difcom- 
 modifies and difficulties. Man hath been the caufe of them, and 
 hath himfelf brought them forth by his vice, intemperancy,and con- 
 trary paflion j and we are not to accufe the ftate, nor any othet 
 but man, who knows not well how to ufe any thing. Moreover 
 a man may fay, that by reafon of thefe thorns and difficulties, it 
 is a fchool of virtue, an apprentifhip, and a familiar and domeftn 
 cal exercife : and Socrates^ a Doctor of wifdom, did once fay, to 
 fuch as hit him in the teeth with his wives pettifti frowardnefs,2<** 
 be did thereby ham even within his own door s^ to be conftant and pa* 
 tient every where elfe-> and to think^ the crojjes of fortune to be foeet 
 andpleajant unto him* It is not to be denied, but that he that can 
 live unmarried doth belt : but yet for the honour of marriage, a man 
 may fay, that it was tirft iniUtuted by God himfelf in Paradifi, 
 before any other thing, and that in the ftate of innocency and per- 
 fection. See here four commendations of marriage, but the fourth 
 pafTeth all the reft, and is without reply. Afterwards the Son of 
 God approved it, and honoured it with his prefence at the firft 
 miracle that he wrought, and that miracle done in the favour of 
 that date of marriage, and married men > yea he hath honoured 
 it with this priviledge, that it ferveth for a figure of that great uni- 
 on of his with the Church, and for that caufe it is called a myftery, 
 and great. 
 
 Without all doubt, marriage is not a thing indifferent : It is ei- 4 
 ther wholly a great good, or a great evil', a great content, or a great Wholly gwd t vr 
 trouble i a paradife or a hell : It is either a fweet and plealant way, y l ' 
 if the choice be good > or a rough and dangerous match,and a gaul- 
 ing burthenfom tye, if it be ill : It is a bargain where truly that is 
 verified which is (aid, Homo bomini Dens-) attt Input* Man if to matt 
 either a Coder a Wolf. 
 
 Marriage is a work that confifteth of many parts i there muft be ; 
 a meeting of many qualities, many confideratjons befides the par- ^g^ ' mitr . 
 ties married. For whatfoever a man (ay, he marrieth not only for riage a ran 
 himfelf i his poflerity, family, alliance, and other means, are of gre 
 importance, and a grievous burthen. See here the caufe why fo few 
 
 N 2 good
 
 6. 
 
 Afimple ck- 
 
 fummaryof 
 
 Adefcription 
 moreexafl. 
 
 Of Marriage. 
 
 good are found i and becaufe there are To few good found, ids a 
 token of the price and value thereof, it is the condition of all greas 
 charges : Royalty is full of difficulty, and few there are that exer- 
 ife it well and happily. And whereas we fee many times that it fal- 
 leth not out fo luckily,the reafon thereof is the licentious liberty and 
 unbridled defire of the perlbns themfelves, and not in the ftate and* 
 inftitution of marriage : and therefore it is commonly more commo- 
 dious, and beter fitted in good, limple, and vulgar fpirits, where de- 
 3icacy,curiofity,and idleneis are lefs troublefome: unbridled humour? 
 and- turbulent wavering minds are not n't for this ftate or degree. 
 
 Marriage is a fkp to wifdom, a holy and inviolable band, arc 
 honourable match. If the choice be good and well ordered, there 
 is nothing in the world more beautiful : It is a fweet fociety of life, 
 fullofconftancy, truft, and an infinite number of profitable offices, 
 and mutable obligations : It is a fellowfhip not of love but amity* 
 For love and amity are as different, as the burning lick heat of a fe- 
 ver, from the natural heat of a found body. Marriage hath in it 
 felf amity, utility, juftice, honour, conftancy, a plain plealure, but 
 found, firm, and more univerfal. Love is grounded upon plea- 
 fore only, and k is more quick, piercing, ardent* Few marriages 
 {ucceed well, that have their beginnings and progrefs from beauty 
 and amorous defires. Marriage hath need of foundations, more 
 fblid and conftant, and we muft walk more warily i this boyling 
 affection is worth nothing, yea marriage hath a better condud by a 
 third hand- 
 Thus much is faid fummarily and (imply, but more exactly to 
 defcribe it, we know that in marriage there are two things effen- 
 tial unto it, and feem contraries, though indeed they be not i that 
 is to fay, an equality fociable, and fuch as is between Peers: and 
 an inequality, that is to (ay, (uperiority and inferiority. The equa- 
 lity confiileth in an entire and perfect communication and commu- 
 nity of all things, (buls, wills, bodies^ goods, the fundamental 
 ,law of marriage, which in fome places is extended even to life and 
 death, in fuchibrt, that the husband being dead, the wife muft in*- 
 continently follow. This is prad:i(ed in ibme places by the Publick 
 laws of the countries, and many times with fo ardent affection, 
 that many wives belonging to one husband, they contend', and pub*- 
 lickly plead for the honour to go rirft to ileep with their Spoufe 
 (that is their word) alledging for them-felves, the better to obtain 
 their fuit and preferment herein, their good fer vice, that they were
 
 beloved, had the laft kifsof their deceafed husband, and have had. 
 children by them. 
 
 ~E*t cert amen habent lethi, qu* viva feqttatur 
 Conjugium j pudor eftnou licuijje mori. 
 
 Ardent vittrices-, &flammpettoraprbent, 
 Imponuntqueju'pi oraperufla virit. 
 
 Strive (and give. reafons), each one ear Heft ly 
 
 1o have the honour? with their husband dy i 
 
 To live isjhante and lofs, who doth obtain, 
 
 Imputes to pleafitre, that which we count pain* 
 
 Andw fi ardent hot in her dejire, 
 
 Fearingrevtrfing judgment more then fire, . 
 
 Ihatjhemakgshafte, &c. 
 
 In other places it was obferved, notby publick laws, but private- 
 compacts and agreements of marriage, as betwixt Marc. Antony,.' 
 and Cleopatra. This equality doth likewiie confift in that powers 
 which they have in common over their family, whereby the wife 
 is called the companion of her husband, themiftrefs of the houie 
 and family, as the husband, the Matter and Lord : and their joynfr 
 authority over their family, is compared to Ariflocracie. 
 
 The dim' nation of (liperiority and inferiority confifteth- in this g. 5 
 that the husband hath power over the- wife, and the wife is fub- Inequality. 
 jecl: to the husband. - This agreeth with all laws and policies > but 
 .yet more or lefs, according to the diverfity of them. In all things 
 the wife, though (he be far more noble, and more rich, yet is fub- 
 jedtto the husband. This fuperiority and inferiority is natural, 
 founded upon the ftrength and fufficiency of the one, the weakntft 
 and iniuflieiency of the other. The Divines ground it upon other 
 reafons drawn from the Bible : Man was firft made by God alone, 
 and immediately, exprefly for God, his head, and according to his 
 Image, and perfect j for nature doth always begin with things per- 
 fed. The woman was made in the fecond place, after man, of the 
 fubftance of man by occafion and for another thing, mulier eft vir 00 
 cafiontttiS') A woman vs a man occafionate^ amansoccafion-, and the oc" - 
 cafion of a man, to ferve as an aid, and as a fecond to man, who is her 
 head, and therefore imperfect. And this is the difference by order 
 of generation. That of corruption and fin proveth the fame, for the 
 woman was the firft in prevarication, and by her own weaknefs and 
 will did fin,man the fccond, and by occafion of the woman i the wo- 
 man,then the lafi in good and in general ion, and by occafion, the rirft 
 
 N in .
 
 1 70 Of M 
 
 in evil arid the. occafion thereof, is juftly fubied ufftoman, thefirft 
 in good, and laft in evil. 
 
 . This fuperiority and power of the husband, hath been in fome 
 
 r *f~ places fuch as that ot the father, over life and death, as with the 
 T>hn!}ra!icar. R mans ? by the law of Romultu : and the husband had power to 
 /. 2 . ' kill his wife in four cafes, Adultery, Xttborning of children, coun- 
 
 tib.2. terfeiting of felfi kgyf-i *n& drilling of wine* So liKewife with 
 
 Lib.6Ml.Cal. the Greeks, as Polyb'iM^ and the ancient French, as Ge/jr aifirm- 
 eth, the power of the husband was over the lite and death of his wife. 
 Elfewhtre, and there too, afterwards this power was moderated > 
 but almoft in all places the power of the husband and the (ubje&i- 
 on of the wife doth infer thus much, That the husband is matter of 
 the actions and vows of his wife, and may with words corredt 
 her and hold her to the flocks ( as for blows, they are unworthy a 
 woman of honour and honefty, iaith the Law ) and the wife is 
 bound to hold the condition, follow the quality, country, family, 
 habitation and rank of her husband > fhe muft accompany and fol- 
 low him in all things, in his journeys if need be, his banishment, 
 his imprifonment, yea a wandring perfon, a vagabond, a fugitive. 
 The examples hereof are many and excellent : ofSutyitia who fol- 
 lowed her husband Lentulut being banifhed into Cicily i Eritbrc* 
 x-her husband Pbalaris't Iffierates the wife of King Mithridate van- 
 tdrn.Titcit, quiflied by Pompey, whowandred thorowthe world. Some add 
 unto this, That wives are to follow their husbands even in the, 
 wars, and into thofe Provinces, whither the husband isfentwith 
 publick charge. Neither can the wife bring any thing into querti- 
 onof law, whether (he be plaintiff or defendant, without the au- 
 thority of her husband, or of the Judg, ifherffufe? neither can the 
 call her husband into judgment , without the permiifion of the 
 Magiftrate. 
 
 Marriage is not carried after one and the fame fafhion, neither 
 The divers h atn it in every place the fame laws, and rules, but according to 
 .rule t if mar- the diver fity of religions and countries, it hath rules either more 
 riaf. eafie, or more ftreight : according to the rules of Chriftianity, of 
 
 all other the ftreighteft, marriage is more fubjedt, and held more 
 fliort. There is nothing but the entrance left tree > the continuance 
 is by conftraint, depending of fomething elfe then our own wills. 
 .Other nations and religions, to make marriage more eafie, free and 
 fertile, have received and pradifed Polygamy and repudiation, liber- 
 ty to take and leave wives : they accuie Chriftianity for taking away 
 
 thcfe
 
 171 
 
 thcfe two, by which means amity and multiplication, the princi- 
 pal ends of marriage, are much prejudiced, inafmuch as amity is an 
 enemy to all conftraint, and they do better maintain then-delves in 
 an honeft liberty > and multiplication is made by the woman, as Na- 
 ture doth richly make known unto us in wolves, of whom the race 
 is fo fertile in the production of their young, even to the number 
 of twelve or thirteen, that they far excel all other profitable crea- 
 tures : of thefe there are great numbers killed every day, by which 
 means there are but few i and they, though of all others the molt 
 fertile, yet by accident the moft barren : the reafbn is, becaufe of 
 io great a number as they bring, there is one only female, which 
 for the moft part beareth not, by reafon of the multitude of males 
 that concur in the generation, of which the greateft part die with- 
 out fruit, by the want of females. So likewife we may fee how 
 much Polygamy helpeth to multiplication, in thofe nations that re- 
 ceive it? /cars, 2r/y, and other Barbarians who are able to raile 
 forces, of three or four thoufand fighting men fit for wars. Con- 
 trariwife, in Chriftendom there are many linked together in matri- 
 mony;, the one of which, if not both, are barren, which being placed 
 with others, both the one and the other may happily leave great 
 pofterity behind them. But to fpeak more truly, all this fertility 
 conllftcth in the fertility of one only woman. Finally they objedt, 
 That this Chriftian-like reftraint, is the caufe of many lafcivious 
 pranks, and adulteries. To all which we may anfvver, That Chrifti- 
 anity conlidereth not of marriage by reafbns purely humane, natu- 
 ral, temporal} but it beholds it with another vifage, and weigheth 
 it with reafons more high and noble, as hath been laid. Add unto 
 this, Tnat experience (he weth in the greateft part of marriages, that 
 conftraint increafeth amity, efpecially in limpleand debonair minds, 
 who do eafi!y accommodate themfelves, where they rind themfel ves 
 in fuch fort linked. And as for lafcivious and wicked pcrions, it is 
 the immodcfty of their manners that makes them fuch, which no li- 
 berty can amend. And to fay the truth, Adulteries are as common, 
 where Polygamy and repudiation are in force > vvitnefs the Jews, and 
 David) who for all the wives th^t he had, could not defend hi tnfelf 
 from it : and contrariwife, they have been a long time unknown in 
 policies well governed, where there was neither Polygamy, nor re- 
 pudiation > witnefs Sjurta and Rome* long time after the foundati- 
 on. And therefore it is abfiird to attribute it unto religion, which 
 teachtth .nothing but purity and contmcncy. 
 
 N 4 The
 
 ^ Of Marriage. 
 
 The liberty of Polygamy, which feemeth in Tome fort natural, fe 
 
 tmy di- carried diverily according to the diverfity of nations and policies. In 
 iome, all the wives that belong to one husband live in common, and 
 are equal in degree, and fo arc their children. In others, there is one 
 who is the principal, and as the miftrefs, whofe children inherit the 
 , goods, honours, and titles of the husband : the reft of the wives are 
 kept apart> and carry in fome places the titles of lawful wives, in 
 others of concubines, and their children are only penfioners. 
 
 The ufe of repudiation in like fort is different : for with fomc, as 
 the Hebrews, Greeks, Armenians, the caufe of the (eparation is not 
 exprefied, and it is.not permitted to retake the wife once repudiated, 
 but yet lawful to marry another. But by the law of Mahomet, the 
 reparation is made by the Judg, with knowledg taken of the caufe 
 (except it be by mutual content) which muft be adultery ,fterility,tn- 
 compatibility of humours, an enterpri(e on his, or her part, againft 
 the life of each other, things directly and efpecially contrary to the 
 ihte and inftitution of marriage : and it is lawful to retake one ano- 
 ther, as often as they (hall think good. The former feemeth to be 
 the better, becaufe it bridleth proud women, and over-diatp and 
 bitter husbands. The fecond which is to expreis the caufe, diflio- 
 -noureth the parties, and difcovereth many things which (hould be 
 .hid. And if it fall out that the cauie be not fufficiently verified, and 
 that they muft continue together, poyfonings and murthers do 
 .commonly enfue, many times unknown unto men : as it was dU- 
 .covered at Rome before the uie of repudiation, where a woman be- 
 ing apprehended for poyfoning of her husband, accufed others, and 
 they others too, to the number of threefcorcand ten, which were 
 all executed for the fame otfence. But the worft law of all others 
 hath been, that the adulterer efcapeth almoft every where without 
 punifhment of death, and all that is laid upon him is divorce, and 
 leparation of company, brought in by Juftinian, a man wholly pof- 
 feflcd by his wife, who caufed whatibever laws to pa(s, that might 
 make for the advantage of women. From hence doth arife a dan- 
 ger of perpetual adultery, defire of the death of the one party, the 
 -offender is not puniftied, the innocent injured remaincth without 
 amends. 
 
 The duty of married folk, See Lib. 3. Chaj>. 1 2. 
 
 CHAP.
 
 Of Parents cwd Children. 173 
 
 CHAP. XL VI I. 
 
 Of Parents and Children. 
 
 THere arc many forts and degrees of authority and humane i. 
 power, Publick and Private, but there is none more natural., F**herljp9cr 
 nor greater then that of the Father over his children, (Hay Father, 
 becaufe the Mother who is fiibjc& unto her husband cannot proper- 
 ly have her children in her power and fubje&ion ) but it hath not 
 been always and in all places alike. In former times almolt every 
 where it was abfolute and univerlal, over the life and death, the li- 
 berty, the goods, the honour, the actions and carriages of their 
 children, as to plead, to marry, to get goods j as namely with the 
 Romans by the exprefs law of Romuluf* Parentum in //fow/Dion.Halic. 
 nmne jut efto-, relegandi, vendendi^ occidendi : Let the Parents bavetib. a.antiq* 
 ftM liberty to difpofi of tbeir children* yea, ofbanijhing,fellingor j^/-Rom.l.infujs. 
 ling them. Except only children under the age of three years, who * ^ ^ 
 as yet could not offend either in word or deed : which Law was at- Gel.'lib. 20. 
 terwards renewed by the Law of the twelve Tables, by which the Lib. 8. Eth. 
 Father was allowed to fell his children to the third time : with the 5*?' 5A 
 ^ according to Arijlotle i the ancient French^ as C<efar and ' e * 
 
 Proffer affirm =, with the Mufcovites and Tartars , who might Proper. 
 fell their children in the fourth time. And it mould f eem from the Aquitan. in 
 fi& of Abraham going about to kill his ion, that this power was E P'ft >Sl 8' 
 likewife under the Law of Nature : for if it had been againft his 
 duty, and without the power of the Father, he had never confent- 
 ed thereunto,neither had he ever thought thit it was God that com- 
 manded him to do it, if it had been againft Nature. And therefore 
 we fee that Ifaac made no refinance, nor allcdged his imiocency, 
 knowing that it was in the power of his Father ; which derogateth 
 not in any fort from the greatnefs of the faith of Abraham^ be- 
 caufe he would not (acririce his f "on by virtue of his right or power, 
 nor. for any demerit of Ifaac , but only to obey the command- 
 ment of God. So likewife it was in force by the law of A/j/t/,D/. ai. 
 though fomewhat moderated. So that we fee what this power 
 hath been in ancient times, in the greatert part of the world, and 
 which endured unto the time of the Roman Emperours. With the 
 Greeks it was not fo great and abfolute, nor with the Egyptians : 
 Neverthelefs, if it fell out that the Father had killed his fons wrong- 
 fully, and without caufe, he had uo other punUhment, "but to be 
 
 (hut
 
 j , Of Barents tmd Children. 
 
 fiiut up three days together with the dead body. 
 
 2 . Now the realons and fruits of fo great and abfblute a power of 
 
 the rcafons Fathers over their Children, necefTary for the culture of good man- 
 *nd fruits ners ^ tne chafing away of vice, and the publick good, were firft to 
 tbtrctf. hold the children in aw and duty: and lecondly^ becaufe there are 
 many great faults in children, that would efcape unpunished, to the 
 great prejudice of the weal-publick, if the knowledg and punim- 
 ment of them, were but in the hand of publick authority i whether 
 it be becaufc they are domeftical and fccret> or bccaufe there is no 
 man that will profecute againft them : for the parents who know 
 them, and arejnterdTcd in them, will not diicredit them =, befides 
 that, there are many vices and infolences, that are never puniftied 
 by juftice. Add hereunto, that there are many things to be tried, 
 and many differences betwixt Parents and Children, Brothers and 
 Sifters, touching their goods or other matters, which are not fit to 
 be publimed,which are extinct and buried by this fatherly authority. 
 And the Law did always fuppofe, that the father would never a- 
 bufe this authority, becaufe of that great love which he naturally 
 earrieth to his children, incompatible with cruelty : which is the 
 caufe that inftead of punifhing them with rigour, they rather be- 
 come interceflburs for them, when they are in danger or " the Law : 
 and there can be no greater torment to them, then to lee their chil- 
 dren in pain. And it falleth out very feldom or never, that this 
 ppwer is put in practice without very great occafion > fo that it was 
 rather a fear-crow to children, and very profitable, then a rigour in 
 good earneft. 
 
 3, Now this fatherly power (as over-fharp and dangerous) is al- 
 
 Jkcdcdtn/ition.moil of it felf loft and abolifhed, ( for it hath rather hapncd by a 
 kind of difcontinuance? then any exprefs law ) and it began to de- 
 cline, at the coming of the Roman Emperours : for.from the time 
 of Auguftus^ or ihortly after, it was no more in force, whereby 
 children became fo deipcrate and infolent againft their parents, that 
 jj, , Seneca, fpeaking to Nero, faid, That he had feen more parricides 
 Clem,' punifhed in five years paft, then had been in (even hundred years 
 
 Salufl* in bcl. before i that is to fay, fince the foundation of Rome- Informer 
 CatiJ. times, if it fell out that the father killed his children, he was not 
 
 \9l Max. p im ifhed, as we may fee by the examples of fulvms the Senatour, 
 who killed his (on, becaufe he was a partner in the confphacy of 
 Cat aline: and of divers other Senators, who have made criminal 
 procefs againft their children in their own houles, and have con- 
 demned
 
 Of Trttnts and Children. 175 
 
 cicmned them to dearth, as Cafur Tratiufy or to perpetual exile, 
 as Manliut forquttus his Son Sillaniif. There were afterwards 
 laws ordained, that injoynedthe Father to prefent unto the Judg 
 his children offending, that they might be puniflied, and that the 
 Judg fhoLild pronounce fuch a lentencc as the Father thought rit, 
 which is ftill a kind of foot-ftep of antiquity : and going about to 
 take away the power of the Father, they durft not do it but by 
 halfs, and not altogether, and openly. Thelc latter laws come 
 fomewhat necr the law of A&/IJ, which would, That at the only 
 complaint of the Father made before the Judg, without any other 
 knowledg taken of the caufe, the rebellious and contumacious child 
 fhould be ftoned to death i requiring the prcience of the Judg, to 
 the end the punifliment mould not be done, in fecret or in cholcr, 
 but exemplarily. So that according to M;px, this fatherly power 
 was more free and greater, then it hath been after the time of the 
 Emperours but afterwards under Conftamine the Great, and Tbeo- 
 dojluf-, and finally under Jttftiniatt^ it was almolt altogether extinct. 
 From whence it is, that children have learned to deny their obedi- 
 ence to their Parents, their goods, their aid, yea to wage law againft 
 them i a mameful thing to fee our Courts full of thefe cafes. Yea 
 they have been difpenfed herewith, under pretext of devotion and 
 offerings, as with the Jews before Chrift, wherewith he reproacheth MAI ^ l 
 them > and afterwards in Christianity, according to the opinion of 
 fome : yea it hatla been lawful to kill them, either in their own de- 
 fence, or if they were enemies to the Common- weal : although to 
 fay the truth, there mould never be eaufe jufi: enough for a Son to 
 kill his Fat her. Nttflumtantum fcelwcommitti poteftaPiitre-> quodjit 
 farriciclio mndicandum, frnuHum fcelnsrationem kabet. A Father 
 cinnot commit fitch a crime-) Of mjiy be revenged with fjrricide^ andno 
 wicfycbiefs hath anyreafon* 
 
 Now we feel not what mifchief and prejudice hath hapened to 
 the world, by the abolifhing and extinction of this fatherly power. 
 The Common-weals wherein it hath been in force, have always 
 flourished. If there were any danger or evil in it, it might in forae 
 fort be ruled and moderated > but utterly to abolilh it, as now it is, 
 is neither honeft nor expedient, but hurtful and inconvenient, as 
 hath been faid. 
 
 Of the reciprocal duty of Parents and Children 3 See L. 3* C- 1 4. 
 
 CHAP.
 
 ij6 L&rds axd Slaves, Mafters and Servavtt. 
 
 CHAP; XLVlIIi 
 
 Lords and Slaves, Mafters and Servants. . 
 
 im *TP He ufe of flaves, and the full and abfolute power of Lords; and ; 
 
 Ykt rfc of i Matters over them, although it be a thing common thorow- 
 
 flwet waver- out the world, and at all times ( except within theie four hundred 
 
 /*/ andagainft y earS3 j n w hi c h time it hath fomewhat decayed, though of late it 
 
 revive.again ) yet it is a thing both monftrous and ignominious in . 
 
 the nature of man, and fuch as is not found in beafts themfelves, 
 
 who confent not to the captivity of their .like, neither actively nor 
 
 paffively. The law of Mtfis hath permitted this as other things, ad 
 
 duritiem cordis eorttm y for their hardnefs of heart^ but not fuch as 
 
 hath been elfe-where : for it was neither ( o great, nor fo abtblute, 
 
 nor perpetual, but moderated within the compafs of (even years at 
 
 the moil. Chriftianity hath left it, rinding it univerfal in all places, 
 
 aslikewife to obey idolatrous Princes and Matters, and fuch like 
 
 matters as could not at the firft attempt & altogether be extinguifh- 
 
 ed, they have abolifhed. 
 
 2. There are four forts, Natural, that is, flaves born. Enforced, 
 
 t>iftinltiMi and made by right of war v Juft, termed flaves by punifhment, by 
 reafon of fome oifence, or debt, whereby they are flaves to their 
 Creditors, atthemoft for icven years, according to the law of the 
 Jews, but always until payment and reftitution be made in other 
 T ' demor P^ aces > Voluntaries, whereof there are. many forts, as they that caft 
 German* ' ^ e ^' ce ^ or ^' or ^ ^ tne ^ r ^^ rt Y ^ or niony, as-long fithence it was 
 theCuftom in Almaigne^nd now likewife.in (bme parts of Chriften- 
 dom^ where they do give and vow themlelves to another for ever, 
 as the Jews were wont to pradife, who at the gate, bored a hole in 
 their ear, in token of perpetual fervitude. And this kind of vo- 
 luntary captivity, is the ftrangeft of ; all the reft, and almoft againft 
 nature. 
 
 It is covetoufnefs that is' the caufe of flaves enforced, and lev?d- 
 ns * s ne cau ^ e f voluntaries. They that are Lords and Matters, 
 have hoped for more gain and profit by keeping, then by killXig 
 them: and indeed, the faireft poiTeflions and, the richett commo- 
 dities, were in former times flaves. By this means CraJJus became 
 the, richeft. among the.Romans, who had befides thofe that ferved 
 him rive hundred flaves, who every day brought gain and commo- 
 di,ty, by their gainful Arts and Myfteries, and afterwards when
 
 Lords and Slavey fif afters and Servants. 177 
 
 he had made what profit by them he could, he got much by the fale 
 f them. 
 
 It is a Orange thing to read of thofe cruelties pradtifed by Lords 4. 
 upon their flaves, even by the approbation and permiflion of the \ 
 Laws thcmlelves : They have made them to till the earth being 
 chained together, as the manner is in fiarbary at this day, t 
 lodge them in holes and ditches : and being old, or impotent, and 
 fo unprofitable, they fell them, or drown them, and caft them in- 
 to lakes to feed their rifli withal : They kill them not only for the 
 kaft fault that is, as the breaking of a Glafs, but for the leatf fiifpi- 
 cion, yea for their own pleafure and paftime, asFUminiut did one 
 of the honefteft men of his time. And to give delight unto the peo- 
 ple,thcy were conftrained in their publick Theatres to kill one ano- 
 ther. If a Matter hapned to be killed in his houfe by whomfoe- 
 Ter, the innocent flaves were all put to death, infbmuch, thatPe- 
 ^owzJfthe Roman being llain, although the murderer were known, 
 yet by the order of the Senate, four hundred of his flaves were put 
 to death. 
 
 On the other fide, it is a thing as ftrange, to hear of the rebelli- 
 ons, infurre&ions, and cruelties of flaves againft their Lords,when 
 they have been able to work their revenge, not only in partkul 
 by lurprifeandtreafbn, as it fell out one night in the Gityof Ty 
 but in fet battel both by Sea and Land : from whence the proverb is, 
 So many Slaves-, fo many enemies. 
 
 Now as Chriftian Religion, and afterwards Mabitmetifin did en- 6. 
 create, the number of flaves did encreafe, andfervitude didceafe,^""""^ 
 infomuch that the Chriftians, and afterwards the 7W/y, like Apes^ l/f/ * 
 imitating them, gave freedom and liberty to all thofe that were of 
 their Religion } in luch fort, that about the twelve hundred year, 
 there were almoft no flaves in the world, but where thefe two reli- 
 gions had no authority. 
 
 But as the number of flaves diininilhed, the number of beggers^ . 7 
 and vagabonds increafed : for fo many flaves being fet at liberty, 
 came from the houfes and fubjedlion of their Lords, not having 
 wherewicha to live, and perhaps having children too, rilled the 
 world with poor people. > 
 
 This poverty made them return to fervitude, and to become vo- 8 ' 
 Unitary flaves, paying, changing, felling their liberty, to the 6nd 
 they may have their maintenance and life affured, and be quit of the 
 burthen of their children. BcCdes this caufe, and this voluntary 
 
 fcvvitude,,
 
 A Of the State, Sovereignty Sovereigns. 
 
 fervitude, the world is returned to the ufe of flaves, becaufe the 
 Chriftians and Turks always maintaining wars one againft theo- 
 ther, as likewife againft the Gentiles both oriental and occidental, 
 although by the example of the Jews they have no flaves of their 
 own nation, yet they have of others, whom, though they turn to 
 their religion, they hold flaves by force. 
 
 The power and authority of Matters over their Servants, is not 
 very great, nor imperious^ and in no fort can be prejudicial to the 
 liberty of Servants i only they may chaftife and correct them with 
 difcretion and moderation. This power is much lels over thofe 
 that are mercenary, over whom they have neither power nor cor- 
 rection. 
 
 The duty of Matters and Servants, fee lilt. 3. chap* 1 5. 
 
 CHAP. XLIX. 
 
 Of the State-) Soveraignty-, Soveraigns. 
 
 HAving fpoken of private power, we come to the publick, that 
 fH of the ftate. The ftate, that is to fay. Rule, dominion, or a 
 
 on 4m?nijjl- certain order in commanding and obeying, is the prop, the cement, 
 tj ofthejlate. and the foul of humane things : It is the bond of fbciety, which 
 cannot otherwife fubiift i It is the vital fpirit, whereby f b many 
 millions of men do breath, and the whole nature of things. 
 
 2. Now notwithftanding it be the pillar and prop of all, yet it is a 
 *Jf n n lWt ^ thing not fo fure , very difficult, fubjedt to changes, Arduum &fub- 
 Tacit! jettunt fortune cuntta regendi enus : the burthen of government if at 
 
 hard matter andfuhjett to fortune : which declineth, and fometimes 
 falleth by hidden and unknown caufes, and that altogether at an in- 
 ftant, from the higheft ftep to the loweft, and not by degrees, as it 
 ufeth to be long a rifing. It is likewife expofed to the hatred both 
 of great and fmall, whereby it is gauled, fubje& to ambufhments, 
 underminings, and dangers, which hapneth likewife many times by 
 the corrupt and wicked manners of the Soveraigns, and the nature 
 of the Soveraignty which we are about to defcribe. 
 
 3. Soveraignty is a perpetual and abfolute power, without cou- 
 nt (tcfcripun ftraint either of time or condition. It confifteth in a power to give 
 
 laws to all in general, and to every one in particular, without the 
 confept of any other, or the gift of any perfon. And as another 
 faith (to derogate from the common law) Soveraignty is fo called^ 
 
 and
 
 Of the Stute^ Soveraignty^ Sovereigns* 
 and abfolute, becaufe it is not fubjed to any humane laws, no not 
 his own. For it is againft: nature to give laws unto all, and to com- 
 mand Himfelf iii a thing that dependeth upon his Will.' AM* ob~ 
 ligatio confijhre poteft-, qu* a. voluntatcfromittentisfiatum capit : Ny 
 obligation can ftand good, which bath hit jirengtb from the will of the 
 promifer : nor of another, whether living s or of his predeceflbrs, 
 or the countrey. Soveraign power is compared to fire, to the Sea, 
 to a wild beafty it is a hard matter to tame it, to handle it, it will 
 not be croft, nor offended, but being, is very dangerous. Poteftat 
 ret eft qtt ntoveri)doceriqtte non vult, 6" caftigationem grefir*t : Pow- 
 er is a thing which will neither be admonijhed nor taftght, and tvitk 
 great difficulty, fujferetb any correction. 
 
 The marks and properties thereof, are, to judg the lad appeals, 4. 
 to ordain laws in time of peace and war, to create and appoint mz-The properties 
 giftrates and officers, to give graces and difpenfations againft the 
 Law, to impofe Tributes, to appoint mony, to receive homages' 
 ambalfages, oaths. But all this is comprehended under the abic- 
 lute power, to give and make Laws according to their pleafure. O- 
 ther marks there are of lefs weight: as the Law of the Sea and fhip- 
 wrack, confifcation for Treafon, power to change the Tongue, title 
 of Ma jelly. 
 
 Greatnefs and Soveraignty is fo much defir-ed of all, becaufe all $." 
 the good that is in it appeareth outwardly, and all the ill is altoge- 
 ther inward : As alib becaufe to command others, is a .thing as beau* 
 tiful and divine, as great and difficult : and for this caufe they are 
 dkemed and reverenced for more then men. , Which belief in the 
 people, and credit of theirs, is very neceffary and commodious to 
 extort from the people due refpe&and obedience, the nurfe of peace 
 aud quietnefs. But in the end they prove to be men caft in the lame 
 mould that other men are,and many times worfe born,& worfe qua- 
 lified in nature then many of the common fort ofpeople.lt (eemeth^ 
 that their adions, becaule they are weighty and important, do pro- 
 ceed from weighty and iraportantcaufes : but they are nothing, and 
 f the fame condition that other mens are. The lame occafion that: 
 breeds a braw.1 betwixt us and our neighbours ground enough of a 
 war betwixt Princes : and that offence for which a Lackey deferves 
 a whipping, lighting upon a King, is the ruine of a whole pro- 
 vince' They will as lightly as we, and we as they, but they can do- 
 more then we : the felf-lame appetites move a Flye and an Elephant. 
 Finally 5 befides thele paffions , defects , and natural conditions , 
 
 which.
 
 180 Of the State.) Soveraigrty^ Sovereigns. 
 
 which they have common with the meaneft of thofe which do adore 
 them, they have likewife vices and aifcommodities which their 
 greatnefs and foveraignty bears taem out in, peculiar unto them- 
 felves. 
 
 ^ The ordinary manners of great Pcrfonages are, untamed pride, 
 
 Tbemannert of Durus eft veri infolens? ad refta flefli regius non vult tumor : He that is 
 
 Soveraigni. 
 
 Seneca. 
 
 Tacitus. 
 
 The tniferict, 
 and difcom- 
 mottitiei. 
 
 t. 
 
 i. Jntheir 
 charge. 
 
 infolent? ituncapable of the truth, kingly pride will not yiddto tbofi 
 that are true- Violence too licentious. Id ejje regni maximum pignut 
 put ant , fi quicquid alivs non licet, foltt licet : quod nonpoteft? vultpsje^ 
 qui nim'tum pottft : Ihey thinly it the greatejl testimony of their royalty? 
 that that which # not permitted others? if not lawful for them, be that 
 bath power to do much? will have power to do what he cannot ; Their 
 Motto that beft pleafeth them is, <jhtod libet licet i What they lift it 
 lawful- Sufpicion, Jealoufie, Suaptenatxrap6tentianxii,'lheyarc 
 naturally careful of their power? yea even of their own infants j Suf- 
 pettitf Jemper invidufque, dominantibus quifqu'tf proximus deftmatur? 
 tdeo ut dijpliceant etiam civilia filiorum ingenia : Ihe next whofoever 
 deftinated to Jucceed them? vs always miftrufted and envied, infontucb 
 that the civil demeanour of their own children doth alfo dijpleafe thene 
 Whereby it falleth out, that they are many times in alarm and fear, 
 Jngenia regunt prona ad formidinem-t Kings are naturally aft to 
 fear. 
 
 The advantages of Rings and Soveraign Princes above their peo- 
 ple which feem fo great and glittering, are indeed but light, and 
 almoft imaginary , but they are repayed with great, true, andfb- 
 lid advantages and inconveniencies. The name and title of a So- 
 veraign, the ihew and outfide is beautiful, pleafant, and ambitious 
 but the burthen and the infide is hard, difficult, and irkfome i There 
 is honour enough, but little reft and joy, or rather none at all i it 
 is a publick and honourable fervitude, a noble mifery, a rich capti- 
 vity, Aunt & fulgid* compedes? clara miferia '> witntfs that which 
 Auguftitf? MarcKf? Aureliut , Perthtax? T>ioclefian> have faid and 
 done, and the end that almoft all the rirft twelve G^rjmade, and 
 many others after them. But becaufe few there are that believe this, 
 but fuifer themfelves to be deceived by the beautiful (hew, I wil more 
 particularly quote the inconveniencies and miferies that accompany 
 great Princes. 
 
 Firft the great difficulty to play their part, and to quit them- 
 felves of their charge : for can it be but a great burthen to govern 
 fo many people, Cnce in the ruling of himfelf there are fo many 
 
 difficulties >
 
 Of the Stits, Sovereignty^ Sovereigns'. 1 8 r 
 
 difficulties ? It is an eafier matter, and more pleafant to follow, 
 then to guide i to travel in a way that is already traced, then to rind 
 the way , to obey, then to command , to anfwer for himfelf only 
 then for others too : Vt fatius multo jam ft parere quietum, quant 
 regere imperio res velle ' It is far better to procure peace and quiet, then 
 to govern a Kingdom. Add hereunto, that it is required that he that 
 commandeth,muft be a better man then he that is commanded : fo 
 faid Cyrus a great Commander. How difficult a thing this is , we 
 may lee by the paucity of thofe that are (iich as they ought to be. 
 Veffiafian, faith ZWiftu, was the only Prince that in goodnefs excel- 
 led his Predeceffors : another flicks not to fay, that all the good 
 Princes may be graven in a Ring. 
 
 Secondly, In their delights and pleafures., wherein it is thought 
 they have a greater part then other men. But they are doubtlefs of 2 Jn f |* . ^ 
 a worfe condition then the pleafures of private men : for beiidesyV e/ an i a8i- 
 that the luftre of their greatnefs makes them unfit to take joy inonsof life. 
 their pleafures, by reafon that they are too clear and apparent, and 
 made as a butt andfubje& to cenfure, they are like wife croft and 
 pierced into,even to their very thoughts,whjch men take upon them 
 to divine and judge of. Again, the great eafe and facility that they 
 have to do what pleafcth them, becaufe all men apply themfelves 
 unto them , takes away the tafte, and fowreth that fweet which 
 mould be in their pleafures, with delight to man, but thole that 
 tafkthem, withfome fcarcity and difficulty. He that gives no 
 time to be thirfty, knows not what a pleafure it is to have drink : 
 Satiety is noyfom, and goes againft the f tomach. 
 
 Pinguis amor nimiumque potcns in tdia nobis 
 Vertitur & jlomacbo dulcis ut eft a nocet. 
 Extremity ofPleajitre turns to pain* 
 So Venus fatiates^ andboney^s bane. 
 
 There is nothing more tedious and loathfom then abundance, TO ; 
 yea they are deprived of all true and livelya&ion, which cannot be 5, r " f " 
 
 without fome difficulty and remittance. It is not goingjliving^dling 
 in them, but deeping, and an infeniible lliding away. 
 
 The third inconvenience that followeth Princes, is in their Mar- 
 riages. The marriages of the vulgar fort are more free and volun- 
 tary i made with more affedion, liberty, and contentment. One 
 reafon hereof may be, that the common (brt of men rind more of 
 their degree to chufe, whereas Kings and Princes, who are not of 
 the rout, as we know, have no plentiful choice. "But the other rea- 
 
 O fo
 
 1 8 2 Of the StatS) Sovereignty Sovereigns. 
 
 (on is better, which is, that the common fort in their marriages look 
 but into their own affairs, and how they may accommodate it beft 
 unto themlelves > but the marriages of Princes are many times in* 
 forced for Publick necefiity : they are great parts of the State, and 
 ^ inftruments ferving for the general good and quiet of the world. 
 
 Great Perfonages and Sovereigns marry not for themfelves, but for 
 the good of the State, whereof they muft be more amorous and 
 jealous, then of their wives and children : for which caufe they ma- 
 ny times hearken unto marriages where there is neither love nor de- 
 light i and matches are made between perfons, who never knew 
 nor have feen one another, much lefsaffed : yea fuch a great man 
 takes fuch a great Lady, whom if he were not fo great, he would 
 not take : but this is to ferve the Weal-publick, to allure the State, 
 and to fettle peace amongft the people. 
 
 i It The fourth is, That they have no true part in the attempts that 
 
 4. Attempt o/men make one againft the other in emulation of hoaour and va- 
 kanoKr. lour, in the exercifes of the mind and of the body, which is one of 
 
 the moft delightful things in the commerce and conversion of 
 men. The reafon hereof is, becauie all the world gives place unto 
 them, all men fpare them, and love rather to hide their own valour, 
 to betray their own glory, then to hurt or hinder that of the Sove- 
 reign, efpecia41y where they know he affcdts the victory. This, to 
 fay the truth, is by force of refpedt to handle men difdainfully and 
 injurioufly and therefore one faid, That the children of Princes 
 learned nothing by order and rule, but to manage a horf'e, becauic 
 in all other exerciies every one bows unto them, and gives them the 
 prize : but the horfe who is neither flatterer nor Courtier, caAs as 
 well the Prince tathe ground as theEfquire. Many great Perfo- 
 nagcs have refufed the praifes and approbations offered them, fay- 
 ing, I would accept and efteem of them, and rejoyce in them, if 
 they came from free-men, that durfHay the contrary , and tax me 
 if there were caufe- 
 
 I2t The fifth is, That they are deprived of the liberty to travel in 
 
 >. Libert) of tile world, being as it were impriioned within their own Coun- 
 
 rrm/. tries, yea, within their own Palaces, being always inclofed with 
 
 people, futers, gazers, and lookers on, and that wherefoever they 
 
 be, and in all actions whatfoever, ptying eventhorow the holes 
 
 of the chair : whereupon Alpbonjits the King faid > That in 
 
 this refped the ftate of an A(s was better then the condition of 
 
 a King. 
 
 The.
 
 Sovereigns. 
 
 The fixth mifery, That they are deprived of all amity and mu- 
 ttial (bciety, which is the fweeteft and perfected fruit of humane*. 
 life, and cannot be but betwixt equals, or thole betwixt whom 
 difference is but (mall. This great difparity puts them without the 
 commerce and focicty of men > all humble fervices, and bafe offi- 
 ces, are done unto them by thofe that cannot refufe them, and pro- 
 ceed not from love, but from fubjc&ion, or to increaie their own 
 greatnefs, or of cuftom and countenance which is plain, becaufe 
 wicked Kings are as well ferved and reverenced as the good > they 
 that are hated, as they that are beloved i there is no difference, the 
 (elf-fame apparel, the (elf-fame ceremony. Whereupon Julian the 
 Emperour aniwered his Courtiers, that commended him for his 
 Juftice, Perhaps I Jhould be fraud of theft praijes, if they were fl>okg 
 by fitch of dttrft to accttfe we, and to dijpraifi my attions when they 
 Jhal! defervt it. 
 
 The feventh mifery, worfe perhaps then all the reft, and more 1 4. 
 dangerous to the Wcal-publick, is, That they are not free in the 7 -h^rmct <f 
 choice of men, nor in the true knowledge of things. They are not '"'"*' 
 differed truly to know the ftate of their affairs, and con(equently not 
 to call and employ fuch as they would, and as were moft tit and ne- 
 ceffary. They are (hut up, and befet with a certain kind of people, 
 that are either of their own blood 3 or by the greatne(s of their 
 Houfes and Offices, or by pre(cription, are (b far in authority,power, 
 and managing of affairs before others, that it is not lawful, without 
 putting all to hazard, to difcontent , or in any (brt to fu(pe& 
 them. Now thefe kind of people that cover, and hold, as it were, 
 hidden the Prince, do provide that all the truth of things (hall not 
 appear unto him > and that better men, and more profitable to the 
 State come not near him, left they be known what they are. It is 
 a pitiful thing not to (ee but by the eyes, not to underftand but 
 by the ears ot another, as Princes do. And that which perfe&eth 
 in all points this mifery, is, that commonly, and as it were, by de- 
 ftiny, Princes and great Perfonages are poffeffed by three (orts of 
 people, the plagues of humane kind, Flatterers, Inventers of Im- 
 pofts or Tributes, Informers, who under a fair and fal(e pretext of 
 zeal and amity towards the Prince, as the two rirfi, or of loyalty 
 and reformation, as the latter, fpoil and ruinate both Prince and 
 State. 
 
 The eighth mifery is, That they are kfs free, and matters of their 1 5. 
 own wills then all other, for they are inforced in their proceedings 8 
 
 O 2
 
 Of the StJte 9 Sovereignty 3 Sovereign?. 
 by a thoufand confiderations and refptdts, whereby many times 
 they miift captivate their defignments, defires, and wills : In maxi- 
 ma fortuna-, minima licentia > In the greateft honour? the leaft liberty' 
 And in the mean time inftead of being Plaintiffs, they are more 
 rudely handled and judged then any other : For men will not ftick 
 to divine of their deiigns, penetrate into their hearts and inventi- 
 ons, which they cannot do : AbditosPrincifa finfa, & quid occul- 
 tius parat exquircre ') illicitttm anccps me idea ajfequare : 1o fry into 
 the hidden fecret of the Prince-, and to fearch if they can find any thing 
 more fecret * neither will they herein forbear, although they kpow it 
 unfitting : and looking into things with another vifage, where they 
 miderftand not fufficiently the affairs of thcState,they require of their 
 Princes what they think mould be done, blame their actions, and 
 refilling to fubmit themfelves to what is neceflary, they commonly 
 proceed in their bufmeis rudely enough. 
 
 , Finally, It falleth out many times , that they make a miferablc 
 
 ; 4 OT jTe r4 5/ e end, not only Tyrants and Ulurpers, for it belongs to them , but 
 mil. fuch as have a true Title to their Crown > witnefs ib many Roman 
 
 Emperours after Pompey the Great, and Cepr, and in our time Mary 
 Queen of Scotland* who loft her life by the hand of an Executioner, 
 and Hwry the third, wilfully murdered in the middle of forty thou- 
 fand armed men, by a little Monk , and a thoufand the like exam- 
 ples. It feemeth that as lightning and tempeft oppofe themfelves 
 againft the pride and height of our buildings, fo there arelikewife 
 Ipirits that envy and emulate greatnefs below upon earth. 
 
 "Vfque adeo res huma'rtat vtf abdita quxdam 
 Obterit &pttlchrof fafcts, fevafque fecures 
 Proculcare, at ludibrio fibi hjbere videtur. 
 So far fame hidden Highnefs feems to frown 
 On humanepridc in Diadem or Crown^ 
 " As it both laughs at it^ and beats it down. 
 
 j - To' conclude, the condition of Sovereigns is hard and dangerous: 
 
 The condufion Their life, if it be innocent, is infinitely-painful , if it be wicked, it 
 f their mifc- js fubjeft to the hate and ilander of the world , and in both cafes 
 rw * cxpofed to a thoufand dangers j for the greater a Prince is, the Ids 
 
 may he trutf others, and the more muft he trufl himfelf. So that we 
 fee, -that it is a thing, as it were, annexed to Sovereignty, to be be- 
 trayed. 
 
 Of their duty. See the third Book, Chap. 1 6* 
 
 CHAP.
 
 CHAP. L. 
 
 Magijkatef. 
 
 THerc are divers degrees of Magiftratts as well in honour as i . 
 power, which are the two things to be confidered in the di- 
 ftin&ionof them, and which have nothing common the one with 
 the other, and many times they that are more honourable, have lels 
 power, as Counfcllers of the Privy Council, the Secretary of the 
 State. Some have but one of the two i others have both , and 
 that of divers degrees, but they are properly called Magistrates that 
 have both. 
 
 The Magiftrates that are in the middle betwixt the Sovereign 
 and the Particulars, in the prelence of their Sovereigns have no pow- 
 er to command. As Rivers lofe both their name and power at the 
 mouth or entrance into the Sea, and the Stars their light in the pre- 
 lence of the Sun i fo all power of Magiftrates is but upon futferancc 
 in the prefence of their Sovereign : as alfo the power of inferiours 
 and fubalternate Magiftrates in the prefence of their Superiours. 
 Amongft equals there is neither power nor fuperiority, but the one 
 may hinder the other by oppoiition and prevention. 
 
 All Magiftrates judge, condemn, and command either according 
 to the Law, and then their fentence is but the execution of the Law, 
 or according to equity, and fuch judgment is called the Office, or 
 Duty of a Magiftrate. 
 
 Magiftrates cannot change nor correct their judgments, except 
 the Sovereign permit it, under pain of in juftice : they may revoke 
 their commands, or make ftay of them, but not that which they have 
 judged and pronounced with knowledge of the caule. 
 Of the Duties of Magiftrates, See Lib. 3. 
 
 CHAP. LI. 
 
 ,Teacbers 
 
 IT is one of the vanities and follies of man, to prefcribe Laws and 
 Rules that exceed the ufe and capacity of men , as fome Philofo- 
 phers and Do&ors have done. They propofe ftrange and elevated 
 forms or images of life, or at leaftwife fo difficult and auftere, thaf 
 the praftice of them is impoffible at leaft for. a long time, yea, the 
 
 Q attempt
 
 j g Pe0/?/e r vulgar firt. 
 
 attempt is dangerous to many. Thefe are Caftles in the air, as the 
 Common- wealth of ?/<**<?, and Afore, the Orator of Cicero, the Poet 
 of Horace, beautiful and excellent imaginations j but he was never 
 yet found that put them in ufc. The fovercignand perfect Law- 
 giver and Dodor took heed of this, who both in himiclf, his lite 
 and his dodrrine, hath not fought thele extravagancies and forms 
 divided from the common capacity of men j and therefore , he 
 calleth his yoke eaiie, and his burthen light : Jut-urn meum fitave^ 
 & onw meum leve '> My yukj facet , and vty burthen light. And 
 they that have inftituted and ordered their company under his 
 name, have very wifely coniidered of the matter, that though they 
 * make fpecial profeflion of virtue, devotion, and to ferve the Wcal- 
 publick above all others, neverthelefs they differ very little from the 
 common and civil life. Wherein there is rir/t great juftice : tor 
 there muft always be kept a proportion betwixt the commandment, 
 and the obedience, the duty and the power, the rule and the work- 
 mafter : and thefe bind themieives and others to be neceflarily in 
 want, cutting out more work then they know how to. iinifh : and 
 ma-ny times thefe goodly Law-makers, are the hrft Law-breakers : 
 for they do nothing > and many times do quite contrary to that 
 they enjoyn others, like the Pharifees, JmponttKt omragravia> & m- 
 lunt ea digit o mover e : "they imfofi great bur dens 7 bat roiU not them- 
 f elves touch them with a finger. So do fbme Phyiicians and Divines : 
 io lives the World, rules and precepts are enjpyned, and men not 
 only by an irregularity of life and manners, but allo by contrary 
 opinion and judgment follow others. 
 
 There is like wife another fall full of injuflice, they are far more 
 fcrupulous, exad, and rigorous in things free and accidental then in 
 neceflary and fubAantial, in pofitive and humane, then in natural 
 and divine > like them that are content to lend, but not to pay their 
 debts i and all like the Pharifees, as the great and heavenly Doder 
 telleth them to their reproach. All this is but hypocrUie and deceit. 
 
 CHAP. LI I. 
 
 People or vulgar fort* 
 
 < t HP He people (weunderftand here the vulgar fort, the popular 
 
 J. rout, a kind of people under what coyer tloever, of bafe, ier- 
 
 tik,and medwnical tonditionj) arc a fhange bcaft with many .heads, 
 
 and
 
 People of vulgar fort. I -7 
 
 ad which in few words cannot be defcribed,inconftant and varia- 
 ble, without flay, like the waves of" the Sea j they are moved and ap- 
 pcafcd, they allow and difallow one and the fame thing at one and 
 the fame inftant : there is nothing more eafie then to drive them in- 
 to what paflion he will , they love not wars for the true end there- 
 of, nor peace for reft and quietnefs, but for varieties fake, and the 
 change that there is from the one to the other : confulion makes 
 them defire order, and when they have it, they like it not : they 
 run always one contrary to another, and there is no time pleaieth, 
 but what is to come : Hi vulgi mores^ odijje pr^fentia^ ventura cu- 
 pere-pr*terita celebrare : It is the cujlom of the vulgar fort to dejfrife the 
 prcfent-) defire the future, praifi ami extol that which ispajl* 
 
 They are light to believe, to gather together news, efpeciafly fuch * 
 as are moft hurtful i holding all reports for allured truths. With a 
 whittle, or fome fonnet of news, a man may afTemble them together 
 like Bees at the found of the Bafon. 
 
 Without judgment, reatbn, difcretion. Their judgment and 3 
 wifdomis but by chance, like a caft at dice unadvifed and headlong 
 of all things, and always ruled by opinion or cuftom, or the greater 
 number, going all in a line, likeihesp that run aftej thofethat go 
 before them, and not by reafon and truth. Plebi nonjudicium, non T . acit 
 veritaf : ex opinion? multa-> ex vcritate paw A judicat. The common ' 
 people have no judgment-, no verity ', deem many things by opinion^ few 
 by the truth it felf* 
 
 Envious and malicious, enemies to good men, contemners of vir- 4 
 tue, beholding the good hap of another with an ill eye, favouring 
 the more weak and the more wicked, and wifhing all ill they can to 
 men of honour they know not wherefore , except it is becaufe they 
 are honourable and well fpoken of by others. 
 
 Treacherous and untrue , amplifying reports, finothering of 5. 
 truths , and always making things greater then they are, without 
 faith, without hold. The faith or promife of a people, and the 
 thought of a child, are of like durance, which change not only as 
 occafions change, but according to the difference of thofe reports, 
 that every hour of the day may bring forth. 
 
 Mutinous, defiring nothing but novelties and changes, {editions, , 
 enemies to peace and quietneis. Ingenio mobilise ditiofum, dijco-rdio- " 
 fum-) cupidttm rerttm novxrum , qtneti & otio adverfum : Of a mu- 
 table dijpofitioM, feditious* a breeder of dijcord, defirotu of noveltiet^ 
 enemies to peace and quietnefs* Efpeciaily when they meet with a 
 
 Q 4 leader:
 
 Teopk or vulgar fort. 
 leader : for then even as the calm Sea,of nature tumbleth,and foam- 
 eth, and rageth, being ftirred with the fury of the winds > fo do the 
 people (well, and grow proud, wild, and outragions : but take from 
 them their Leader, they become deject, grow mild, are confounded 
 with aftonilhment : Sine Rcftore prgcepSipa'sidus, focortt nil aufara, 
 fhbs Principibus amotit: Headlong without a GtfverMoxr^fijrfnl, care' 
 /i/}, daring nothing in abfince of their Princes. 
 
 7 . Procurers and favourers of broyls and alterations in boufhold af- 
 fairs, they account modefty, iunplicity ^ wildom, rufticity ; and 
 contrariwile, they give to h'ery and heady violence, the name of va- 
 lour and fortitude. They prefer thole that have hot heads, and a- 
 dive hands, before thofe that have a (etled and temperate judg- 
 ment, and upon whom the weight of the affairs muft lie > boafters 
 and pratlers before thole that are fimple and flayed. 
 
 They care neither for the Publick good nor common honcfty, but 
 their private good only and they retule no bafe offices for their 
 gain and commodity. Privata cuiqueftimulatiojjile dtcut publicxm : 
 Every one hath his private flur^ contemning the public)^ honour. 
 
 Always muttering and murmuring againtt the State , always 
 9* belching out flanders and infolent fpeeches againfc thofe that govern 
 and command. The meaner and poorer lort have no better paitimc, 
 then to Ipeak ill of the great and rich , not upon caufe and reafon, 
 but of envy, being never content with their Governours, nor the 
 prefent State. 
 
 They have nothing but a mouth , they have tongues that ceafe 
 not, fpirits that bouge not : they are a monfter, whole parts are all 
 tongues v they fpeak all things, but know nothing j they look upon 
 all, but fee nothing i they laugh at all, and weep at all , rit to mutiny 
 and rebel, not to right. Their property is rather to alfay to fhake otf 
 their yoke, then to defend their liberty : Procaciaplebt* ingenia^ im- 
 fiZ?* Httgtf*-, igttavi attimi : Tfec wits of the vulgar fort arejhameltfi, 
 teUytive, bafe-minded. 
 j They never know how to hold a meafure, nor to keep an honeft 
 
 mediocrity. Either like Haves they ferve over-balely, or like Lords 
 they are beyond all meafure infolent and tyrannical. They cannot 
 endure a foft and temperate bit,nor are pleafed with a lawful liberty, 
 they run always to extremities, either out of hope too much trull- 
 ing, or too much diftrufting out of fear. They will make you afraid 
 if you fear not them : when they are frighted, you chock them un- 
 der the chin, and you leap with both feet Upon their bellks. They 
 
 ait
 
 People or vulgar fort. 
 
 are audacious and proud, if a man (hew not the cudgel i and there- 
 fore the Proverb is, Tickle thcm> and they will prick^thce i pfick^ them^ 
 and they will tickle thee- Nil in vulgo modicum terrere ttip^vcant-, ubi 
 pertimmrint immune contcmni : audacia turbidum nifiubi mctuat^attt 
 Jervit humiliter-) aut faperbe dominatur : libertatem qu media-) me 
 jj>ernere> me babere* 
 
 Very unthankful towards their benefactors. The recompence of 1 2- 
 all thole that havedeferved well of the Common-wealth, have al- 
 ways been banifhment, reproach, conipiracy, death. Hiilories are 
 famous, of Mofes? and all the Prophets, Socrates, slrijiides. Phaeton, 
 Ly:ttrgtts-> Vemoftbeites, Ihemijhclcs. And the Truth it felf hith faid, 
 That he being one that procured the good and health of the peo- 
 ple, efcaped not : and contrariwife, they that opprets them , arc 
 deareft unto them. They fear all, they admire all. . 
 
 To conclude, the people are a iavage beaft, all that they think is j ,, . 
 vanity , all they fay is falfe and erroneous that they reprove, is 
 good i that they approve is naught : that which they praiie is in- 
 tamous : that which they do and undertake is folly. Hm tarn bcnc Sencca> 
 cum rebut loumariu geritttr, tit meliora flnribtif pi ace ant > argument urn 
 fejjimi turbo, eji : It goes not Jo rvett in humane affair s^ M that the 
 bejl things do pleafe the moft '> multitude it an argument of the. worjL 
 The Vulgar multitude is the mother of ignorance, injultice, incon- 
 Itancy, idolatry, vanity, which never yet could be pleated : their 
 mott \s,Voxpopuli->vox~Dei: 1 'he voice of the people is the voice of 
 God : but we may fay, Vox populi, voxftultorum : The voice of the. 
 people is the voice of fools* Now the beginning of wildom is for a 
 man to keep himfelf clear and free, and not to fuffer himfelf to be 
 carried with popular opinions. This belongs to the fecond Book, Lib, a, cap. i. 
 which is now near at hand. 
 
 The fourth diftinftioft and difference ef men-, drawn from 
 their divers frofejfions and conditions of life* 
 
 THE PREFACE- 
 
 BEhold here another difference of men, drawn from the di- 
 verilty of their profefllons, conditions, and kinds of life. 
 Some follow the civil andlociable lite, others tiye it,think- 
 ing to fave themielves in the folitaiy wilderncfs : fome love arms, 
 
 othcxs .
 
 1 9 The diftinttion And coMparifott oftk 
 
 others hate them : {bme live in common, others in private : it plca- 
 (cth fome be/t to have charge, and to lead a publick life '> others to 
 hide and keep themfelves private : Tome are Courtiers, attending 
 wholly upon others, others court none but themfelves; (bme delight 
 to live in the City, others in the fields, affe&ing a Country-life > 
 whofe choice is the better, and which life is to be preferred , it is a 
 difficult thing limply to determine, and it may be impertinent. 
 They have all their advantages and difadvantages , their good and 
 their ill. That which is moft to be looked into and confidered here- 
 in,as mail be laid, is,That every man know how to chufe that which 
 beft befits his own nature, that he might live the more eafily and the 
 mere happily. But yet a word or two of them all, by comparing 
 them together : but this mall be after we have Ijpoken of that life 
 .which is common to all, which hath three degrees. 
 
 CHAP. LIII. 
 
 Ifhc diftinftim andcontyarifon of the three forts or 
 degrees of life. 
 
 T Here are three forts of life, and as it were three degrees, one 
 private of every particular man within himfelf, and in the clo- 
 fet of his own heart, where all is hid, all is lawful : the (econd, in his 
 houfe and family, in his private and ordinary actions, where there 
 is neither frady nor art, and whereof he is not bound to give any 
 reafon i the third, is publick in the eyes of the world. Now to 
 keep order and rule in this rirft low and obfcure ftage, it is very dif- 
 ficult, and more rare then in the other two > and in the fecond then 
 in the third : the reafon is, becaufe where there is neither judge nor 
 Controller, nor regardcr, and where we have no imagination ei- 
 ther of punifliment or recompence,we carry our felves more loofely 
 and carelefly, as in private lives, vrbere confcience and reafon 
 only is our guide, then in publick, where we are (till in check, and 
 .as a mark to the eyes and judgment of all, where glory, fear of re- 
 proach, bafe reputation, or fome other paffion doth lead us (for paf- 
 iion commands with greater power then reafon ) whereby we keep 
 .our felves ready, (landing upon our guard: for which cauie it fallcth 
 out, that many are counted holy, great, and admirable in publick, 
 who in their own private have nothing commendable. That which 
 is done in publick is but a fable, a fiction, the truth in fecret, and in 
 private > and he that will well judge of a.manmuft converfe every 
 
 day
 
 Three forts or degrees of life. 1 9 1 
 
 day with him, and pry into his ordinary and natural carriage the 
 reft is all counterfeit i V)twerfMm*n'ti cxcrdt l)Uclmi..,u . IDS 
 
 . 
 
 irar!et fljys th; Cymtdijtit ' and tk rttbre bid a \vit,-i.i..r.> 
 he is an excthm man-> ivhn Is (it:b rvithl-i an.i In bimfclf, rc:)i:b 
 \K ii dutnardlyforfiar of the Luis? nnl faeca jibe w.irlfl. Public 
 adtlors thunclcr in the ears oi n^r, to wuicha man is attentive wtiai 
 he doth them s ascxpioksin war, found judgment in couniil, to 
 rule a people, to perform an ambaflagc* Private and domdiical' 
 adions are quick and lure, to chide, to laugh, to fell, to p.iy, to con- 
 verfe with his own, a man confidcrs not ot them, he doth tiitm, not 
 thinking of thtm : fccret and inward actions much more, to love,. 
 to hate, to deiire. 
 
 A pain, there is here another confidcration, and that is, that that 
 is done by the natural hypocrifie of men, which we make moil ac- 
 count of, and a man is more faupulous in outward actions, that are 
 in fhtw, but yet are free, of fmail importance, and almoft all in 
 countenances and ceremonies, and therefore are of little coil, and 
 a littlterfeci, then in inward and fecret adtions that make no ihe-w, 
 But are yet requiiite and neceflary, and therefore they are the more 
 difficult : of thofe depend the reformation of the foul, the modera- 
 tion of the paffions, the rule of the life : yea, by the attainment of 
 theft, outward; a man becomes carelefs of the inward. . 
 
 Now of thefe three lives, inward, domem'cal, publick, he that is 
 to lead but one of them, as Hermits, doth guide and oider his lite at 
 a better rate, then he that hath two : and he that hath but two, his 
 condition is more eaiie, then he that hath all three. 
 
 CHAP. LIV. 
 
 A Comfarifon of the civil and ficiable lift: with 
 the folitary. 
 
 THey that efteem and commend fb much the folitary and reti- 
 red life, as a great flay and fure retfait from the moleftations 
 and troubles of the world, and a fit means to preferve and maintain 
 themfelvcs pure and free from many vices, in as much as the worfe 
 part is the greater, of a thoufand there is not one good, the num- 
 ber of tools is infinite, contagion in a preisis dangerous, they feem 
 te> have reafon on their fidej tor the company of the wicked is a dan- 
 gerous thing, and therefore they that adventure themfelves upon the 
 iea,arc to take heed that no blaiphemer,or diflblute awd wicked per-
 
 r 9 2 A CoM$<trifin of the Civil^ &c. 
 
 on enter their (hip i not only Jonas with whom God was angiy, 
 had almoft loft all > 'Bias to thole that were in the (hip with him 
 .crying out in a great danger for help unto their gods, pleafantly 
 faid, Hold you your peace, for the gods perceive not that you are 
 here with me. Albuquerque the Vice-roy of thelWzej for Em<zmel 
 King of Portugal-, in a great danger at Sea, took upon his fhoulders 
 a little child, to the end that his innocency might ferve as a (urety 
 to God for his fins- But to think that a folitary life is better, 
 more excellent and perfect, more fit for the efcercife of virtue, more 
 difficult, fharp, laborious, and painful, asibme would make us be- 
 lieve, they grofly deceive themlelves : for certainly it is a great 
 difchargeandcaieoflife, and it is an indifferent profefllon, yea, a 
 fimple apprentiihip and difpofition to virtue. This is not to enter 
 into bufmcfs, troubles, and difficulties, but it is to rlye them, and to 
 hide themfelves from them, to pra&ife the counfel of the Epicures 
 (Hide thy felf ) it is to run to death, to flye a good life. It is out 
 of all doubt, that a King, a Prelate, a Paftour is a far more noble 
 calling, more perfect, more difficult then that of a Monk, or a Her- 
 mit. And to fay the truth, in times paft the companies of Monks 
 were but Seminaries and Apprentifhips, from whence they drew 
 thofe that Were fit for Eccleiiaftical charge, and their preparatives 
 to a greater perfection. And he that lives civilly having a wife, 
 children, fervants, neighbours, friends, goods, bufmefs, and fo many 
 divers parts which he muft fatisrie, and truly and loyally anfwer 
 for, hath without comparifon far more bufinels, then he that 
 hath none of all thefe, hath to do with none but himfelf: Multi- 
 tude and abundance is far more troublcfom, then folitarinds and 
 want. In abftinency there is but one thing, in the condudt and ufe 
 of many, divers things, there are many coniiderations, divers duties. 
 It is an eafier thing to part from goods, honours, dignities, charges, 
 then to govern them well, and well to difcharge them. It is caller 
 for a man to live altogether without a wife, then in all points duely 
 to live, and to maintain himfelf with his wife, children and all the 
 teft that depend upon him : fo is the fmgle life more eaiie then the 
 married ftate. 
 
 2 . So likewife to think that folitarinefs is a (an&uary and an aflured 
 
 haven againft all vices, temptations, and impediments, is to deceive 
 themfelves i for it is not true in every refped. Againft the vices of 
 the world, the ftir of the people, the occafions that proceed from 
 without, it is good 7 but folitarinefs hath its inward and fpiritual 
 
 affairs
 
 A Com^Arifon betwixt the life led., ckc. 
 
 affairs and difficulties : Iiit in defertum-) ut tentaretur a 
 He went into the de fart to he tempted of theDevil. To imprudent 
 and unadvifed young men/olitarinefs is a dangerous ftafF,and it is to 
 be feared, that whilit he walks alone, he entertains worte company 
 then himfelf, as Cr^nv.faid to a young man who walked all alone 
 far from company. It is there where fools contrive their wicked 
 defignments, begin their own overthrows, iharpen their paflions 
 and wicked deiires. Many rimes, to avoid the gulf of Charybdis-, 
 they fall into Scylla > to Hye is not to efcape, it is many times to in- 
 creale the danger, and to loie himfelf: Non vitat-, fed fugit : mxgis 
 aMtem period is patemus averfi. He dot h not efihewit^ but flyeth it : 
 we live more open to dangers being averted from them. A man had 
 need be wile and ftrong, and well afliired of himfelf, when he falls 
 into his own hands i for it falls out many times that there are none 
 more dangerous then his own. Gttarda me dios de mi '> God kgep me 
 from myfelf) faith the Spanish Proverb very excellently ', Nemo eft ex 
 imprudent ibitf quifibi rdiitqtii debeat '> folitudo omnia mala perjua- 
 det. No itnwife manjhould he left alone to himfelf'-) folitarincfs per- 
 faadeth all evil* , But for fome private and particular conliderati- 
 on, though good in itfelf (for many times it is for idlenefs, weak- 
 nefs of fpirit, hatred, or fome other pa(Ilon)to flye and to hide him- 
 felf, having means to prorit another, and to do good to the Weal- 
 publick,istobea fugitive, to bury his talent, to hide his light, a 
 fault fubjedt to the rigour of judgment. 
 
 CHAP. LV. 
 
 A Comparijon betwixt the life led In common and 
 in private* 
 
 SOme have thought, that the life led in common, wherein no- 
 thingas proper to any man, whereby he may fay, that is mine, 
 or that is thine, but where all things are common, tendeth moft to 
 perfection, and hath moft charity and concord. This may take 
 place in the company of a certain number of people , led and direct- 
 ed by fome certain rule, but not in a State and Common-weal, and 
 therefore Plato having once allowed it, thinking thereby to take 
 away all avarice and diflention, did quickly alter his opinion, and 
 was otherwileadviitd : for ?.s the practice (hewcth, there is not 
 only not any hearty affection towards that th^t is common to all, 
 and as the Proverb is, The commm Aft is always ill J'adled : bat 
 
 alfo
 
 1 94 The CdMptrifott of the Country-lift^ &c. 
 
 alfo the community draweth unto it felf contentions, murmuring*, 
 hatreds, as it is always feen, yea even in the Primitive Church : Cref- 
 cente nttmero difcipulorum, faftum eft murmur Grtcorum adverfitf He- 
 ^ l *' & fa &os : 'the number of tbe Difciples increasing-, there grew a murmur 
 A els 6. of the Grecians againft the Hebrews* The nature of love is fuch, as 
 that of great rivers, which being over-charged with abundance of 
 waters, being divided, are quit of that charge > fo love being divi- 
 ded to all men, and all things, lofeth its force and vigour. But 
 there are degrees of community > to live, that is to (ay, to eat and 
 drink together is very good, as the manner was hi the better and 
 moft ancient Common-weals, of Lacedemon and Crete > for befides 
 that modefty and difciplinc is better retained amongft them, there 
 is alfo a very profitable communication i but to think to have all 
 things common, as Plato for a while would, though he were after- 
 wards otherwHe adyifed, is to pervert all. 
 
 CHAP. LVI. 
 
 I'he Comparifon of the Country-life with the Citizens* 
 
 THis companion to him that loveth wifdom is not hard to 
 make, for almoft all the commodities and ad vantages are on 
 one fide, both fpiritual and corporal, liberty, wifdom, innocency, 
 health, pleafure. In the fields the (pirit is more free,and to it (elf : 
 in Cities, the perfons, the affairs, both their own and other mens, 
 the contentions, vifitations, difcourfes, entertainments, how much 
 time do they fteal from us > Amid fares temporii : Friends fleal 
 away time. How many troubles bring they with them, avocations, 
 allurements to wickednefs ? Cities are prifons to the (pints of men, 
 no otherwife then cages to birds and beafts. This cekftial fire that 
 is in us, will not be (hut up, it loveth the air, the fields and there- 
 fore Columella faith, that the Country-life is the coulin of wifdom, 
 Corf anguine a^, which cannot be without beautiful and free thoughts 
 and meditations , which are hardly had and nourished among the 
 troubles and moleftations of the City. Again, the Country-life is 
 more neat, innocent and (imple i In Cities vices are hid in the root, 
 and are not perceived, they pa(s and inf innate them(elves pell-mell, 
 the u(e, the afpecl:, the encounter (b frequent and contagious, is the 
 eaufe. As for pleafure and health, the whole Heavens lye open to 
 the view, the Sun, the Air, the Waters, and all the Elements are free,
 
 Ojthe Military Trofiffiov. 
 
 expofed and open in all parts, always fuftaining us, the earth difco- 
 rereth it felf, the fruits thereof are before our eyes j and none of all 
 this is in Cities in the throng of houfes: fo that to live in Cities, is "to 
 be banifhed in the world, and {hut from the world. Again , the 
 Country-life is wholly in exercife, inaction, which (harpneth the 
 appetite, maintained! health, hardeneth and fortifieth the body. 
 That which is to be commended in Cities , is commodity either 
 private, as of Merchants and Artificers, or publick,to the managing 
 whereof few are called, and in ancient times heretofore they were 
 chofen from the Country-life, who returned , having performed 
 their charge. 
 
 'CHAP. LVII. 
 
 Of the Military frofcjion- 
 
 THe military Profeflion is noble in the caufe thereof, for there is i . 
 no commodity more juft, nor more univerfal, then the prote- The praife 
 &ion of the peace and greatnels of his Country , noble in the exe- f *T*lr 
 cution, for valour is the greateft, the moft generous and heroical vir- 
 tue of all others : honourable, for all humane actions, the greateft 
 and moft glorious is the Warriors, and by which all others honours 
 are judged and difcerned j pleafant, the company of fo many noble 
 men, young, active, the ordinary view of (b many accidents and 
 Ipe&acles, liberty and converfation without Art, a manly fafliion 
 of life without ceremony, the variety of divers acTions, a couragi- 
 ous harmony of warlike mulick, which entertains us, and ftirsour 
 blood, our ears, our foul > thole warlike commotions which ravifh 
 us with their horrour and fear, that confufed tempeft of founds and 
 crys, that fearful ordering of fo many thoufands of men, with fo 
 much fury, ardour, and courage. 
 
 But on the other fide, a man may fay, that the Art and experi- 2 . 
 ence of undoing one another, of killing, ruinating, deftroying our fae diftraife. 
 own proper kind, feems to be unnatural, and to proceed from an 
 alienation of our (enfe and undemanding^ it is a great teftimony 
 ef our weakncfs and imperte&ion , and it is not found in beafts 
 themfelves, in whom the image of Nature continueth far more en- 
 tire. What folly, what rage is it, to make fuch commotions, to 
 torment fo many people, to run thorow fa many dangers and ha- 
 zards both by Sea and Land, for a thing ib uncertain and doubtful 
 as the iflue ot War, to run with fuch greed inds and rijrceneis af-
 
 The Preface. 
 
 *ter death, which is eafily found every where, and without hope of 
 fepulture, to kill thofe he hates not, nor ever faw ? But whence 
 proceedeth this great fury and ardor, for it is not for any offence 
 committed ? what phrenfie and madnefs is this, for a man to aban- 
 don his own body, his time,his reft, his life, his liberty, and to leave 
 it to the mercy of another ? to expofe himfelf to the lofs of his 
 own members > and to that which is a thoufand times worfe then 
 death, fire and (word, to be trodden, to be pinched with hot iron, 
 to be cut, to be torn in pieces, broken, and put to the gallics for 
 ever ? And all this , to ferve the pailion of another, for a caufe 
 which a man knows not to be juft, and which is commonly unjurt : 
 for wars are commonly un juft, and for him whom a man knows 
 not, who takes fo little care for him that rights for him , that he 
 will be content to mount upon his dead body, to help his ownfta- 
 ture, that he may fee the farther. I (peak not here of the duty of 
 Subjects towards their Prince and Country, but of Voluntaries and 
 mercenary Souldiers. ; ' 
 
 Tie ffth Atidlaft diftinction And difference of Men.> drawn 
 
 from the favours and disfavours of Nature 
 
 and Fortune. 
 
 7 HE PREFACE. 
 
 THis laft diftin&ion and difference is apparent enough, and 
 fufficiently known, and hath many members and conlide- 
 rations, but i-nay all be reduced to two heads, which a 
 man may call with the vulgar fort, Felicity or good Fortune , and 
 Infelicity or ill Fortune. Greatnefs or littlenefs. To Felicity and 
 greatnefs belong health, beauty, and the other goods of the body, 
 liberty, nobility, honour, dignity, fcience, riches, credit, friends. 
 To Infelicity or littlenefs, belong all the contraries, which are pri- 
 vations of the other good things. From thefe things doth arile a 
 very great difference, becauiea man is happy in one of thefe, or in 
 two, or three, and not in the reft, and that more or lefs by infinite 
 degrees : few or none at all arc happy or unhappy in them all. He 
 that hath the greateft parts of thefe goods, and especially three, No- 
 bility, Dignity, or Authority and riches, is accounted great ~he 
 that hath not any of thefe three, little. But many have but one or 
 two; and are accounted midlings betwixt the great and the little* 
 * We
 
 Of Liberty and Servitude. 197 
 
 We tnuft fpeak a little of them all. Chap.6. 
 
 Of health, beauty, and other natural goods of the body, hath been ch *t' l * 
 ipoken before > as likewile of their contraries, Sicknefs, Grief, 
 
 CHAP. LVIII. 
 
 Of Liberty and Servi 
 
 Liberty is accounted by fome a fovereign good,and Servitude an 
 extrcam evil, infomuch, that many have chofen rather to die a 
 cruel death, then to be made Haves, or to fee either the publick good, 
 or their own private, endangered. But of this there may be too 
 much, and of thefe, too many, as of all other things. There is a two- 
 fold liberty i the true, which is of the mind or ipirit, and is in the 
 power of every one, and cannot be taken away, nor indamaged by 
 another, nor by fortune itfelf: contrariwife, the fervitude of the 
 fpiritisthe molt miferableof all others, toferve our own affecti- 
 ons, tofuffer our felves to be devoured by our own paffions, to be 
 led by opinions. O pitiful captivity ! The corporal liberty is a.good 
 greatly to be efceemed, but fubjedt to fortune : and it is neither juft 
 nor reaibnable* (if it be not by reafon of fome other circumftance) 
 that it ihould be preferred before life it felf, as fome of the ancients 
 have done, who have rather made choice of death, then to lofe it, 
 and it was accounted a great virtue in them : fo great an evil was 
 iervitude thought to be : Servitus obedientia eftfratti animi & abjettt-> 
 arbitrio carenlis fao : Servitude is the obedience of a baft and abjeft 
 mind, which winteth hi* due judgment. Many great and wife men 
 have ferved, Reguluf, Valer'unus-, hte, Diogenes, even thofe that 
 were wicked, and yet difhonoured not their own condition, but 
 continued in elfedi: and truth more free then their mafters. 
 
 CHAP. LIX. 
 
 . Nobility. 
 
 NObility is a quality every where not common but honourable, 
 brought in and eihblilhed with great reafon, and for publick fh 
 utility. 
 
 It is divers, diverfly taken and underftood, and according to di- 
 vers nations and judgments, it hath divers kinds. According to 
 
 P the
 
 the general and common opinion and cuftom, it is a quality of a 
 face or ftock. Ariftotle faith, that it is the antiquity of a race and 
 of riches. Plutarch calleth it the virtue of a race, *?tTM y'its t mean^ 
 ing thereby a certain habit and quality contained in the linage. 
 What this quality or virtue is, all arc not wholly of one accord, 
 faving in this, that it is profitable to the weal-publick. For to fbme, 
 and the greater part,this quality is military, to others it is politick, 
 literary of thofe that are wife, palatine of the officers of the Prince. 
 But the military hath the advantage above the reft : for befldes the 
 fcrvice that it yieldeth to the weal-publick as the reft do, it is pain- 
 ful, laborious, dangerous, whereby it is recounted more worthy 
 and commendable. So hath it carried with us by excellency, the 
 honourable title of Valour. There muft then according to this opi- 
 nion be two things in true and perfect nobility, protcifion of this 
 virtue, and quality profitable to the common- weal, which is as the 
 form j and the race as the fubject and matter, that is to fay, a long 
 continuance of this quality by many degrees and races, and time 
 out of mind, whereby they are called in our language Gentlemen, 
 that is ;o fay of a race, houfe, family, carrying of lon time the fame 
 nam.e, and the fame profeflGon. For he is truly and entirely noble, 
 who maketh a fingular profeffion of publick virtue, ferving his 
 Prince and Country, and being dclcended of parents and anceitours 
 that have done the fame. 
 
 There are fome that feparatc thefe two, and think that one of 
 n rfj/itf/an. tncm fufficcth to true nobility, that is, either only virtue and qua- 
 ' lity, without any confideration of race or anceftours. This is a 
 perfonal and acquired nobility, and confidered with rigour, it is 
 rude that one come from the houfe of a Butcher or Vintner (hould 
 be held for noble, whatfbever fervice he hath done for the Com- 
 mon-weaL Neverthelefs this opinion hath place in many nations, 
 namely, with the 2*r^, contemners of ancient nobility, and e- 
 fiecmiugofnoother but perfonal, and actual military valour i or 
 only antiquity of race without profeflion of the quality , this is in 
 bloud and purely natural. 
 
 If a man ftiould compare thcfe two fimple and imperfect nobili- 
 
 IfafurJi jf tm tics together, that which is purely natural (to judge aright) it is 
 
 Wii]. the lefs, though many, out of their vanity have thought otherwife. 
 
 The natural is another mans quality and not his own : Genw &~prd~ 
 
 tvos & qu* nen ficimttf i/>/j, nix ea noflra futo '. nemo vixit in glori- 
 
 tm noftram j &c quod ante nos fait nojirttm eft : I fcarce account tbofi 
 
 things
 
 Nobility. 
 
 ours which defend from our Image or Anccftours, or titty thing 
 which rft ourfilves have not km '> no man bath lived for our glory and 
 renown: Neither are we to ttcottnt that ours jvhicb bath been before 
 w. And what greater folly can there be, then to glory in that 
 which is not his own ? This honour may light upon a vicious man, 
 a knave and one in himfelf a true villain. It is alfo unprofitable to 
 another', for it communicatcth not with any man, neither is any 
 man bettered by it, as fcience, juitice, goodncis, beauty, riches dp. 
 They that have nothing elfe commendable in them but this nobility 
 ofrlefh andbloud, make much of it, they have it always in their 
 mouths, it makes their cheeks fwell and their heart too (they will 
 be fure to manage that little good that they havej it is the mark by 
 which they are known, and a token that they have nothing dfe in 
 them, becaufe they reft themfelves wholly upon that. But this is 
 vanity, for all their glory fpringeth from frail inftrumeats, Ab utero* 
 concept^ partu* From thcrromb^ the conception, the birth; and is 
 buried under the tomb of their Anceftours. As offender* being 
 purlued haverccourfe to Altars and the Sepulchres of the dead, and 
 in former times to the ftatues of Emperoursi fo thde men being 
 deftitute of all merit and fubjedr of true honour,have recourfe to the 
 memory and armories of their Anceftours. What good is it to a blind 
 man, that his parents have been well-fighted, or to him that ftam- 
 mereth, whole Grand-father was eloquent ? and yet thefe kind oC 
 people are commonly glorious, high-minded, contemners of othersi 
 Contemptor animus & Jttpcrbi* commune nobllitatits malum : A <?<>*- 
 tcmptible and proud mind-, are common-vices accompanying Nobility. 
 
 The perfonal and acquired honour hath conditions altogether 
 contrary and very good. It is proper to the pofleflbur thereof, it is Acquired and 
 always a worthy iubjedr and profitable to others. Again, a manf /4/*- 
 may fay, that it is more ancient and more rare then the natural," 9 '"'' 
 for by it the natural began > and in a word, that is true honour 
 which confifteth in good and profitable er&drs, not in dreams and 
 imagination, vain and unprorirable, and proceedeth from the (pi- 
 rit,not thetloud, which is the f- me in noble men that is in others. 
 Qu# ge nerofiu - ? advirttttem a natttra bene compofitUf animus facit 
 nobilem-, cui ex qtucunque eo^ditione jupra fortunam licet furgere : 
 Who tf a gevtlentjn? a mind well dijpgfcd to virtue mtkftb noble , 
 who, upon vebat accident or condition ficver vi able to raife it felf above 
 forutne. 
 
 But they are both oftentimes, and very willingly together, and 
 
 P 2 (O
 
 2oo Of Honour. 
 
 & Co they make a perfect honour : The natural is a way and occafion 
 Natural and to t j 1 p er f ona i . for things do eaiily return to their rirft nature and 
 Acquired, . . \ iit_- t-i i r 
 
 beginning. As the natural hath taken his p$ginnmg and elience 
 
 from the perfonai, fo it leadeth and condudeth his to it i Fortes 
 creantttr fortibw : hoc unum in nobilitate bonum, ut nobHibut impo- 
 fita mcefiitudo videatur, ne & major tint mrtute dc gene-rent : The vali- 
 ant beget tbofe tbjt are valiant^ this is the only good of nobility, that 
 necejfity fietneth to be intpofed on tbife that are noble^ not to degenerate 
 from tlx virtue of their Anchors. To know that a man is fprung 
 from honourable Anceftors, and fuch as have defer ved well of the 
 Common- weal 3 is a ftrong obligation and (pur to the honourable ex- 
 ploits of virtue. It is a foul thing to degenerate, and to belye a mans 
 own race. The nobility that is given by the bounty and letters pa- 
 tent of the Prince, if it have no other reafon, it is fhameful, and ra- 
 ther dimonourable, then honourable i It is a nobility in parchment,, 
 bought with iilver or favour, and not by blood as it ought. If it be 
 given for merit, and notable iervices, it is perfonai and acquired, 
 as hath beeiviaid. 
 
 CHAP. LX. 
 
 SOme fay ( but net fo well ) that honour is the price and recom- 
 pence of virtue? or not fo ill,an acknowledgment of virtue,ora 
 Tie defcrtption prerogative of a good opinion, and afterwards of an outward du- 
 f honour. ty towards virtue i It is a priviledge that draweth his principal 
 efTence from virtue. Others have called it, the fhadow of virtue i 
 which fometimes followeth, fornetimes goeth before it, as the fha- 
 dow the body. But to fpeak truly, it is the rumour of a beautiful 
 and virtuous adion, which reboundeth from our fouls to the view 
 of the world, and by refle&ioa into our fouls, bringing unto us 
 ateftimony of that which ethers believe of us, which turneth to a 
 great contentment of mind. 
 
 Honour is fo much efteemed and fought for by all, that to attain 
 
 thereunto, a man enterprifcth , endureth, contemneth whatfoever 
 befides, yea life it felf, nevertheleis it is a matter of fmall and ilen- 
 der moment, uncertain, a furanger, and as it were feparated in the 
 *ir, from him that is honoured , for it doth not only not enter in- 
 to him, nor is inward and eiTential unto him, but it doth not
 
 Of Honour. 201 
 
 fo much as touch him ( being for the moft part cither dead or'ab- 
 fent, who feeleth nothing ) but fettleth it felf andftayeth without 
 at the gate, flicks in the name, which receiveth and carrieth all the 
 honours and difhonours, praifes and difpraifes, whereby a man is 
 faid to have either a good name or a bad. All the good or evil that 
 . a man can lay of Cf/ir, is carried by his name. Now the name is 
 nothing of the nature and fubftance of the thing, it is only the image 
 which prefenteth it, the mark which diitinguilheth it from others, 
 a fummarie which containeth in it a (mall volume, mduuteth it, and 
 carrieth 'it whole and entire, the mean to enjoy it and to ufe it (for 
 wiihout the names there would be nothing but conttiiion, the ufe of 
 things would be loft, the world would decay, as the hiftory of the 
 tower of Bdk^oth richly teach us:; to be brief, the fticklcraud 
 middle of the clfence of the thing, and the honour or dishonour 
 thereof, for it is that th.it touchcth the thin^ itfclf, and receiveth 
 all the good or ill that is ipokcn. Now honour before it arrive to 
 the name 'of the thing, it goes a courfe almoft circular, like the Sun,, 
 performed ancLpcrieCred in three principal iitesor places, the acti- 
 on or work, the heart, the tongue : for k begins and is conceiv- 
 ed as in the matrix and root, in that beauty, goodnefs, profit of 
 the thing honoured which comes to light and is produced, this is 
 fas hath been (aid j the rumour of a beautiful or honourable a&i- 
 o'n. Cxii enarraM gloriam Dei : plenifaat Cctli & Terra gloria tu.i : 
 the Heavens declare the glory of God, the Heavens and Earth are f nil 
 of thy glory ( for whatfocver valour, worth, and perfection the 
 thing have in it felf and inwardly, if it produce nothing that is 
 excellent, it is altogether uncapable of honour, and is as if it were 
 not at all ) from thence it en.treth into the fpirit and understanding, 
 where it takes life, and is formed into a good, haughty, and great 
 opinion > finally fally ing forth from thence, and being carried by 
 the word verbal or written it returns by reflection, and as it were 
 diiTolveth, and endeth in the name of the author of this beautiful 
 work, where it had the beginning, as the Sun in the place from 
 whence it departeth, and then it bears the name of honour, praifcr, 
 glory, and renown- 
 
 ' But the queftion is, what thofc aclions are to which honour is due. _ 3> 
 Some think that it is generally due to thofe that perform their duty 
 
 in that which belongs to their profeflion, although it be neither fa- 
 mous nor profitable, as he that upon a Stage plays the part of a fer- 
 
 vant well, is no let's commended, then he that prefenteth the perfon 
 
 . P 3 of
 
 Of H 
 
 of a King, and he that cannot work in ftatties of Gold, cannot 
 want thofe of leather or earth,wherein he may as well (hew the per- 
 fection of his Art. All cannot employ themfelves, neither are they ' 
 called to the managing of great affairs, but the commendation is, to 
 do that well that he hath to do. This is too much to leiTen and vili- 
 fic honour, which is not a common and ordinary gueft for all pcr- 
 lons > and all juft and lawful actions. Every chaite woman, every 
 honeft man is not honourable. The wifeft men require thereunto 
 two or three things, the one is difficulty, labour or danger, theo- 
 ther is publick utility, and this is the realbn why it is properly due 
 to thofe that adminifter, and well acquit themfelves ot great charg- 
 es, that be the actions as privately and generally good and profita- 
 ble as they will, they fhall have approbation and iufficient renown 
 with thofe that know them, and the fafety and protection of the 
 laws.,but not honour which is publick, and hath more dignity,fame, 
 and fplendour. Some add unto thefe a third, and that is, that it be 
 not an action of obligation, but of fupererogation. 
 
 The deiire of honour and glory, and the approbation of another, 
 
 r !ii; 1^ is a vicious, violent, powerful paflion , whereof we have fboken in 
 nwr.ctoap. 20. . -,/- i ,* i i i 
 
 thepamon of ambition i but very profitable to the weal-pubhck, 
 
 to contain men in their duty, to awaken and inflame them to ho- 
 nourable actions, a tefiimony of weaknefs and humaneinfufficieu- 
 lib. 2. in i* C Y which for want of good mony uf eth light and falfe coin. Now 
 ver'meofTem- in what, and how far forth it is excufable, and when not commen- 
 y. dable, and that honour is not the recompence of virtue, fhall be faid 
 hereafter. 
 
 The marks of honour arc very divers, but the better and more 
 of hi- beautiful are they that are without profit and gain, and are fuch as 
 a man may not (train, and apply to the vicious, and fuch as by fome 
 bale office have ferved the weal-publick. Theic are the better and 
 moreefteemed : they are in themlelves more vain that have nothing 
 of worth in them, but the fimple mark of men, of honour and vir- 
 tue, as almoft in all policies, crowns, laurel garlands, oak, a certain 
 form of accoutrements, the prerogative of (omifurname, preceden- 
 cy in aflemblics, ordersof Knighthood- And it falleth out fometimes, 
 that it is a greatcr'honour not to have the marks of honour, having 
 dtfcrved them, then to have them. It is more honourable unto me, 
 (aid CatO) that every man fhould ask me, why I have not a ftatue c- 
 in the market place, then they ihoukl ask why I have it. 
 
 CHAP.
 
 Scitnct. 2C3 
 
 CHAP. LXI. 
 
 Scieme. 
 
 SCienoe, to fay the truth, i; a beautiful ornament, a very profi- 
 table inftrumcnt to him that knows well how to uic it ; but in 
 %rhat rank to place it, and how to prize it, all arc not of one opi- 
 nion : and therein they commit two contrary tjults,(bmc by eftecui- 
 ing it too much, fome too little. Some make that account of it, 
 that they prefer it before all other things, and think that it is a fo- 
 vereign good, fome kind and ray ot Divinity, fecking it with grcc- 
 dinels, charge and great labour , others contemn it, and de(pi(e 
 thole 'that profcfs it : the mediocrity betwixt both is die more juft 
 and molt allured. For my part, I place it far beneath honctty, 
 fandicy, wifdom, virtue, yea, beneath dexterity in arfairs; aiidSr//*.? r. 14. 
 yet I dare to range it with dignity, natural nobility, military va- 
 lour: and I think they may very well dilpute of the precedency i 
 and if I were called to Ipeak my opinion, I lljould make-it to'march 
 either fide by fide with them, or incontinently after. A ; Icienccs are 
 different in their iubje&s, and matters, in the apprentifhip and ac- 
 quifition, (bare they in their utility, honefry, neceffity, asalfoin 
 thair gain and glory : tome are Theoricks and in fpeculations only* 
 others are Pradtick 8c in adrion : again, fome are Reals, occupied in 
 the knowledge of things that are without us, whether they be natu- 
 ral or fupematural > others are particular,which teach the tongues to 
 fpeak and to reafon.Now without all doubt, thole fciences that have 
 mofthonefty, utility, neceffity, and leal t glory, vanity, mercenary 
 gain, are far to be preferred before others. And therefore the Pra- 
 Ctick are abfolutely the better,which relpedfc the good of man,teach- 
 inghim to live well, and to die well, to command well, tocbey 
 well and therefore they are diligently to be ftudied by him that en- 
 deavoureth to be wife : whereot this work is a brief and iiimmary, 
 that is to fay, Moral Science, Oeconomical, Political. After theie 
 is Natural, which ferveth to the knowledge of whatsoever is in the 
 world fit for our ui'e, as likewife to admire the greatnels, good- 
 nels, wifdom, power of the chief work-maiter. All other know- 
 ledges arc vain, aud are to be ftudied curforily, as appendents unto 
 theie, becaufe they are no ways beneficial to the life of man, and 
 help not to make us honeft men. And therefore it is a lofs and 
 a folly to employ therein fo much time, Ib much coit, fo much 
 hbovu as we do. It js true that they ferve to heap itp crowns 
 
 P 4 and
 
 4 Of Yichcs and poverty. 
 
 and to win reputation with the people, but it is in policies that arc _ 
 not wholly found goods . . 
 
 CHAP. LXII. 
 
 Of riches andpoverty. , 
 
 .; TT Hefe are the two fources and elements of all difcords, troubles, 
 tfe of Jl and commotions that are in the world : for the exceffi ve riches 
 o f fome, do ftir them up to pride, to delicacies, pleafares, difdain of 
 the poor , to enterprile and attempt : the extream poverty of others, 
 provokes them to envy, extream jealoufie, fury, defpair, and to at- 
 tempt fortunes, flato. called them the plagues of a Common-wealth. . 
 But which of the two is the more dangerous, is not thorowly refolv- 
 edamongftall. . According to Ariftotle it is abundance, for a State 
 needs not doubt of thofc that defire but to live, but of fuch as are 
 ambitious and rich. According to Plato it is poverty, fordefpe- 
 rate poor men are terrible and furious creatures for wanting either 
 bread or work, to exercife their arts and occupations, or too ex- 
 ceffively charged with impofts, they learn that of the miftrefs of 
 the School, Neceflity, which of themfdves they never durft to have . 
 learned-, and they dare, becaute their number is great. . But yet 
 there is a tetter remedy, for them, then for the rich, and it isTin ea- 
 fier matter to hinder this evil : for fb long as they have bread and 
 employment, to exercife their myfteries, and live, they will never 
 ftir. And therefore the rich are to be feared for their own fakes,, 
 their vice and condition : the poor, by reafon of the imprudency of 
 governours. 
 
 Now many Law-makers, and great States-men, have gone about 
 to take away thefe two extremities, and this great inequality of 
 8 00( ^ s an< ^ f rtunes 5 anc ^ to bring in a mediocrity and equality, 
 whkh they called the nurilng-mother of peace and amity j and. 
 others likewife have attempted to make all things common, which 
 could never be, but by imagination- But bcfides this, it is impofli- 
 ble to eftablifh an equality, by reafon of the number of children 
 which increafein one family, and not in another i and that it can 
 hardly be put in practice, although a man be enforced, and it colt 
 much to attain thereunto, it were aHb inexpedient, and to final! 
 purpofe, and by another way to fall into the fame mifchief : for 
 there is no hatred more capital then betwixt equals j the envy and 
 jealoufie of equals is the feminary of troubles, Editions, and cruel 
 
 wars, .
 
 Of riches and poverty. 20 J 
 
 wars. Inequality is good, fo it b moderate. Harmony confine di 
 not of like founds, but different and well according. 
 
 Nibil eft <equalitate inqitjtius : 
 Nothing can left equal be 
 'then itfelf) Equality. . 
 
 This great and deformed inequality of goods proceed eth from 
 many caufes, efpecially two : the one is from unjuft lones j as ufo- -. 
 ries and interefts, whereby the one eat the other, and grow fat with 
 the fubftance of another: Qui dcvorant plebem ficut cfiam panti ; 
 TWo devour the people as a marfil of bread* The other from dilpoii- 
 tions, whether amongft the living, as alienations, donations, endow- 
 ments in marriages i or teftamentaries by reafon of death. By both 
 which means fome do excefllvely increafe above others, who cont;.- 
 nue poor. The heirs of rich men marry with thofe that are rich, 
 whereby fome houfes are difmembred and brought to nothing , 
 and others made rich and exalted : All which inconveniencies muii 
 be ruled and moderated by avoiding exceffive extremities, and in 
 fome mediocrity and reafonable equality : for to have either intire, 
 is neither poffible, nor good, nor expedient as hath been faid. And . 
 this (hall be handled in the virtue of Juftice, -
 
 OF 
 
 WISDO 
 
 THE SECOND BOOK. 
 
 Containing the general InftrnSlions and Knhs of 
 
 Window. 
 
 'THE PREFACE. 
 
 Wherein it contained A general portrait oflVifdontj 
 fum ofthtf Eookj 
 
 HAving in the firft Book laid open unto man many 
 and divers means to know himfelf, and our humane 
 condition, which is the firft part, and a great intro- 
 duction to Wifdom, we are now to enter into the 
 doctrine, and to underftand in this fecond Book, 
 the general rules and opinions thereof, referving 
 the more particular to the third and laft Book. It is worthieft con- 
 iideration, and as a Preamble to the reft, to call man unto himfelf, 
 to tafte, (bund, ftudy himfelf, to the end he may know and under- 
 ftand his defects and miferable condition, and fomake himfelf ca- 
 pable of wholfome and neceflary remedies, which are the advife- 
 ments and inftruftions of Wifdom. 
 
 But it is a ftrange thing, that the world fhould take fo little care 
 of its own good and amendment. What wit is it for a man to be 
 utterly carelcfs that his bufinefsbc well done? Man would only 
 
 live
 
 The Preface. 207 
 
 tivc, but he cares not to know how to live well. That which a man 
 fhould efpecially and only know,is that which he knows leaft, and 
 cares leaft to know. 
 
 Our inclinations, defignments, ftudies, are (as we fee) from our 
 youth divers, according to the diverfity of natures, companies, in- 
 ftru&ions, occafions, but there is not any that cafteth his eyes to 
 the other lide, that endcavoureth to make himfelf wife, not any that 
 Tuminatcth hereupon, or that doth fo much as think thereon. And 
 if perhaps fometimes he doth, it is but by chance, and as it were 
 pafling by, and he attendeth it, as news that is told, which concern- 
 eth him not at all. The word pleafeth fome well, but that is all, the 
 thing it felf is neither accounted of, nor fought for in this world, of 
 ib univerfal corruption and contagion. To under/land the merit 
 and worth of Wiidom, fome kind of air or tin&tire of nature is ne- 
 ceifary : for men are willing to ufe, ftudy, and endeavour, rather for 
 thofe things that have their effects and fruits glorious, outward, and 
 fenfible, fuch as ambition, avarice, paflion have, thai for wifclom, 
 whofe effects are fweet, dark,inward, and lefs vifible. 
 
 O how much doth the world erre in this account, it loveth better 
 the wind with noife, then the body it felf, the eficnce without it i 
 opinion and reputation, then verity! Man (as hath been laid in th: 
 firft Book) is nothing but vanity and mifery, uncapable of vvildom. 
 Every man hath a talte of that air which he breatheth, and where 
 he liveth, followeth the train and cuftom of living, followed by all, 
 how then (hould he advifc himfelf of any other > We follow the 
 fteps of another, yea we prefs and inflame one another ? we invefi: 
 our vices and paflions one into another i No man frays us, or cryes 
 bola. unto it, fo much do we fail and miftake our fdves. We have 
 need of fome fpecial favour from Heaven, and withal, a great and 
 dangerous force and conftancy of nature, to note that common er- 
 rour which no man findeth, in advifing and confultrng of that which 
 no man conildereth, and retblving our fclvcs quite contrary to the 
 course of other men. 
 
 There arc fome though rare, I fee them, I underfhnd them, I ^ 
 (inell them with pleafure and admiration v but what, they are all 
 'Denwcrites, or Hcrjclites i the one fort do nothing but mock and 
 gibe,thinking they (hew truth and vvifdom enough in laughing at er- 
 rmir and folly. They laugh at the world, for it rs ridiculous, they are 
 pleafant, but not good and charitable. The other are weak and poor, 
 they fpeak with a low voice, their mouths half open, thcydiiguife 
 
 their
 
 Preface. 
 
 their language, they mingle and fluff their propofitions, to make 
 them pals more currently, with fo many other .things, and with 
 luch Art, that they are hardly discerned. They fpake not diftin&Iy, 
 clearly, afiuredly, but doubtfully like oracles : I come after them, 
 and under them, but I (peak in good footh that which I think, and 
 believe cleerty and perfpicuoufly. 
 
 I give here a picture, with certain leffons of wifdom, which per- 
 haps may feem to fome new and iirange, and iuch as no man in for- 
 mer time hath given in fuch a fafhion r and I doubt not but malici- 
 ous people, who have neither patience, nor power to judge truly 
 and wifely of things, malicioufly condemn whatfoever agrees not 
 with their palate, and with that which they have already receiv J 
 But that is all one, for who is he that canalfure himfelf of the good 
 opinion of all ? but my hope is, that the fimple and dcbomire, tlie 
 , t-fo^i . ^Etherian and fublime fpirits will judge indifferently. Theie are the 
 two extremities and ftages of peace and ferenity i In the iiiiddJc are 
 the troubles, tempefts, and meteors, as hath been faid. 
 
 The Jivifton of ^ tn eend we may have fome rude and general knowledge of 
 this bool^into that which is handled in this book, and the whole do&rinc ot wii- 
 , 4 farts. dom, we may divide this matter into four points or coniiderations. 
 
 r . The firft are preparatives to wifdom, which are two : the one an ex- 
 emption and freedom from all that may hinder the attainment there- 
 of, which are either the external errours a'nd vices of the world =, or 
 inward, aspaflions: {he other is a pkin, entire, and univerlal liber- 
 ty of the mind. Thefe two Jirft, and the more didicult, make a man 
 capable and apt for wifdom, becaufe they empty and cle.-.nfe the 
 place, to the end it may be more ample and capable to receive a 
 thing of ib great importance as Wifdom is. Magna. &fpatiofa res eft. 
 Sapientia^ .vacua ittiloco oput -eft, fuptrvtcua. cxanimo toticnda fimt: 
 Great and fpacious is Wifdom^ and had wed of large room: the mind 
 Mttjl be freed frsm things fuperfluolif* And this is the rirfi " After- 
 wards they make him open, tree, and always ready to .receive it, 
 Thisjs the fecond. 
 
 The fecond are foundations of wifdom, which are likewife two, 
 true anc ^ crffential probity, and to have a certain end and courfe ot 
 life.Thefe two refpedi; Nature,they rule and accommodate us there- 
 unto, the h'rfi: to the univerfal nature which is reafons for probity 
 orhonefty, as (hall be faid, is no other thing: the fecond to the 
 particular of every one of us , for it is the choice of the kind of life 
 .proper and fit for the nature of every one. 
 
 Tl*
 
 The Preface. 
 
 The third belongs to the railing of this building, that is to fay, 3 
 Offices and fun&ions of wifdom, which are fix, whereof the three Offices. 
 firft are principally, for every one in himfelf, which are piety, in- 
 ward government of our fdves and thoughts, and a fweet carriage 
 in all accidents of profperity and adverfity : the other three refpedt 
 another, which are fuch an obfervation as is neceiTary of Laws, Cu- 
 ftoms, and Ceremonies, a fweet converfion with another, and pru- 
 dence in all affairs. Thefe fix do correfpond and comprehend the 
 four moral virtues, the firfr, fourth, and fifth, do properly appertain 
 . to Jnftice-> and to that which we ow to God and our neighbour*, the 
 fecond and third, to Fortitude and Temperance, the fixth to Prudence* 
 And therefore thefe fix, are the matter and flibj^dfc of the third Book, 
 which handleth at large the four moral virtues, and in particular 
 the offices and duties of a wife man, but in this Book they are hand- 
 led in general. 
 
 The fourth, are the effcds and fruits of wifdom, which are two: 
 To be always ready for death, and to maintain a mans felf in true Fruits. 
 tranquillity of (pint, the crown of wifdom, and the fovereign good. 
 Thefe are in twelve rules and lefibnsof wifdom, divided into fo 
 many Chapters , which are the proper and peculiar foot-fteps and 
 offices of a wile man, which are not found elfe-where I mean in 
 that fenle wherein we take them, and now defcribe them : For al- 
 though fome of them, as honefty, the oblervation of the Laws,(eem 
 to be found in others of the common and profane fort, yet not fudi 
 as we here require and decipher them to be He then is wile, who 
 maintaining himfclf truly free and noble, is directed in all things 
 according to nature, accommodating his own proper and particu- 
 lar to the univerfal, which is God, living and carrying himfelf be- 
 fore God, with all, and mall affairs, upright, conttant, chearful, con- 
 tent and aflured, attending with one and the fame foot, all things 
 that may happen i and lafily death, it (elf. 
 
 CHAP. I. 
 
 Exemption and freedom from err ours, and the vices of the world, 
 and from Paflions. Ibefirft diffofiti'jn to Wifdom* 
 
 T ishereneceflary for the firft leflbn and inftrudlion unto Wi 
 dom, to put the knowledge of our felves and our humane conr 
 
 dition.;
 
 2 io "Exemption and freedom from err ours 
 
 dition : for the rirft in every thing, is well to know the fubje<3: 
 wherewith a man hath to do,and which fce handlcth and manageth 
 to bring toperft&ion. But we hold that to be already done, for 
 it is the fubjid: of our iirft Book : We can only fay here, asafura- 
 mary repetition of all that hath been fpoken, that a man afpiring 
 unto witdom, ihould above ail things, and before all other works 
 fuiHciently know himfdf, and all men betides. This is the true fci- 
 enceofiiun, very profitable, a matter of great iludy, trait, and ef- 
 ficacy, for man is all in all. It is proper to a wiis man : tor, only he 
 that is wife knows hirafelf, and he that knows himfelf well- is wife* 
 It is very difficult, for a man is extreamly counterfeited and difgui- 
 led, not only man with man, but every man with himfelf. Every 
 one takes a delight to deceivehioiielf,to hide, to rob,to betray him- 
 (elfj Ipfi ncb'u fttrto fitbducimitr, flattering and tickling himiclf to 
 make himfelf laugh, extenuating his defers, letting a high price of 
 whatfoever is good in himfelf, winking of purpoie left he mould 
 too cleerly fee himfelf. It is very rare and fought tor by a few, and 
 therefore no marvel if wifdom befo rares for they are very few 
 that do well know this firft leflbn,or that do ftudy it > there is not a 
 man that is matter to himfelf, much lefs to another. In things not 
 ncceflary and ftrange, there are many Malters, many Difciples. In 
 this point we are never with, nor within our fclves, we always 
 mufe of outward things, and man better knoweth all things then 
 himftlf. Omifcry! Omadnefs! To the wife in this point, itisne- 
 ceflary that we know all forts of men, of all airs, climates, natuits, 
 ages, eftates, profeffions, (to this end fcrves the traveller and the 
 hiitoiy) their motions , inclinations , adlions, not only publick, 
 ( they are leaft to be regarded, being all feigned and artificial ) but 
 private, and cfpecially the more fimple and peculiar, fuch as arife 
 from their proper and natural jurifdidion i as likewife all thofe that 
 concern them particularly, for in thefe two their nature is difcover- 
 cd : aftewards that we confer them all together to make an entire 
 body and univerfal judgment i but efptcially that we enter into 
 our fclves, taite and attentively found our felves, examine every 
 thought, word, action. Doubtlefs we fhall in the end learn, that 
 man is in truth on the one fide a poor, weak, pitiful, a miferable 
 tiling, and we cannot but pity him j and on the other, we fhall find 
 him (wollen & purfed up with wind, preemption, pride, deiires,and 
 we cannot but difdain and deteft him. Now he hath been fuiHcient- 
 ly decyphcrcd and prefented unto us even unto the life, in the rirft 
 
 Book,
 
 And the vices of the worM, and front faffions^ &c. 211 
 
 Book, by divers means in all fenfts, and according to all his vifagcs*. 
 and this is the realon why we (peak no more of this knowledge of 
 man, and of our felves in this place ', but we fet down here for the 
 ftrft rule of wifdom, the fruit of this knowledge, to the end, that 
 the end and fruit of the firft Book, might be the beginning and en- 
 trance of thefecond. This fruit is to defend and prefer ve men from 
 the contagion of the world, and of themfelves > thtfe arc the two 
 evils and formal hinderanceof wifdom, the one outward i as po- 
 pular opinions and vices, the general corruption of the world > the 
 other inward, that is our paflions. Now we are to fee how difficult 
 this is, and how a man may defend himfelf againft thefe two. Wif- 
 dom is difficult and rare, and the greatdt, yea almoft the only en- 
 deavour that we have to attain unto it, is to fet at liberty, and to 
 free our (elves from that iniferable double captivity, Publick and 
 domeftical, of another and of our felves : this being attained, the 
 reft will be eafie. Let us fpeak of thefe two evils diitinftly and a- 
 part. 
 
 As concerning the outward, we have before fufficiently difplayed a 
 the vulgar nature, and ftrange humours of the world, and the coin- Ex ^ m P li ^ 9 f 
 mon fort of people : whereby it is eafie enough to know what can * ar 
 proceed from them => for fmce they are worfhippers of vanity, en- 
 vious, malicious, unj'uft, without judgment, diicretion, mediocrity, 
 what can they deliberate, think, judge, refolve, ipeak, do well and 
 juftly ? We have likewife as it were by example reported and quo? 
 ted (in prcfenting the mifery of mankind) many great faults, which 
 the world doth generally commit in judgment and will, whereby 
 it is eafie to know that it is wholly compofed of error and vice, 
 whereunto all the fayings of the wiiett in the world do accord, af- 
 firming that the worier part is the greater, of a thoufand there is 
 not" one good -, the number of fools are infinite, and contagion is 
 moA dangerous in a preafs. 
 
 And therefore they counfel us, not only to preferve our felves ,, 
 neat and deer from popular opinions, defignments, and aifedtions, 
 as being all bafe, feeble,indigelted,impertinent,and very often falle, 
 at the leaft imperfect : but alfo to fly above all things the multitude, 
 the company tm:l convafition of the vulgar fort, becaufeaman 
 cannot approach ncc'r unto it, without feme lofs'and impeach- 
 ment. The frcqucntation of the people is contagious and very dan- 
 gerous, even to the wi (eft and btft fetled men that are: for who 
 is able to with/land the force and charge o;' \ 7 ices, coining with (o
 
 2 j 2 Exemption and freedom from err ours. 
 
 great-a troop? One example of covetoufnefs or incontinency doth 
 much harm. The company of one delicate, etfeminate pcrfon, doth 
 foftenand make nice by little and little, thole that live with him. 
 One rich neighbour gives light and life to our covetoufnefs. Ore 
 diffolute pcribn worketh ( if I may fo (ay) and applieth his vice, 
 like raft, into the neareft and purelt mind. Wfyat then can we look 
 for from fuch manners, after which the world runneth, and as it 
 were with a loofe bridle ? 
 
 4. Bu4 what ? it is very rare and difficult fo to do. It is a plaufible 
 
 thing, and that hath great appearances of goodnefs and juitice, to 
 follow the way approved by all : the great beaten way doth eafily 
 deceive : Lata eft via ad mortem, & multi per earn mttndiu in ma- 
 ligno pofitus - Broad it the way to eatfa and many vfa'k^ therein : 
 Ike war Id it given unto wickgdnefs : we go one after another like 
 beaits for company i we never dive into thereafon, the merit, the 
 equity of the caufe ? we follow examples and cuftoms , and as it 
 were of envy and emulation, we itumblc, and fall one upon ano- 
 ther i we throng one another, and -draw every one to a head-long 
 downfall. We borrow our own overthrow, and perifli upon cre- 
 dit: Alienif peritnttf exempli* > We pcrijk by other mcns examples* 
 Now he that would be wile, mult always fuipedt whatfocver plea- 
 feth, and is approved by the people, by the greater number, and 
 muft look into that that is true and good in it ielf,and not into that 
 which feemcth to them i and that is moft ufed and frequented, and 
 not fuffer himfelf to be cunny-catcht and carried by the multitude, 
 which fhould not be accounted but for one : Vnw mibi pro populo^ 
 & populwpro uno : One # to me for the people, and the people far one. 
 And when to ftop his mouth, and to beat him down at a blo'vV, it 
 lhall be faid, That the whole world fayeth it, believes it, doth it i he 
 muft lay in his heart, It is fo much the worfe, it is but a fimple and 
 wicked caution i I eftecm it the lefs, becaufe the world efteems it fo 
 much : likewife Ybocion^ who feeing the people higly to applaud 
 fomething which he had fpoken, turned to" his friends that ftood by 
 him, and faid unto them, Hztb any folly unwitting ofmyfelfcfiapeol 
 my motith, or any loafe or wickgd rvord-, that all tbif people do fo ap- 
 prove me ? Qutf placere poteft popitlo, cui placet virtw ? maltf arti- 
 bits quritur popul.irl) favor : Who if be to whom virtue is pleafwg., 
 that canplcafc the people ? 'fhe favour of tkt people if attained by ill 
 means- We muft then as much as is poilible fly the haunt and 
 company of ths fottifh, illiterate, ill-compofed people, but above 
 
 all
 
 *nd the vices dftke world^ and from p<tfl!ons.> See. 2 1 
 
 all prefervc our (elves from their judgments, opinions, vicious be- 
 haviour, and withouc any ftir keep always our own thoughts apart 
 by themfelvcs : Quod jcio non probat populiu^ quoffprobgt populus 
 ego nefcio : Sapiens nonrefiicit quid homines judiecnt : .mn it quafo* 
 fuluS) fed ut fidcrt vnundi tontrarium iter inttndunt, it* hie adverfus 
 opinions omnium vadit : What I kpon> 3 the people aVow not : n'hst 
 the people affair^ Ikponr not A wife man rcfpeftttb not rvbat men 
 judge of him : Hegnmottbc fame way veitb the people, but. attlte 
 liars run a contrary courfe to the world, jo he to the opinions of ati men* 
 Kcmainingin the world, without being of the world, like the kid- 
 nies covered with fat, but have none thcmfclvcs. Non efiis de nwn- 
 do, idea odit vos rnundus : Odi profanurn vulgns & trees ' Tou are vof 
 if the i9orld,thertfore the world bjteth y<m : The prof tne mnltitude, I 
 both hate and ab*ndon This is that folitarinels io much commend" 
 cd biy the wile, which is to disburthen the foul of all vices and po- 
 pular opinions, and to free it from this confuhon and captivity, to 
 draw it to it felf, and to fee it at liberty. 
 
 The other evil and hinderance to wifHom which a man mufc 
 carefully a void, and which is inward, and therefore the more dan- 
 gerous, is the confulion and captivity of hispallions, and turbulent 
 arfe&ions, whereof he muft disfurniih and free himfelf, to the end 
 he may be empty and neat, like a white paper, and be made a-fub- 
 je& more rit to receive the tincture and impreflions of wifdom> 
 againlt which the pa(fions do formally oppofe thcmiclves : and 
 therefore the wifelt were wont to (ay, That it was impodible ; evcli 
 for Jupiter himlelf to love, to be in choler, to be touched with any 
 paflion,and to be wife .at one time. Wildom i& a regular mana- 
 ging of our foul with mcaiure and proportion. : It is an equability, 
 and fweet harmony of pur judgments, wills, manners, a conliaut 
 health of our mind whereas the paffions arc contrariwi(c but the 
 furious reboundings, acceffions and receffioaf of folly, violent and 
 raih (allies and motions. 
 
 We have fufficiently decyphered the paffions in the firft Book, 6. 
 and faid enough to bring us into horrour, and deteitation of them : General rente- 
 the general means and remedies to overcome them ( for the parti- <*'" a ^'^ 
 cular in every one > are in the third Book, in the virtue of Fortitude * e * a ^ J 
 and temperance) are many and different, good and evil . And not 
 to fpeak of that goodnefs and felicity of nature , fo well tempered 
 and feafoned, that it makcth us calm and clear, exempt and quit 
 from ftron&paflions and violent motions, and keepeth us in good 
 
 cafe.
 
 Exemption tad freedom from trrours 
 
 afe, equal, united, firm, and as ftrong as fteel againft the aflauk of 
 our paffions, a. thing very rare : for this is not a. remedy againft this 
 evil, but an exemption of evil, and health it Iclf'- but of- the fcme- 
 clies againft them we may note four. 
 
 The firft improper, and by no means commendable, is a kind of 
 ftupidity and infcnfibkncfe in not perceiving and apprehending of 
 things, a brutiflv pampering food of bale minds, or fuch as have their 
 apprehenfion wholly dulled, a fpiritual leprofie, which feeraeth to 
 have feme thew of health, but it hath not : for it is not polfible there 
 Ihould be wifdom and conftancy, where there is not knowledge 
 and urrdcrftanding, and imployment in affairs : fo that rt is only a 
 complexion-, and not a virtue. This is not to feel the difcaft, and 
 therefore not to cure it : neverthelefs this ftate is nothing (b bad, as, 
 to know and feel, and underitand , and yet to fuffer himlelf to be. 
 Bulled and overcome* 
 
 I PnttHhrim dtlirut inerfqut 
 J>ttm mea dtkfam me, vcl denique 
 ghtam fapere & ringi* 
 
 I rather chuff to fttm A fool vritheafi, 
 then to bt rvift indeed, andyet 
 
 f " The fecond remedy is little better then the evil it (elf, but yet 
 o t, ftyi ^^^ . R ^ t ^ a( ^ whca a man eonquereth and extinguifheth one 
 * ' palfion by a ftionger then it ; for paffions are never of equal force, 
 
 tut there is always one or another ( as in the humours of the body ) 
 which is the predominant, which ruleth and devourcth the reft and 
 we attribute many times very untruly that unto virtue and wifdom,. 
 which arifeth from paflion : but it is not enough in thele men, when 
 ^. thofe paffions that bear fway in them, are not of the worft. 
 
 if ricj>jj. Th c third remedy and good ( though it be not the bcft ) is 
 wife and artificial, whereby a man aveideth , flyeth, and hideth 
 himfelf from all fuch accidents whatfocver, as may ftir, awaken, 
 or kindle his palfions. This is a kind of ftudy aud Art, where- 
 by a man prepareth himfelf before the occafions, in di?erting of 
 evils, and providing that we feel them not v like that King, who 
 brake a beautiful and rich cup that one gave him, to take away 
 in a good hour ali matter of brawl and anger that might hap- 
 pen about it. The prayer of thefe kind of people is, Nc nos in- 
 ducM intent atiowm: Lead us mt into temptation. By this remedy, 
 .fee that lets himfelf forward to tke (port, fports not himfelf; 
 
 Men,
 
 *t/d the vices of the twrld) tndfntH paffioas^ &c. 2 1 ** 
 
 Men of honour, prompt and cholcriek, flye contentions, alterati- 
 ons, and ftay themfelvcs at the firft onlet and occafion of pafflon : 
 For when a man is once entred, it is no eafie matter to carry him- 
 ftlf wifely and difcrectly.Wc guide our affections in the beginning, 
 ind hold them tt our mercy \ but after they arc once a foot, and 
 throughly heated, they guide and carry us. Paflions are far more 
 eafily avoided, then moderated, cxfeinduntttr ammo f*cili KS qnkm 
 tempcrantur : becaufe all things are in thtir tui\ birth feeble and ten- 
 der. In their weaknefs we diicover not the danger, and in their fell 
 growth and ftrength we know not how to withfhnd them , as we 
 may fee in divers, who eafily and lightly enter into quarrels, and 
 law, and contentions, but are afterwards enforced to get out as they 
 can, with fhame enough, and to come to any agrecment,be it never 
 fo bafe and dishonourable, yea to feek falfc interpretations, to belye 
 ihcmfelves, to betray their own hearts, to plaifter and cover the 
 fa&,which are all remedies a hundred times worle then the evil they 
 go about to heal , Meliks tton incipient, qn^tn dcfinent : 'fheyJh-iS 
 not begin better, then they end : from the want of wifdom, they fall 
 into the want of heart : This is contrary to that faying of J>i#, 
 Enterprise coldly, purfite ardently* It is like fools, who, out of a 
 vitious (hame, are eafily perfwaded to agree to whatfbever a man- 
 demands, and as eafily flye from their words, and revoke that they 
 have fpoken. We muft therefore in all our affairs and commerce 
 with men, from the beginning be prudent and advifed. 
 
 The fourth and beft remedy of all, is a lively Virtue, refolu- ic- 
 tion,andconftancy of the mind, whereby a manfeeth and con-Virtue* 
 fronteth all accidents without trouble, he wrdtleth and en- 
 treth into a combate with them. It is valiant, noble, and glo- 
 rious impaflibility , quite contrary to the firft, which we have 
 fpoken of, bafe ftupidity. Now, to form it, and to attain unto 
 it , there is nothing more neceflary then a precedent diicourfe. 
 Difcourfe is the matter of our Paflions, premeditation is that 
 which giveth the temper to the foul, and makes it hard, and 
 fteely, and impenetrable, againft whatfoever would wound or 
 hurt it. The proper means to appeafe and fwecten thefe pafli- 
 ons, is, to know them well, to examine, to judge what pow- 
 er they have over us , and we over them. But above all, the 
 fovereign remedy is to believe, and not to fuffer himfelf to be 
 carried with opinion, which is that which cherifheth and kind- 
 tcth OU( pagioRS , and if ( as hath been laid ) falfe, foolifh, in- 
 
 coafont.
 
 2 1 . An UMtverfil and plain liberty 
 
 inconftant, and uncertain, the guide of fools and the vulgar fort ; 
 but to furTer himfelf to be fweetly led by reafon. and nature, which 
 is the guide of the wifer fort, ripe, folid, and fettled. But hereof, 
 hereafter more at large. 
 
 ii. But above all other paflions, it is necefTary that we do careful ly x 
 
 guard and defend our (elves from (elf-love, preemption, and fool- 
 i(h dotage of our (elves, the plague of mankind, the capital enemy 
 of wifdom, the true gangrene and corruption of the(oi, whereby 
 \ve adore our felves, and reft contented with our felves, we hearken 
 to none other, and believe none other but our (elves. Now we 
 fhould know that we are not in greater danger in the hands of any, 
 then of our felves. It is an excellent Motto originally come from 
 the Spanijk tongue, OGod l^ef my jelf from my Jtlf* This pre- 
 fumption and foolifti love of our lelves, proceeds from the igno- 
 rance we have of our felves, of our weaknefs, and that little tha 
 is in us. Not only in general of the infirmity and milery of man- 
 kind, but alfo of our own proper and perfonal imperfections : but 
 whoioever he be that hath the leaft grain or touch of this folly, 
 fhall never attain unto wifdom. Faith, modefty, a hearty and fe- 
 xious acknowledgment of that little that we have, is a great tcfti- 
 inony of a good and found judgment, of a right will, and is an ex- 
 cellent difpolition unto wifdom. 
 
 CHAP. II. 
 
 An ttniverfal And plain liberty of faint, bolb In Judgment antt 
 Will, the fecond diJpojitioH to J^ifdom- 
 * , 
 
 3e other difpoficion unto wifdom, which followeth the h'rft 
 ( which doth quit us from this outward and inward captivity 
 and confufion, popular and paffionate ) is a plain, entire, generous, 
 and lord-like liberty of the mind which is twofold, that is to fay, of 
 Judgment, and Will. 
 
 i: Tfcfjtyf The rirft, of Judgment, confiftcfh in the conllderation , judgc- 
 
 tt t liberty of merit, examination of all things, and not in tying himfelf to any 
 
 Jif^mtnt. one, but remaining free in himfelf, umverfal, ready, and open for 
 
 alL And this is the higheft point, the proper law and true privi- 
 
 ledge of a wife and active man. But few they are that will under- 
 
 ftand it, and acknowledge it, fewer that pradtifc it as they mould i 
 
 and this is the reafon why we muft here eftablilh it , againfi fch as 
 
 are 
 
 T
 
 offpirit, both in judgment and n>tII 3 &cc. ^ l - 
 
 are incapable of wifdom, Andfirft, to avoid all mifcountmgs, 
 we explain the words,and give the fenfe.Thereare here three things 
 which maintain, caufc, and conferve one the other, that is, to 
 judge of all things, not to be married or bound to any, to continue 
 open and ready foi all. When I fay, to judge, my meaning is not 
 torefolve, affirm, determine : this were contrary to the lecond, 
 which is, not to bind themfelves to any thing : but it is to examine, 
 and weigh the reafons and counter-reafons on all parts, the weight 
 and merit of them, and thereby work out the truth. So likewife, 
 not to bind our (elves to any thing, is, not to fettle our felves, and 
 to remain fhort of what we ihould, bleating in the air, and to ceafe 
 our endeavours, and to proceed in our neceifary actions and delibe- 
 rations : For I will that in all outward and common adfcions of 
 our life, and in whatlbever is ordinarily ufed, a man fbo.ild agree 
 and accommodate himfelf to the common fort i for our rule extend- 
 eth not it felf to that which is outward, and to the action, but to 
 that which is within, the thought, and fecref and inward judgment: 
 yea and therein likewiie I conient,that a man fettle and apply hkn- 
 (elf to that which feemethmoft agreeable to the truth, mofthoneft 
 and profitable > but yet that it be without determination, refoluti- 
 oiij affirmation, or condemnation of contrary or divers judgment's, 
 old, and new, but always to hold himfelf ready to entertain better 
 if it appear > yea, not to be offended, if another (hall conteft with 
 him againft that whdchrie thinketh better, but rather deiire to hear 
 what may befaid j for this is the mean, to exercife the tirft, which 
 is to judge, and always to enter into the fearch of the truth. Thefe 
 three, I lay, do maintain, and conlerve one the other i for he that 
 judgeth wall, and without paflions of all things, findeth in every 
 thing appearances of reafbn, which hinder his rcfblution, whereby 
 he feareth to fettle his judgment, and fo remaineth undetermined, 
 indifferent, and uuiverQl i whereas contrariwifc, he that refolveth, 
 judgeth no more, but fetleth and refteth himfelf upon that which 
 he holdeth, and fo makes himltlf a partaker, and a particular. To 
 the former, fools, fimple and weak people are contrary : to the fe- 
 cond, obftinate opinativc affirmers : to the third, both of there, 
 which arc particulars : but all three are pra&ifed by the wife, modeft, 
 difcreet,and temperate (earcher of the truth and true Philofophy. 
 It remaineth for the explication of this our propoiltion, that I let 
 you know, that by all things, and fome thing, (for it is faid, to judge 
 of all things, not to be aflujed of any,) we underftand not thofe di- 
 
 vine
 
 AH ttxiverfil and plain liberty 
 
 vine verities which have been revealed unto- us, which we 
 ccivefimply with all humility, and fubmitlion, and, without all con- 
 troveriTe and difcuflion, fubmit our (elves, and captivate our mindsv 
 thcTtuntQiCjptivantefiiitelleftHm adohfiquiumfidii.: Submitting our- 
 tmdcfftanding to the obedience of faith : but, we underitand hereby, 
 all other things without exception. This iirnple explication would 
 . be diffident perhaps to periwade an indifferent ipirit to receive this - 
 rule of wifdom : but I lee and perceive a fort or people, g'oricus,. 
 affirmative, which would rule the world, and command it as it 
 were with a rod i and, as others in for me- r times have fworn to 
 certain principles, and married th;;m{eiv~s to certain opinions, fo 
 they would that all others mould do the like, whereby they oppofe 
 thcmiclves to this noble liberty of the fpirit. It (lull be neceifary 
 therefore to eltibli (hit more amply, and by order, to confirm and 
 handle thefc three points. and members thereof. 
 
 2 . Thefirftis, To judge of all. It is the property ofa wife and fpi- 
 
 Ftirfl, To }udgt ritual man, (aith one of the Hril and wifeit of the world, Spiritut- 
 9J all. In omn'iti dijudi:at,&a nemitie judicjtur i 'Ibe ftiritMil man judg- 
 etball^and K judged of none. The true office of man, his molt 
 proper and natural exerciie, his-worthieft profeflion is, To judge. 
 \Vhy is he a man difcourilng, reafoning, underllauding > Wiiy hath . 
 he a fpirit? -to build (asthey (ay.) Caltles in the air, and to feed, 
 himfelf with fooleries and vanities-, as -the greatelt part of the 
 world doth? httf unc^m oculos tcnebrarnm causa bubuit ? Who 
 bad ever eyes given him to keep them font / No doubtkis, but to 
 underibnd, to judge of all things, and thco^f-oie he is called the go- 
 vernour, thefuperintendent, the keeper, of nature, of the world, 
 of the works of God.. To go about to d^pjive him of this right, is, 
 to make him no more a man, but a beait i to do itiingularly, excel- 
 lently, is the part of a wife man ; , if, not to ji,idge, hurts the iimple . 
 and proper nature of man, what (hall it do ilia wife man, who is 
 as far above the common fort of m&ia, as a common man. is .-above 
 beads Mt is thenihange that (o many men ( I fpeak not of idiots, 
 and the weaker fort, who have not the faculty, and mean to cxer- 
 cHe it) who either are, or make mew of underloading and fuffici- 
 ency, deprive themlelves willingly of this right and authority (b . 
 natural, fo jult, and excellent, who without the examining or. 
 judging of any thing, receive and approve what foe ver is prefented, . 
 either beeaufc it hath a fair (emblanceand appearance, or becaufe it 
 is .in authority ? credit, and practice > yea } they think that it is not 
 
 lawful ,
 
 7#> 8cc. 
 
 lawful to examine or doubt any thing i in fuch fort do they debate 
 and degrade themielves : they are forward and glorious in other 
 things, but in this, they are tearful and.fubmifc, though it do ju&. 
 1y appertain unto them, and with fo much reafon. Since there are 
 a thoufund lies for one truth, a thoufand opinions of one and the 
 lame thing, and-but one that is true, why ftiould not I examine 
 with the inikumentofreafbn, Which .is the better, the truer, the 
 more reafonable, honeft and profitable? Is it poflible, thatatnongit 
 4b many laws, cuitoms, opinions, different manners, and contrary 
 to ours, as there are in the world, there are none good but ours > 
 Hi th a lithe world b* fides been .mi ihken ? Who dares to lay fb ? 
 and who doubteth but others fay as much of ours, and that he that 
 thus condemneth others, iJf he had been there born and brought up , 
 .would think them better, and prefer them before thofe he now 
 accounteth the only .good, and all becaute he hath been accuilomed 
 unto them? To conclude, to him that (hall be ib tool-hardy to fay 
 it i I anfwer, that this -rule (lull at the leatt be good for all others, 
 to the end that they judging and examining all may rind ours to be 
 the better. Go to then, the wilemanlhall judge ofall,nothing (hall 
 efca-pe him which lie bringeth not to the bar, and to the ballance- 
 It is to play the .part of profane men and beafts, to lurfer themfelv.es 
 to be led like oxen. I will that men live, and (peak, and do, as 
 others and the common fort do , but not that they judge like the 
 .common fort, but judge them. What can a wife man, or a holy mau 
 have above a profane, if he muft have his fpirit, his mind, his prin- 
 ciple and heroical part, a Have to the vulgar fort ? The publick and 
 common mould content it felf, if a man conform himf elf thereunto 
 in all apparent things -, what hath he to do with our iniidf, o#r 
 thoughts, and judgments ? They thai 1 go vein as long as they will 
 my hand, my tongue, but not my fpirit i for that,by their leave,hath 
 another matter. It is a hard thing to bridle the liberty of the fpirit i 
 and if a man would do it, it is the greateft tyranny that miy be : a 
 \viie man will take heed thereof adively and palh'vely, will main- 
 tain himtelf in his liberty, and not trouble that -of other men. 
 
 Now a wife man enjoying this his right to judge and examine 3. 
 all things, it many times comes to pals, that the judgment^and the Tf}e f ff g ^ f 
 hand, the mind and the body, contradict one another, and that he ^fi r fl treA ' 
 will carry himfelf outwardly after one manner, and judge inward- ^ ^/y> man * 
 ly after another, will play one part before the world, and an- o? >p/V/b/n, an- 
 ether in his mind., which he mult do to prelerve equity and juitice * lker 
 
 CL4 in
 
 2 2Q, -An umverfd and plain liberty 
 
 in all. That general faying , Vnivcrfa mtwdus cxercet hiftrio- 
 mm y All thewerldcarrieth two faces in one hood, mould properly 
 and truly be underwood of a wife man, who is another man with- 
 in, then he outwardly (hews. If he were without, fuch as he is 
 within, he mould not be accounted of, but. in. all things oifend the' 
 world : If he were within, fuch as without, he fiiould be no more 
 a wile man, he fhould judge amifs, be corrupted in his mind. He 
 mutt do, and carry himfclt outwardly, forpublick reverence, and 
 (o as he offend no man, according to the law, cuftom, and cere- 
 mony of the Country y and inwardly judge of the truth as it is 5 ac- 
 cording to the univerfal reafon, whereby it many, times comes to 
 pafs, that he condtmneth that which outwardly he doth. Sapiens.- 
 facict qu^.nonprobabit, ut ad major a tranfitum>i)wcmat<y nee relinquet 
 konos wires , fid tempori aptabit omnia:. c t u& imperiti faciunt & 
 luxuriofi,faciet > fed nan eodemmodo, me code m propofto : multa fa~ 
 pientes faciunt qna. homines fant^ non qua Japitntes. A wije man 
 will do that which himjllfwill not allor?-, to makg a way unto greater 
 matters thereby : neither will he forfukg good manners, but accommo- 
 date all things to the time. : Wloat unskilful and dijfolttte ferfons do, 
 that will he do > but not in the fame manner-) or to the fame purfoje.. 
 Many things wife men dd as they- are men, but not at wife men- He 
 will carry himiclf in things and adions as Cicero in words, who 
 faid, I leave the ufe or cuftom of fpeech to the people, and obferve 
 the true fcience and knowledge of words : Loqttendttm & extra 
 vivendum tit muhi-, fapiendum ut pauci :. We mttji fleak^ and carry 
 ourfelves outwardly <M the greater number, and be wife M the fmi'.ler* 
 Some few examples hereof > and rirft of things of k(s moment. In 
 all humility I take orf my hat, and keep my head uncovered before 
 my fuperiour, for fo doth the cuitom of my Country require > but 
 yet I will not leave to judge, that the cuftom of the Eaft is far bet- 
 ter, to falute and do reverence, by laying the hand upon the breaft, 
 without uncovering the head, to the prejudice of our health, and 
 other inconvenkncies. Contrariwile, if I were in the Ean\I-would 
 take my repaft fitting upon the earth, or leaning on the elbow, or 
 half-lying, looking upon the table fide-wa^ as they do there, and as 
 our Saviour with his Apoftles did ufe to do, rccumbentibus, difcum-* 
 bentibm : and yet I would notceaieto judge, that the manner of 
 fitting upright at table, our faces towards it, as the cuftom is here, 
 is more honeft, more fit, and commodious. Thefe examples are of 
 weight, and there are a thoufand the like ; let us take ano- 
 ther.
 
 /'//, Sec. 
 
 ther of better importance. I will, and I yield my content, that 
 the dead be interred and left to the mercy of the worm or" rotten- 
 nefs and ftench, becaufe it is now the common cuftom almoft 
 every where : but yet I will not ceafe to judge, that the ancient 
 manner of burning them, and gathering their afhes togcrh'er, is. 
 more noble, and morcneati to commit and commend to the tire, 
 the excellenteit element, enemy to putrefaction and itench, neigh- 
 bour to heaven it felf, a fign of immortality, a fhadow of the Divi- 
 nity, and whereof the ufe is proper and peculiar unto man, rather 
 then to the earth, which is the ordure, kes, dregs of the elements, 
 the link of the world, the mother of corruption j and to the worms, 
 which is the extremeft ignominy and horrour, and fo to couple and 
 handle alike a man andabeaftv Religion it lelfteacheth and com- 
 mandeth to difpofe after this manner,of all things,as of the pafchal 
 lamb which might not be eaten, and-' (where Popery beareth (way ) 
 the confecrated hoft, and divers the like - why then mould not the. 
 like refpect be had of our bodies ? What can a man do that is more 
 difhonourable to the body, then to caft it into the earth there to 
 corrupt ? It feemeth to me, to be the uttermoft punifhment that 
 can be inflicted upon infamous perfons and hainous offenders, and 
 that the carcafTes of honeft and honourable men ihould be handled 
 with better refpedh Doubtlefsofall the manners in difpoiingof 
 dead bodies> which may be reduced to five, that is, to commit them 
 to the four elements, and the bowels of wild beafts^ the vileit, and 
 bafeft, and moft mameful, is to interrethemi the molt noble and 
 honourable, to burn them.- Again, I will and content, that this rny 
 Wife-man in things natural be modeii 3 that he hide and cover thole' 
 parts and actions that arc called lhameful, dimonourable -, and he 
 that Ihould do otherwile, I would deteft, and think hardly of him, 
 becaufe it isalmoft the cuftom of the whole world j but yet I will 
 neverthelels, that he judge that fimply in themfclves, and accord- 
 ing to nature, they are no more ilia meful then the nofe or the 
 mouth, to drink and to eat. Nature, that is, God, having made no- 
 thing mameful j but it is from another ca ufe, not from nature, that 
 is to fay, from the enemy of nature, which is Sin. Divinity alfb 
 more chaft thenPhilofophy telleth us, that to entire nature, not 
 yet altered by the iin of man, thele parts and actions were not 
 mameful, for then fiiame was not -, it is the enemy of nature, the 
 fruit of fin. I conlent to apparel my felf like thole of my Country 
 and Piofcffionj and if I had been born in thofe Countries \vjiere tiiey .
 
 22 An univcrfa.1 and plain *lil 
 
 go naked, I would have gone fo too -, but yet I ceafe not to judge, 
 that neither of the two tafhions is very good } and if I were to 
 chufe and ordain, I would chufe a faihion indifferent betwixt 
 both, out of thofe Countries where they cover themfelvcs with one 
 only and ilmple covering, light and eafie enough, without fafhion, 
 or colt ') for our manner of attiring is not good, yea worfc then to 
 go naked, tobelb faft .wrapped and bound, with inch a multitude 
 and variety of coverings of divers ftuffs, even to the number of 
 four, five, iix, one upon another, and whereof fome are double, that 
 they ho'd us preltand packt up with fo many ties,bindings.,butnings 
 (not to (peak of that dilfolute and abominable excefs condemned by 
 all good laws) that we can hardly ftir 0ur lelves in them. I will 
 content my (elf with thefe examples. The felf-fame, a man may fay 
 of all laws, cuftoms, manners, and >f that which is de fuclo , and 
 .much more of opinions, and that which is dsjnre. 
 
 If any man (hall fay, that I have judged amifs in thefe examples, 
 . nf anc ^ t?nat generally, if liberty be given to judge of all things, the fpi- 
 ; ** xit will wander and lofe it (elf, tilling and furuifhing it felt with fol- 
 Jies and falfe opinions : lanfwer to the firfr, which touchcth me 
 in particular, that it is very eafie to erre in finding the truth in all 
 ihefe inlhnces, and yet it is over-boldnefs to accufe any man , foi 
 it is as much as if he (hould (ay, that a man knows where and 
 what the truth is in things, which who can perfectly know or judge 
 -of? Now not to find the truth, is not to judge amifs ^ to judge 
 amifs, is to weigh and ballancc, and compare amifs, that is to fay, 
 not to examine the reafons, and to ponder them according to the 
 jirft and univerfal nature, (both which though a man do, yet it fol- 
 Joweth not, that he muft needs find out the truth.) Now I believe 
 nothing that is but (imply affirmed,ifit be not likewife proved-, but 
 if any man by contrary reafons more flrongand forcible, (hall make 
 good what he faith, of all others he is the welcomed man unto me, 
 and the man I look for : Oppofitions and contradictions well ur- 
 ged, and with jeafbn,are the true means to excrciie this judging-of- 
 jke. I had never fet down thefe opinions, but that I looked that 
 ibme one or other fhould abrogate them, and help me to better, and 
 to anfwer more effectually, and to that genera? objection of the dan- 
 ger that there is in this liberty, befides that which hath been fpoken, 
 and (hall more exprelly be faid in the third Leffon of Wiidom and 
 Chapter following., that the rule which we ought to hold in judg- 
 ing,and in all things 5 is Nature>natural and univerfal Reafon/ollow- 
 
 ing
 
 both in j.idgwivt and rrift* &C. 
 
 nig which a man can never erre.- Sic here the other nxmb^ 
 judicious liberty which we arc abouc to iijndie, whieii vvi.i 
 us with a remedy againlt this pruciidtd danger. 
 
 The other point ofr this loxxi-ifl^ liberty or fpiiic, is an indirfe- $ N-t ts 
 rency of talk, and a deferring of a iltLu rdioijluii Ui- whu .by a wile OM ' 
 man coniidering cold !y,arui whnocit pJlioi:, a'! tilings, as is iYid,*" 
 is not obltinate, doth not iWcur, tyc, bh.,i i.in.klt to ^ny opinion \ 
 keeping hiiiiltlt' always ready- to active the tiuth, or that which 
 ietms to him to have belt feiublancc o: tiu;n, and laying in his in- 
 ward and iccret judgment, th.it which o L ;r Ancients were wont 
 to lay in their outwardand pubiick, Ttatiditxr, It fcemetii(o,theic- 
 is great appearance of tiuth on thi^iide >- and it any man do con- 
 tradidt and opppfe hirnfilf, with patience he is ready to undcrfcand 
 the contrary reafons, and to receive tlicm, finding them more 
 ftrong and better j and when he hath heard what he can hear, 
 he itill thinketh that tither there is, oriTuybe better, though as 
 yet it appeareth.not. This dHat ion and putting off of a mans judg- 
 ment, is founded rirft upon thofe propofiticHis ibmuch celebrated 
 among the wile, That there w nothing cvrtaw, tb:.t we htorv nothing* 
 that there if nothing inn^ture but d.itln nothing certain but inxrtjin- 
 ty> Salum ccrturn, r.ihil ejjt: certi^ hjc nnum /;/,?, quod nihil f:io : 
 *tht anly thing certain, M th.it- nothing it certain >; this- one thing : 
 knorv-I-, th.it I k^ow nothing : That of all things a man may dilputc 
 alike i that we do nothing but fearch, inquire, and grope after ap- 
 pearances : Scimxf nihil-, ofirunmr vcrifimiiia ; We know nythbig^ 
 and imagine ii-^elihvofls. Tlut vciity is not a thing ot o L ;r own in- 
 vention and purchate, and when it yields it lelt in:o our hand'?, we,- 
 have nothrngin our iUves whereby we m^yxhajlen^ljt, poillls it, 
 or allure our lelves ot it : That triuh a.iid L;fr,-ot.'d .nttr iiKO us by, 
 one and the -la me gate, and there hold the lame pl;.cc and crtdi't^ancl-' 
 maintain thwmfelves by, thv. Line means ; Tn;.t ihcre-is no opinion-' 
 held by all, or .current in all places,- none xhat i.s no t bated and dii- 
 putcd, that another hath not held and mainuir.ed -''{ui.re contrary 
 unto it : That all things have two handles ar.d two viGges, and- 
 there is reafon fox all, and there is not- any that hath not irs con- 
 trary > it is of Lead,it turncthand accommodated! it f -Lit" to whatfo- 
 cver a man will have it : To be Ihort, It is the dodlrihc and pra- 
 ctice of all the vviOt, grcateit, and molt noble Philofophsrs, who 
 have rriadepiofedion ot ignorance, doubting, inquiring, Searching..- 
 C-thers, not withllandin^ they havebemdogmatitfs, and-aIBfmeis v -
 
 22 A An univerfal and plain liberty 
 
 yet it bath been of geftures and works only, and that to (hew, 
 how tar they could wade in the purchafe and fcarch of the truth, 
 Gjuam dotti finguMt magi* qttam norunt.: Which the learned rather 
 'mnagim, then know : giving unto all things no other nor Wronger 
 tkle, then probability and true likelihood, and handling them di- 
 verfly, fometimes with one vifage and in one fenfe, (bmetimes in 
 another, by problematical queftions, .rather inquiring then inftru<3> 
 ing > and many times (hewing that theyfpeak not in earneft, but 
 in fport and for exercife : Non tarn idfinfijje quad dicercnt, quam ex- 
 ercere ingenia mat trie difficult ate valuijje videntur* Zhey will fitnt 
 not fo natch to think^&bat they fay, as totxercife their wits with the 
 difficulty of the matter* And who will believe that it was the pur- 
 pole ot Plato to tye men to his-Common-wealth, and his Idea's i 
 of Pytbjgorati to his numbers ' ofJEpjc#r/tf, to hisAtomes, or to 
 give them for current coin ? They took pleafure to iblace their 
 Ipirits with pleafant and fubtile inventions, >u ex ingcnio fingw 
 tw-,nonexfcientivi.: Which they rather feign wittily, then kjiow 
 skjlfitlly. Sometimes likewiie they have Itudied after difficulty, to 
 cover the vanity of their fuhje&, and to employ the <curiofity of 
 their (jpirits. And ^4riftotle, the moft re-folute of all the reft, the 
 Prince of Dogmatifts, and peremptory affirmers, the God ofPtrdan- 
 ties, how often hath he been croft in his opinions, not knowing 
 what to refolve in that point of the Soul, wherein he is almoft al- 
 ways unlike to.himfelf v and in many other things more ba(e,which 
 he knew not how to rind or underftand, ingenuouily confclling 
 (bmetimes.the^reat weaknefsof man in rinding and knowing the 
 truth* 
 
 . They that have come after, of a pedantical and prefunptuous 
 
 /)&' -. fpirit, who make Ari\\oth and others (ay what they pleafe, and 
 are more obftinate in their opinions then ever they were, difavow- 
 ing thofe for Difciples that taint in their opinions, hate and arro- 
 gantly condemn this rule of wiidom, this modefty, and Academi- 
 cal ftaidnefs, glorying in their obftinate opinions, whether they 
 be right or wrong, loving better a heady froward affirmer againlt 
 their own opinions, and againft whom they may exercife their wit 
 and skill, then a modeft peaceable man, who doubtcth and maketh 
 iiay of his judgment, againft whom their wits are dulled, that is 
 to fay, a fool then a wile man ; like to women, who love better to 
 be contradicted, even with injury, then that a man eifher out of the 
 coldneis of his nature, or contempt, (hould fay nothing to them, 
 
 where-
 
 *'* 
 
 whereby they imagine they are either fcorned or condemned , 
 wherein they (hew their iniquity. For why fhould it not be as law- 
 ful to doubt, and confidcr of things as doubtful, not determining 
 Of any thing, as it is to them to affirm ? Why (hould it not be law- 
 ful ingenuoufly to confefs that which a man knoweth not, fince in 
 Verity he knoweth it not, and to hold in fufpence that which he is 
 not allured of, and againft which there are many reafonsand op' 
 pofitions ? It is certain according to the opinion of the wifeft, that 
 we are ignorant of much more then we know, thit all our know- 
 ledge is the leflkr part, and almoft nothing in regard of that we 
 know not: the cauies of our ignorances are infinite, and both in 
 rcfptdlofthethingsthemfelves, either too far from us, or too near, 
 too great, or too little, too durable, or not durable enough , perpe- 
 tually changing, and ia refpcd <?f our fclves, and the manner of 
 knowing them, which as yet is not fufrkiently learned. And that 
 which we think we know, we know not, neither can we hold it 
 well* for with violence it is got from us > and if it may not be got- 
 ten becaufe.bur obftinacy in opinion is ftrong, yet we are uncontent- 
 ed with it, and much troubled. Now how mould we be capable to 
 know more or lefs, if we grow reiblute in our opinions, fettle and ,4j 
 repofe our felves in certain things, and in fuch manner, that we feek 
 no farther, nor to examine any more that which we think to hold > . y 
 They think this fufpenfion a (hame and a weaknefs, bwcaufe they 
 know not what it is, and they perceive not that the greateft men // 
 that are, have made profeffion thereof) theyblufh, and have not* ^1 
 the heart freely to fty, I know not i ib much are they poflcfled with. 
 the opinion and prelumption of (cience : and they know not tha^uj- 
 there is a kind of ignorance and doubt, more learned, and more 
 certain, more noble and generous, then all their fciencc and certain- 
 ty. This is that that hath made Socrates fo renowned, and held for ^ 
 the wifeft man : It is thefcience of fciences, and the fruit of all odr 
 ftudies : it is a modeft, mild, innocent, and hearty acknowledg- 
 ment of the myftical height of truth, and of the poverty of our hu- 
 mane condition full of darknefs, weaknefs, uncertainty, Cogitatio- 
 ms mortjlium timiek-, incert<e tmiMtionts noftr* i Dtus novit cogita- 
 tioriesbaminum^quoniam van* font. Manf.fhougbts are fearful, and 
 cur inventions uncertain: Godlqtoivs the thjugbt ofntjn^ bow vain 
 it if. Here I would tell you, that I caufed to be graven over the 
 gate of my little houfe which I built at Cattdom t in the year 1600. 
 this word, I kpow not* 
 
 But
 
 1 26 An univtrfd and plain libtrtj 
 
 But they will needs that we fubmit our Cclrcs in all duty to ear- 
 tain principles, which is an unjuft tyranny. I yield my content, that 
 a man employ them in all judgment, and make ufe of them, but 
 yet not fo, as that a man may not fpurn againft them, for againft 
 that opinion I oppofe my (elf. Who is he in the whole world, that 
 hath right to command, and give Laws to the world, to fubjedfr the 
 fpirits of men, and to give principles, which may be no more exa- 
 mined, that a man may no more deny or doubt of, but God him- 
 felf, the fovereign Spirit, and true principle of the world, who is 
 only to be believed, bccaufe he faith it? All other things arc fub- 
 je& to tryal and oppofition, and it is weakness to fubjeft our 
 felves unto it. If they will that I fubmit my felf to principles,! will 
 fay to them, as the Curate faid to his Parilhioners in a matter of 
 time, and as a Prince of ours to the Secretaries of this age in a point 
 . f - of Religion Do you firft agree to theft principles, and then I will 
 fubmit my felf unto them. Now there is as great doubt and difpute 
 in the principles,as in the conclusions > in the Thejet^ as in the Hypo~ 
 tbefes; whereby there are fb many feds amongft them,that if I yield 
 my felf to the one, I offend all the reft. They fay likewife, that it is 
 a great affliction, not to be rcfolved, to remain always in doubt, 
 yea, that it is a matter of difficulty for a man to continue long in 
 that ftate. They have reafon to fay it, for they find it fo in them- 
 Celves, being the property of fools, and weak minds, of prcfumptu- 
 ous fools, paffionate and obfrinate in certain opinions, who con- 
 demn all others i and although they be overcome, never yield them- 
 fclves, vexing and put ting themfclves into choler, never acknow- 
 ledge any reafon. If they be conftrained to change their opinions, 
 being altered they are as refolute and obftinate in their new, as they 
 were before in their tirft opinion, not knowing how to hold any 
 a . thing without paflion, and never difputing to learn and find the 
 * truth,but to maintain that which they have ivvorn and bound them- 
 
 fclvesunto, Thefe kind of people know nothing, neither know 
 they what it is to know, becaufe they think to know and to hold 
 . the truth in their fleevcs. Becaufe thou thinkcft thou fceft, thou feeft 
 nothing, (aith the Dodror of truth to the glorious and prefumptu- 
 ous man '-> SI quis exijilmet fe Jcire aliquidt nondum cognovit qutm~ 
 tdmodtim oporttat CHTH fiirc : He that think* be kpows fometbinfr 
 krtoivs not yet wbtt be ought to tytow. It is fit that weak men that 
 have not Uicngth to keep themielves upright upon their feet, be 
 kept up with props , they cannot live but in bonds, nor maintain 
 
 thtm&lv*
 
 tffi* r ** bth in judgment and will. Sec. 
 thcmfclvcs free, a people born to fei vitude , they fear Bug-bears> 
 or that the Wolf will eat them if they be alone- But in wite,. mo 
 deft, and ftaid men, it is quite contrary, the fureft iUy and moft 
 happy eftate of the fpirit, which by this means keepeth it felf firm* 
 upright, conftant, inflexible, always free and to- it felf: hoc liberiorct 
 C^ foltfthrej fnmus , quia httegra nobu judicattdi potefiM ma.net : 
 Herein we are free , btctvfi in ottr fihes n>e have full power to 
 judge* It is a very fwcet, peaceable, and pleafant fojourn or delay, 
 where a man fearctb not to fail or miicount himfelf, where a man 
 is in the calm, under covert, and out of danger of participating fo 
 many errours produced by the phantafie of man, and whereof the 
 world is full,of entangling himfelf in complaints,divifions,difputes, 
 of offending divers parties, of belying and gainfaying his own be- 
 lief, of changing, repenting, and re-advifing himfclkFor how often 
 hath time made us fee that we have been deceived in our thoughts, 
 and hath enforced us to change our opinions ? To be brief, it is to 
 keep the mind in peace and tranquillity, far from agitations and 
 rices, which proceed from that opinion of icience which we think 
 to have in things > for from thence do fpriug pridc,ambition,immo 
 derate dcfires, obftinacy in opinion, preemption, love of novelties,, 
 rebellion, difbbediencc. From whence come trouble, fe&s, hereiics 
 (editions, but from men tierce, obitinatc, and xefolutc in opinion ? 
 not from AcademickS) neuters, modeft, indifferent, fluid, that is to 
 (ay, wife men. Moreover let me tell them, that it is a thing that 
 doth more fcrrice to Piety, Religion, and Divine operation, then 
 any thing whatfbever : I fay, fervicc as well in the generation and 
 propagation, as the conlervation thereof* Divinity, yea, the myfti- 
 cal part thereof, teacheth us, that well to prepare our fouls for 
 God and the receiving of his holy Spirit, we muft empty, cleanfc, 
 purifie them, and leave them naked of all opinion, belief, affection r 
 make themlike a white paper, dead to it felf and to the world, that 
 God might live and work in it, drive away the old nuftcr, to eih- 
 blifh the new \ Expurgate vetuffirnttntumi exuitc veterem. bominem: 
 Purge the old leaven, and put off the oldmatu So that it fcemeth, 
 that to plant andeftablim Chriilianity among Infidels, ormif-be- 
 lieving people, as in thefe days in Chitu^ it were a very excellent 
 method to begin, with thefe proportions and perfwaiions : That alt 
 the wifdomot the world is but vanity and Icaiaig : That the world' 
 is wholly compofcd, torn, and vilified with the tbrgcdphantaitical 
 opinions *i every private n;ins brain ; That God h ith created!
 
 2 2 8 -Ax utotoerfil and pUi* liberty 
 
 man to know the truth, but that he cannot know it of himfelf, aor 
 by any humane means : And, that it is neceflary that God himfelf, 
 ha whofe bofom it refideth, and who hath wrought a defire there- 
 of in man, fhould reveal it as he doth. But, The better to pre- 
 pare himfelf for this revelation, man muft firft renounce and chafe 
 away all opinions and beliefs, wherewith the fpirit is already anti- 
 cipated and bcfottcd, and preient himfelf white, naked, and ready 
 to receive it. Haying well beaten and gained this point, and 
 made men as it were Academicks and Pyrrhonians, it i* necelfary 
 that we propofe the Principles of Chriftianity as fent from Heaven, 
 brought by the Embafladour and perfect Meflenger of the Divini- 
 ty, authorized and confirmed in his time by fb many marvellous 
 proofs and authentical teftimonies. So that we fee that this inno- 
 cent and modeft delay from resolution, is a great means to true pie- 
 ty, not only to receive it, as hath been faid, but to preftrvc it > for 
 with it there never arc herefies, and (elected particular extravagant 
 opinions. An Academic^ or Pyrrhonian was never herctick, they 
 are things oppofite. It may be fome man will fay, that he will ne- 
 ver be either good Chriftian or Catholick, becaufe he will as well be 
 a neuter and irrefolute in the one, as the other. This is to undcr- 
 ftand amifs that which hath been fpoken, becaufe there is no delay 
 to be made, nor place to judge, nor liberty in that which concern- 
 eth God > but we muft futfer him to put and engrave that which 
 plealeth him, and none other. I have made here a -digrelfion for 
 the honour of this our rule againft fueh as contradict it* Let us 
 now return to the matter. 
 
 After thtfe two, Tojudgcof all, To be flow in determining, 
 Thethirt tnere cometh in the third place, the Univerfality of fpirit , whereby 
 f'*rt, Miverfa- a wife man taketh a view , and entrcth into confederation of the 
 ' whole llniverfe : he is a Citizen of the world, like Socrates^ he con- 
 taineth in his arfedion all humane kind, he walketh through all, as 
 if they were near unto him, hefeeth like the Sun, -with an equal, 
 fettkd, and indifferent regard, as from a high Watch-Tower, all the 
 changes and interchangeable courfes of things, not changing him- 
 ftlf, but always continuing one and the fame, which is a livery of 
 the Divinity>and a high priviledgeofa wifeman, who is the image 
 of God upon earth i Magna & genervfc res anlmm bumanuf^ nvl- 
 los jibi poni nifi communes & cum Deo lermines patitttr- Ntft 
 idem fapitntcm-, q*i ctteros, terminus includit i ontnij illi fetula^ 
 ttt Vcoy feriiunt* Nnll#m faultun msgms ingeHW (hftftftn } Mttlltttn 
 
 non
 
 fJP' r *** both in judgment and nv// 3 Sec. 239 
 
 f on cogitationi pervittm tempus. Ghtjm naturae in imtnenfitm men* 
 ttmfuam extenders*, in hoc & nttura formats homo-, ut paria diitve- 
 itt, ac ft in fpatittm fattm extvidat. Great and generous u the mind 
 ofman't it endureth no bounds, but fttch ^ belong to God himfelf. The 
 fame holdeth not a wife man, which imludtth aH other things > all times 
 obey him at God himfelf. No times are hid from great wit f, nor any 
 not Jubjttl to their thoughts. It is natural fur mavs mind to reach be* 
 yond the moon, wherein nature hath framed in man a dtfire to be equal- 
 to the gds, and to extend himfelf to hugrettncfi. The moft beau- 
 tiful and greateftfpirits are the more univerlal, as the more bafe and 
 blunt are the particular. It is a fottifh weaknefs to think that a man 
 muft believe, do, live, in all retpeds as at home in his own vil- 
 lage and countrey i or that the accidents that fall out here, concern, 
 and are common with the reft of the world. A fool, if a man tell 
 him that there are divers manners, cuftoms, laws, opinions, con- 
 trary to thoie which he fecth in ute, either he will not believe them, 
 and faith they are fables, or he prefently refuieth and condemneth 
 them as barbarous, fo partial is he, and fo much enthralled with 
 thofe his municipal manners i which he accounted! the only true, 
 natural, univerfal. Every man calleth that barbarous, that agreeth 
 not with his palate and cuftom i and it feemeth that we have no 
 other touch of truth and reafon, then the example and the Idea of 
 the opinions and cuftoms of that country where we live. Thefc 
 kind of people judge of nothing, neither can they j they are flaves to 
 that they hold, a ftrong prevention and anticipation of opinions, 
 doth wholly poflHs them, they are fo befotted, that they can neither 
 fay, nor do, otherwife. Now partiality is an enemy to liberty, and 
 over-ruleth the mind already tainted and preoccupated with a par- 
 ticular -cuftom, that it cannot judge aright of others > an indifferent 
 man judgeth all things. He that is fanned to one place, is baniihed 
 and deprived from all others. The paper that is blurred with ano- 
 ther colour, is no more capable of any other, whereas the white is 
 fit to receive any. A ]udge that hears a caufe with a prejudicatc 
 opinion, and inclineth to one part more then to another, cannot be 
 a juft, upright, and true Judge. Now a wife man muft free himfelf 
 from this brutifh blockiftmeis, and prefent unto hunillf as in a ta- 
 ble this great image of our Mother-nature in her entire majefty, 
 markandconiiderherin a realm, an empire, yea in this whole vi- 
 Cble world, as in the figure of a fmall point, and there read that 
 general and cenfant variety in all things, fo many humours, judg- 
 
 K incuts,
 
 An univtrfd and plain liberty 
 
 j beliefs, cuftoms, laws, ib many alterations of States, changes 
 of fortune i fo many victories and conquefts buried and forgotten, 
 fb many pomps and greatnefles vanifhed, as if they had never been. 
 Hereby a man may learn to know himfelf, to admire nothing, to 
 think nothing new, or ftrange, to fettle and refolve himfelf in all- 
 things. For the better attaining of this univerfal fpirit , this 
 general indiflerency , we arc to confider thelc four or five 
 points. 
 
 The great inequality and difference of men in their nature, form, 
 corripofition, whereof we have fpoken. 
 
 The great diverfity of laws, cuftoms, manners, religions, opini- 
 ons, whereof we will fpeak hereafter. 
 
 The divers opinions, reafbns, fayingsofPhilofophers, touching' 
 unity and plurality, the eternity and temporality, the beginning and, 
 end, the durance and continuance, the ages, eftates, changes, and in- 
 terchangeable caufes of the world , and the parts thereof: The 
 Egyptian Priefrs told Herodotus , that fmce their firft King, (which 
 was above eleven thousand years before j the picture and ftatue of 
 whom, and of all that fucceeded him, they, (hewed him drawn to 
 the life) the Sun had changed his courfe four times. The Chaldeans 
 in the time of "Diodbrw ( as he faith ) and Czcov, had a rcgifter of 
 fcven hundred thoufand years. Plato faith, they of the Gity of Saw 
 had memorials in writing of eight thouiand years, and that the 
 Gity of Athens was built a thoufand years before the faid City of 
 Satf. Zoroafter*, Pliny^ and others have affirmed, that Socrates li- 
 ved fix thoufand years before the time of Plato* Some have faid, 
 that the world hath been from all eternity, mortal, and growing, 
 tnd being again by interchangeable courfes. Others, and the more 
 noble Philofbphers, have held the world for a god , made by ano- 
 ther god greater then it v or z$ Plato averreth, and others argue 
 from the motions thereof, that it is a creature compofed of a body, 
 and of a foul, which foul lodging in the center thereof, difperfeth 
 and fpreadeth it elf by mufical numbers into the circumference, and 
 parts thereof, the heaven, the ftars, compofed of bodies, and of a 
 foul, mortal, by reafon of their competition v immortal, by the de- 
 wee and determination of the Creator. Plato faith, that the world 
 changeth countenance in all refpeds, that the heaven, the ftars, the 
 fun change and quite alter by turns their motion, in fuch fort, that 
 that which was n'rft, is laft, the Eaft is made the Weft , and accord- 
 ing to the ancient and moft authentical opinion, and of the more
 
 irit) both in judgment \ and will, &c. 231 
 
 famous fpirits, worthy the greatncfs of God, and founded upon 
 reafon, there are many worlds, infbmuch that there is nothing one 
 and only in this world, all kinds are multiplyed in number, where- 
 by it feemeth not to have femblance of truth, that God hath made 
 this only world, without companion, and that all is concluded in 
 this one individttuni) at the leaft Divinity faith, that God could 
 make many, and infinite worlds i for if he could make no more but 
 this one viilble, his power ihould be finite, bc-caufe the world is 
 fuch. 
 
 By that which we have learned of the difcovery of the new 
 world, the Eaft and Weft-Indies, we fee rirft, that all our ancient 
 Writers have been deceived, thinking to have found the meafiire of 
 the habitable earth, and to have comprehended the whole Cofmo- 
 graphy, except fome fcattered Illands, doubting of the Antipodes : 
 for now behold another world, almoft iuch as ours is, and that all 
 upon firm land inhabited, peopled, politickly governed, ditf inguifh- 
 ed by Realms, and Empires, beautified with Cities, that excell in 
 beauty, greatnefs, opulency, all thofeofAjiJiAfrica^Eitrvpc-, many 
 thoufand years ago : And who doubteth, but that in time hereaf- 
 ter, there will be difcovered divers others ? IfP/o/owy, and other 
 our ancient Writers, have been heretofore deceived, why mould not 
 he be likewife deceived that arfirmeth, that all is already found and 
 difcovered : Say it he that will, I will believe him as I lilt. 
 
 Secondly, we fee that the Zones, which were thought inhabitable 
 by reafbn of their exceffive heat and co!d 5 are habitable. 
 
 Thirdly, that in thefe new countries, almoft all things which we 
 fo much efteem of here, and hold that they were firft revealed and 
 fent from Heaven, were commonly believed and obferved, ( from 
 whence they came, I will not fay, who dares determine it ?) Yta 
 many of them, were in u(e a'thouland years before we heard any ty- 
 dings of them, both in the matter of Religion, as the belief of one 
 only Man, the father of us all, of the univerfal deluge, of one God 
 who fometimes lived in the form of a man undefiled and holy, of 
 the day of judgment : the relurredtion of the dead^circumcifion like 
 to that of the Jcws> and Mahomet : And in the matter of policy, 
 as that the elder Ion mould (ucceed in the inheritance, that he that 
 is exalted to a dignity, lofeth his own name, and takes a new -, ty- 
 rannical fubfidies, armouries, tumblers, mufical inftruments, all forts 
 of (ports, Artillery, Printing. From all thefe difcourfcs, we may 
 cafily draw thefe conclufions : That this great body which we call 
 
 R a tht
 
 An uyfoerjal And plafo lilerlj 
 
 the world, is not that which we think and judge it to be > That 
 neither in the whole, nor parts thereof, it is always the lame, but in 
 perpetual flux and reflux v That there is nothing (aid, held, believed 
 at one time, and in one place, which is not likewife laid, held, be- 
 lieved in another, yea and contradidvd, reproved, condemned elfe- 
 where > the fpirit of man being capable of all things, the world al- 
 ways tumbling, (bmetime the fame , fometimes divers , That alt 
 things are fetled and comprehended in their courfe and revolution: 
 of nature, fubje& to encreafe, changing, ending, to the mutation of 
 times, places, climates, heavens , airs, countries* And from thefe 
 conclufions we learn, to marry our felves, to fwear to nothing j to 
 admire, to trouble our felvesat nothing > but whatfoever (hall hap- 
 pen, whatfoever men talk of and trouble themfelves about, to re- 
 folve upon this point, that it is the courfe of the world, that it is 
 nature that worketh thefe things i but yet wifely to provide that 
 nothing hurt us by our own weakness and dejection of mind". 
 Enough is (aid of this perfec/fc liberty of judgment,, eftablifhed by 
 thefe three parts,To judge of all,To judge nothing,To be uni verfal : 
 wherein I have the rather iiififted, becaufe I know that it pleafcth 
 not the palate of the world v it is an enemy to pedantry as well as- 
 wifdom, but it is a fair flower or ornament of wifdom, which 
 prcferveth us from two contrary rocks, whereon the vulgar fort do- 
 commonly lofe themfelves, that is to fey, from being heady, opina- 
 tive, fhameful gainfayers, repenters, mutable =>. and a man maintain- 
 cth himfelfina fweet, peaceable, and affured modefly, and great li- 
 berty of fpirit, noble and magnifical univerfality. This is that great 
 quality and fufficiency of Socrates, the Corypbtut of the wife, by the 
 eonfeflkmof all, of whom it is laid, as Ylutarch difcourfeth, That 
 he arever brought forth, but ferving as a Midwife, he made others- 
 to bring for th. This is very neer, and in fome fenfe, the d iforder of 
 the Pyrrbowans, the neutrality and indifferency of the AcadMckj-, 
 from whence proceedcth, not to be aftonifht at any thing, not to 
 admire any thing, the fovercign good of Tythtgor^ the magnani- 
 mity ofdriftotle. 
 
 [., Nil admirari) frope ret eft una, Nutnici, 
 
 ,i 4 Solaque, qutpojfit facer > &firvare beatum* '; 
 
 One thing, at nothing wonder ftp to take, 
 It 'MI that may you happy kgef andmakg* 
 
 It is a ftrange thing that man will not fo much as tafte it, yea is- 
 
 ffended to hear fpeech thereof, loveth better to continue a flave, to. 
 
 SUB.
 
 i judgment and will, 6k- 
 
 funfrom one part to another, then to be to himfelf, to !ivc of his 
 own, To be above all, and to pafs equally thorow all. 5. Hath he 
 notfeafon to cry with !T/*rz0f, and far more juAly, homines ad 
 fcrvitutem ttati ! men born to firvitude ! What monfter is this, 
 to defire to have all things free, his body, his members, his goods, 
 and not his fpirit, which neverthelefs is only born unto liberty > 
 A man will willingly make benefit of whatfoever is in the world, 
 that comes from the Eaft or the Welt, for the good and fervice of 
 his body, nourifhment, health, ornament, and accommodate it all 
 unto his ufe, but not for the culture of his Spirit, benefit, and enrich- 
 ing i giving his body the liberty of the fields, and holding his fpi- 
 rit in dole pi i ton. 
 
 The other liberty which is of the Will, muft Hkewife be in high 7 
 efteem with a wife man. We fpeak not here of the free will of 2 ' **'. 
 man-, according to the manner of Divines : we (ay, that a wile man tWitt* ' 
 to maintain himfelf in reft and liberty, murt manage his will and 
 hi 5 affections, in giving himtelf to and arfc&ing but few things, and 
 thofe juit (for the juftare but few in number, if a man judge well) 
 and that without violence and afperity- There enter here into con> 
 bate ( or to fpeak more mildly, there are to be explicated and un- 
 derftood ) two popular and plaufible opinions in the world j the 
 one tcacheth to be ready and willing in the fervice of another, to 
 forget our (elves for our neighbour, and principally for the Weal- 
 publick, in refpe& whereof, the particular is not to be refpe&ed* 
 the other to carry our (elves couragioufly with activity , zeal, affe- 
 ction. He that doth not the firft, is accufed not to have any charity : 
 He that doth not thefecond, fufpe&ed to be cold,not to be a friend, 
 and not to have that zeal of fuffiaency that he ought. Some would 
 have thefe two opinions to prevail beyond reafon and meafure, and 
 there is not any thing which hath not been fpoken hereof : for the 
 heads or chieftains many times preach things according to that ufe 
 for which they (erve, not according as they are : And many times 
 the trueft opinions are not the more profitable. And afterwards 
 feeing we hold our felves too much to our (elves, and with a tyc 
 too natural, they would diftradl us and draw us along, as they that 
 go about to ftreighten a crooked ftafl^ bend it as much more the 
 contrary way. 
 
 But the(e opinions ill underftood and ill taken ,as they are by di- 
 vers, bring with them injufticc, trouble, pain, and much evil, as a 
 man may fee in thofe who back-bite, and detraft from all, giving 
 
 R 3 thcm&lves
 
 An uxivcrfel and plain liberty 
 
 themfelves to hire, and the fervice of another : They do not only- 
 fuffcr themfclves to be carried, and ieized upon, but they likewifc 
 thruA themfelves into all matters,, as well into thofe that concern 
 them not, as thofe that do > as well into (bull as great, and many 
 times for no other caufe, but to employ and bufie themfelves > In 
 negotii* _/##*, negotii caufa : Ibey bufie tbemfihcS) becattfi they. would 
 be bjtfic : And Secaufe they cannot hold and fay themielves, as if 
 they had nothing to do, with and within themielves, and that for 
 want of inward, efTential, proper, and domeftical affairs, they leek 
 and undergo thofe that are itrange unto them, They are good hus- 
 bands and frugal enough of thcir.purfe, but prodigal of their fouls, 
 their lives, their time, affeftion, and wills , the good husbandry 
 whereof is only profitable and commendable. And if they give 
 themfelves to any thing, it is with fuch paffion and violence, that 
 they are no more their own men, fo wholly,do they engage and- in- 
 finuate themfelves thereinto. Great men feek after (uch people, 
 that will grow into paffion and kill themfelves for them, and they 
 alltrre them with fair promifes and much Art, to win them unto 
 them i. and they always rind fools enough that believe them : but 
 they that are wife will take heed of them. 
 
 This is firft unjuft, it wholly troubleth the State, drives away the 
 left and liberty of the fpirit. It is, not to know that which every 
 one ought to know, and by how many offices every man is obliged 
 unto himfelf > whilft they leek to be officious and ferviceable to a- 
 nother, they are unjuft to themftlves. We ha ve all bulinefs enough 
 with and within our fejves, and need not feck means to lofe our 
 felves without, and to give our felves unto others : every mau muft 
 hold him to. himfelf. He that knows not how to live honeftly, 
 healthfully ,and merrily, is ill-advifcd,and takes an ill and unnatural 
 courfe, if he. think to do it by ferving another. He mult affect and 
 tye himfelf but to a few things, and thofe juft. 
 
 Secondly, This (harp intention and paflionate aflfc&ion, troubleth 
 all, and hiwdreth the condudt of thofe. affairs to which he fo much 
 giveth himfUt , as in a precipitate pace, too much hafte makes a man 
 (tumble and enterfere, and fb ftays him whether hewilj,, or.noj 
 Ipfafs velocity implicat^ nnde fiftinatio tar.da eft- QHI nimitimfro- 
 feratifirw abjelvit : Hafte. makes wafte-, and binders itjelf: He.tbjt 
 m*k$s too mttcb J^ve^, difyutcbeth too late. So likewife .a roan being 
 drunken with this violent intention, he entangleth and fettereth 
 himfelf, commits many indifcretions and wrongs, grows into. 
 
 hard
 
 ) both in judgment 3 and willy &c. 
 hard conceits and fufpicions of others, becomes impatient in crols 
 or flow occurrents, that fall not out according to his own dclire : 
 MjlecmftA miniftrat impetus > Violence doth nothing well. This is 
 feen not only in lerious affairs, but alio vain and frivolous > as in 
 play, where he that is carried with an ardent >thirrt of gaining, 
 troubleth himfclf i and the more he troublcth him(elf,the more he 
 lofeth. 'He that walks moderately, is always with himfelf, direct- 
 eth his bulinefs with better advantage, and more iviredly and cheer- 
 fully : he diredteth, applyeth, dd:erreth all to his own leifure, and 
 as his occailons ihall tall out : if he chance to be contradicted in 
 a matter, it is without torment and affliction, being always ready 
 for a new change : he always marcheth with the bridle in his hand, 
 fijlittat lente. 
 
 Thirdly, This violent affection inftcteth and corrupteth even 
 the judgment it felf : for following one part, and ddiring the ad- 
 vantage thereof, they wax mad if they be contradicted, attributing 
 to their party falfe praifes and conditions, and to the contrary falfc 
 accufations i interpreting all prognostications and occurrents at 
 their own pleaiure, and making them ierve their own delignments. 
 All that are of the contrary part, muft needs be wicked and of con- 
 trary conditions . yea, and they that fpeak any good, or dclcry any 
 good thing intthem, are likewiie fufpected to be of their part. Can 
 it not poflibly be, that a man honeft in al] things elfe, oratkaiVia 
 ibme thing, may follow a wicked perfon, maintain a wicked caufe? 
 It is enough that pafflon enforce the will, but that it carry likewife 
 the judgment, and make that a fool, this is too much. It is the fo- 
 veraign and laft part that fhould always maintain its own authori- 
 ty : and we mult ingenuoully, and in good (both acknowledge the . 
 good that is incur adverfaries, and the evil that is in thole whom 
 we follow. The ground and foundation of the controveriie being 
 laid alide, we muft keep moderation and indiffcrency, and out of the 
 bulinefs it felf banifh all choler, all diicontent. And thus we lee the 
 evils that this over-great affection to any thing whatlbcver bring- 
 eth with it i of all, yea of goodnefs and witdom it felf, a man may 
 have too much. 
 
 But for a rule herein, we muft remember, that the principal and 1 2, 
 moft lawful charge, that we have, is, in every man,the conduct and 
 guide of himfelf. The reafon why we arc here, is, that .we fhoulci ment * 
 maintain our (elves in tranquillity and liberty. And to do 
 this, the belt remedy is, to lend our lelvcs to ouiers, and to give 
 
 R 4 our
 
 An univerfcl and p fain li&ertf 
 
 our ftlvcs to none, but to our felves, to take our aflkirs into our 
 hands, not to place them in our hearts i to take bufinefs upon us, but 
 not incorporate them into us > to be<Hligent v not paifionate i not 
 to tye our felves but to a few,but rather always to referve our felvcs 
 unto our felves.. This counfel condemneth not thofe offices due to 
 the Weal-publick, to our&icnds, our neighbours v yea it is fo far 
 from it, that a wife man mult be officious and charitable,apply unto- 
 himfelf the cuftoims of other men and the world., And the rather to 
 do it, he muft contribute to publick fociety, thofe offices and dutic* 
 which concern him. Qui fihi arnicas eft, bmc omnibus fcito ejje ami- 
 cum : He tbatit a friend to himftlfc it a friend to all* But I require 
 a doublemoderation and difcretion herein i the one, that a man 
 apply not himfelf to all that is prefented unto him,but to that which 
 is juft and neceifary , and that is not hard to be done : the other, 
 that it be without violence and trouble.. He muft delire little, and 
 that little moderately i bufie himfelf little, and that peaceably : 
 and in thofe charges that he under taketh., employ his pate, his 
 fpeech, his attentions, his fweatings, his means, and if need be, his 
 blood, his life : but yet without vexation and palfion, keeping hini- 
 ielf always to himfelf, in health and tranquillity. A man may per* 
 ferm his duty fufficiently without this ardency, and this fo great 
 contention of Will.. And they deceive thcmfelves very much, that 
 think that a bufinefs is not well done, and there is no manner of af 
 fcdion, if it be not done with tempcft, clamour, and clatter : for 
 contrariwife it is, that that hindrethand troubleth the good guide 
 and condwd thereof, as hath been faid. O how many men hazard 
 their lives every day in thoie wars which no way concern them, 
 and thruft theinfelvesinto the danger ofthat battel, thelofs where- 
 of doth no way.trouble their deep : and all to the end they may 
 not fail in their duty ! whilit there is another, in his own houfe, 
 that dares not enter the danger, or look the enemy in the face, is 
 more affc&ed with the iflueof that War, and hath his mind more 
 troubled, then the fouldier that adventureth his blood and life in 
 the field. 
 
 Finally, We muft know how to diftinguifh and feparate our lelvts 
 from our publick charges : Every one of us playeth two parts, two 
 perfons ? the one ftrange and apparent, the other proper and eflen- 
 tial : we muft clifcern the skin from the fhirt. An active man will 
 perform his charge, and yet withal not leave to judge of the folly, 
 , deceit that, is therein : li* will conform hinJUf to every thing, 
 
 bccavvic
 
 trit) both in jitdgment and will) &CI yff 
 
 fecaufc the cuftom of his Country requireth it, it is profitable tO' 
 the Wcal-publick > the world lives (b, and therefore it muft be 
 done. A man muft (erve and makeufe of the world luch as he 
 findeth it v in the mean time, he muft Jikewife conilder it as a 
 thing eftranged from it elf, know how to keep and cany himfclf 
 apart, and to communicate himfelf to his own trufiy good, how- 
 foe ver things tall out with hirnielf. 
 
 CHAP. III. 
 
 frucandeJfintialHwfty, the firjl and fundamental 
 partefJKfdom, 
 
 HAving prepared and difpofedour Scholar to wifdom, bythcfc- 
 precedent advifementSj that is to fay, having purified and freed 
 him from all evils, and placed him in a good cftate, of a full and 
 univerial liberty,to the end he may havea perfed view,knowkdge, 
 and power over all things{whkhis the priviledge of a wife and fpi- 
 ritual man : Spirituals omnia dijudicat :. I'.he fiiritual manjudgeth 
 att things : ) it is now time to giv him inftru&ions and general 
 rules of wiidom. The two firft ihall be as preambles and foundati- 
 ons > whereof the firft and principal is Honefty or Probity. 
 
 It will not be, perhaps, any matter --of difficulty, to make good 
 this Propofition, 'Xbat bonefty if the firjt principal and fundament ai i- 
 fartrftffij'dom. : for all(whether.in truth and good earned, or in 
 outward Ihew, for (hameorfear.to fay the contrary ) do applaud 
 it i they always honour it in the rirJft placf, confefling themlelves 
 ftrvitors and affedtionate.followers thereof : but it will coft me 
 fome. labour to (hew and perfwade, Which is that true and eflenti- 
 al probity we here require.- For that which is in authority and cro- 
 dit, wherewith the whole world contenteth it felf j that which is 
 only known, fought for, and pofTcfltd, (except fome few of the 
 wifer) is baltardly, artificial, falie, and counterfeit. 
 
 Firft, we know that many times we are led and pricked forward 
 to virtue and honourable aclrions,by wicked and condemned means MM\I of bone*- 
 by default and natural impotency, by paflion, and vice it felf > cha-^;. 
 ftity, fobriety, temperance may be i us, by reafon of our corporal 
 imbecillity : the contempt of the world, patience in adverlity,con- 
 ftancy in danger , proceed many times from want ofapprehenikm 
 and judgment : valour, liberality, juftice it fclf i from ambition: 
 prudence "> from fear, from avarice. And how many. 
 
 '
 
 dttd tfftntial hotjefy, tkefirft 
 
 beautiful actions hath preiumption and temerity brought forth ? S* 
 
 that the actions of virtue are many times-no other but masks i they 
 cany the outward countenance, but they have not the eflence > they 
 
 : may very well be termed virtuous, in consideration of another, and 
 
 > of the vilage they carry outwardly and in publick, but in truth and 
 with the actor himfelf they are nothing (b > for it will appear at the 
 laft, that profit, glory, cuftom, and other the like- ftrange-caufcs, 
 
 -have induced him to do them. 
 
 Sometimes they arife from ftupidity and brutifh fottifhneft, and 
 therefore it is laid, that wiidom and Ibttim-fimpfecity do meet in 
 
 f one and the fame point, touching the bearing and 'fullering of hu- 
 mane actions. It is then very dangerous to judge of the probity or 
 
 improbity of a man by his actions : we tiiuiiibund him within, 
 from what foundation thefe motions do arife-: wicked men per-* 
 
 .form many times many good and excellent actions, and both good 
 and evil perferve themiclves alike from doing evil '. Oderunt feccare 
 bom & mali : Both good and evil fear to offend- To difcover there- 
 
 fore, and to know which is the true Honefly, we muft not ftay in 
 the outward action i that is but the fign, the fimpleit token, -and 
 many times a cloak and mask to cover villany : wemufi penetrate 
 into the in ward .part, and know the motive which cauieth the 
 firings to play, which is the foul and the life that giveth motion 
 to all. It is that whereby we muft judge, it is that wherein eve- 
 ry man mould. provide to be good and entire, and that which we 
 eek. 
 
 That honefty which is commonly accounted true, and fo much 
 
 -- / ^1 a T reac hed and commended of the world, whereof they make exprefc 
 'Vulgar honefly r , , . . . ;. . . r 
 
 .and according prortilion, who nave the title and publick reputation to be men ofc 
 
 to the ftyle ef honeiiy, and fetled conltancy, is fcholaltical, and pedantica^fervant 
 t o the laws, enforced by hope and fear, acquired, learned, and 
 practifed out of a fubmiflion to, and a confideration of, the religi- 
 on, laws, cuftoms, commands of fuperiours, other mens examples i 
 fubject to prefcript forms, effeminate, fearful, and troubled with 
 fcmples and doubts : Sunt quihitf imjcentia nifi metu mn placet : 
 Innocency witbaut fiar likts not fome '> which is not only in respect 
 of the world divers and variable, according to the diverlity of reli- 
 gions, laws, examples, forms, (for the jurifdictions changing, the 
 motions muft likewilc alter ) but alib in it felf unequal, wavering, 
 deambulatory, according to the accefs, recefs, fucce(sof the affairs, 
 the cccallons which are prefented, the perfons with whom a man 
 
 hath
 
 the fee OH d fcjitidaiion of Wifdom. 
 
 hath to <io, as a (hip driven with the wir,ds and the oars, is carried 
 away with an unequal tottering pace, with many blows, blafts, 
 and billows. Tobebr-ict i.iefeare honeil men by accident and 
 occafion, by outward and iirange events, and not in verity and eG- 
 fence : they understand it not, and therefore it iseafie todifcover 
 them, and to convince them, by fhaking off a little their bridle, and 
 founding them fomewhat nearer j but ibove all, by that inequality. 
 and divcrfky which is found in them : for in one and the fame 
 aclion they will give divers judgments, and carry themfelves alto- 
 gether after a divers fafhion, goin^fometimes a llow pace, fome- 
 times running, a main gallop. . This unequal diversity proceedeth . 
 from this, that the outward occaiions which move and ftir them, do 
 either puff them up, multiply and inweafe them,or make them luke- 
 warm, and deject them, more or . Jefs, like accidents, 
 
 Now that true honefty, which Irequire in him that willbe wife, 
 is free, manly, and generous, pleafant, and cheerful, equal,uniform, 
 and conftant, which marcheth.wi.th a ftaid pace, irately and haugh- 
 ty, going always his own way, neither looking on this fide, or be- 
 hind hirojwithout ftayiug or altering his pace,or gate for the wind, 
 the times? the occaiions, which are changed :> but that is not, I 
 mean in judgment and will, that, is in the foul, where honefty re- 
 iideth and hath its feat. - For outward actions, efpecially the pub- 
 lick, have another jurifdidion, as fball be.faid in his place i This 
 honefty I will defcribe in thispjace,- giving you firft to underftand, 
 that following the delignment of this Book declared in the Pre- 
 face,! fpeak of humane honefly and wifdom,.as it is.humane,where- 
 by a man is called an honeft manand a wie,not of Chriftian,though , 
 in the end I may chance to fpeak a word or two thereof. 
 
 The jurifdi&ion of this honefty is nature, which bindeth every 
 man to be, and to make himftlf fuch as he ought, that is to fay, to 
 conform and rule himfelf according unto it. Nature is together eth bone ^ 
 b.eth a miftrefs which enjoyneth.and commendeth honefty, & a law 
 and inftrudtion which teacheth it unto us. As touching the. rirft, 
 there is a natural obligation inward, and univerfal in every man to 
 behoneft, juft, upright, following the intention of his Author and 
 Maker* A nian ought not to attend 0* feek any other caulc, obli- 
 gation, inftind, or motive of this honelry j and he can never know 
 bow to have a more juft and lawful , more powerful , more 
 ancient s it. is altogether as fooa as himfelf, born with himtclf.
 
 True and ejjentixl hoKetty^ the frft 
 
 Every tnan fhould be or fhould deiire Co be, an honeft man, Bccaufc 
 he is a mm, and he that takes no care to be -fucli, ts a monfter, rc- 
 nounceth him&lrj belyeth, deftroyeth himleifiDy right he is no more 
 5 man, and in efteft fhould dcfift to be a man. It is -nccclTary that 
 honefty grow in him by himtelf, thai is to Uy,by that inward in- 
 ftind which God hith put in him, and not from any other outward 
 and ftrange caufe, any occafion, or indu&ion. A man will-not, out 
 of a juft and regular will, any thing that is depraved,-or "corrupt, or 
 other then its own nature requireth, it implyeth a contradiction to 
 defire or accept a thing, and nothing to care whether it be worth 
 the caring for > a man would have all his. parts good and -found, his 
 body, his head, his eyes, his judgment, his memory, yea his hole and 
 'fhoocs and why will he not likewife have his will, and his con- 
 fcience good,that is to fay.,be wholly good and found ? I will there- 
 fore that he be good, and have his will firm and refolded to equity 
 .and honefty for the love of himfelf, and bccaufe he is a man, know- 
 ing that he can be no other, without the renouncing and deftrufti- 
 on of himfelf > and ib his honefty ihall be proper, inward, effcmial, 
 even as his own eiTence is unto him, and he to himlelf. It muft 
 not then beibr any outward confideration, and proceeding from 
 without, whatfoever4ti>e,for (iich a caufe being accidental and out- 
 ward, may happen to fail, grow weak, and alter, and confequent- 
 ly all that honeliy that is grounded thereupon, muft do the like. If 
 he J3i an houeft man, for honour, or reputation, or other rccorn- 
 pcnce'jbeing in a folitary place, where he hath no hope to be known, 
 he either ceafeth to be honeft, or putteth it mpradice very coldly 
 and negligently. If for fear of the laws, magistrates, punifhments > 
 if he can deceive the laws, circumvent the Judge, avoid or difprovc 
 the proofs, and hide himfelf from the knowledge of another, there 
 is an end of his honefty. And this honefty is but frail, occafioncd, 
 accidental, and miferable i and yet it is that which is in authority 
 and ufe, no man knows of any other, there is not an honeft man, 
 but fuch as is enforced or invited by fome caufe, or occafion > Nem 
 gr&tis bonus eft : No man is freely good. Now I would have in this 
 my wife man, an eflential and invincible honefty, which dependeth 
 of it felf, and arifeth from its own root, and may as hardly be (e- 
 parated, and rooted out, as humanity from a man. I will that he 
 never content unto evihand though his honefty be not made known 
 to any, yet if he know himfelf, what needs any moe ? If all the 
 world bcfides fhould know it, it is not fo much ; Quid tibi prndcji 
 
 JM0
 
 xd fundamental pa rt of vpjfdom. 941 
 
 tton Mere confiiunh habenti confcientiam ? What h it t thee tbat 
 baft A conference, not to have a rvitnefi of thy confidence ? And what 
 though he receive no great recompense for it > For what may it be 
 that concerneth him f o near, as his own proper eflence ? This were, 
 not to care how bad the horfe is, To the faddle be fair, I will then 
 that thefe things be infeparable, to be, and to content to live a man-, 
 to be, and to be willing to be an honeft man. This rirft hath been 
 iufficieiuly preflfed. Let us come to the (econxL 
 
 Now the pattern and rule to be honeft, is this nature it (elf, which 6 jf^we 
 absolutely requireth that we be fuch> It is, I fay, this equity and uni- teacheth /w~ 
 verial reafon which (hineth in every one of us. He which worketh ffty- 
 accordin g to it, worketh truly according to God i for it is God, or 
 at leaft his fivft fundamental and univerfal law,, which hath brought 
 it into the world, and which came firft from God, for God and 
 nature are in the world, as in a State y the King, the author and 
 founder, and the fundamental law which he hath made for the pre~ 
 fervation and government of the &id eftate. This is a lightning 
 and ray of the divinity, a ftream and dependance of the eternal law, 
 which is God himielf and his will : Quid eft natur* nifi Dent, & di- 
 vitta ratio toil mundo-> & artibnt ejw infirta? What it nature but 
 God, and divine reafon btjirted to t\K wink world^ and all the fart f 
 thereof? He worketh alio according to himfelf, for he worketh ac- 
 cording to the ftern, and animated iaftindt, which he hath within 
 himfelf moving and ftirrrng him : and fo he is an honeft man eflen- 
 tially, and not by accident and occalion. For this law and light is 
 eflential and natural in us, and therefore it is called Nature, and 
 the law of nature* He is alfo by confequent an honeft man always 
 and perpetually,uniformly and equally at all times and. in all places : 
 for this law of equity, and natural reafon is perpetual in us, Edi~ 
 ftttmperpetmi/n-, A perpetual ediQ y inviolable, which can never be 
 extinct nor defaced, ytttam nee ipfa delet iniquitas. i verrrns eorum 
 non morietur > Which neither iniquity itftlf may deface '> their worm 
 Jh all never dir. Univerial and conftant in all things, and always- 
 the fame, equal,uniform, which neither time nor place canalter nor 
 difguife, rcceiveth neither accefs nor recefs, more nor lels, Sub- 
 ftantia non recipit magis & minut* what feekeft thou elie-where 
 cither law or rule in the world ? what may a man fay or alledge 
 which thou haft not about thee and within > if thou wilt but feet 
 and hearken to thy felf ? a man may fay to thee, as to a bad debtor, 
 who asked for what the debt is,, and will fee the bill which he hath 
 
 about
 
 _... 2 True and ejfcxtial hottefy^ the firft 
 
 about him, Quo d petti intus hakes > What tbou demandcft it within 
 tbyfelf* Thou dcmandeft that which thou haft in thy own bofbm. 
 Rom. i: Signatwn eft fuper nos lumen vultus tui. Gentes naturxlitcr qtt* 
 Aujt. ' hgtf junt faciunt : cjtendunt opuslegis fcriptutn in cor dibits Juit't Lex 
 J'cripta in cordibus n&ftrif* Ike light of 'thy countenance is fealcd in 
 us. People naturally obferve the law -: theyfhew the work^ of the lar* 
 written in their hearts .* the law is written in our hetrtt. The law of 
 Mojes in his decalogue, is an outward and piiblick copie, the law 
 of the twelve tables, and the Roman law, the moral inftru&ions 
 of Divines and Philoibphers, the advifementsand counfels of Law- 
 yers, the edi&s and ordinances of Princes are no other but piety 
 and particular pouitraies thereof: io that if there be any law, that 
 ftrayeth the lealtthat maybe from this firft and original miftriis i 
 his amonfter, fallhood, and errour. To be brief) all the laws of 
 the world, are no other but copies and abftrads brought forth into 
 judgment againft thee that holdelt hidden the original, and makeit 
 .as if thou kneweit it not, extinguifhing as much as in thee lyeth, this 
 light, which enlightneth thee within, tjhiivcritJtcm'Deidetinent 
 i& injiiftitia-. Who detain the truth of God in unrigbtcoujnefs't for 
 thefe laws had never been publiflied abroad, butbecaufe that law 
 which was inward, wholly celeftial and divine, hath been too much 
 contemned and forgotten. Thefe are all rivers, but fuch as neither 
 have ib much water, nor Ib pure as the (burce and invillble fountain, 
 which is within thee, if thoufurfer it not to perifh, and to be loft : 
 Hay, not b much water, guam multapieta-) humanity liberali- 
 t M-, fides exigunt, qtt extra tabulas font 1 Piety , humanity, liberali- 
 ty? and faith require many things that are not in the tables. O the 
 iniferable honelty of formaliirs, who hold themlelves to the words 
 of the law, and ib think themfelves difcharged ! How many duties 
 are there required befides ? <j>uam angufta innocentia ad legem bo- 
 num ejje : latins officiwumpatet quant jurti regula* What a ftrift in- 
 ttoccncy is required, according to the law '> the rule of duty extendetb 
 it filf further then the rule of the law. The rule of our duty is far 
 larger then that of the law, which is neither ib firong, nor fo lively, 
 vvitnefc this one thing, that well to underlland and know their 
 intention, to quit our felves of ambiguity, difficulty, contrariety, 
 we muft bring them to the fource, and re-entring into the inward 
 part, put them to the touch and rule of nature : Anima legit, ratio i 
 fieajon it the life of the law* Behold then an eflentiaJ, radical, and 
 timdamenul honefty fprting ia us from its own proper roots by 
 t^ the
 
 and fundamental ptrt ofWtfdom. 
 
 the feed of that univerfal reafon which is in the foul, as the fpring 
 and ballance in a clock, as the natural heat in the body, maintaining 
 it felfftrongof it felfand invincible, whereby a man worketh ac- 
 cording to God, according to himfelf. Nature, the univertal order 
 and policy of the world, quietly, fweetly and asiilently without 
 noile, as a Ship that is not drive*but by the natural and ordinary 
 courfe of the water : All other is ingrafted by Art and accidental 
 difcipline, as the heat and cold of fevers, acquired and condudcd 
 by ftrange occafions and confiderations, working with clamour and 
 clatter, ambuioufly- 
 
 This is the reafon why the doctrine of all the Sages doth teach, r 
 that to live well, is to live according to nature, that thechicfciu;Vmwy7*p//j 
 good in this world is to -content to nature, that in following nature nature. 
 as our guide^ and miftrifsj we can never erre, Naturam fi fcqui- 
 rif ducem, myjiim aberrab'tf: bonitmeft quod fecundkm natitram'-, 
 omnia vitia contra naturam funt : Idem beats iivere & fecundkm 
 naturam : If thott follow Nature M thy guide, thoujhalt not erre. All 
 goodneft if natural i vices, unnatural : it if one and the fame thing to 
 live blefledly and accordingto Nature : underftanding by nature, that 
 equity and univerfal reatbn which fhineth in us, which containeth 
 and hatcheth in it the feeds of all virtues, probity, juftice, and is the 
 matrix from whence all good and excellent laws do fpring and arifer, 
 yea thofe true and juft judgments that are fometimes pronounced 
 by the mouth of an Idiot. Nature hathdifpofed all things in thebeft 
 frate that they could be, and hath given them the firft motion to 
 good, and the end which they mould feek, in fuch fort, that he that 
 will follow her, need not obtain and poffefc his own good and his 
 own end, Saphntia eft in naturam conveni, & ea reftitui undefub- 
 licw error expttlerit : Abilla non deerrare^ aailliw legem exemplumifi 
 formari^fipicntiaeft' It'tfwifdomto be conformable to Nature-, and 
 to yield unto it, whereby be may expel all publicly and graft errour't 
 From which not to wander, but tofafoiin and apply himfelf thereto-, ti 
 ivifdom. Men are naturally good, and follow not evil but for pro-* 
 fit or pleafure, and therefore L?.w-rrukers, to induce them to fol- 
 low their natural and good inclination, and not to inforce their 
 wills, have propofed two contrary things , punimment and re- 
 ward. 
 
 Doubdefs, Nature in everyone of us is fufficient, and a fweet 
 xniitrifs and rule to all things, if we will hearken unto her, empl 
 and awaken 4ier^ and we need not feek d- whore, nor beg 
 
 Arc.
 
 True und cjfintlil honeftj> the frft 
 
 Art, and the Sciences, the means, the remedies, and the rules which 
 we have need of: every one of us, ifhe will, may live at his pUa- 
 fure, of his own* To live content and happy, a man need not be 
 wife, a Courtier, nor fo a&i ve i all his fufficiency that is beyond the 
 common and natural is vain and fuperfluous, yea it bringeth more 
 evil with it then good. We fee ignorant people, idiots, and fimple 
 men, lead their lives more tweedy and chearfully, refiit the aflaults 
 of death, of want, of fbrrow, more conftantly and contentedly, 
 then the wifeft men and moft active. And if a man mark it well, 
 hefliallfind among peafants and other poor people, examples of 
 patience, conftancy, equanimity, more pure then all thofe that are 
 taught in Schools > they follow (imply the reaibn and condud of 
 nature, they travel quietly and contentedly in their affairs, not in- 
 flaming or elevating themfelves, and consequently more ibundly : 
 Others mount thcmfelves upon their great horfes, play the light 
 horfeman, bandy themlelves one againft the other, keep their brains 
 always in work and agitation. A great matter and admirable Do- 
 dor in Nature was Socrates-, as Ariftotle in Art and Science. So- 
 cratesty fimple and natural difcourles, by vulgar iimilitudes and 
 indudions, fpcaking like a Country Swain, did furnifli us with pre- 
 cepts and rules of good life, and remedies againft all evils, fo lub- 
 (iantial and ftrong, that all the Art and Science of the world could 
 not devife better,or the like. 
 
 But we do not only not hearken unto it, believe and follow it 
 according to thecounfel of the wile, but alib (not to fpeak of thofe 
 monftas who by the violence of their vices, inordinate and perverfc 
 delights and pleafures, furfocate and extinguifli, as much as in them 
 lieth, the light, mortifiethe feed thereof ) we endeavour to avoid 
 it, we furfer it to ilecp and to ceafe, loving better to beg elfewhere 
 our firft rudiments, to run to (tody any Art, then to content our 
 tj Art, (elves with that which is bred within us. We have a bufie trouble- 
 ibme fpirit, which orFereth it ielf to rule and govern in all things, 
 and which carrieth it (elf after our own wills, difguifeth, changeth, 
 and troubleth all, will add, invent, alter, and cannot flay it felf in 
 home-born (implicity > it thinketh nothing good wherein there is 
 not craft and iubtilty. Simplex ilia & aperta vinw in obfcuram 6" 
 foltrtem Jcientiam verf* eft : Ibat fimple and open virtue it eve* 
 turned into obfcttre and crafty tunning. And it is a vice common 
 amongft us, not to account of any thing that is in us, we eftecra 
 only of that which is bought, which is coftly, and is brought from 
 
 fex:
 
 and fundamental part ofwifdom* 34. 5 
 
 far : we prefer Art before Nature, we (hut the windows at higb- 
 noon, and light candles. This fault and folly proceedeth from an- 
 other i that is, that we efteem not of things according to their true 
 and eflential value, but according to the (hew and report. How 
 many are there more fcrupulous and exa& in tho(e things that be- 
 long to the pofitivc and municipal law, then the natural? Truly al- 
 moft all, yea even in the ceremonial, and law of civility, which we Bj Ceremtiy. 
 have framed to ourfelves, in refped: whereof we difdain and are 
 afhamed of nature. We Ipeak little, we make a fair (hew, and care- 
 fully keep a decorum or decency j and make no difficulty to go di- 
 Cecily agai nft nature, duty, cohfcience. So that the (hadow is more 
 unto us then the body,the root>the countenance more then the fub- 
 ilance and found verity. That we may not offend a ceremony, we 
 . cover and hide things natural , we dare not name, and we blufh at 
 the found of things, which we do in no fort fear to do, both law- 
 ful and unlawful. We dare not fpeak that which is permitted to 
 do, we dare not directly to name our own proper members, and 
 yet we fear not to employ them in all manner of wickednefs : we 
 pronounce, fpeak, and do, without fear and without (hame,wicked 
 things, and iiich as are againii nature and reafon, forfwear, betray, 
 aflail, kill, deceive > and we blulh to fpsak of things good, natural, 
 neceflary, juft,and lawful. There is not a husband, which is not 
 more afnamed to embrace his wife in the open view of the world, 
 then to kill, lye, affail j nor a woman that will not rather utter any 
 wickednefs in the world, then name that wherein (he taketh nioit 
 delight, and may lawfully do. Even to trcafons and murders, they 
 tye themfelves to the laws of a ceremony, and there fafkn their 
 devoirs. A ftrange thing that injuftice mould complain of inci- 
 vility, malice of indifcretion ! The ad: of a ceremony 'doth it not 
 prevail againft nature ? The Ceremony forbiddeth us to exprefs 
 natural things and lawful, and vre give credit thereunto : Nature 
 and reafon forbiddeth us things unlawful, and no man believes it : 
 A man fends his confciencc to the Brothel-houfe, and keeps his 
 outward countenance in order. All this is monftrous, and the 
 like is not found among beads. I will not for all this fay, (as I 
 perceive malice doth already mutter) that Ceremony and decency 
 ought not carefully to be kept, which is the fait and feafbning of 
 our actions and converfations. Amo verecundiam > in ea> ornatus Cicero. 
 , andv'rt decori : Ilovemodcfty->fir in it , is the ornament of ottr 
 > and the force of comclincfs. But I fay to them, as our Saviour 
 
 S to
 
 True and ejfintial honefty., the flrft 
 
 to men of the like fpirit : hypocrite^ excolantes culicem^ camclum 
 Math, 03* deglutienteS) qui minima, curatfy gravioraftxtrnitis. H<ec oportct pri- 
 mnm facere-, turn ilia non omiticre- ye hypocrites, that ftrain a 
 gnat^ atrd ftvallow a Camel-, which are cartful firfmall things, ani 
 dtjpife greater matters : Tlbcfe ought ye firjl. to do> and alfa not to omit 
 the reft. 
 
 From this general and univerfal alteration and corruption it is 
 j^.fa come to pafs, that there is nothing of nature known in us. If we 
 tba"it if no muft fay what the laws thereof are , and how many they are , 
 more known in we are much hindred. The eniign and mark of. a. natural law is 
 man. fa c univerfality of approbation : . for. that which Nature trull have 
 
 truly ordained for us, we with a common content (hall follow 
 without doubting 5 and not only every Nation, but every particu- 
 lar peribn. 
 
 Now there is not any thing in the world which is not denied 
 and contradicted, not by one Nation, but by .divers : . and there is 
 not any thing fo ftrange and unnatural in the opinion of divers, 
 which is not approved and authorized in many places by common 
 ufe. The little care of having children, the murther of parents, of 
 children, of himfelf, marriage of the neareft in blood, theft, publick 
 merchandite of their liberty and bodies, as well of males as Jkmales, 
 are received by publick ufe in many Nations. 
 
 Doubtlefs there remaineth no more any image or trace of Na- 
 1T ' tureinus, we.mult.gofeek itinbeafts, where this troublefom and. 
 jeek "if fife- un( l l " et flpirit* tn i s quick-lilver, neither Art, nor beautitul ceremony 
 *>bere, hath power to al err it }. they have it pure and entire, ii it be not 
 
 corrupted by. our ufage and contagion, as fometimes it is. All the. 
 world followeth nature, thefirft and univerfal rule which the Au- 
 thor thereof hath given and ftablifhed, except man only i who 
 troubleth the policy and ftate of the world with his gentle fpirit, 
 and his free will to wickednefs, he is the only irregular creature, 
 and enemy of nature.. 
 
 j 2> So then the true honefry (the foundation and pillar of wifdom) 
 
 bonefy. is- to follow nature, that is to fay,rcafon. The good and the end 
 of man, in whom confifleth his reft, his liberty, his contentment, 
 and in a word, his perfection in this world,is,to live and do accord- 
 ing to nature, when that which is the molt excellent thing in him 
 commandeth,thafistofay,reafon. True honefty is a right and 
 firm difpofition of the will to follow the counfel of reafon : And as 
 the Needle touched with the Adamant never, refteth it fdf until he, 
 
 fee.
 
 and fundamental pttrt ofWjfdom. 247 
 
 fee the North-point, and thereby ordereth and dire&eth the navi- 
 gation i fo a man is never well, yea, he is as it were undone, and 
 diilocated until he fee this law, and diredcth the courfe of his life, 
 his manners v his judgments and wills, according to the rirft, divine, 
 natural law which is an inward domeftical light, whereof all the 
 reft are but beams. 
 
 But to effect it, and to cometo the practice, it is far more eafie T 3. 
 to fome, then to others. There are fome that have their particular the dijtinHh 
 nature, that is to fay, their temper, and temperature fb good and ftrue btruflj. 
 pleating (which efpecially proceeded* from the rirft formation in 
 the womb of the mother,and afterwards from the milk of the nurfe, 
 and this rirft and tender education) that they find themfelves, with- 
 out endeavour, and without Art or difcipline, wholly carried and 
 difpofed to goodnefs and honefty, that is to fay, to follow and con- 
 form themfelves to the univerfal nature, whereby they are termed 
 well-born > gaudeant bene nati. 
 
 This kind of natural and eafie honefty, and as it were born with ^ tural t w & 
 us, is properly called goodnefs, a quality of a foul well-born and " 
 well-governed > it is a fwcetnefs, faculty, and debonair mildnefs of 
 nature : and not (left any body mould be deceived) a foftnefs, a fe- 
 minary,fottimcalmnefs, and vicious facility, whereby a man de- 
 lighteth to pleafe all,and not to difpleafe or offend any Although he 
 have a juft and a lawful caufe, and it be for the fervice of reafbn and 
 juftice > whereby it comes to pafs, that they will not employ them- 
 ielves in lawful actions, when it is againft thofe that take offence 
 thereat j nor altogether refufe the unlawful, when they pleafe there- 
 by thofe that confent thereunto* Of thefe kind of people it is laid 
 (and this commendation is injurious) He is good, fince he is good 
 even to the wicked } and this accufation true? How fhould he be 
 good, fince he is not evil to thofe that are evil ? We mould rather 
 call this kind of goodnefs innocency, as men call little children 
 fheep, and the like innocent creatures. But an active, valiant, man- 
 ly, and effectual goodntfs is that I require, which is a ready, eafie, 
 and conftant affection unto that which is good, right, juft, accord- 
 ing to reafon and nature. j 
 
 There are others fo ill -born and bred,that it feems that(like mon- 
 ftersj their particular natures are made, as it were, in defpight of 
 the univerfal nature, fo crofs and contrary are they thereunto. 
 In this cafe the remedy to correct, reform, fweeten, make tame, and 
 amend this evil, rough, iavage, and crooked nature., to bend it and 
 
 S 2 apply
 
 $4$ Trite And effifJtial honefly^ the firft 
 
 apply it to the rule of this general and great Miftrefs the univerfai 
 Acquired wr- Nature, is, to have recourfe to the ftudy ofPhilofbphy (as Socrates 
 ***' did) and unto .virtue, which is a combate and painful endeavour 
 
 againft vice, a laborious ftudy, which requireth time, labour, and 
 discipline. Virtiu in ardtto & circa difficile : ad]anuantvirtutMtx- 
 cubant labar & fttdor* Dii martalibm wrtutcm.labarM pretio vendi*- 
 ckrnnt.Virtitt<is always employed about things difficult j at rvbofi gate 
 attends labour and paht. God for great fain and travel hath fold 
 virtue unto mm. This is not to bring in a new, ftrange, or artifi- 
 cial honcfty, and fo accidental, and (itch, as I have faid before, is 
 not the true '> but it is by taking away, the lets and hindrances, to 
 itir up and enlighten this light almoli extinct and languifhing, to 
 revive thofe feeds almoft choaked by the particular vice, and ill tem- 
 perature of the particular perfon v as, by taking away the moat 
 from the eye, the fight is recovered i.. and the duft. from off the 
 glafs, a man feeth the clearer. 
 
 14, By all this that hath been faid, it appeareth that, there are two 
 
 Three degrett forts of true honefty.v the one natural, fweet, ealie, juft, called 
 * goodnefs i the other acquired, difficult, painful, and laborious, caU 
 led virtue. But to fay the truth, there is alfo a third, which is, as it 
 were, compoled of the two, and o there fhould be three degrees of. 
 perfection. The loweft of the three is a facile and debonair nature, 
 diftafted by it felf,by reafonof vice i we have named it goodnefs, 
 Jnnocency. The (econd more high, which we have named virtue, 
 is with a lively force to hinder the progrefs- of vice, and having fuf- 
 fered himfelfto be furprifed, with the rirft motions of the pailions, 
 to arm and bind himfelf to Iby their courfe, and to overcome 
 them. The third and chiefeft is out of an high refolution, and a per- 
 fedhabit, to be fo well framed, that temptations cannot Ib much 
 as grow in him, end the feeds of vice .are wholly rooted out, info- 
 much that this virtue is turned into a complexion, and into nature. 
 This laft may be called,Perfeclrion. That and the rirft, which is called 
 goodnefs? do rcfemble one another, and differ from the fecond, in 
 that they are without ftir, pain, or endeavour. This is the true t in- 
 fture of the foul, her natural and ordinary courfe, which cofteth 
 nothing. The fecond, is always in care and aw. The lafl and per- 
 fect, is acquired by the long Itudy and ferious exeicife of the rules- 
 ofPhilofophy, joyned to a beautiful and rich nature. For both 
 are neceflary,the natural and the acquired. This is that, thofe two 
 Se&$ did Ib ranch fludy, the Stvkks, and much more the Epicure 
 
 (which
 
 tad fundtmctttttftrt oflVtfdom. 
 
 (which would have feemed ftrange, if Seneca and other ancient 
 Philofophers did not feftirie it, who are rather to be credited, then 
 all the other more modern) who made a (port, and play-game of 
 frame, want, iicknefs, griefs, tortures, death : They did not only 
 contemn, patiently endure and vanquifh all afperities and difficul- 
 ties > but they fought them, they took pleafure and delight in 
 them s and all to ketp their virtue in breath, and in action, which 
 made thurrnot only firm, conftant, grave, andfevere, asCjfo an^ 
 the Stuickj i but cheerful, merry, wanton, and if a man may fo fay, 
 tool-hardy too. 
 
 By the comparifon of thefe three together, it feemcth to (brae 
 ( who underftand not the height and value of the third; that the fe- 
 cond, which we call Virtue, by reafon of the difficulties, dangers, 
 endeavours thereof, carrieth the honour > and that, as Metctiu laid, 
 to do evil is an idle and a baic thing i to do good where there is 
 neither pain nor danger, is a common thing and too eaiie i but to 
 do good where there is.danger and pain, is the part of an honeft 
 man, and of virtue : it is the Motto of that divine Philofbpher, 
 X6xwa2 TOL X*A*. But to fpeak in truth that which it is \ beiide?, 
 that difficulty (as eUewhere hath been (aidj is no true, nor juft, and 
 lawful caule, why a thing mould be the more efteemed j ic is cer- 
 tain, that in the like thing the natural is more worth then the ac- 
 quired => that it is far more noble, more excellent,and divine to work 
 by Nature then by Art > eafily, equally, uniformly, then painfully, 
 unequally, with doubt and danger. God is good after the rirft man- 
 ner,that is, the natural and eflential goodneis -, we dare tfot call him 
 virtuous, nor the Angels and Spirits fortunate i they are called 
 good. But becauie virtue maketha greater clamor and ftir, and 
 worketh with greater vehemency and goodne(s,it is more admired 
 and efteemed of the vulgar fort ( who are but fooliih Judges ) but 
 wrongfully. For thefe great exalters and extravagant productions, 
 which feem to be all zeal and rire, are no part of the Play, and do 
 not in any ibrt appertain to true honefty j they are rather maladies 
 and furious entrances, far diftant from that wifdom we here re- 
 quire, which is fweet, equal, and uniform. 
 
 Thus much be fpoken in grofs, of honefty i for the parts thereof, l ^ 
 and the duties, mail be handled in the third Book, efpecially in the 
 virtue of Juftice. I will here adde a word or two (according to 
 promife ) to rebate and blunt the point of detraction, and to ftay 
 the plaints of thofe,that diflike, that I attribute fo much to nature, 
 
 S 3 (although
 
 True *nd ejfint/al hoHefty., the firft 
 
 (although it be God, as hath been faid, and this Book fpeaketh not 
 but of the natural and humane) as if that were all, and there were 
 nothing elfe to be required. Wherefore befides all that hath been 
 foid, there remaineth yet one thing to make this work complcat 
 and pcifed, and that is the grace of God, whereby this honefty, 
 goodnefs, virtue, hath life, is brought forth in his due time, and 
 receiveth its laft and perfed portraid , it is elevated , chriiiencd, 
 crowned, that is to fay, accepted, verified, approved by God, and 
 made (after a fort) worthy its due reward. Honeiiy is like to a good 
 Organift, who toucheth well and truly according to Art : the grace 
 and fpirit of God, is the blaft and wind which cxpreffcth the touch, 
 giveth life,and maketh the inftrument to fpeak,and to make a plca- 
 fant melody. Now this good conlifteth not in long difcourfe, pre- 
 cepts and inftrudions, neither is it attained by our own proper ad: 
 and labour, it is a free gift from above, whereof it taketh the name, 
 Grace : but we muft deiire it, ask, implore it, both humbly and ar- 
 dently. O God, vouchfafe of thy infinite goodnefs to look upon 
 me with the eye of thy clemency, to accept and to like of my delirc, 
 mine eflay, my little work, which comes originally from thee, by 
 that obligation and inftrudion,which thou haft given me in the law 
 of nature, which thou haft planted in me, to the end it may return 
 unto thee, and that thou maift end that thou haft begun, that io 
 thou maift be both my A and . Sprinkle me with thy grace, keep 
 me, and account me thine, andfo forth. The better to obtain it, 
 that is to fay, to incline God unto us, is this honefty (as hath 
 'Art. 1 4. been faid in the Preface, whither ( that I may not iterate it) I re- 
 fend the Reader ) the matter bting well prepared, is the fitter for 
 the form j the grace is not contrary, neither doth it enforce or 
 deftroy nature, but fweetly it relieveth and perfedeth it, fo that 
 it muft not oppofe it felf thereunto as to its contrary, but put it on 
 as a Crown. They are both of God, they muft not therefore be 
 confounded, every one hath his jurifdidion, his adion apart : The 
 Organift, and he tliat worketh at the bellows, are two, fo are hone- 
 fty and grace, the adion good in it felf naturally, morally, hu- 
 mancly^and that by grace made acceptable.That may well be with- 
 out this, and hath his worth, as in thofe Philofophers and great 
 men in times paft, admirable in nature, and in all kind of moral 
 virtue, and is likewife found in misbelievers or intidel-s > but this 
 tannot be without that, no more then the covering, the Crown 
 and perfcdion can be without the entire body. The Player or Or-
 
 . ? < 
 
 gaiftrruy in every point exercife his Art, without the bell otrs- 
 blower i and fo likewife honefty without grace. It is true that this 
 cannot be but tsfonanS) and cymbjlum tinnicns, but this rcquireth 
 that, wherein I lee many to miftake themielves verygrofiy, who 
 never have any tafte, or do ever conceive the image of true honefty, 
 and continue puffed up with a perfwafion of grace, which they 
 think to pra&ife, to attrad:, to attain by certain ealie and idle 
 means , after the manner of the Pharifees, wherewith they reft con- 
 tented, not troubling themfelves any further for the true honefty, 
 Promoti per Jaltunt, Mafters without apprentifhip , Doctors and 
 Nobles in parchment. Now I fee many of thele kind of people in 
 the world, but very few fuch as Ariftidef, Phjcion^ Cato^ Reguluf* 
 Socrates? Scipio-> EpaminondM> that is to fay, profeflbrs of an exact, 
 true, and folid moral virtue, and Philolophical probity. That 
 complaint and reproach fo frequent of the Ibveraign Doctor of the 
 truth, againfl hypocritical Pharifees, will always have place, for 
 iuch people will never be wanting, no not amongft the Cenfors and 
 Reformers of the world. Now having fpoken much of honefty , we 
 muft likewife in a word or two touch the contrary thereunto. 
 
 Wickednefs is againft nature, it is foul, deformed, and unprofi- !? 
 table, it orFendeth every good judgment, it breedeth a hatred of it ^ defari 
 felf being well known } whereupon fome have faid, that it was bred ^ * lc sf 
 and brought forth by idlenefs and ignorance. Again, wickednc-fs 
 ingendrethotfence and repentance in the foul, which like an ulcer 
 in the flem, eateth and fretteth it,' malice and mifchief buildeth up 
 torments againft it felf : Mditia, ipfa mjximam partetn vemni fui 
 bibit : malum confilium confultori peflimttm : Malice it filf fuppeth 
 up the greatcjlpart of bis orvn^oyfon : EviLcou/ifil is worfl to him that 
 givetb it : like the Wafp, which with his fting offendeth another, 
 but much more himfelf, for he leaveth behind him, and that for 
 ever, both his fting and his ftrength : vice hath pleafure in it, other- 
 wife it would not be received, nor find place in the world, Nemo 
 enim animi caufi mains eft ' No mm is wickgd for bis minds fakg '> 
 but it doth withal ingender difpleafure and offence, pain following 
 fin, faith Plato i yea it groweth with it, faith Hefwdiu : which is 
 quite contraey to the will and to vertue, which rejoyceth and con- 
 tenteth. There is a congratulation, a pleafing contentment, and 
 fatisfa&ion in well-doing , it is the true and efTential reward of a 
 good foul, which can never fail hirrijand wherewith he muft content 
 him/elf in this world. 
 
 S 4 There
 
 the fir ft 
 
 There is no man makcth a doubt, whether vice be to be avoided, 
 Whether it be and hated above all things > but it is a queftion whether there may 
 ttyrtemit- beany fuch profit or pleaiure, as may carry with it a fufficient ex- 
 te to P n ' cufe tor the committing of fuch or fuch a fin. It feemeth to divers, 
 that there may : Touching profit, if it be publick there is no doubt, 
 (but yet with limitation, as (hall be {aid in the virtue of politick 
 prudence):but Tome will fay as much of particular profit and plea- 
 '*. 2 cap. 2. iure - A man mi ht fpeak and judge hereof more certainly, if fome 
 'certain fad: or example were propoled. But to fpeak limply, we 
 are firmly to hold the negative. 
 
 That fin cannot inwardly furnilh us with fuch pleafure and con- 
 Whether aS fm^ cnt -> as honeity doth, there is no doubt, but that it tormenteth (as 
 ingender re- hath been faidj it is not univerfajly and in all fenfes true : we muft 
 fentance. _ therefore diftingutth it. There are three forts of wickedncis a-nd 
 The diftinttion w j c ^ ( j people : fome are incorporated into evil, by difcourfe and 
 ww% C rfJ>. refolution, or by long habit, in fuch fort, that their underftanding it 
 felf appro veth it and confenteth thereunto. This falleth out, when 
 fin having met with a ftrong and vigorous heart, is in Iuch fort 
 rooted therein, that it is there formed,and as it were naturalizcd,and 
 the foul infeded and wholly tainted therewith. Others contrari wife 
 .do ill by impulfions, according as the violent wind of temptation 
 troubleth, ftirreth, and precipitateth the foul unto fin, and as they 
 are furpriied and carried by the force of paflion. The third, as mid- 
 lings betwixt thefe two, account their vice fuch as it is, they accufe 
 and condemn it, contrary to the firft i and they are not cariiei by 
 paifion or temptation, as the fecond j but in cold blood, having 
 well thought thereof, they enter into the market, they ballance it 
 with fome great pleafure or profit, and in the end at a certain price 
 and meafure they yield thereunto, and they think they have fome 
 cxcuie to do it. Of this fort of fins are ufaries, bbfcenities or vene- 
 reous pleafures, and other fins many times refumed, confulted, de- 
 liberated 5 as alfo the fins of complexion. 
 
 se Of theie three, the firtf do never repent, without fome.extraor- : 
 
 fktv compari- dinary touch from heaven: for being fetled and lurdned in wicked 
 fo n ' ne(s, they feel not the prick and Iting thereof: for fince the under- 
 
 ftanding approveth it, and the foul is wholly tainted therewith, the 
 will hath no will to gainfay it. The third repent, or fcem in a cer- 
 tain fafliion, that is to.fay, {imply coiiiidering the uilhoncft a&io.n 
 initfelfi but afterwards weighing it with profit or pleafure, they 
 repent not at all : and te fay the truth, and to fpeak properly, they
 
 . 2 - y 
 
 do not repent, Imce both their rcafon and confluence willcth and 
 con fen teth to the fault. The feconcl, are they that repent and rc- 
 advife themfelves, and of whom properly it is called repentance : 
 whereof I will here take occafion to ipeak a word or two. 
 
 Repentance is a difavo\ying or denial, and a retraction of the 21. 
 will, that is, a (brrow or grief ingendred in us by reafon, which OfRtyenttnc 
 driveth away all other forrovvs and griefs, which proceed from out- 
 ward caufes. Repentance is inward, inwardly ingendred, and there- 
 fore more ftroug then any other, as the heat and cold of a fever, 
 is more violent then that which is outward. Repentance is the 
 medicine of the foul, the death' of fin, the cure of our wills and con- 
 fciences > but it is neceffary, that we well know it. Firfr, it is not 
 of every fin, as hath been faid \ not of that which is inveterate, ha- 
 bituated, authorized by the judgment it felf i but of the accidental, 
 and that which happeneth either by furprife, or by force : nor of 
 things that are not in our power, whereof we are forry we cannot 
 repent : neither can it be in us, by reafon of bad ifTues, and contra- 
 ry to our counfels and defignments. If a matter fall out befides a 
 mans though t,conceit, and advice for that he muft not repent him 
 of his counfel and advice, if he therein carry himfclf as he ought i 
 for a man cannot divine of events, and if a man did know them,yet 
 hath he no place to confult of them i and we never are to judge of 
 counfels by their ifTues j neither muft it grow in him by age, impo- 
 tcncy, and diftafte of things , this was to fuffer his judgment to be 
 corrupted : for the things are not changed, becaufe we are changed, 
 by age, ficknefs,or other accidents. The growing wife, or amend- 
 ment, which comes by anxiety, diftafte, or feeblenels, is not true and 
 religious, but idle and languifning. The weaknefs of the body is 
 no fit Poft to carry us to God, and to our duty, and repentance > 
 but true repentance is the gift of God, which toucheth our heart, 
 and muft grow in us, not by the weaknefs of the body, but by the 
 force of the foul, and of reafon. 
 
 No w from true repentance there arifeth a true, free, and religi- 22. 
 ous confeflion of our faults. As in the miladies of the body we ice Of Confeflim 
 two kinds of remedies =, the one which he j aleth, taking away the an<f 
 caufe, the root of the malady > the other which do-:h only cover it, 
 and bring it afleep : and therefore the former is more forcible,and 
 more wholfome. So likewife in the maladies of the foul, the true 
 remedy which clean-feth and healcth, is a fcrious and modeft eon- 
 tciliou of our faults i theotherfUfc, which doth only difguile and
 
 254 *' 1 *-'* a certain 
 
 cover, is excufe, a remedy invented by the Author of evil kfelf> 
 whereof the Proverb is, That fm fiweth it felf a garment , that is, 
 Excufe, the garment made of rig-leaves by the firft offenders, whf, 
 covered themfelvcs both with words and deeds, but it was a gar- 
 ment without warmth. We fhould therefore learn to accufeour 
 (elves, boldly to confefs all our actions and though*: for befidc* 
 that it were a fair and generous liberty, it were likcwifea mean not 
 to do or think any thing, which were not honeft and fit to be pub- 
 lifhed : for he that will be content to be bound to tell all, will be 
 likevsife content to bind himfelf to do nothing that a man is con- 
 ftrained to hide i but contrarily, every man is difcreet and (caret in 
 eonfeffion, but not in actions. Boldnefs to fin, is in fome fort brid- 
 led by boldnefs to confefs. If it be undecent to do a thing, it is far 
 more undecent not to dare to avouch it. Many great and holy men, 
 as S. Attflin,0,-igen-, Hj$>0cr^ej-,havepublifhed the errours of their 
 opinions, and we iTiould do the like of our manners. But going a- 
 bout to hide them, a man falleth many times into great evils, as he 
 that fokmnly denieth that he hath abided his body with another, 
 by thinking to mend the matter, marres it, at leaftwife multiplies 
 his fin. This is not to excufe vice, but to adde thereunto. 
 
 CHAP. IV. 
 
 1o have a certain end and form oflifi, the fecond foundation 
 of 
 
 A 
 
 Fter this tirft foundation of true and inward honefty, there 
 cometh, as it were by way of Preamble, a fecond foundati- 
 on, neceffary for the government of our life '> which is, to prepare 
 and frame our (elves to a certain and allured courfe of life, to make 
 choice of that calling which doth belt befit us, and is proper unto 
 us > that is to (ay, which our particular nature ( following always 
 the univer(al, our great and general Miftreis and Governour) doth 
 willingly acccommodate and apply it felf unto. Wifdom is a 
 fweet and regular conduct and carriage of our (bul, guiding it with 
 meafure and proportion, and coniiiteth in an equality of life and 
 manners. 
 
 2. This choice then is a matter of great difficulty, wherein a man 
 
 Tkit choice, a earrieth him(elf very diverlly, and wherein he findeth himfelf hin- 
 tiifficvlt thing, dered by divers considerations, which draw him into divers parts, 
 -**r/"J*! an ^ man y times hurt and hinder one another. Some are happy 
 
 'felf tiverfa ' there-
 
 t&e fecoxd foundation of IVifdom. 2 - - 
 
 therein, who by a great goodnefs and felicity of nature,have known 
 both fpeedily and eaiily how to chufc, and cither by a certain good 
 hap, without any great deliberation^ arc, as it were, wholly carried 
 into that courfe of life, which doth bdi befit them, in fuch fort 
 that fortune hath been their chufer, and led them unto it, or by the 
 friendly and provident hand of another, they have been guided 
 and directed. Others contrarily are unhappy, who having failed 
 even from the entrance, and wanting the ipirit, or indultry to 
 know themfclves, and in a good hour to be re-advifed, how they 
 might cunningly withdraw their irake in the miclft of the game, 
 are in fuch fort engaged, that they can no more recall them' 
 (elves, and fb confrrained to lead a life full of inconvenience and 
 repentance. 
 
 Bat it likiwife proccedeth many times from the great default of 
 him that deliberated, either in not knowing himfelf well, and pre- 
 fuming too much of himfelf > whereby it falleth out, that he mult ei- 
 ther (hamefully deliii from that which he hath undertaken, or en- 
 dure much pain and torment in perfirting therein. He mult remem- 
 ber that to carry a burthen, it is neceffiry there be more ftrength 
 then burthen > otherwife, a man is constrained either to leave it, or 
 to fink under it. A wife man doth never charge himfelf with more 
 bufinefs, then he knoweth how to go through : or in not fettling 
 himfelf in any thing, but changing from day today, as they do that 
 are never pleafed nor fatisfied with any thing, but that which they 
 have not > every thing difcontenteth them, as well eafe, as buimefs, 
 to command , as to obey. Thefe kin d of people live miferably, and 
 without reft, as men confirained. The other likewife cannot hold 
 themfelves quiet, they ceafe not to go and come to no purpofe, they 
 feem to do much and do nothing > the actions of a wife man do 
 always tend to fomc certain end. Magnam rem put a-, unum-> ha* 
 minem agcre > prtter fapienlcm nems umim agit*, mxltifirmes fumiu* 
 'thinly it a great matter for a m.in to do one thing : No nun , 
 but a wife man? detb one thing : far tvc are of many and divers fifii- 
 OHS andjhapcs. But the molt part do not deliberate, and contult of 
 any thing, they fuffer themfelves to be led like oxen, or carried 
 according to the times, company,occa] ion, and then know not how 
 to give a reafon, why they are rather of this calling then another, 
 except it be becaufe their tather profeftthe fame, or that they were 
 unawares carried into it, and fb have continued therein,in fueh fort, 
 that as they did never well conlider of thjr entrance, ib they know 
 
 not
 
 To /:ave a certain tnda,nform of life 
 
 not which way to get out. Panel fwtt qui confilio fe fuaqut 
 nunt '> cteri-> eorum more qttl flumwibtts innatant^ WH eunt j'cd firnn- 
 tur> Few difyofe advifedfyoftbcmfilvefor their affairs : others do it 
 in that manner M menfwim^who go not->but an carried with the na.- 
 tcr and courfe oftbeftream. 
 
 Now, that a man may carry himfclf well herein, chufe well, 
 CoMnfeij tbife an ^ well acquit himfclf, he muft know two things,and two natures: 
 *ff*in. his own, that is his complexion, his port and capacity, his tempe- 
 
 rature, in what a man excelleth, in what he is feeble, what he is lit 
 for, for what he is unfit i For to go againft his own nature, is to 
 tempt God, to fpit againft the heavens, to leave the bufinefs undone 
 becaufe he cannot do it : (Nee qmdqu-tm fequi quad ajjequi ncqwat : 
 Attempt not any thing, that thsu canji not attain to} and to expofc 
 himfelf to laughter and mockery. Afterward he muft know that 
 which belongs to his affairs, that is to fay, the ftate, profeflion, and 
 kind of life that is propofed. There are fome, wherein the affairs 
 are great and weighty i others, where they are dangerous ; others, 
 where they are not fb great, but are mingled and full of entangle- 
 ments, and that draw after them many other bufinefTes : Thefc 
 charges do much afflidt the fpirit. Every profcflion requircth 
 more efpecially one certain faculty of the ibiil, one the underftand- 
 ing, another the imagination, another the memory. Now, to 
 know thefe two natures, his own, and that of the profeilion and 
 courfe of life, that which hath been (aid of the divers temperatures 
 of the inward parts and faculties, will help much. Knowing thefe 
 two natures, we muft compare them together, to fee whether they 
 can well joyn and endure together > for it is necellary that they 
 agree: if a man be to conteft with his own nature, and to enforce 
 it for the fervice and performance of a funcTion and charge which 
 he undertaketh ; or contrarily, if to follow his nature, whether 
 willingly, or that by force and infenfibly it draw him, a man hap- 
 pen to fail or erre in his duty, what diforder is there ? Where is 
 equity ? Where is decency ? Si qtticquam dteprwrii, nihil frofe&o 
 magtf quam quabilitM tit* u/tiverj* , & fingularttm a&ionum i 
 (jtijm conjervare nonpofjis, fi aliorum irniterM naturam^ omittas tuam- 
 If any thing be comely, nothing it more comely then the equability of 
 the whole life-, and of every -funicular aftioni which theucanjlnot 
 frefirve->if thott rvilt follow the nature of other men-) and omit thine 
 trvn. This is the account we muft make when we think to do any 
 
 thing
 
 the feconci foundation of Wifdom. 
 
 thing that hath Worth or grace in it, if nature it felf be wantingi 
 T ttibil invita dices faciefve Minerva. 
 If thy nature bend not to^ 
 Never thinly to fteafyr do. 
 
 Id qutmqtte dectt quod eft fitum tnaxime : fie eft faciendum, ut con- 
 fr J naturam itniverfam nil coxtendamiit, en firvata fropriam fequa- 
 mur> 'that becomes every man beft-> that is his own :- fo ought rve to 
 carry our filves? CK we contend not againjl universal nature, but, that 
 being %/>* , follow our own. And if it fall out, that by mifhap, im- 
 prudency, or otherwife, a man find himfelf engaged in a vocation 
 and courfe of life painful and unprofitable, and that a man cannot 
 flye back i it is the part of wifdom, to refolve to bear it, to fweeten 
 it, to accommodate it unto himfelf as much as he can, doing as in a 
 game at hazard, according to the counfel of Plato-, wherein if the 
 Die or Card fall not out to be good, a man taketh it patiently, and 
 endeavoureth to mend his ill chance by his good play i and Jikc 
 Bees, who from Thyme, a fliarp and dry herb, gather tweet honcy> 
 and as the Proverb is, Make a virtue of neceffiey. 
 
 CHAP. V. 
 
 ?o ftudy true Piety) the firft office ofJPifdont. 
 
 THe preparatives made, and the two foundations laid, it is time 
 to build, and to fet down the rules of Wifdom, whereof the 
 firft and moft noble-coaccrneth the Religion and Worlhip of God. 
 Piety holdeth the firft place in the rank of our duties, and it is a 
 thing of great importance, wherein it is dangerous and very eaiie 
 to erre and be miftaken* It is neceflary therefore to be advifed, 
 and to know how he that ftudieth wifdom (hould govern himfelf, 
 which we purpofetodo, having a little difcourled of the ftate and 
 fucce(s of Religions in the world, referring the reft untothat which 
 I have faid in my three Verities. 
 
 It is firft a very fearful thing, to confider the great diverfity of- 
 Religions which have been and are in the world, and much more tfrjroerfitj of 
 the ftrangenefs of fome of them, fo fantaftical and exorbitant, that 
 it is a wonder that the underftanding of man ihould be fo much be- 
 fotted and made drunken with impofturesv- for it feemeth, that 
 there is nothing in the world, higher low, which hath not been 
 deified in fome place or other, and that hath not found a place 
 wherein to be worshipped. - They
 
 2 c~3 To fo'fy true piety., the frft office o 
 
 2 . They all agree in many things, and have likewife taken their 
 
 That a!! agree beginning in the fame climate. Palcjiina and Arabia, which joyn 
 in many priii- together ( I mean the more renowned and famous Miirrefs of 
 ciplej, t h e re ft ) h ave t h e i r principles and foundations almoli alike : The 
 
 -vbeliefof one God the Author of all things, of his providence and 
 love towards mankind, the immortality of the foul, reward for the 
 good, chaftifement for the wicked after this life, a certain outward 
 profeflion of praying, invocating, honouring, and fcrvingGod. 
 To win them credit, and that they may be received, they alledge 
 and furnifti themfelves, whether in deed and in verity, as the true, 
 or by impofture and fair femblance, with revelations, apparitions, 
 prophets, miracles, prodigies, holy myfteries, Saints. All have their 
 fountain and beginning fmall, feeble, humble i but by little and lit- 
 tle, by the imitation and contagious acclamation of the people, 
 with fome fictions as fore-runners, they have taken footing, and 
 been authorized j infomuch that they all are held with affirmation 
 and devotion, yea, the abfurdeft among them. All hold and teach, 
 that God is appeafed and won by prayers, prefents, vows, and pro- 
 miles, and the like : All believe that the principal and moft plea- 
 fantfervice of God, and the powerfullell: means to appeafe him, 
 and to obtain his grace, is to punifti, to cut themfelves, to impofc 
 upon themfelves fome painful and difficult labour: witnets through- 
 out the world, and almoit in all Religions, and rather in the talfe 
 then in the true, in Mahumetifm, thenChriftianity , fo many or- 
 ders, companies, hermitages, and Friories, detonated to certain and 
 divers exercifes, very painful, and of a ftricl: profeflion, even to the 
 lancing and cutting of their bodies,thinking thereby to merit much 
 more then the common fort, who puririe not themfelves with af- 
 flictions and torments as they do, and every day they provide new t 
 and the nature of man doth never ceafe to invent means of pain and 
 torment, which proceedeth from the opinion, that God taketh 
 pleafure, and is pleafed with the torment and ruine of his creatures, 
 which opinion is founded upon the facrifices, which wereuniverfal 
 throughout the world, before the birth of Chriftianity, and exer- 
 cifed not only upon innocent beafls, which were maflacred with 
 the erTuiion of their blood, fora precious prefent unto God i but 
 Ca ftrange thing that man fhould be fo fottilh) upon infants, in- 
 nocents, and men, as well good and honeft, as offenders i a cuftom 
 pra&ifed with great Religion almoft in all Nations : As the Get* , a 
 -people QtScyibit) who among others ceremonies and facrifices dif- 
 
 patched
 
 Toflndy true piety > tie fir ft office oflVifdow. 
 
 patched unto their god Zamolxis, from five years to five, a man 
 amongft them to demand things necefTary for them. And becauie it V- 
 was thought neceffaiy that one fhoulddie fuddenly, at an inftant, 
 and that they did expofe themfeives unto death after a doubtful 
 manner, by. running themlelves upon the points of three Javelins, 
 whereby it fell out, that many were difpatched in their order until 
 there came one that lighted upon a mortal wound, and died fud- 
 denly, accounting him the rhteft mcllenger, and in greateft favour 
 with their.god, and not the reft : as the Perfians, witnefs the fad: of 
 Amcftris the mother of Xerxes^ who at an initant buried alive four- 
 teen young men of the bcft houfes, according to the Religion of the 
 Country: As the ancient Gauls, the Carthaginians, who (acririced 
 to Satttrtt their children, their fathers and mothers being preient : - 
 the Lacedemdnians^who flattered their goddefs Piana, by whipping 
 their youths in favour of her, many times even to death : the Gnekj-> 
 witnels the facririce oftybigenia : the Romans-, witnefs the two Pe- 
 cii : Qu&fuit tanta iniquitas deorum ut placaripop. Rom. nim pojf<.nt^ 
 nifi tales virioccictijfint ? WM the ffince of the gods fi great an-ifo un~ 
 juft, M it could not be apfeajed> but by the death of fmb men M thcfe ? 
 2^r^r, who ib malTacre their vifage, their breaits, their members,to : 
 gratirie their Prophet : the new Eaft and Weft Indies '<> and in Tfce- 
 miftitait, where they cement their Idols with the blood of children. 
 What madnefs was this, to think to flatter the.Divinity with inhu-" 
 manity j-to content the Divine goodnefs with our affliction, and to * 
 latisriethe juftice of God with cruelty ! Juftice then thirfting after 
 humane blood, innocent blood, drawn and (lied with fo much pain 
 and torment :. Vtfic diiplacentur qtiemadmoduni ne homines cpidem * 
 frj'umt'.As if the Divinity jbould Itefatisfiedbyour inhumanity torn 
 whence can this opinion and belief ipring, that God taketh pleafure 
 in torment, and in the ruine of his works,and humane nature ? Fol- 
 lowing this opinion,of what nature fhould God be? But all this hath 
 been abolifhed throughout Chriftendom, as before hath been laid. 1 
 
 They .have alfo their differences, their particular articles, where- ?. 
 by they are diltinguifhed among themf elves, and every one prefers They differ. 
 it lelf above the re(t,afTuringhimfelf it is the better, and more true 
 then the reft, reproaching the one the other vyith fome things, and 
 fo condemn and reject one another., 
 
 But no man doubteth, neither is it a matter of labour to know 
 which is the trueft > th^ Chriitian Religion Having fo many advan- fy'i 
 tgges and priviledges, ib high and fo authentical above others, and*" r 
 
 elpecial-
 
 7 jiudy true piety ', $e />/? 
 
 tfpecially thefe. It is the fubjedr of my fecond verity, where is (hew- 
 ed how far all others are infcriour unto it. 
 Now as they fpring up one after another, the younger doth al- 
 
 Tht latter Are wa V s ^ L "^ u P on *^ c more anc ^ ent ' anc ^ next precedent, which from 
 built upan the the top to the bottom it doth not wholly difprove and condemn y 
 firttw. for then it could not be heard or take footing > but it only acculeth 
 
 it either of imperfection, or of the end, and that therefore it co- 
 meth to fucceed it, and to perfect it, and fo by little and little over- 
 throweth it, and enricheth it felf with the fpoils thereof: as the Ju- 
 daical, which hath retained many things of the Gen tile Egyptian 
 .Religion the elder, the Hebrews not being eafily purified of their 
 cuftoms : the Chriftian built upon the verities and promifes of the 
 Jttdaicial : the Turkilh upon them both, retaining aknoft all the 
 _ verities ofChrift Jefus, except the firft and principal, which is his 
 Divinity : fo that if a man will leap fromjudaiim to Mahume- 
 ti,fm,he muft pafs by Chriftianity : and fuch there have been among 
 the Mahumetifts as have expofed themfelves to torments, to main- 
 tain the truth of Chriftian Religion, as a Chriftian would do to 
 maintain the truth of the Old Teftament. 1 But yet the elder and 
 more ancient do wholly condemn the younger, and hold them for 
 capital enemies. 
 
 - All Religions have this in them, that they are ftrange and hor- 
 
 AS arejlranie *ible to the common fenfe : for they propofe and are built and corn- 
 re nature. pofedof part, whereof fome leem to the judgment of mm bafc, 
 unworthy, and unbefitting, wherewith the fpirit of man, fome- 
 what ftrong and vigorous, jeftcth and (porteth it fdf i others too 
 high, bright, wonderful, and myftical, where he can know nothing, 
 wherewith it is offended. Now the fpirit of man is not capable but 
 of indifferent things, it contemneth and difdaineth the finall, it is 
 aftoniflied and confounded with the great '> and therefore it is no 
 marvel, if it be hardly perfwaded at the iirft onfet, to receive all 
 Religion, where there is nothing indifferent and common, & there- 
 fore muft be drawn thereunto by fbme occafion : for if it be ftrong, 
 it difdaineth and laugheth at it ; if it be feeble and fuperfti tious, it is 
 aftonifhed and fcandalized : Prtdicatnuf Jefitnt crucifixum^ Judelt 
 fiandalumigentibttfftMltitiam: Pfe preach Jefuscntcifiedj a j'candal 
 to the Jtws, to the feofle folly. Whereof it comes to pafs, that there 
 are fo many misbelievers and irreligious perfons, becaufe they con- 
 fult and hearken too much to their own judgments, thinking to 
 .examine and judge of the affairs of Religion, according to their 
 
 own
 
 foftudy true Tietji tkefirft office ofWtfdomc. a I 
 
 own capacity, and to handle it with their own proper and natural 
 inftrument. We muft be fimple, obedient, and debonair, if we 
 will be fit to receive religion, to believe and live under the law, by 
 reverence and obedience to fubjed our judgement, and to fuffer our 
 felves to be led and conducted by publick authority \ Captivante* 
 intetleftum ad obfeqttium fidei : Submitting cur underftanding to the obedi- 
 ence of faith. 
 
 But it was required fo to proceed, otherwife religion fhould not 
 be refpc&ed, and had in admiration as it ought > now it is neceflary 
 that be received andfworn to,as well authentically and reverently, 
 as difficultly > If it were fcch as were wholly pleafing to the palate 
 and nature of man without Itrangeneflfe, it woald be thought more 
 cafily yetlefs reverently received. 
 
 Now the religions and beliefs being fuch as hath been faid, ftrange 7. 
 unto the common fenfe, very far exceeding all the reach and under- wfy *ky * rl 
 (fandinfc of man, they muft not, nor cannot be gotten nor fetled in Mttt , *!*" 
 
 i ii sc L. r ten bj kltmiHM 
 
 us, by natural and humane means, (for then among to many great meaitSt 
 minds as there have been rare and excellent, fome had attained 
 thereunto.) but it muft needs be, that they be given us by extraor- 
 dinary and heavenly revelation, gotten and received by divine in- 
 fpiration, and as fent from heaven. In this manner likewife all do 
 aKrm,that they hold their religion and believe it, not from men, or 
 any other creature, but from God. 
 
 But to fay the truth, and not to flatter or difguife, this is nothing 
 they are, whatfoever Tome fay, held by humane hands and means i At>i f n ** r j 
 
 i i r o. r ir v i i- 'jntHMlfh 
 
 which is true in every reipect, in talte religions, being nothing but f,umnt mtat. 
 prayers, and humane or diabolical inventions : The true, as they 
 have another jurifdi&ion, fo are they both received and held by an- 
 other hand i nevertheleffe we muft difcinguiuS. As touching the 
 receiving of them, the firft and general publication and inftallation 
 of them hath been, Domino co-operante t fermom confirmante^ fequen- 
 i'tbtts fignis ', God working^ hit word confirming-, and figntr following* 
 divine and wonderful : the particular is done by humane hands and 
 means > the nation, country, place, gives the religion, and that a 
 man profefleth which is in force in that place, and among thoie per- 
 ibns where he is born, and where he liveth: He is circumcifed,t>ap- 
 tifed, a Jew, a Chriltian, before he knowes that he is a man i for 
 religion is not of our choice or election, but man without his know- 
 Icdg is made a Jew or a Chriftian, becaufe he is born in Judaifmeor 
 Chriftianity : and if he had been both elfewhere among the Gen- 
 
 T tiles,
 
 to flu dy true titty, the frft office o 
 
 tiks, or MahumctaHS, he had been likewife a Gentile or a Mahu- 
 metan. As touching the obfervation, the true and good profcflbrs 
 thereof befides the outward profefflon, which is common to all, 
 yea to mif-believers, they attribute to the gift of God, the teftimony 
 of the Holy Ghoft withimbut this is a thing not common nor or- 
 dinary, what fair colour foever they give it, witnefs the lives and 
 manners of men, fo ill agreeing with their belief, who for humane 
 oceafions, and thofe very light, go againft the tenour of their reli- 
 gion. If they were held and planted with a divine hand, nothing in 
 the world could (hake us, fuch a tie would not be fo eaflly broken. 
 If it had any touch or ray of divinity, it would appear in all, it 
 would produce wonderful effects that could not be hid, as Truth it 
 (elf hath faid-, Jf yon bave btet as much frith as amuftard-feed^jou 
 JhoM remove mountai*s. But what proportion or agreement is 
 there betwixt the perfwafion of the immortality of the foul, and a 
 future reward fo glorious and bleffed, or fo inglorious, and accur- 
 fed, and the life that a man leadeth ? The only apprehenfion of 
 thofe things that a man faith he doth firmly believe, will take his, 
 fenfes from him: The only apprehenfion and fear to dye by juftice, 
 and in publick place, or by fome other fliameful and difhonourablc 
 tftion, hath made many to lofe their fenfes, and caft them into 
 ftrange trances:, and what is that ia refpeft of the worth of that 
 which religion teacheth us is to come? But it is peiGble in truth 
 to believe, to hope for that immortality fb happy, and yet to fear 
 death a neceffary paffage thereunto ? to fear and apprehend that 
 infernall punifhment, and live as we do ? Thefc arc things as incom- 
 patible as fire and water. They fay they believe it, they, make them- 
 felves believe they believe it, and they will make others believe it 
 too-, but it is nothing, neither do they know what it is to believe. 
 For a btliefj I mean {uch as the Scripture calleth historical, is diabo- 
 lical, dead, informed, unprofitable, and which many times doth 
 more hurt than good. Such believers (faith an ancient Writer) arc 
 mockers and impoitors-, and another faith, that they are in one 
 refpe&, the moft fierce and glorious, in another themoiUoofe,dif- 
 (olutc, ana villanoiis of the world vtnore than men in the articles 
 of their belief, and worfe than fwine in their lives. Doubtleft if 
 w-e hold our (elves unto God, and our religion, I fay not by a di- 
 vine grace as we mould, but only after a fimple and common man- 
 ner, as we believe a hiftory, or a friend, or companion, wefbould 
 place them far above all other things for that infinite goodnefs 
 
 that
 
 lojlvdj trfit Tietj, theftrft office oftTifdmt. 1 f 
 
 that fhineth in them, at the leaft, they fliould be put in the fame rank 
 or degree with honour, riches, friends. Now there are very few that 
 do not fear lefs to commit an offence againft God, and any point of 
 his religion, than againtt his father, his matter, his friend, his equals. 
 All this hurteth not the dignity, purity, and heighth of Chriliianity, 
 no more than the dunghil infe&eth the beams of the Sun, which 
 (nines upon itj for as one faith, Fides non a pcrfonis, fid contra. But M 
 a man cannot pronounce fo great a V* againft thofc falfe hypo- 
 crites, whom Verity it felffo much condemneth, as they belch out 
 of their own mouthes againit themfelves. 9- 
 
 The better to know true piety, it is neceflary firft to fepaiate it fc,^/*,,'^ 
 from the (life, fained and counterfeit, to the end, we may not equi- trw *n4f*lf 
 vocate as the mod part of the world doth. There is nothing that f<//jf'- 
 maketh a fairer (hew, and that taketh greater pains to refembletrue 
 piety and religion-, and yet that is more contrary an enemy there- 
 unto than fuperftition : like the Woolf , which doth not a little 
 referable the dog, but yet hathafpirit and humour quite contrary s 
 and the flatterer who counterfeited a zealous friend and is nothing 
 lefs : or like falfe coin, which maketh a more glittering (hew than 
 the truej Gens Jifperflitioni obnoxi*-> religionibus adverfa : The peo- 
 pie is fxbjctt to fifperjiition, contrary to true religion. It is likewife 
 envious and jealous, like an amorous adulterefs,who with her fmooth 
 fpeeches' makes (hew of greater affection, and care of the husband, 
 than the true and lawful wile, whom flic endeavoureth to make 
 odious unto him. Now the notable differences of thefetwo are, 
 that religion loveth and honoureth God, fettleth a man in peace 
 and reft, and lodgethina liberal, free, and generous foul : Superfti- 
 tiontroubletha man, and makes him wild, and injurethGod him- 
 felf 9 teaching to fear with horror and aftonifhment, to hide him- 
 felf, and to fly from him, if it were poflible i it is a weak, poor, and 
 bafe malady of the (bul j Superftitio error infantis , amandos titnet^ 
 q HCS colit iMat : tnorbits pufilli animi, qui fuperftitiwe jmbutus eft, 
 fHietw ee nufquam foteft. Varro ait Dettm a religi'fo vercri, a fu- 
 ftrftitisfo tinteri : Superftition is a frantic^ error , it fearetb friends > 
 torruptetb tbofe that love it : It is the djfeafe of a weal^ mind-, wbieb 
 btirtg infetied withfuptrftition, can never be at reft, Varro faitb> re- 
 ligious men fear God for love ^ thf feperftitious for pMnifrment- Let US 
 fpeak of them both apart. T . 
 
 A fuperftitious man fuflfereth neither God nor man to live in 
 peace. He apprehendcth God as one anxious, fpightfol, hardly con- 
 
 T 2 tented,
 
 ii. 
 
 It is natural. 
 
 12. 
 
 in 
 
 Strwio. 
 
 ?o fudj true Ptetj, thefirfi office oftPif dome. 
 
 tented, eafily moved, with difficulty appeafed, examining our a&i- 
 ons after the humane fafhion of a fevere Judge, that watchethour 
 fttpsi which he proveth true by his manner of ierving him, which 
 is all after one fafliion. He trembleth for fear, he is never fecure, fear- 
 ing he never doth well enough, and that he hath left fbmething 
 undone, by the omiffion whereof all is worth nothing that he hath 
 done-, he doubtcth whether God be well content, and laboureth 
 to flatter him, to the end he may appeafe and win him j he impor- 
 tuneth him with prayers, vows, offerings : he faineth to himftlf 
 miracles, eafily believeth and receiveth iuch as are counterfeited by 
 others, and interpreted all things though purely natural, as ex- 
 prefly fent and done by God, and runneth after whatfoever a man 
 faith with all the care that may be > Duo fupzrjlitionis propria, ni- 
 mius timor) nimiut cultus : Two things are proper to fuperftition-) 
 tot mttch fear, too much honour. What is all this but by puniftiing 
 himfelf, vilely, bafely, and unworthily to deal with God, and more 
 mechanically, than a man would do with a man of honour? Gene- 
 rally all fuperftition, and fault in religion, proceedeth from this, that 
 we make not that account of God that we mould, we revoke him, 
 and compel him into order, we judge of him according to our felves, 
 we put upon him our humours. O what blafphemy is this ! 
 
 Now this vice and malady isalmoft natural unto us, and we have 
 all a kind of inclination thereunto. Plutarch deploreth the infirmi- 
 ty of man, who never knowethhow to keep a meafurej or to fettle 
 himfelfupon his feet: for it leaneth. and degenerateth either into 
 fuperftition and vanity, or into a contempt and carelefnefle of di- 
 vine things. We are like to an ill advifed husband, befotted and 
 couzened with the coyning fubtilties of a light woman, with whom 
 he converted more by reafon of her artificial flatteries, than with 
 his honeft fpoufe who honoureth and (erveth him with a fimple and 
 natural (hamefaftnefs : and even fo, fuperftition pleafeth us more 
 than true religion. 
 
 It is likewile vulgar, it proceedeth from a weaknefsofthefbul, 
 and ignorance or mif-knowledg of God, and that very grofle, and 
 therefore it is moft commonly found in Children, women, old men, 
 fick, and (uch as have been aflfaulted with fome violent accident. To 
 be brief, it is in barbarous natures', Incline naturant ad fuperfti- 
 tionem bjrbiri : Rirbarow natttret incline fwneft to faperftition. Of 
 this then it is (aid, and not of true religion, that it is true that Plat-> 
 tffirmeth, that the weaknefs and idlencfs of men hath brought 
 
 m
 
 fff ftudy true Piety., tkefirft office ofWifdome. 
 
 in religion, and made it prevail, whereby children, women and old 
 men, mould be moft capable of religion/ more fcrupulous, and de- 
 vout : this were to wrong true religion, to give itfo poor and frail 
 a foundation. 
 
 . Befides thefe feeds of natural inclination and fuperftition, there 
 are many, that fhake hands with it, and favour it greatly for the 
 
 great gain and profit they receive by it. Great men like vvife and 
 
 , i -ii i i 
 
 mighty, though they know what it is, will not trouble nor hinder 
 
 it, becaufe they know it is a very fit infirument to lead a people 
 ,withall> and therefore they do not. only inflame and nourilh that 
 which is already grafted in nature, but whea need requires, they 
 forge and invent new, as Sclpio^ Sertorius, Sylla, and otbersi^/rt 
 faciunt animos httmlkf formidine Divum, Depffjfique fremunt ad 
 terram- Nttlla res niultitndintm efficaciiis regit, quant Juperflitio : 
 Which makes their minds bumble for offending the gods^ and lowly prcftrate 
 tbemfelves to tbe ground. Nothing moreforcilly carrieth a multitude than 
 fuperftition. 14 : . 
 
 Now quitting your felves of this bafeand foul fuperfti tion,( which- A-tntrauet 
 I would have him to abhor whom I deiire to iftilru(fr unto vtik-ths difcottrje of 
 dome) let us learn to guide our felves to true religion and piety, true "H 
 wliereof I will give fome grounds and pourtraits, as letter lights 
 thereunto. But before they enter thereinto, let me here fay in ge--* 
 neral, and by way of preface, that of fo many divers religions, and 
 manners of ferviug God, which are or. may.be in the world, They 
 teem to be the molt noble, and to-luvegreateft appearance of truth, 
 which without great external and corporal fcrvice, draw the foul 
 into it felf, andraifeh by purexontemplation, to admire and adore 
 the greatnefTe and infinite majefty of the firft caufe of all things, and 
 the.elTencc of eiTences, without any great declaration ordetermi= 
 nation thereof, or prefcription of his fervice , but. acknowledging 
 it indefinitely, to- be goodnefs, perfection, and.mfinitenelTe, wholly, 
 incomprehenfible and not to-be known, as the fytbagorians^ and 
 moft famous Philofophu:rs do teach. This is to approach, unto the 
 religion of the Angels, and to put in practice that word of the 5oa 
 of God,. To adore in fpirit and truths for God accounted! fucli 
 \vormippers the beft. There are others on the other fide, and in 
 another extremity, who will. have a vilible Deity, capable by the 
 fenfes.. Which bafe and grofs errour hath mocked alraoft all ths 
 world, even Jfrael in the defart,in framing to themfelves a molten 
 Gajf. And. of thefc they that have chofca the Sun for their god, 
 
 T 3, feera .
 
 Toftudy true Piety, the firft office ofmfdomc. 
 
 feem to have more reafon than the reft, becaufe of the greatneife," 
 beauty, and refplendent and unknown virtue thereof, even fuchas 
 enforce the whole world to the admiration and reverence of it felE 
 The eye Teeth nothing that is like unto it, or that approachethneer 
 unto it in the whole univerfe, it is one Sun, and without compani- 
 on. Chrillianity, as in the middle, tempercth the fenGble and out- 
 ward with the infenfible and inward, ferving God with fpirit and 
 boJy, and accommodating it felf to great and little, whereby it is 
 better eftablifhed, and more dureable. Bat even in that too, as there 
 is a diverfity, and degrees of fouls, of fufficjency and capacity of di- 
 , -vine grace -, fo is there a difference in the manner of ferving God: 
 the more high and perfect incline more to the firft manner,more fpt- 
 ritual and contemplative, and leiTe external } the leife and imperfect, 
 Mafi fub p&dagogo^ As it were under a 7tttor, remain in the other, 
 and do participate of the outward and vulgar deformities. 
 
 i<. Religion confifteth in the knowledge of God, and of our (elves i 
 
 cf or it is a relative action between both; the office thereof is to ex- 
 to1 ^^ to (t ^ c uttcrm ft f our power, and to beat down man as 
 low as may be, as if he were utterly loft-, and afterwards to fur^ 
 nifh himfelf with means to rife again, to make him fed his milery 
 and his nothing, to the end he may put his whole confidence in God 
 alone. 
 
 t The office of religion is tojoynusto the Author and Principall 
 
 caufe of all our good, to re-unite, and falkn man to his firft caufe, as 
 to his root, wherein fo long as he continueth firm and fetled, he 
 preferveth himfelf in his own perfection i and contrariwile when 
 heisfcparated,heinftantly faintethand languimeth. 
 
 17. The end and erfedt of religion is faithfully to yield all the honour 
 
 and glory unto God, and all the benefit unto man. All good things 
 may bereduce-dto thefe twoi The profit, which is an amendment, 
 and an ciTential and inward good, is due unto poor, wretched, and 
 in all points miferable man : The glory, which is an outward orna- 
 ment, is due unto God alone, who is the perfection and fulnefleof 
 all good, whereunto nothing can be added : Gloria in excelfis T>eo y 
 & in terra pax botninibus : Glory be to God on bigb^ and peace wltk 
 mm upon earth. 
 
 i*. Thus much being firft known, our inftru&ion to piety is firft to 
 
 'Jt inpr*8io i carn to k no w God : for from the knowledg of things proceedeth 
 
 ? ? rfkn*vi l ^ at nonour wc ^ umo tnem - Firft tlien we muft believe that he 
 6^. is, that he hath created the world by his power, goodneffe, wifdom, 
 
 and
 
 To fludy true Piety, thefirft office ofWifdomt. 
 
 and that by i; he governeth it that his providence watchcth over 
 all things, yea the leaft that are > thatwhatfoever he iendethus,is 
 for our good, and that whatfoever is evil proceedcth from our 
 felves. It we account thofe fortunes evil that he fendcth us, we 
 blafpheme his holy name, bccaufe naturally we honour thofe that 
 do us good, and hate thofe that hurt us. We mull then refolve to 
 obey him, and to take all in good part which cometh from his hand, 
 to commit and fubrnit our felvcs unto him. 
 
 Secondly, we mult honour him: and the moft excellent and de- r l f' 
 vouteft way to do it, js tirft, to mount up our fpirits from all car- J} OT / 
 nal, earthly, and corruptible imagination i and by the chafteft, high- 
 eft, and holieft conceits, exercife ourfelvesin the contemplation of 
 the Divinity ; and, after that we have adorned it wifh all the moft 
 magnirical and excellent names and praifes that our fpirit can ima- 
 gine, that we acknowledg that we have prefented nothing unto it 
 worthy itfelf:but that the fault is in our weaknefs and imbecility, 
 which can conceive nothing more high. God is the laft endeavour 
 and highcft pitch of our imagination, every man ampliriing the 
 Idea-> according to his own capacity : and to fpeak better, God is 
 infinitely above all our laft and higheft endeavours and imaginati- 
 ons of perfection. 
 
 Again, we muft ferve him with our heart and fpirit, it is fhefer- ? 2 ?' , 
 vice anfwerable to his nature: Deus fpirtttts eft :fi Dens ell animus , |/ M H ^* 
 fit iibi pttra mente cohndus : God is a Spirit '> if God b; a Spirit^ rror- 
 jhip bim in purity rf fpirit. It is that which he required), that which 
 pkafeth him : Pater talcs qttrit adoraiord : the Father difintb 
 fttcb jpffijhifpert. The moft acceptable faciifice unto his Mafefty, 
 is a pure, free, and humble heart : Sacrtfc'utm Deo fplrirus pttrtts : A 
 itre heart is a facrifice unto Gcd. An innocent foul, an innocent life: 
 Optimus animus, pulcbcrrimxf T>ei cultus : rcligiofiflimus ctrlitts imi- Q 
 iiiri: unicitf Dei cttltus^ non ejje mjltimid pure mind is tbe beft fer- ^aftan 
 vice of God; the moft rtllgi us rrorjhifting of God is to follow bim^tl t only Mere. 
 bonoHr*HgsfGod->isxoitobe evil. A wife man is the true facririce otthe TriDu* 
 great God, his fpirit is his temple, hisfbul is his image, his affecti- 
 ons are his offerings, his grcateftand molt folemn facririce is to imi- 
 tate him, to ferve and implore him : for it is the part of thofe that arc 
 great, to give > of thofe that are poor, to ask : Ifcjtlits dare quant ac- 
 cipere : It is better to give than to take. 
 
 Neverthelcfs, we are not to contemn and difdain the outward ** . 
 
 and publick fervice a which muft be as an affiftant to the other, by " 
 
 T 4 obferviMg
 
 tofludy true Piety > thefirft office 
 
 obferving the ceremonies, ordinances, and cuftomes, with moderati* 
 on, without vanity, without ambition, or hypocrifie, without ava- 
 rice, and alwaies with this thought, That God will befervedinfpi- 
 rit:and that that which is outwardly done, is rat her for our felves, 
 than for God> for humane unity, and edification, than for divine ve- 
 rity : {j$it pytires ad morcm quam ad rem pertinent > Which rather 
 al belong to manners andcuftome^ than to the thing itfdf. 
 
 9. To frayttHto Our vows and prayers unto God fhould be all fubjedr unto his 
 Aim. will: we (hould neither defire nor ask any thing, but as he hath or- 
 
 dained, having alwayes for our bridle, Fiat volxntas tttj. To ask 
 any thing againft his providence, is to corrupt the judge and Go- 
 vernour of the world j to think to Batter him, and to win him by 
 prefents and promifes, is to wrong him. God doth not deike our 
 goods-, neither (to fay the truth) have we any: all is his. Non ac~ 
 cipiaM de domo tua vitulos, &c. metis -eft enim orbis tfrr<, d> pleni- 
 tude ejus : I will not take the calves from il)y hottfe^ &c. for the 
 whole world is mine, and all that is therein. But his will is, that we 
 onely make our felves fit to receive from him, never expecting that 
 we mould give unto him, but ask and receive : for it is his office to 
 give, as being great, and it belongs to man as being poor and needy 
 to beg and to receive : to prefcribe unto him that which we want, 
 and we will, is toexpofe our felves to the inconveniences of 'Midas '> 
 but that is alwayes beft, which pleafeth him bell. To be brief, we 
 muft think, (peak, and deal with Godi as if all the world did fee- 
 hold us j we muft live and converfc with the world, as if God faw 
 
 to nfe Us It is not with refped: to honour the name of God as we ought, 
 tame. b u t rather to violate it, lightly and promifcuoufly to mingle it in 
 
 all our adions and fpceches, as it were by acclamation or by cu- 
 ftome, either not thinking thereof, or curforily to palTe him over: 
 we muft fpeak of God and his works foberly, but yet ferioully, 
 with (hamefaftnefs, fear, and reverence, and never prefume to judge 
 of him. 
 
 And thus much Summarily of piety, which fhould be in high e- 
 
 2 4- fteem } contemplating alwayes God, with a free, chearful and fili- 
 
 Kfc/w* a u f ou j. not wil( j 5 nor troubled, as the faperftitious are. Touching 
 
 the particularities as well of the belief as obfervation 3 itis necefTary 
 
 that we tie our felves to the Chriltian, as to the True, more rich, 
 
 high, and honourable to God, commodious and comfortable to man, 
 
 as we have (hewed in our fecond verity > and therein remaining, we 
 
 muft
 
 true Tiety, the fir ft office ofWifdomc. * & 
 
 with a fweet fubmiflion fubmit and fettle our (elves to that 
 which the Catholic* Church in all times hath univerfally held, and 
 holdeth, and not i;.tanglin our felves with novelties, or fele&cd 
 and particular opinions, for thereafbnsietdownin my third Veri- 
 ty, and efpecially in the rirft and laft Chapters, which mayfuffice 
 unto him, that cannot, or will not read the whole book. 
 
 Let me onely give this one advice, neceflary for him that intend- 
 
 cth to be wife, and that is,not to leparate piety from true honefty, A*div 
 whereof we have fpoken before, and ib content himfelf with one to w* f 
 of them > much leiTe to confound and mingle them together. Thefe *<* f r ** 
 are two things very different, and which have divers jurifdidrions > ts >t ' Mr * 
 piety and probity, religion and honefty, devotion and confcience: 
 I will that both of them be joyntly in him whom I here inftrud, 
 becaufe the one cannot be without the other entire and perfect, but 
 confufed. Behold here two rocks whereof we murt take heed, and 
 few there be that know them, to feparate them, and to reft conten- 
 ted with the one, to confound and mingle them, in fuch fort, that 
 the one be the jurifdiction of the other. a& 
 
 The firft that feparate them, and that have but one of them, are ofthf 
 of two forts j for fome do wholly give themfelves to the worftiip ^^J'Jrt- 
 and fervice of God, taking no care at all of true virtue and hone- ^, 
 Ay, whereof they have notaftei a vice noted as natural to the Jews 
 efpecially, (a race above all other, fuperftitious, and for that caufe 
 odious to allj and much difplayed by their Prophets, and after- 
 wards by the Mefliasj who reproached them, that of their Tern- Matth,i5,atid 
 pie they had made a den of thieves, a cloak and excufe for many a*, 
 wickednefles, which they perceived not j fb were they befotted with 
 this outward devotion, wherein putting their whole confidence, 
 they thought themfelves difcharged of all duty ; yea, they were made 
 more hardy to do any wickednefs. Many are touched with this fe- 
 minine and popular fpirit, wholly attentive to thofefmallexercifes 
 of outward devotion j whereby they are made never the better, from 
 whence came the Proverb, dn angel in the Church, a. devil in thi 
 bottfe : they lend the (hew and outward part unto Qod, like the Pha- 
 lifes i they are ftpulchres, white walls : Pofttlas bic lab'ils mehono- 
 rat 9 cor eorum lon&e a me : ibis peyle honour me with their tips, lut 
 their heart is far from we: yea, they make piety a cover for impie- 
 ty, they make it fas they fay) an occupation of a merchandife, and 
 allcdge their offices of devotion, to extenuate and rccompence their 
 fin and iniquity. Others quite contrary make no account but of 
 
 virtue
 
 7* ttjttdj true Piety, thefrft office ofWifdomt*. 
 
 virtue and honefty, little caring for any thing that belongs to reliv 
 gion, a fault of many Philofophers, and which is like wife too com- 
 mon among our Atheifts. Thefe are two vicious extremities j but 
 2,7. which is the more or the lefTc extreme, or which of the two is the 
 !p7/fc more worthy, Religion or Honefty , it is not my purpofe to deter- 
 mine', I will onely fay, (to compare them in three points) that the 
 firft is far more eafy, of greater (hew, of fimple and vulgar fpirits: 
 the fecond is far more difficult and laborious in the performance, of 
 IdTe fhew,offpirits valiant and generous. 
 
 08. f I come to others, who differ not much from the firft, who take 
 no care but of religion, They pervert all order, and trouble all, con- 
 founding honefty, religion, the grace of God, (as hath been faid 
 before) whereby it comes to pafTe, that they have neither true ho- 
 nefty, nor true religion, nor confequently the Grace of God, astney 
 think : a people onely content with themfelves, and ready to cenfure 
 and condemn others -, ghti confident in ft, & afpernant alios : Who 
 trttft in themselves, and contemn others. They think that religion is 
 a generality of all good, and of all virtues that all virtues arc con- 
 tained in it, and neceflarily follow it, whereby they acknowledge no 
 other virtue, and honefty, but that which is opened with the key 
 of religion. Now it is quite contrary i for religion, which is the 
 latter, is a fpedal and particular virtue, diflinguilhed from all other 
 virtues, which may be without them, and without probity, as hath 
 been faid of the Pharifees, religious and wicked: and they without 
 religion, as in many Philofophers good and virtuous, but yet irre- 
 rfow.f.2.2., ligious. It is likewi(e, as all divinity teacheth, a m jral humane 
 *' li virtue, appertaining to juitice, one of the four cardinal virtues, 
 
 which teacheth us in general, to give unto every one that which be- 
 longeth unto him, rcferving to every one his place. Now God 
 being above all, the univerfal author and mailer, we muftgive unto 
 him all Sovereign honour, fervice, obedience, and thisfubaltern Re- 
 ligion, and the Hypothecs of juftice? which is the generall Thefts, 
 more ancient and natural. They on the other fide, will that a man 
 be religious before he be honeft, and that religion Twhich is acqui- 
 red and gotten by an outward caufe, ex andint '> Quwiodo credent 
 fne prdtcante ? by hewing, bow can they believe, without preaching? ) 
 ingendreth honefty, which we have (hewed fliould proceed from 
 nature, from that law and light which God hath put into us, from 
 our firft beginning. This is an inverted order, Thefe men will that 
 a man be an honeft manjbecaufe there is a Paradife and a hell : fo that 
 
 if
 
 1of*dj true Tiety, tkefirft offce ofPTifdomt. 
 
 if they did not fear God, or fear to be damned ( for that is often 
 their language) they would make a goodly piece of work. Omife- 
 rable honetty ! what thanks deferveit thou, for what thou doft > 
 O cowardly and idle innocency, gut nifi metit nm placet ! rvbick 
 pletfttb not jvitbontfear ! Thou keepeft thy felf from wickedneflc, 
 becaufe thou dareli not be wicked, and thoufeareft to be beaten, 
 and even therein art thou wicked. Oderunt peccare maliformidins 
 pant: 7 be wicked forbear to offend^ for fear of pttnijhment. Now I 
 will that thou dare, but yet that thou wilt not, though thou be never 
 chidden:! will that thou be an honeftman, not becauie thou would'lV 
 goto Paradifei but becaufe nature, reafon, God willethit i becaufe 
 the Law, and the general policy of the world, whereof thou art a 
 part,requireth it , fo as thou canft not content to be any other, except 
 thou go againft thy felf, thy eflence, thy end. Doubtleflc fuch ho- 
 nefty occalioned by the ipirit of religion, befides that it is not true 
 and eflcntial, but accidental! > it is likewife very dangerous, produ- 
 cing many times very bafe and fcandalous efte&s (as experience 
 in all times hath taught us} under the fair and glorious pretext of 
 piety. What execrable wkkednefles hath the zeal of Religion brought 
 forth ? Is there any other fubjed or occafion, that hath yielded the 
 like ? It belengeth to fo great and noble a fubjed, to work great 
 and wonderful eifedts. 
 
 Tantttm religio potuitfitj 
 Qutpeperitfepe feeler ofa atque 
 So itt it Godabttfdi an 
 As ibe corruption oftbe beft is tvorjl : 
 For the ttnjujleft warn vat ttnderlafa 
 Incontinent religion's brougbt toftafa 
 So Luther, Hungary Was cattft to lo 
 So Cbrift bimfelfbecatne a blockjo Jtv 
 Not to love h im, yea to look upon him with a wicked eye, as a mam 
 ihould look upon a monlter, that believeth not as he believeth. Te 
 think to be polluted by fpeaking, or converting with him, is one of 
 the fweetcft and moft pleating actions of thefc kind of people. He 
 that is anhoneftmanbyfcruple, and a religious bridle, take heed of 
 him, and account of him as he is. And he that hath religion with- 
 out honetty, I will not fay, he is more wicked, but farre more dan- 
 gerous than he that hath neither the one nor the other \0mnisqtti 
 vot, fntabit fe gbfequixm prtftare Deo : Who fo tylstb yw, 
 *n *ect$*abl* ftrvm nntot4 : not bewnfc religi**
 
 4 27 a To govern his dejites att 
 
 teachcth or any way favoureth wicked nefs, as fbmevery foolifhly, 
 and malicioufly from this place do object i for the moft abfurd and 
 falfeft religion that is, doth it not > but the reafon is a that having 
 no tafte, nor image, nor conceit of honefty 3 but by imagination, and 
 for the fervice of religion, and thinking, that to be anhoneftman 
 is no other thing, than to be careful to advance .religion, they believe 
 all things whatfoever, be it reafon, treachery, fedition, rebellion, 
 or any other offence to be not onely lawful and fufferable, being 
 coloured with zeal and the care of religion, but alfo commendable, 
 meritorious, yea, worthy canonization, if itferve for theprogreffe 
 and advancement of religion, and the overthrow of their, adverfa- 
 ries. The Jews were wicked and cruel to their parents, unjuft to- 
 wards their neighbours, neither lending, nor paying their debts, and 
 all becaufe they gave unto the Temple, thinking to be quit of all du- 
 ties, and rejecting the whole world by faying, Corban. 
 . I will then (to conclude this difcourfe) that there be in this my 
 y wife man, a true honefty, and a true piety, joyned and married tor 
 
 Matt i$. $. gether, and both of them compleat and crowned with the grace of 
 Mark 7. n. God, which he denieth none that (hall ask it of him. Veus dot 
 $ H'.r m* /pi*** bonum omnibus petentibus eum. God ghetb a goodfyirit 
 fa all that ask^it ofklm'.te hath been faidin the Rreface> article 
 the 1* 
 
 I: 
 
 CHAP. VI. 
 
 70 govern bis defires andpleafttres* 
 
 r t>is a principal duty of a wife man,, to know- welt how to mo- 
 _ .derate and rule his defires and pleafures>. for wholly to renounce. 
 them, I am fo farre from requiring it in this my wife man, that I 
 hold this opinion to be not onel y,. fantastical, but vitious and unna- 
 turall. Firil then we muft confute this opinion, which banimeth 
 ad wholly condemneth all pleadres, and. after wards learn how to 
 govern them. 
 
 It .is a. plaufible opinion, and ftudied by thofc that would feem to 
 be men of, under (landing, and profeflbrs of (ingular Sanctity, ge- 
 nerally, to contemn and tread under foot all forts ofpleafures, and 
 all care of the body, retiring the fpirit unto it felf^not having any 
 r jtn opittut* of commence with the body, but elevating it, felf to high things, and 
 tbetentempt] f o to pa fie this-life as,it were infenfibly, neither. ta(ting it, nor atr 
 f9btvi9ri* t | n ^ K g j ta ytfith.thefe kind of people^ that , ordinary, phrafe of 
 
 paffing
 
 To govern his dejires andpleafitrert 273- 
 
 parting the time, doth very well agree : for it feemeth to th^m, that 
 well to ufe and employ this life, is, filentlyro pafle it over, and as it- 
 were to efcape it, and rob themfelves of it, as if it were a miferabley 
 burthenfome, and tedious thing,being deiirous fo to llide thorow the 
 world, as that not onely recreation and paftimcs are fufpccted, yea. 
 odious unto them , but alfo naturall neceffities , which God hath> 
 feafoned with Tome pleafure. They come not where any delight is,. 
 but unwillingly i and being where it is, they hold their breath till 
 they be gone, as if they were in a place of infection :and, to be brief 
 their life is offeniive unto them, and death a folace, pleafing them- 
 felves with that faying, which may be as well ill taken and Hnder- 
 ftood, as well, Vuam babtre in patienti*, mortem in. defdtrio ' Not 
 imp a tient of life, but rather to ttefire death. 
 
 But the iniquity of this opinion may many wayes be fhewed.. T.~ 
 Firuy there is nothing fo fair and lawfull, as well and duly to play & 
 the man, well to know how to lead this life. It ,is a divine know- 
 ledge and very difficult, for a man to know how he fhould lawfully 
 enjoy his own effence, lead his life according to the common and 
 naturall model, to his proper conditions, not ieeking thofe that are 
 ftrangei for all thofe extravagances, all thofe.artificiallandftudied 
 endeavours , thofe wandring waies from the naturall and com- 
 mon, proceed from folly and pafllon : thefe are maladies, without 
 which whilft thefe men would live, not by playing the men, but the 
 divines, they play the fools > they would transform thcmfelves into 
 Angels, and they turn themfclves into beads : aut Dtus, ant beftia : 
 bi-mq fum, Immctni a. me nibil alimum pttto '. Either a God ur a beaft } I " 
 antamjn^and I account my fe'fno other than bttmine. Man is a body 
 and a foul,and it is not well done to difmember this building ; to divide 
 and feparate this brotherly and natural conjunction i but contrart- 
 wife,we ftiould renew it by mutual offices, the fpirit muft awaken and 
 revive the heavy body, the body muft fray the lightncfs of the fpirit 
 which many times proves but a trouble-reaiU the fpirit muiiaffiir. 
 and favour the body, as the husband the wife, and not rejeft it, 
 not ..hate it. It muft not refufe to participate the natural pleafures 
 thereof, which are juft, and fuch as befit that inarriage.that is b& 
 twixt them, alwaies holding therein, as the more wife, a true mo- 
 deration. A man muft ftudy, know and meditate on this life, to 
 the end he may return condign thanks unto him who hath lent it. 
 There is Nothing which God hath made for us in this prefent life 
 unworthy pur care^and we are accountable for them, even to the 
 
 ver? .;
 
 174- To govern bis dejires 
 
 very hairs of our head > for it is no frivolous warrant or commiffi- 
 on, for a man to direft himfelf and his life according to his natural 
 condition, but God hath given it him ferioufly and expreflely. 
 . But what great folly is there, and more againft nature, than to 
 
 account our actions vicious, becaufe they are natural > unworthy, 
 becaule they are neceflary? Now this neceflity and pleafure is an 
 excellent marriage, made by God himfelf. Nature willeth very 
 wifely, that thofe actions which it hath enjoyned us for our necefli- 
 ty be alfb delightful , inviting us thereunto not only by reafon, 
 but alfb by appetites and thefe rules thefe kind of men go about to 
 break. It is an equall fault and unjuftice, to loath and condemn all 
 pleafures, and to abufe them, by loving them overmuch j we muft 
 neither run to them, nor fly from them, but receive them, and ufe 
 them difcreetly and moderately, as (hall prefently be faid in the rule. 
 Temperance, which is the rule of our pleasures, condemned* as well 
 the infenfibility and privation of all pleafure, Jlttporem nature, which 
 is the failing extremity, as intemperance, Libidinem, which is the 
 exceeding extremity. Contra naturant eft torquere corpus fitum, fa- 
 dies odijje munditias etfquallorem appeterc: delicatas res cupere^ IUXM* 
 r\ eft : ufitatas & non magno parabiles fttgere t dementi* cji : It if 
 tjrtinft jtaittre 3 to infirce our felves to hate and contemn mat and necef- 
 Jarj ihingfy and to dtfire filthjneff and deformltle : It is wantonneff to 
 dtfire delicate things i and metr madxefs to avoid tbofe that are common 
 and needfttll. 
 
 He that defireth to difcard his foul, let him boldly do it if he can 
 when his body is not in health, but endureth fome torment, to the 
 end he may disburthen himfelf, of that contagion : but he cannot do 
 if > as likewife he ought not to do it: for to fpcak according to 
 right and reafon, it(hould never abandon the bodyi itisapifknefs 
 to do it, it mould behold pleafure and forrow with a like fetled 
 countenance i in the one live feverely, in the other chcarfully:but 
 in all cafes it mould affiftthe body, and maintain it alwaies in or- 
 der. 
 
 To contemn the world, is a brave propofition, and many delight, 
 nay glory to fpeak, to difcourfe thereof, but I cannot perceive that 
 they well undcrftand it, much leflc that they pra&ife it : what is it to 
 -contemn the world ? What is this world ? Is it the heaven, the earth, 
 and in a word, the creatures that arc the rein? No, I think notfo: 
 What then > Is it the ufe, the profit* the fervicc, and commodity 
 that we gather thereby? If fo, what ingratitude is this againft 
 
 the
 
 7o govern bis dej!ret And pie af wet: t/J 
 
 the author that hath made them to thefe ends ? what accufetion 
 againft nature? What reafon to contemn them > It (in the end) 
 thou wilt fay, that it is neither the one, ner the other, but it is the 
 abufe of them, the vanities, folly, excefle, and wickednefle thatij 
 in the world > I may anfwer, that it were well faid,if this were of the 
 world, but they are not fo but againft the world, and the policy 
 thereof they are thine own additions, not natural, but artificial, 
 To preferve thy felf from them, as wifdome and the rule following 
 feacheth, is not to condemn the world, which remained! wholly en- 
 tire without it , but it is well to ufe the world, well to govern thy 
 fclfin the world, and as Divmity teacheth, to make ufe and benefit 
 of the world, and not to enjoy it, t/, nonfntl. Now thefe kind 
 of people think to pra&ife the contempt of the world, by^ certain 
 outward particular manners and fafhions, feparatceUby the common 
 courfe of the world i but this is but mockery. There is nothing in 
 the world fo exquifite, the world laugheth not, and is not fo wan- 
 ton within it felf, as without > in thofe places where men make pro- 
 feflion of flying it, and trampling k underfoot, which is fpoken a- 
 gainft hypocrites, who have fo much degenerated from their begin- 
 ning, that there remaineth nothing but the habit, and is alfo very 
 much changed, if not in form, at theleaft in matter, which ferveth 
 them for no other ufe, than to puff them up, to keep them more 
 bold and impudent, which is quite contrary to their inftitution j Ve 
 robif fjtti circuit} s mare & aridarn, itt fac'utis unum pr.-feliwin , & 
 cum fafitif ftterit, fasitit f ilium Gebcnv* '.Wo be to you that cjmfaft Matth. zjf, 
 fea and land to makf one of your pr, feflion i and when be is made, ye 
 make him twifold more the Child of bdl: and not againft the good, 
 much lefle againft the eftate in it felf, which is the fchool of true 
 and holy Philofophy. It is then a faotaftical and unnatural! opi- 
 nion, generally to rejed: and condemn all detires and pleafurcs. God 
 is the Creatour and authour of pleafure i Plantain Dominus Para- 
 difum voluptatif) pofttit hominem in pjradifo voluptatis^ protulit cmne 
 lignum pulcbrttm^fjtjve^ deleffabile : God pi anted the Pjraalife cfpleafurc^. 
 wherein be placed man, rvbicb brought forth all kind tfbeatit ifullj'nfet, 
 fnddelefiable trees^ as thall be faid. But we muft firit learn how to car- 
 ry our felves therein. 
 
 This inftru&ion may be reduced to four points ( which if thefe 
 mortified men, and great contemners of the world did know how Thtfecon<t' 
 to put in practice, they would work wondcrs)to know little, natu- f*n 
 rally, moderately, and by a more relation to. himfelf. Thefe four go 
 
 almoft
 
 376 to govtrn his dejtres 
 
 alinoft alwaycs together, and make an entire, and perfed rule, and 
 he that will, may gather and comprehend all thefe four in this world, 
 Naturally j for nature is the fundamental and fufficient rule for 
 rodifnlit* a ]^ g ut y et to make tne matter more clear and eafie,we will di- 
 itinguifh thefe four points. The firit point of thisrule,istodefire 
 little : a (hort good, but an allured means to brave fortune, taking 
 from it all accidents, and all power over us to hinder the happy 
 content of our life : and in a word, to be wife, is to fhorten our 
 defires, fo defire either little, or nothing at all.. He that defireth 
 nothing, although he have nothing, is as rich as he that pofTeffeth 
 the whole world, for both come to one end:Nihil ivtereft an ha- 
 beas, an non concupiftas : It is all one whether tb;u bail if, or 0, if 
 tbou defireft it not : and therefore it was well faid, That it is not 
 multitude and abundance that contenteth and inricheth, but want, 
 yea nothing. It is the wane of defire, for he that is poor in defires, 
 is rich in contentment , Svmm cj>e/, inapix cupiditaittm : The want 
 of defies, is great riches. To be brief, he that defireth nothing is in 
 fome fort like unto God, and thofe that are already blefled, who 
 are happy and blefled, not becaufe they have and poflefle all, but 
 becaufe they deiire nothing : <j^i dtfiderium futtm clattfit, cum Jove 
 de felicitate contendit : Who bridteth his defire^ contendeth even with 
 Jupiter in felicity. Contrarily, if we let loofe the bridle to our ap- 
 petite to follow abundance and delicacy, we mall continue in per- 
 petual pain and labour '> fuperfluous things will become necefla- 
 *y, our fouls will be made ilaves to our bodies, and we can live no 
 longer, than that we live in pleafure and delight. If we moderate 
 not our pleafures and defires, and meafurethemnotby thecompafs 
 of reafbn, opinion will carry us into a headlong downfall, where 
 there is neither bottom nor brink: as for example, we will make 
 our Ihoes of velvet, afterwards of cloth of gold, and laftly of em- 
 broidery with Pearls and Diamonds > we will build ourhoufcsof 
 marble, afterwards of jafper, and porphyrie. Now this mean for a 
 man to inrich himfelf, and to make him content, is very juft, and in 
 the power of every man: he need nottofeek his contentment elle- 
 wliere and without himfelf, let him but ask it, and he prefently 
 obtaineth it of himfelf. Let him ftay the courfe of his defires, it is 
 injuftice to importune God, Nature, the world, by vows and pray- 
 ers, to give him anything, fince he hathfo excellent a mean in his 
 own power to attain thereunto. Why fhould I rather defire ano- 
 ther to give unto me, than my felf not to defire ? Quart fotws b 
 
 fortune
 
 in profperitj attd adverjttj. a 77 
 
 foriund impetrttn ttt det, quhm a. me tie petam ? quart autem petam 
 vblitus fragilitatis human* ? Wherefore Jhottld I rather dtfire fortunt 
 to give unto me, than Ifcel^it of my felf ? but wherefore Jhould I de- 
 fire the oblivion of humane fragility ? If I cannot or will not ob- 
 tain of my felf not to defire, how and with what face can I prefle 
 another to give, over whom I have no right ror power ? The firft 
 rule then touching oar dcfires and pleafures is, that this (little) or at 
 leaft a mediocrity and fufficiency is that which doth bell content a 
 wife man, and keeps him in a peace. And this is the reafon why plutarc i, 
 I have chofen for my device, Peace and Poverty. With a fool nothing 
 fufficeth, nothing hath certaiiXy or content : he is like the moon,who 
 asketh a garment that may tit it i but it was anfwered , That that was 
 not poflible, bccaufe it was fometimes great, fometimes little, and 
 alwayes changeable. 
 
 The other point coufen-germain to this, is (na rurally ) : for we 7' 
 know that there are two forts of defires and pleafures, the one na- * *' 
 tural, and thefe are juft and lawful, and are likewife in beafts li- 
 mited and (hort, whofeenda man may fee : according to thefe, no 
 man is indigent, for every thing yields lomething to content. Na- 
 ture is contented with little, & hath fo provided, that in all things, 
 that which fufficeth is at hand and in our own power, Parabileeft 
 quod natura defiderat & expefitum '> ad mawm eff, quod fat eft. Rea- 
 dy and at band is if, that nature dejires > and at hand alfa that which 
 fufficeth. It is this which nature demandeth for the prefervation of 
 its own eflence, it is .a favour for which we are to thank nature, 
 that thofe things that are neceflary for this life, it hath made eafie to 
 tindi and fuch as are hardly obtained, are not fo neceffary i and that 
 feeking without paflion, that which nature defireth, fortune can no 
 way deprive us of it. To thefe kind of defires a man may addc 
 (though they be not true nor natural, yet they come very neerj thofc 
 that refped the ule and condition of every on.e of us, which arc 
 fomewhat beyond, and more at large than thofe that are exactly 
 natural, and fo are juft and lawful in the fecond place. The other 
 defires are beyond nature, proceeding from an opinion aud phan- 
 tacy, artificial, luperfluousi and truly pafllons, which we may, to 
 diftinguifli them by name from others, call cupidities or luits, where- 
 of we have fpoken before at large in the pafflons : from which a wile 
 man muft wholly and abfolutely defend himfelf. 
 
 The third, which is moderately aud without excefle, hath a large 
 fceld, and divers parts, but which maybe drawn to two heads* that 
 
 V is
 
 By r tin i OH. 
 
 2. 
 
 5fe offntort tf 
 tkt 
 
 Which of tlit 
 two if more 
 difficult to 
 tear, pro fferi~ 
 *jvr adverjitj. 
 Arift. 
 Seccc. 
 
 7> carry hiwfelf moderately and equally 
 
 is to fay, to defire without the hurt of another, of himfelf: of ano- 
 ther without his fcandal, offence, loffe, prejudice > of himfelf., with- 
 out the lofle of his health, his leafure, his functions and affairs, his 
 honour, his duty. 
 
 The fourth, is a fhort and dTential relation to hinafclf i befides 
 that the carreer of our deCres and pleafures muft be circumfcribed, 
 limited, & (hortned , their courfe like wife muft be managed, not in a 
 right line, which makes an end elfewhere and without it felfi but 
 in a circle, the two points whereof do meet and end in our fdves. 
 Thofe actions that are dire&ed without this reflection, and this ftiort 
 and eflential turning, as of covetous and ambitious men, and divers 
 others, who run point-blank, and are alwayes without them, are 
 vain and unfound, 
 
 CHAP. VII. 
 
 7 carry bimftif moderately and equally wprjjperity^ 
 and advcrjity. 
 
 HTHere is a twofold fortune, wherewith w-e are to enter the lift; 
 good and ill, profperity and adverfity j thefe are the two com- 
 bats, the two dangerous times, wherein it ftandeth us upon toltand 
 upon our guard, and to gather our wits about us ; they are the two 
 fchools,eJOrayeSjandtouch-ftonesofthe fpirit of man. 
 
 The vulgar ignorant fort do acknowledge but one : they do not 
 believe that we have any thing to do, that there is any difficulty, 
 any fight or contradiction with profperity and good fortune, 
 wherein they are fo tranfported with joy, that they know not what 
 they do, there is no rule with them: and in affliction, they areas 
 much aftoniflied and beaten down, as they that are dangeroully lick, 
 and are in continual anguifh, not being able to endure either heat 
 or cold. 
 
 The wife men of the world acknowledge both, and impute it to 
 one and the fame vice and folly, not to know how to command in 
 profperity, and how to carry our felvcs in adverfity : but which is 
 the more difficult and dangerous, they are not wholly of one ac- 
 cord, fbme faying it is adverfity> by reafon of the horrourandbit- 
 ternefs thereof: Difficilinr eft trijiitiam fttjlincre^ quam a deleft*- 
 bilibuf abftinert : maJKs eft difficilia. perftringere^ quam leta moderct- 
 ri* Harder it if to fuftain grief, than to abftjin from pleafttrf y but 
 more, bard to fafs through difficnlt things , than to moderate our plea- 
 
 fares*
 
 i* profper it} and adverjttj. 579 
 
 fures. Some' affirming it to be profperity, which by her (weet and 
 plcaling flattery, doth abate and molifie the fpirit, and fcnfibly 
 robbeth it of its due temperature, force, and vigour, as D*/z/*did 
 Samfcn i infuch fort, that many, that are obdurate obftinateand in- 
 vincible in adverfity, have fuffered themfelves to be taken by the 
 flattering allurements of profperity , Magni laboris eft ferre fro- 
 fperitatem : fegetem niah fternit ubertas , fie immoderate fdicitas 
 rumpit. Great labour it is to live in prrfperily : too much plenty 
 plajhetb down the cornl fo too much felicity caftetk us down. And a- 
 gain, affli&ion moveth even our enemies to pirty, profperity our 
 friends to envy. In adverfity, a man feeing himfelf abandoned by 
 all, and that all his hopes are reduced unto himfelf, he takcth heart 
 at graffe, he rouzeth himfelf, calls his wits about him, and with all 
 his power adds his own endeavours to his own help: In profperity 
 feeing himfelf afllfted by all that laugh at him, and applaud all he 
 doth, he groweth lafie and carelefs, trufting in others,without any 
 apprehenfion of danger or difficulty, and perfwading himfelf that 
 all is in fafety, when he is many times therein much deceived. It 
 may be, that according to the diverfity of nature and completions 
 both opinions are true : but touching the utility of either, it is certain 
 that adverfity hath this preheminence, it is the feed, the occafion, the 
 matter of well-doing, the field of hcroical virtues, Virefcit vulmre 
 virtus : *gr fortune fana confilia melius in maiis fapimus : fecunda ". - 
 re&um auferttnt. Virtue flourijheth by adverfity : we better know 
 found advice by the difficult fortune of dyfajirttts things i profperity blindetk 
 the truth. 
 
 Now wifdome teacheth us to hold our felves indifferent and up- ^ 1 4- f 
 right in all our life, and to keepalwayes one and the fame counte- 
 nance, pleafing and conftant. A wife man is a skilful artificer, who 
 maketh profit of all i of every matter he worketh and formeth 
 virtue '> as that excellent Painter Phidias, all manner of Images:what* 
 (bever lighteth into his hands he makcthita fitfubjeft to do good, 
 and with one and the fame countenance he beholdeth the two dif- 
 ferent faces of Fortune. Ad Mtrofq--, cafus fapicns aptus p/r, bonimtm 
 reftcr, mahrum vifisr: In fecundis non confidif, in adverfis nan defi- 
 cit ', nee avidus periculi, nee fugax, pr.ifperitatem non expe&anS) ad 
 utrumfjue paratus > adverfus utrttmque intrepidus , nee il'iur tumultx 
 nee httjur fulgore percnjjuf. Contra calamitates fortis # contumax^ 
 luxur'ne non adverfus tantum,fid & infeftw '. bocpr*cipuum, in kumi- 
 nis rebut erigere animumfupra minas&promi(tfQnwu. A liftman 
 
 V 2 fttttb
 
 I 280 fo carry kirn f elf moderately and equally 
 
 fittetb bimfelffor all fortunes begoverneth the good, fubditetb the evil j He 
 prejumes not in profperity , nor defpairs in adverfity\ he neither de- 
 foes danger, nor jhuns it i he expefieth not profperity but is ready at 
 an affayes i fearing neither felicity nor adverfity : not niwed with the 
 clamwr of the one, nor the glory of the other- Strong and dcjpifwg 
 *U mifcries, not only againft all fuperfluity and excejje , hut even att 
 emmy unto it =, who in worldly things, hath a fpirit eretted above for* 
 tunes threats or promifes. wifdome furniftieth us with arms and 
 difcipline for both combats , againtt adverfity with a fpurre, teach- 
 ing us to raife, to ftrengthen, to incite our courage, and this is the 
 virtue of fortitude: againft prcfperity , it furniiheth us with a bri- 
 dle, and teacheth us to keep and clap down our wings, and to keep 
 our felves within the bounds of modefty* and this is the virtue of 
 ternperancy: thefe are the two moral virtues, againft the two for- 
 tunes, which that great Philofopher Epiftetus did very well fignifie, 
 containing in two words all moral Philofophy, Sttjline & abftine, 
 bear the evil, that is, adverfity > abftain from the good, that is, from 
 pleafure and profperity. The particular advifements againft the 
 particular prosperities and adveifiries (hall be in the third book fol- 
 lowing, in the virtues of Fortitude and Tempcrancy. Here we will 
 onely fet down the general instructions and remedies againft all 
 profperity and adverfity j becaufe iu this book we teach the way in 
 general unto wifdome, as hath been faid in the preface thereof. 
 
 r Againft all profperity, the common doctrine and councel con- 
 
 Cffrifftrity. fifteth in three points: the firft, that honours, riches, and the fa- 
 vours of fortune, are ill and wrongfully accounted and called goods, 
 fince they neither make a man good, nor reform a wicked man, and 
 are common both to good and wicked. He that calleth them 
 goods, and in them hath placed the good of man, hathfaftened our 
 felicity to a rotten cable, and ankred it in the quick-lands. For 
 what is there more uncertain and inconttant, than the poffeflion of 
 fuch goods, which come and go, pafle and run on like a river ? like a 
 river they make a noife, at their coming in, they arc full of violence, 
 they are troubled i their entrance is full of vexation, and they vanifli 
 in a moment and when they are quite dryed up, there remaineth no- 
 thing in the bottome but the mud. 
 
 i. The fecond point is to remember, that profperity is like a ho- 
 
 nied poyfon, fweet and pkafant, but dangerous, whereof we mult 
 take very good heed. When fortune laugherh, and every thing fal- 
 leth out according to our hearts , then fhould we fear raoft, and 
 
 ftand
 
 in profperitj and adverjitj. 28 1 
 
 ftand upon our guard, bridle our affections, compofe ur adions by 
 reafon, above all avoid prcfumption, which ordinarily followcth the 
 favour of the time. Profpexity is a flippery pace, wherein a man 
 muft take fure footing, for there is no time wherein men do more 
 forget God. It is a rare and difficult thing to tind a man who doth 
 willingly attribute unto him the caufe of his felicity. And this is 
 the caufe why in the greateft profperity we muft ufe the councel of 
 our friends, and give them more authority over us, than at other 
 times i and therefore we muft carry our felves as in an evil and dan- 
 gerous way, go with fear and doubt, defir ing the hand and help of 
 another. In thefe times of profperity, adveriity is a medicine, be- 
 caufe it leadeth us to the knowledge of our fclves. 
 
 The third is to retain our deiires, and to (et a rneafure unto 7* 
 them. Profperity puffcth up the heart, fpurreth us forward, findeth 
 nothing difficult, breedeth alwayes a defire of great matters (as 
 /they do, that by eating get an appetite) and it carrieth us beyond 
 our fclves, and in this ftate it is where a man lofc th himfclf, drown- 
 ith and maketh a mockery of himfelf. He plaieth the Monky, 
 who leapeth from bough to bough, till he come to the top of the 
 tree, and then fheweth his tail. O how many have been loft, and 
 have periftied mifcrably , by the want of diicretion to moderate 
 thcmfelves in their profperity ! We muft therefore either flay out 
 fclvcs, or go forward with a flower pace, if we will enjoy the bene- 
 fit of our profperity, and not hold our felves alwayes in chafe and 
 purchaie. It is wifdome to know how to fettle our own reft, our 
 own contentment j which cannot be where there is no ftay, no end. 
 Slept finiri non pojjttnt^ extra fafienthm funt : What cannot be deter- 
 mined is beyond wifdome. 
 
 Againft all adverfity, thcfe are the general advifements. In the 
 firft place, we muft take heeJofthe common and vulgar opinion, of adverjit? 
 erroneous and alwayes different from true reafon : for, to difcredit ** f ^j*' 
 and to bring into hatred and horrour all adveriity ad afflictions, 
 they call them evils, difafters,mifchiefs, although all outward things 
 be neither good nor evil. Never did adverfity make a man wicked 
 but hath rather ferved as a means to amend thofe that are vv eked, 
 and are common both to the ood and to the wicked. 
 
 DoubdefTe , erodes and heavy accidents arc common to all, . ' 
 but they work divers effcdts, according to that fubjccr whereupon ,/^7*7i- 
 th-ey light. To fools tnd reprobate perfonsthey ferve to drive them vtrftj. 
 into cl'ilpair, to affiivft and enrage th: m; Perhaps they enforce them 
 
 V 3 Of
 
 282 70 carry himfelf Moderately and equally 
 
 ( if they be heavy and extreme) to ftoop, to cry unto God, to look 
 up unto heaven-, but that is all : To finners and offenders they are 
 fo many lively inftru&ions, and compulsions to put them in mind 
 of their duty, and to bring them to the knowledge of God: To 
 virtuous people, they are the lilts and theaters wherein to exercifc 
 their virtue, to win unto themfelves greater commendations and a 
 necrer alliance with God : To wife men, they are matter of good 
 and fometimcs images and degrees whereby to pafs and mount up to 
 allheighth and greacnefs, as we fee and may read of divers, who be- 
 ing aifailed by fuch and fo great crolTes , as a man would have 
 thought them their utter overthrow and undoing, have been railed 
 by the felf-fame means to the higheft pitch of their own defires, and 
 coutrariwife without that infelicity, had (till remained under hat- 
 ches j as that great Abeniin Captain knew well, when he faid, Pe- 
 riiflemuf nlfi periijfimuf WQ jhonld utterly have perijhed, if we had 
 not periled* A very excellent example hereof was Jnfipb the ion 
 of Jacob. It is true that thefe are blows from heaven, but the vir- 
 tue and wifdome cf mm ferveth as a proper instrument j from 
 whence came that wife faying of the Sages, to mike of neceflity a. 
 virtue- It is a very good husbandry, and the rirft property of a wife 
 man, to draw good from evil, to handle his affaires with fuch dex- 
 terity, and fo to win the wind , and to fet the bias, that of that 
 which is ill, he may make good ufe, and better his own conditi- 
 on. 
 
 " JO . Afflictions and adverfities proceed from three caufes, which are 
 
 rt bath three the three authors and workers of our puniflbment : fin thefirftin- 
 taujes, and ventor which hath brought them into nature: the anger and jultice 
 9br*eft&t. Q OC ^ wn j c h fetteth them a-work as his Commillaries arid Exe- 
 cutioners : the policy of the world troubled and changed by fin i 
 where, as in a general revolt, and civil tumult, things not being in 
 their due places, and not doing their office , all evils do (pring and 
 arife ', as in a body the diPjoynting of the members, and diflocati- 
 on of the bones, bringeth great pain, and much unquietnefs. Thefe 
 three are not favourable unto us: the firlt is to be hated of all as 
 our enemy, the fecond to be feared as terrible, the third to be'avoid- 
 ed as an impoltor. That a man may the better defend and quit 
 himfelf from all three, there is no better way then to ufe their own 
 proper arms, wherewkh they puniuh us, as David cut bffGoliaPs 
 head with his own fword, making of neceflity a virtue, profit of 
 pain and affliction, turning them a&ainft themfelves. Afflidion is 
 
 the
 
 in profferity and adver/tjr. 23$ 
 
 the true fruit or fcience of fin, being well taken, is rfie death and 
 mine thereof i and it doth that to the author thereof, which the 
 viper doth to his dam that brought him forth. It is the oyl of the 
 Scorpion, which healeth his own fting, to the end it may perifh by 
 its own invention : periit arte jua : fatimur quit peccaviwusipa- 
 timttr ut non peccemus : He perijhetb by his own Art : we fafier he- 
 caufe we have finned '> we fiiffer that we Jhuttld not fin. It is the file 
 of the foul, which fcoureth, puriticth and cleanfeth it from all fin. 
 And confequently it appeafeth the anger of God, and freeth us from 
 the pnfons and bands ofjuftice, to bring us into the fair and clear 
 iun-ihine of Grace and mercy. Finally, it weaneth us from the world, 
 itphicketh us from the dug, and maketh us difhftc with thebitter- 
 nefs thereof (like worm- wood upon the teat of t the nurfe ) the ftveet 
 milk and food of this deceitful world. 
 
 A great and principal mean for a man to carry himfelf well in ad- 1 1. 
 verfity, is to be an honeft man. A virtuous man is more peaceable in A general 
 adverfity, than a vicious in profperity : like thofe that have a feaver, vtctt 
 who feel and find more harm and violence in the heat and cold there- 
 of, and in the extremity of their fits, than fuch as are found, in 
 the heat and cold of Summer and Winter.And even fo they that have 
 their confciences fick, are much more tormented 3 than they that arc 
 found, that arc honeit men: For having the inward part whole 
 and healthful, they can no way be endamaged by the outward, cfpe- 
 cially oppofing againft it a good courage. 
 
 Adveriities ar e of two forts : fome are true, natural , as ficknefs, ~I2. 
 griefs^ lofs of thofe things we love : others are falfe and fained, ei- AH adv lc t 
 ther by a common or particular opinion, and not in verity that nmt Jt tt 
 it is fo. Man hath his (piritand body, as much at command, as be- 
 fore they happened. To thefe kind of men, only this one word > 
 That which thou complaineft of, is neither painful nor trouble- 
 fome, but thou makeft it fuch, and makert thy felf to believe 
 it. 
 
 As touching the true and natural, the more prompt and popular j,. 
 and more found opinions are, the more natural and more juli Firft Natural. 
 we muft remember., that amanindureth nothing againft the humane To endure it 
 and natural law, fince even at the birth of man all thefe things are H*** 1 ""* 
 annexed, and given as ordinary. In whatfoever doth afflict us, let 
 us confider two things, the nature of that that happeneth unto us, 
 and that which is in our felves : and ufmg things according to 
 nature , we can receive no tedioufnefs or offence thereby. 
 
 V 4 For
 
 kimfclftttodcrately tnd, 
 
 For offence is a malady of the Soul contrary to nature, and there- 
 fore fhould by no means come near unto us. There is not any acci- 
 dent in the world which may happen unto us, wherein nature hath 
 not prepared an aptnefs in us to receive it,& to turn it to our content- 
 ment. There is no manner of life foftrait, that hath not forne folace 
 and recreation. There is no prifon foftrong and dajrk^ that gives not 
 place to a fong fometimes to comfort a prifoner. Jonas had leifure 
 .to make his prayer unto God even in the belly of the whale, and 
 was heard. It is a favour of nature that it findeth a remedy and 
 cafe unto our evils in the bearing of them, it being fo that aman is 
 born to be fubjed to all forts of miferies, Omnia ad qu& gemlmus 3 
 qtt* expaviftimufi tribute vit fitnt : A// things that ajflift are grie- 
 *<eoHs, are the tributes of life. 
 
 ,4. Secondly, we muft remember, that there is only the leiler part 
 
 // tctuhtth of man fubjed to fortune y we have the principal in our own power, 
 tut the Itffir an d it cannot be overcome without our own confent. Fortune may 
 fart if ma*, make a man poor, tick, afflided v but not vicious, dilTolute, deleded, 
 
 it cannot take from us probity, courage, virtue. 
 
 X 5- Afterwards we muft come to fidelity., reafon, juftice. Many times 
 
 rtfr!'aii a man com P^ a i net ^ unjuftly, for though he be fometimes furprifed 
 'ffift* with fome ill accident, yet lie is more often with a good, and fo the 
 one muft recompence the other. And ifa man conilder welltherer 
 of, he fhall rind more rafon to content himfdf with his good for- 
 tunes, than to complain of his bad. And as we turn our eyes from 
 thofe things that offend us, and delight to caft them upon green and 
 pleafant colours, fo muft we divert our thoughts from heavy and 
 melancholick occurrents, and apply them to thofe.that are pleafant 
 and pleating unto us. But we are malicious, rcfembling cupping 
 glafTcs, which draw the corrupt blood, and leave the good like a 
 covetous man who fclleth the beft wine, and drinks the worftj like 
 little children, from whom if you take away one of tluir play- 
 games, in a fury they caft away all the reft. For if any misfortune 
 happen unto u$i we torment our felves, and forget allthcrcft that 
 may any way comfort us; yea, fome there are. that for fmall loflcs 
 term thcmfelves unfortunate, in all things, and forget that they ever 
 received any good, in.fuch fort, that an. ounce of advcrfity brings 
 them more hearty grief than ten thoufknd of properity,.pleafure or 
 delight. 
 
 16. We muft likewifc caft our eyes upon thofe that are of a far worfc 
 
 cpnditionthan our felves, who would think thcrofelves happy if (hey 
 in outpla'ce, Cum
 
 i/tprtfperJtj And adverfitj* 285 
 
 Cxm tibi difplieeat rerumforiun* tuarttm. ','. . -, , ' t 
 
 Alteriitfjpefl*, ?* ifa difcrimint pejor. 
 IftbtHgriiv'fttbottart notfucb 
 As thy neighbour j over mttcb i 
 Sreigbt reflect upon ibe psor , 
 ?binkjb:nft-> and grieve no more* 
 
 It were good and neceffary that thefe complainersdidpradife 1 7* 
 the faying and advice of a wife man, that if all the evils that men 
 fuifer {houldbj compared with thebleffmgs they enjoy i thedivifc 
 on b^ing equally made, they may fee by the over-plus of that good 
 they enjoy, the injultice of their complaint. 
 
 After all thefe opinions, we may conclude .tint there are two 
 great remedies againir, all evils and adverfitics > which may be re- 
 duced almoft to one , Cuftomfor the vulgar and bafer fort, and 
 Meditation for the wifer. Both of them have their force from time, , 
 the common and ftrongeft falve aga.inft all evils;, but the wife take it 
 beforehand, this is his fore-fighr, and the feeble and vulgar fort, af? 
 ter-hand. Thatcuftom prevaileth much it doth plainly appear, in 
 that thole things that are mo(i tedious and olfenlive, are made 
 thereby cafie and pleafing. Nit-usa calamitatum .mfftiimentum con-' 
 juetudinem 'invenit : Cttftome. mitigatctk calamitie. . Slaves weep 
 when they enter into the gallies, & before three mouths be ended 
 they fing. They that have, not been accuitomed to the Sea, arc 
 afeard though it be the caJrnefl, when tliey wei^h anker \ whereas 
 the Mariners laugh in the rnidft of a ternpeit. The wife groweth, 
 dcfperate at the death of her husband, and before a year be expired 
 (he loves another. Time and cu Hume .bring all things to paifci rhat 
 which offendeth us, is the. novelty ot that vvhich happeneth tuuo us 
 Ommi nwitatc graviora f*nt ; M. mve aud u-iexfpeicd crofftt^ art 
 intolerable. 
 
 Meditation performeth the fame office with wife men,, and. by J ^' 
 
 the force thereof things are made familiar aad ordinary: Qusalii fort 'fa h * 
 
 r i - ^ r i f j- /^- , 
 
 dm $*titndj Umi faciunt, Japtens Uvij. facjt dm cogitando'^ Ibat 
 
 which Jomemakf Hgbt by long fuffering, a wife, nian mikes l':gw and 
 tafie by long cogitation. He conlidereth exactly . th-e nature of all 
 things that may offend him,and prefentcth unto himfelf whatfoevec 
 may happen unto him moft grievous and infuppotrable, as fickneffe, 
 poverty, exile, injuries', and examineth in them all that which is ac- 
 cording to nature or contrary to it. For fjrclight or providence, 
 is a great jcmedy againil all evills, which caruiot bring any great 
 
 alteration,
 
 $$6 <fo carry himfilf moderately dud wifdj 
 
 alteration or change , happening to a man that attendeth them > 
 whereas contrarily they wound and hurt him greatly, that fuffereth 
 himfelf to be furprifed by them. Meditation anddilcourfeis that 
 which giveth the true temper to the foul , prepareth it, confirmeth 
 it againft all affaults, makes it hard 3 fteely, impenetrable againit 
 whatfoever would wound or hurt it. Sudden accidents how great 
 fbever, can give no great blow to him that keeps himfelf upon his 
 guard, and is alwayes ready to perceive them. Prtmedltati mali m)l- 
 lis ifittf venit: cuicqidd e*fpcttatntn eft ditty Icvixs accidit: Ihe 
 hurt is /'null, if the harm befcre be known', whatsoever we d) long 
 ex/jteft, dothhapjembe lighter. Now to attain this fore light, we 
 muir fir ft know, that nature hath placed us here as in a thorny and 
 ilippery places that that which is happened unto another, may alfo 
 light upon us', that that which hangethover all, may fall upon eve- 
 ry one of us-, and that in all the affair s that we undertake, we pre- 
 Tneditate theinconveniencies & evil encounters which may happen 
 unto us, to the end we be not furprifed unawares. Ohow much 
 are we deceived, and how little judgement have we, when we think, 
 that that which happeneth to others, cannot likewile fall upon us 1 
 When we will not be wary and provident, for fear left we fhould 
 bethought fearfull.Contrariwife, if we take knowledge of things 
 as reafon would have us, we would rather wonder that fo few crof- 
 fes happen upon us i and that thofe accidents that follow us fo near, 
 have ftayed fo long before they catch us, and having caught us, how 
 they fhould handle usfo mildly. He that taketh heed, and coniider- 
 eth the adveriity ofanother, as a thing that may happen unto him- 
 felf, before it fliall happen is fufficiently armed. We muft think of 
 al),andexfpedtthe worih they are fools and ill-ad vifed, that fay, I 
 had not thought it. It is an old faying, That he that is fuddenly 
 furprifed, is half beaten, and he that is warned is half armed, nay 
 itis two againft one. A wife mai) in time of peace, makes his pre- 
 paration for war: A good mariner before he go forth of the haven 
 makes proviilon of u hat isjieceflary to refift the violence of atem- 
 peft: itis toolate'to provide againft an evil , when itis already 
 come. In whatfoever we are prepared before-hand, we find our 
 felves apt and admirable, what difficulty foever it havejand con- 
 trariwife, there is not any thing fo eaiie that doth not hurt and hin- 
 der us, if we be but novelifts therein : Id videndum ne quid inofinatitm 
 ftnobif, quu omnla nwttate graviorafunt :' We ought to for (fee that 
 nothing happen unto ttf unload for 9 bccattfe all novelties are the 
 
 more
 
 irtprofyerity Adadvtrfjtj. 
 
 mort grieiwr. Doubtlefs it feemeth, that if we were fo provident 
 as we (hould and may be, we Ihould wonder at nothing. That 
 which thou foweft before it came, is happened unto thec, why then 
 wondreft thou? Let u-s then take. a coarfe that .accidents do not . 
 furprize us. Let us ever ftand upon* our gjJar.d and forefee what 
 is to come. Animus, adv erfus. omnia firmxtrdtts'y *t dicer e pffimus, 
 Non ull* labjrxm, virgo, nwa~ mihi fades wotyiriaw Jttrgit: CLmnia 
 tw'cepi, atque animttm mtcum ante peregi. 7u hodie ijla dewvicias. ; ego 
 femper denunciavi mihi : h iminem parayi ad humane The mind muft 
 be armed for all things, thzt rvc my hold nothing tediom or painful. 
 virgin, there feems to me no new and ttntxptacd ciuntmancc to appear. , 
 I have confidered of all things, and am refotved there fin mind. Today 
 haft thoujhewed me all the fe things , wtiich al&ajesl foretold to mjfdf: 
 I have framed man for humane things. 
 
 CHAP. VIIL 
 
 70 obey andobferve the LJWS, Cnfiomzf, and>Cere- - 
 monks of the Countrey, how and in 
 what Jet? fe. 
 ' /' j>i/< i. '* n I 
 
 EVen as a favage and. untamed beaft 5 will not fuffcr himfelf 
 ,to be taken, led, and handled by man, but either flyeth and &* i _ 
 hideth himfelf from him , or armeth himfelf againtl him , and inftitution 
 ^s'ith farie affaulteth him, if he approach netr unto him j in fuch a "* b rlt ? f 
 (brt that a man rnuft ufe force mingk-d widi art and fabtilty to* 
 take and tame him :So folly will not be handled by reafon ,- or 
 wifdome, but ftriveth and ftirreth againft it ? 'and a\Jdefh folly 
 unto folly: and therefore it mult be taken, a"d ; lea6, 'like a wild 
 beaft, (that which a man is to a beaft, a wife man-isto-a fool)a- 
 ftoniftied, feared, and kept fhort, that with the more caPrif may 
 be inftrudied and won^ Now the proper mean or help thereun- 
 to, is a great authority, a thundering power and grav/ty, which 
 maydazieit with thefplendourof his lightning , Sola ajcihyritas eft j u g u ft-, 
 Ctif cigit ftultos ut ad fapientijm fiftimnt : // zV only authority 
 that inforctth foils la apply them/fives to wfdome* In.' a popular 
 fight or (edition, if fome great, wife, ancient, and virtuous perfonage 
 come in prefence, that hath won the pub'ick reputation of honour 
 a4id virtue, prefently the mutinous people being'ltnckcn and blinded 
 with the bright fplendour of his amhority, are quieted, attending 
 what he will fay unto them,
 
 *. ~ Veluti magno inpvpuh ci<mf<epe coorta 
 "Seditio eftifeviique animis ignobile vulgus, 
 Jamqite faces &faxa volant ? furor arma miniftrat i 
 Tumpietate gravem ac meritis,fi forte virum quern 
 Confpexert,filent)arrefiifque auribtts aftaHt* 
 j!k resit ditiis animos, &pe&ora mttlcet. 
 -Even as when tumults to f edition gro& 9 
 
 And Hobbcrn mad though eaufehe none do kpo& 
 
 Witheut bimfelf: example fo tncharms 
 
 7 his headlong ront, who fe fury gives it arms : 
 
 Asfirt-brandstftwes-tandall things flit about ^ 
 
 Their rage encounters: fa there is no dottbt 
 
 Of certain barm unlefs (asfentfrom Cod) 
 
 Some grave, cenforinus Catc with his rod 
 
 Appear in time^ at whofe authority 
 
 yheyfilentftand^ and hear him Jpeak^ x>eti nigh 
 
 An hour together , till their fury die, 
 
 So all is hufht ' the fame that now dofmg, 
 
 Eac h to his tent^ nov cry^ Godfave the King. 
 
 There is nothing greater in this world than authority, which is 
 an image of God, a mdfenger from Heaven: if it be fovereign, it is 
 called Majeftyj if fubaltern, Authority: and by two things it is 
 maintained, admiration and fear mingled together. Now this Ma- 
 jcity and Authority is firft and properly in the perfon of the So- 
 vereign Prince and Law-maker, where it is lively, actual, and mo- 
 ving, afterwards in his commandments and ordinances, that is to 
 fay, in the Law, which is the head of the work of the Prince, and 
 the image of a lively and original Majefty. By this, are fools redu- 
 ced, conducted, and guided. Behold then of what weight necsfli- 
 ty,and utility, Authority and the Law is in the world ! 
 
 , *' The next a uthority, and that which is likeft to the Law, is Cu- 
 
 ftome, which is another powerful .and imperious Miftrefs: Itfeiz- 
 eth upon this power, and ufurpeth it traiteroufly and violently > for 
 it planteth this authority by little and little, by ftealth,asit werein- 
 fenfibly, by a little pleating, and humble beginning, having fettled 
 and eftablifhed it felf, by the help of time, it difcovereth after- 
 wards a furious and tyrannicall vifage, againlt which there is no 
 more liberty or power left, Co much as to lift up ones eyes : Itta- 
 keth its authority from the po/Teffion and ufe thereof it encreafcth 
 andennobleth it felf by continuance like a river i it is dangerous to 
 bring it back to his original fountain. Law
 
 aad Ceremonies eftke Country^ &c. 
 
 Liw and Cuftome eftabli(hed their authority divcrfly. Cuftom'e bf 3- 
 little and little, with long time, fweetly and without force, by the Acontfarifo 
 common confent of all, or the greater part i & the author tkcreofare- f them * oth 
 the people. TheLawfpringeth up in a moment with authority and 
 power, and taking his force from him that hath power to com- 
 mand all, yea many times againft the likeing of the fubjed, where- 
 upon fome compare it to a Tyrant, and Cuftome to a King. Again, 
 cuftome hath with it neither reward nor punifhment i the la w hath 
 them both, at leaft punifhmenti nevertheleflfe they may mutually help 
 and hinder one another. For cuftome, which is but of fufterance, 
 authorized by the Soveraign, is better confirmed : and the law likc- 
 wife fettlcth its own authority by pofleflion & ufc > and confrariwife 
 cuftome may be cafhicred by a contrary 'law, and the law lofeth 
 force thereof by faffering a contrary cuftome : but ordinarily they are 
 together, that is, law and cuftome > wife and fpiritual men conlider- 
 ing it as a law, and flmple men as a cuftome. 
 
 There is not a thing more ftrange, than-the diverfity of ftrange- rheif 
 nefs of fome laws and cuftomes in the worldi Neither is there any an ^ 
 opinion or imagination fo variable, fo mad, which is not eftablifhed 
 by laws and cuftomes in fome place or other : I am content to recite 
 fome of them, to (hew thofe that are hard of belief herein, how far ofl*ius 
 this propofition doth go. Yet omitting to fpeak of thefe things 
 that belong to religion, which is the fubjed where the greatcft won- 
 dermcnts and groiTeft impoitures are: but b caufeit is without the 
 commerce of men, and that it is not properly a cuftome., and where 
 itiseafie to be deceived, 1 will not meddle with it. See then a brief 
 of thofe that for the ftrangenefs are belt worth the noting. To 
 account it an office of piety in a certain age, to kill thek parents and 
 to eat them. In Innes to pay the (hot, by yielding their Children 
 wives and daughters, to the pleafure of the hoft : publickbrotheN 
 houfes of males : old men lending their wives unto young : women- 
 common : an honour to women to have accompanied with many 
 men* and to carry their locks in the hemmes of their garments: 
 daughters to go with their privy parts uncovered, and married wo- 
 men carefuJly to keep them covered : to leave the daughters to 
 their pleafures ,and being great with child to enforce an obortin 
 the fight and knowledge ot all m:n-, but rmnicd women to keep 
 themfelves chaft and faithfull to their husbinds : women the tirit 
 night before they company with their husbands, to receive all the 
 males of the eftate and profeffion of their husbands, invited to the 
 
 marriagp
 
 " <?o obey *ttd olferve tit Lamf, 
 
 marriage, and ever after to be faithful to their husband : young 
 married- women to prefent their virginity to their Prince, before 
 they lie with their husbands : marriages of males : women to go to 
 war with their husbands : to die and kill themfelves at the de- 
 ceafe oftheir husbands, or fhortly after : to permit widows to mar- 
 ry again, if their husbands die a violent death, and not otherwife: 
 husbands to be divorced from their ( wives without alledging any 
 caufe : to fell tht j m if they be barren, to kill them for no other caufe 
 but becaufe they are women, and afterwards to borrow women of 
 others at their need: women to be delivered without pain or tear: 
 to kill their children becaufe they are not fair, well featured, or 
 without caufe : at meat to wipe their fingers upon their privities 
 and their feet: to live with mans flefh : to eatflefh and fifti raw: 
 . many men and women to lye together to the number of ten or 
 twelve : to falute one another by putting the finger to the ground, 
 . and afterwards lifting it towards heaven : to turn the back when 
 they falute, and never to look him in the face whom a man will ho- 
 nour : to take into the hand the fpittle of the Prince : not to fpeak 
 to the King but at a peep-hole : in a mans whole life never to cut 
 his hair nor nails: to cut the hair on one fide, and nails of one 
 hand, and not of the other : men to piiTe fitting, women ftanding: 
 to make holes and pits in the flefh of the face, and the dugs, to hang 
 rings and jewels in : to contemn death, to receive it with joy, to 
 fueforit, to plead in publick for the honour thereof, as fora digni- 
 ty and favour : to account it an honourable burial to be eaten with 
 dogs,birds,to be boyled, cut in pieces and pounded,and their powder 
 to be caft in to their ordinary drink. 
 
 when we come to judge of thefe cuftoms, that is the complaint 
 udgment. an( j t k e trou bj e: the vulgar fort and Pedants,are not troubled here- 
 with', for every feditiousroutcondemneth as barbarous and beaft- 
 ly whatfoever pleafeth not their palate, that isto fay, the common 
 u(e and cuftom of their countrey. And if a man (hall tell them, 
 that others do fpeak and judge the fame of ours, and are as much 
 offended with ours, as we with theirs i they cut a man fhort after 
 their manner, terming them beaits and barbarians, which is alwaies 
 to fay the fame thing. A wife man is more advifed, as (hall be {aid; 
 he maketh not fuch hafte to judge, for fear left he wrong his own 
 judgement : and to fay the truth, there are many laws and cuftoms 
 which feem at the firftviewto be fa vage, inhumane, and contrary 
 to all reafon, which if they were without paffion and foundly con- 
 
 fidered
 
 of the Country , &c. 291 
 
 fideredof, if they were not found to be altogether juft and good 
 yet at the leaft they would not be without fome reafon and de- 
 fence. Let us take amongft the reft for example the two firlt 
 which we have fpoken of, which fcem to be both the ftrangc ftand 
 fartheft off from the duty of piety : to kill their own paremsata 
 certain age, and to eat them. They that have this cuftome,doake 
 it to be a teftimony of piety and good affection, endeavourng 
 thereby firft of mere piety to deliver their old Parents, not only 
 unprofitable to themfelves and others, but burthenfome, languilh- 
 jng, and leading a painful and troublefome life, and to place them 
 in reft and cafe : afterwards giving them the moft worthy and 
 commendable iepulchre,, lodging in themfelves and in their bow- 
 els, the bodies and reliques of their Parents, in a manner reviving 
 them again, and regenerating them by a kind of tranfmutation into 
 their living flcfh, by the means of digeftion and nourifhment. 
 Thefe reafons would not feem over-light to him that is not pofTeffcd 
 with a contrary opinion ; and it is an ea(ie matter to contider , 
 what cruelty and abomination it had been to thofe people, to fee 
 their pa rents before their own eyes tofufferfuch grief and torment, 
 and they not able to fuccour them, and afterwards to caft their 
 (poiles to the corruption of the earth, toftench and rottenncfsand 
 the food of Worms, which is the worft that can be done unto it, 
 Darius made a tryal, asking fome G reeks, for what they wouldbe 
 perforated to fotiaw the cuftome of the Indians^ in eating their dead 
 fathers. To whom they anfwcred^ That they wotfld-not do it for any 
 tlnng'm the world. And on the other fide affaying to perfwadethe 
 Indians to burn the bodies of their dead Parents, as the Grcdydid, 
 itfeemed to them a matter of fuch difficulty and horrour, as that 
 they would never be drawn unto it. I will addeonly one other, 
 which concerneth only matter ot decency and comlinefle, and is 
 more light and more pleafant : One that alvvaies blew his nofc with 
 his hand, being reprehended for incivility, in the defence of himfel 
 asked what priviledge that filthy excrement had that a man muft 
 afford it a fair handkerchief to receive, and afterwards carefully 
 wrap and told it up, which he thought was a matter of greater 
 loathfomnefs, than to cart it from him. So that we fce that for all 
 things there may be found fome feeming reafon , and therefore we 
 are not ftiddenly and lightly to condemn any thing. , 
 
 But who would believe how greatand imperious the authority 
 of cuftomeis? He that (aid it was another nature did not fuffici- 
 
 enrly .
 
 302 TV? obsy *nd obferve 
 
 cntly expreffe it j tor it doth more than nature, itconquereth nature : 
 for hence it is that the molt beautiful 1 daughters of men draw not 
 unto lovt their natural parents > no brethren, thought excellent in 
 beauty, wip not the love of their fitters. This kind of chaftityis 
 not properly of nature, but of the ufe of laws, and cuftomes which 
 forbid them, and make of irceft a great finne, as we may fee in the 
 Gen. n. 20. f a not on jy of the children of Adam, where there was an cn- 
 Exo^lu's 6 f rcec l neceffity , but of Abraham and Nacbor brethren , of Jacob 
 Icvit 28.' an ^ Judas Patriarchs, Atnram the father of M0/e/, and other ho- 
 ly men : And it is the law of Mofis which forbad it in thefe firft 
 degrees i but it hath alfo fornetimes difpenfed therewith, not only 
 in the collateral line, and betwixt brothers, and their brothers wives 
 Iteut. x$. which was a commandment, and not a difpenlation : and which 
 Reg i*. is more, between the natural brother and fifter of divers wombs^ 
 but alfo in the right line of alliance, that is to fay, of the fon with 
 the mother in law? for in the right line of blood, it feemcth to be 
 altogether againft nature, notwithstanding the fad of the daugh- 
 ters of Lot with their father, which neverthelefle was produced 
 purely by nature, in that extreme apprehenfion, and fear of the end 
 of humane kind, for which caufe they have been excufed by great 
 and learned Do&ours. Now againft nature there is not any dif- 
 chrifa/t. penfation , if God the onely luperiour thereunto give it not. Fi- 
 ^ufuft.' nally, of cafual incefts and not voluntary the world is full, as jTcr- 
 / Afolog. ttttiian teacheth. Moreover, cuftome doch inforce the rules of na- 
 ture, witnefle thofe Phyfitians who many times leave the natural 
 reafons of their Art by their own authority, as they that by cuftome 
 do live and fuftain their lives with poyfon, Spiders, Emmets, Ly- 
 zards, Toads, which is a common practice amongft the people of the 
 Weft Indies. It likewife dulleth our fenfes, witnefle they that live 
 near the fall of the river N//WJ-, near clocks, armories, mills j and 
 the whole world according to fome Philofophers, with the found 
 of a heavenly king of mufick,& the continual and divers motions of 
 the heavens dulleth our fenfes, that we hear not that which we hear. 
 To conclude, fand it is the principal fruit thereof) it overcometh 
 all difficulty, maketh things eafie that feem impoflible, fweetnerh 
 all fowr j and therefore by the means hereof a man lives in all things 
 content, but yet it maftereth our felves, our beliefs, our judgements, 
 with a moft unjuft and tyrannical authority. It doeth and undoeth, 
 authorifeth and dif-authorifeth whatfoever it plcafe , without 
 rhythme or reafon, yet many times againft all reafon, Iteftablifh- 
 
 eth
 
 Mftd Ceremonies cf the Conntrey, &c. 299 
 
 cthin the world againft reafon and judgment all the opinions, re- 
 ligions, beliefs, obfervances, manners, and forts of life, moft phanta- 
 Itical and rude, as before hath been faid. And contrarily, it wrong- 
 fully degradeth, robbeth, beateth down in things that are truly great 
 and admirable, their price and eltimation, and maketh them bate 
 and vile. 
 
 Nil aden magnum^ ncc tarn wirabile quidqujm 
 Principio,quod nn ccjjent miriaritr omnej 
 
 Paulatim. 
 
 Nine dj.js a wonder > nought fo wonderful 
 Atfirft i but time and frequence will duti, 
 And, ft the Rainbow, Manna^ Moon and SHU, 
 Have net tbefame refpeft, tbatfirft was done, 
 So that we fee that cuftomisa thing great and powerful. Plaio 
 having reprehended a youth for playing at cob-nut, or cherry-pit, 
 and receiving this anfwer from him i That he controlled him for a 
 matter of fraall moment, replyed , My child, cuftom is not a mat- 
 ter of fmall moment. A fpeech well worth the noting, for all fuchas 
 have youth to bring up. But it exercifcth its power with fo abfobte 
 authority, that there is no (hiving againft it, neither is it lawful to 
 reafon, or call into queftion the ordinances thereof : it enchanteth 
 us in fuch fort, that it maketh us believe, that what is without the 
 bounds thereof, is without the bounds of reafon, and there is no- 
 thing good and juft, but what it approveth , ratione non contponimur , Seaeca. 
 fed confttetudine abducirnur : koneftiuf putatnus quod frequentius : refti 
 apttdnof locum tenet error , ubi publicttsfaftus : Wt are not made by rta- 
 fin t but mifled by cuftom > we bold that moft hoHfft> ibst is msft ufed. 
 Errottr bath place in us before Right. This is tolerable with idiots, and 
 the vulgar fort, who wanting fufficieacy to look into the depth of 
 things, to try and to judge, do well to hold and fettle themfelvesto 
 that which is commonly held and received : but to wife men, who 
 play another part, it is a bafe thing to fuffer themfelves to be carried 
 withcuftoms. 
 
 Now the advice which I here give unto him, that would be wife, i 
 is to keep and obferve, both in word and deed, the La wes and Cu- ^" A*' 
 ftoms which hefindetheftablilhedin the Countrey where he is: and 
 in like manner, to refpeft and obey the Magiitrates, and all Superi- 
 oursj but alwayes with a noble fpirit, and after a generous manner, 
 and not fervilcly, pedantically, fuperftitioufly > andwithall, not ta- 
 king offence, nor lightly condemning other itrange Laws and Cu- 
 
 X ftoms
 
 2 94 T oty * n & obfervc the Laws cufiomt 9 
 
 ftomcs, but freely and foundly judging and examining the one and 
 the other, as hath been faid and not binding his judgement and be- 
 lief, but unto reafon only. Hereofe word or two. 
 
 I. . In the Hrft place, according to all the wifeft, the rule of rules,and 
 and the general Law of Laws is to follbw andobferve the La vt sand Cu- 
 c*floms are to ftomes of the Countrcy where he is *'opois 'iirti*u TIM >*;& x^cr, 
 t obfirotd. avoiding carefully all Singularity, and ftrange extravagant particula- 
 rity, different from the common aud ordinaryyfor whatfoever it be, 
 italwayes hurteth and woundeth another, is fufpeded of folly, hy- 
 pocrifie, ambitious paflion, though perhaps it proceed from a fick 
 and weak foul. Non conturbabitfapienffublicos mores, ncc populum m 
 fe notitate vita convertet . He that is wife, will not feek^ to alter the man- 
 ners of the peoples neither pull men upen him with hit innnov&timt. We 
 mult alwayes walk nnder the covert of the Laws, Cuftoms, Supert- 
 ours without difputation or tergiverfation, without undertaking 
 fometimes to difpence with the Laws, fometimes like a frugal fer- 
 vantj to enhance the price. 
 
 Xct for tbir & ut that it be (which is the fecond rule) out of a goodminde, 
 juflitt **l t* and after a good manner, nobly and wifely, neither for the love nor 
 fear of them, iior for the juttice or equity that is in them, nor for fear 
 of that punifhmcnt that may follow for not obeying them : to be 
 brief, not of fuperihtion, nor conftrained, ferupulou, fearful fervi- 
 tude, Eadent qu<e ptpttlttf-, fed nan eodem, mido, nee eodtm pytyofitofa- 
 cietjapiens: A wife man that dotb tbofe things that other mtn d<^ hut not in 
 thatfajhion^ vor te- the fame end ^ but freely and (imply for publick re- 
 verence, and for their authority. Laws and Cuitoms are maintained 
 in credit, not becaufe they are juiland good, but bccaufe they arc 
 Laws and Cuitoms: this is the myitical foundation of their autho- 
 rity, they have no other i andfo is it with Superiours, becaufe they 
 are Superiours : gui* fttpra catbedram fedent : Becaufe they fit in the 
 Chair f Authority not bccaufe they are virtuous and honeft:f 
 facixnt^ aolitefacere : rvloat they do, do not you. He that obeyeth them 
 for any other caufe, obeyeth them not bccaufe he fhould => this is 
 an evil and a dangerous fubjeft, it is not true obedience,which muft 
 be pure and fimple. Undt voeatur depofitlo difcretionis tnera txecu- 
 tio, abnegatio fttiiFrom whence it is named, a putting off of his orvn 
 naJon-> a mere obedience in the execution, and a denying of him/elf. Now 
 to go about to meafure our obedience by the juitice and goodnefs of 
 Laws and Superiours, were by fubmitting themto their judgment, 
 toferve them with proceis, and to call our obedience into doubt 
 
 and
 
 and Ceretuonies of ike Conntrey^ &c. 395 
 
 and difputation \ and confcquently, the State and Policy , accor- 
 ding to the inconftancy and diversity of judgements. How many 
 unjuft andftrange Laws are there in theWorld, not only in the par- 
 ticular judgements of men, but ofuniverfal reafon wherewith the 
 World hath lived a long time in continual peace and reft, with as 
 great fatisfa&ion, as if they had been very juft and reafonable? And 
 he that (hould go about to change or mend them, would be account- 
 ed an enemy to the Weal-publick, and never be admitted : The 
 nature of man doth accommodate it felf to all with the times, and 
 ha ving once caught his fifh, it is an acl: of hoftility, to go about to al- 
 ter any thing : we muft leave the world where it is ; thefe trouble- 
 houfcs, and new-fangled (pints, under a pretext of reformatio 
 marrcall. . - 
 
 All change and alteration of Laws, Beliefs, Cuftomes, and obfcr- ** 
 vances, is very dangerous, and yieldeth alwayes more evil then 
 good it briiigeth with it, certain and prefent evils, for a good that 
 is uncertain and to come. Innovators have alwayes glorious and 
 plaufiblc Titles, but they are but the more fufpedted a and they can 
 not efcapc the note of ambitious prefumptioh, in that they think to 
 fee more cleerly then others, and that to eftablifh their opinions, 
 the State, Policy, Peace, and publick quiet, muft be turned topfie 
 turvy. 
 
 I will not fay for all this that hath been faid before, that we rnuft 
 abfolutely obey all Laws, all Commandments of Superiours: for StrMgt 
 fuch as a man knoweth evidently to be either againft God or na 
 ture, he is not to obey, and yet not to rebel and trouble the State-, 
 how he (hould govern himfelf in fuch a cafe, (hall be taught he re- 
 after, in the obedience due unto Princes : for to fay the truth, this 
 inconvenience and infelicity 3 is rather, and more common in the 
 commandments of Princes, then in the Laws: neither isitfuffici- 
 cnt to obey the Laws and Superiours, becaufe of their worth and 
 merit, nor fervilcly and for fear, as the common and prophane fort 
 do', but a wife man doth nothing by force or fear', Soli hocfapienti 
 contingitj itt nil fact at invituf, Tea a fequfiur, gaudct off.cio: Ibis it 
 only incident t o wife men , that they ds not bing by constraint i theyfollovr 
 the right) and perform their duty: he doth that which he fhould, and 
 keeps the Law* 3 rot for fear of them, but for the love of himfelf,being 
 jealous of his duty i he hath not to do with the Laws , to 
 do well > that is that wherein he differcth from the common 
 
 X 2 fort,
 
 To obey and obferve the Lars cuft 
 
 fort, who cannot do well, nor know what they ought to do, 
 out Laws ; At jujio et fapienti non ejl lex ptfta : I'be Law was nat 
 ordtined for the jujt and righteout. By right a wife man is abovcthe 
 Laws, but, in outward and publick enx&, he is their voluntary and 
 tree obedient fubje<ft. In the third place therefore, it is an a& of 
 lightnefs, and injurious preemption => yea, a teftimony of weakness, 
 and infufficiency , to condemn that which agreeth not with the law 
 and cuftom of his Countrey. This proceedeth either from want of. 
 leafure, or fufficiency to contider the reafonsand grounds of others, 
 this is to wrong and fhame his own judg: ment, whereby he is en- 
 forced many times to recant i and net to remember, that the nature 
 of man is capable of all things b It is to (Infer the eye of his fpirit to 
 be hood-winked, and brought afleep by a long cuftome, and pre- 
 fcription to have power over judgement. 
 4. Finally, it is the office of a generous and a wife man (whom 
 
 to tx.it' I here endeavour to describe) to examine all things, to confider a- 
 p^ and afterwards to compare together, all the Laws and cu- 
 itoms of the World, which mall come to his knowledge, and to 
 judge of them (not to rule his obedience by them, as hath been (aid, 
 but to exercife his office, fincehe hath a fpirit to that endj faith- 
 fully and without paflion, according to the rule of truth and univer- 
 fal reafon, and nature* whereunto he is firft obliged, not flattering 
 himfelf, or ftaining his judgement with errour : and to content him- 
 fclf to yield obedience unto thofe, whereunto he is {ccondly and 
 particularly bound, whereby none (hall have caufc to complain of 
 him. It may fall out foraetimes, that we may do that, by a fecond 
 particular, and municipal obligation (obeying the Laws and cu- 
 ftoms of the Country^ which is againft the nrft and more ancient^ 
 that is to lay, univerial nature and reaibn , but yet we fatisiie nature 
 by keeping our judgements and opinions true and jutt according to 
 it. For we have nothing fo much ours, and whereof we may freely 
 difpofe i ths World hath nothing to do with our thoughts,but the 
 outward man is engaged to the publick courfe of the World, and 
 muft give an account thereof-, fo that many times, we do juftly thar, 
 which juftly we approve not. There is no remedy, for fo goes the 
 World. 
 
 $v After thefe two Miftrefles, Law and Cuitom, comes the third, 
 
 Ofw<w. which hath no lefle authority and power with many i yea, is more 
 
 rough and tyrannical to thole thatCCo much tiethemlelvcsthere- 
 
 * unto. This is the ceremony of the worJd,which to fay the truth, is for 
 
 the
 
 tb carry hi *tf elf veil with Another, 
 
 the moft part but vanity, yet holJcth fuch ptace, and ufurpeth fuch 
 authority , by the remifnefs and contagious corruption of .the 
 world, that many think that wifdom conlilkth in the obfervation 
 thereof and in fach fort do voluntarily enthral themfelvcs there- 
 unto- that rather then they will contradict it, they prejudice their 
 health, benefit, bufineffe, liberty, confcience and all v which is a ve- 
 ry great folly, and the fault and infelicity of many Courtiers, who 
 a&ove others are the idolaters of Ceremony. Now my will is that 
 this my wife man, doe carefully defend hirnfclf from this captivity s 
 I do not mean, that out of a kind of loofc incivility, he abufc a ce- 
 remony, for we murt forgive the world in fomething, and as much 
 as may be outwardly conform our fdves to that which is in practice i. 
 but my will is, that he tie not, a.ud inthral himfilf thereunto, but 
 thai with a gallant and generous boldndfe he know how to leave it 
 vyhen he will, and when it is rit, and in fuch manner, as that he give 
 all men to know, that it is not out of carclefneffc, or delicacy, or 
 ignorance, or contempt, but becaufe he would not fctm ignorant 
 how to cfteem of it as is rit, nor fufter his judgement and will to 
 be corrupted with fuch a vanity i and that he iendeth himfclf to the . 
 wyrld when itpleafeth him, but ncvej giveth himfdf. 
 
 OH A P: IX, 
 
 To carrj him/elf we 
 
 7 His matter belongeth to the virtue ofjuftice, which teacheth 
 how to live well with all, and to give to every one that which, 
 appcrraineth unto him, which (hall be handled in the book follow- 
 ing, where fhall be let down the particular and divers opinions ac- 
 cording to the divcility of perfons. Her^ are-only the .general, 
 fol owrugthe purpefc and fubjewt of this book^ .. 
 
 There is here a twofold confederation fand conftqucntly xwo. 
 parts in this Chapter) according to (he two manners ot converfi;ig 
 with the world, the one is iimplc, general and common, the ordi- 
 nary comrrverfe of the world, whercuuto the timts, theatfairs, the 
 Toyages, and encounters -do daily lead, and change acquaintance 
 from thole we, know, to theft we know not ? Itrangcrs, without 
 our choice, or voluntary confents : the other fpecial is inatfofLxl 
 and delired company and acquaintance, cither fought after and 
 chofen, or being offers 4 and prtfcnted, hath been embraced , and thac 
 cither for fpiritual or corporal profit or pleafure, wherein there is 
 
 X- con-,,-
 
 Yt carry kin/elf we II wit6 another. 
 
 conference, communication, privity, and familiarity : each of them 
 have their advifements apart. But before we enter into them, it 
 
 (hall not be amitfe by way of preface, to give you fome general and 
 fundamental advife of all the reit. 
 
 i- It is a. great vice (whereof thisonr wife man muft rake heed) and 
 a defexfr. inconvenient both to himfelf and to another, to be bound 
 o/. anc j fubjedt to certain humors and complexions to one only courfc v 
 ^^ ^ tQ k e a fl ave (Q j^ m f c |f ? f o to 5 e captivated to his proper 
 inclinations, that he cannot be bent to any other , a tcm'mony of an 
 anxious (crapulous mind , and ill breed, too amorous, and too par- 
 tial to it felf. Thefe kind of people have much to endure and to 
 , conteft : and contrariwife it is a great fufficiency and wifdome to 
 accommodate himfelf to all. Iftnd eft fitpzre qtti ubicunqut opus fit 
 animum prjjis fletfere : It is wifdomt to frame the mind^ ar occafiim 
 jball ftill require. To be fupple 'and manaible, to know how to rife 
 and tall, to bring himfelf into ordcr 3 when there -is need. The fair- 
 eft minds, and the belt born, are the more univerfal, the more com- 
 mon, appliable to -all underftandings, communicative and open to 
 .all people. It is a beautiful! quality, which refembleth and imirateth 
 the goodnefs of God, it is the honour which was given to old Ca- 
 ta. Httic verfatile ingenittm^cpariter et omniafttit, ut natum adidunum 
 diceres, quodcunqtte ageret : Wlwfi mind was apt for all things '-> wbi:h 
 generally was fab, as ivhatficvcr he did, be was faid t be barn to the fame 
 purpofe. 
 
 4- Let us fee the advifements of the firft confideration, of the fimplc 
 
 an( j CO mmon convcrfation, I will here fet down fome, whereof the 
 
 firft fta11 be ' to kecp fllenceand modefty. 
 
 "**^ c ^cond, not to be over-formal 3 in not applying himfelf to the 
 follies , indifcrction , and lightneis, which may be committed in 
 5* his prefence : for it is an indifcretion to condemn all thatpleafeth 
 not our palat. 
 
 6. The third, to fpare, and thriftily to order that which a man 
 knoweth, and that fufficiency that he hath attained, and to be more 
 willing to hear than to fpeak, to learn than to teach : for it is a rice 
 to be more ready and forward to make himfelf known, to talk of 
 hfmfelf, and to fiiew all that is in him, than to learn knowledge of 
 another -, and to fpend his own ftock than to get new. 
 
 7. The fourth, not to enter into difcourfe and contention againft 
 all, neither againft great men to whom we owe a duty and refped, 
 nor againtt our inferiours, where the match is not equal. 
 
 The
 
 Tff carry himfdfnell with another. 
 
 The fifth, to be honeitly curious in the enquiry of all things, and 
 knowing them, to order them frugally, to make profit by them. 
 
 The lixth and principal is, to employ his judgement in all things, 
 which is the chief part which worketh,ruleth and doth all : with- 
 out the underitandi g all other things are blind, deaf, and without 
 a foul, it is lealt to know the hiitory, the judgement is all. 
 
 The fevcnth is never to fpeak affirmatively, and impcrioufly, with 
 obltinacy and refokition v That hurccth and woundeth all. 
 
 Peremptory affirmation and obitinacy in opinion, are ordinary 
 ilgns offenllefhefs and ignorance. The ityleol the ancient Romani 
 was, that the witnefies difpoting, and the Judges determining that 
 which of their own proper knowledge they knew to be true, they 
 excelled their mind by this word, It fetmeth (Ita videtttr.} And 
 if thcfe did thus, what fhould others do? It were good to learn 
 to life fuch words as may fwe, ten and moderate the temerity of our 
 propoiitions, as, It may be, It is faid, I think, It fcenieth, and 
 the likei and in aufwering, I underftand it not, What is that to 
 fay? It maybe, It is true. I will fhutupthis general pat t in thefe 
 few words: To have the countenance and the outward fhew open/ 9 *' 
 and agreeable to all, his mind and thought covered and hid from 
 all, his tongue fober and difcrect, alwayes to keep himfelf to him- 
 felf, and to ftand onhisguard,/?-*?;?/ aperta, lingua parca^ mexs clju-, 
 fa, rullifidere : Hisfjceopen> bis tongMefilcnt^ his mind far et, and to trull 
 nmt : to fee and hear much, to fpeak little, to judge of all, Vide* audiy- 
 jjtdica. 
 
 Let us come to the other confideration, and kind of cpnv^rfation ir ^ 
 more fpecial, whereof the inrtru&ions are tlicfe. The Hrftis to feek, rtefettnfit- 
 to confer, and converfe, with men of conltancy and dexterity i for />*' 
 thereby the mind is conHirmd and fortirkd, and it is elevated above ytf' c \* u f 
 it ffilf, as with bafe and weak fpirirs it isdebafed, and utterly loft; 
 the contagion herein is, as in the body, and alfo more. 
 
 The fecond is, not. to be altonifhed at the opinions of another > Ia '- 
 for how contrary foever the common fort, how iirange, how 
 frivolous or extravagant they feem, yet they arediitable to tbefpi- 
 rit of man, which is capable to produce all things, and therefore it. 
 is weakncfs tobeaftonifhed at them. 
 
 The third is, not to fear or to be troubled with the rude inciviW* 15. 
 ty and bitter fpccches of men, whcreunto he mult harden and ac- 
 cuftome himfelt. Gallant men bare them with courage > this tender-, 
 nefs, and fearful and ceremonious mildnsfs ; is for women. This 
 
 X 4 focifcy .
 
 ofr to cArry himfelf well with another. 
 
 fecicty and familiarity muft be valiant and manly, it muftbecju- 
 ragious both to give hard fpeeches, and to endure them, to corredr 
 and to be corrected. It is a fading pleafure,. to have to do with a 
 people that yeild, flatter, and applaud a raan in all things, 
 
 14. The fourth is, to aim alwiies at the truth, to acknoxvledge it, 
 
 ingeniouily and chearfully to ycilduntoit, of what fidefoever it be, 
 uiing alwaies and in all things ilucerity, and notasmany,efpecial- 
 ly pcdanties, by right or by wrong to defend himfelf and to qudl 
 his advcrfery. It is a fairer victory to range himfelf according to 
 reafon, and to vanqui(h himfdf, then to overcome his adverfary, 
 whereunto his own weeknefs doth many times help, being far from 
 all paflion. To acknowledge his fault, to confeffe his doubt and 
 ignorance, to ycild when there is occafion, are ads of judgement, 
 , .geutlendfc, and fincerity, which are the principal qualities of 
 an honeit and wife man* whereas obftinacy in opinion accufeth a 
 man of many vices and imperfections. 
 
 15* The 'fifth is, in difputation not to employ all the mtdittm's that a 
 
 man may have, but fuch as are beft and tittcft, that are more pertinent 
 and prefling, and that with brevity j for even in a good caufc a man 
 may fay too much : for long difcourfes, amplifications, and repetiti- 
 ons, are a testimony of oikntation, of a deiirc to (peak, and tedious 
 to the whole company. 
 
 16. The fixth and principal is, in all things to keep a form, order 
 
 and aptnefle. O what a troublefome thing it is to difpute and 
 conferre with a fool, a trifler, that uttereth nothing but matter im- 
 pertinent to the matter.' It is the only juft excufe to cut offal 1 con- 
 ference : for what can a man gain but torment, that knows not 
 how, nor what tofpeak as he ihould? Not to underftand the ar- 
 gument that is made to wed himfelf to his own opinion, not to an- 
 -fwer directly, to tie himfelf to words, and to leave the principal, 
 to mingle and trouble the conference with vain amplifications, to 
 denie all, not to follow the form of difputation, to ule unprofitable 
 prefaces and digrefHons, to be obftinate in opinion, and to mouth it 
 out, to tie himfelf to forms, and never to dive into the bottomei 
 are things that are ordinarily pradifed by pedantics and Sophifters. 
 See here how wifdome is difcerned from folly i this is prefamptu- 
 ous, raw, obltinate, abfurd, that never fatisheth it (elf, is fcarfull, 
 tdvifed, rnodeft: this pleafeth it fdf, goes forth of the lifts mcrily 
 and glorioully, as having wonnc the victory, when it never came 
 near it. 
 
 the
 
 Toctrry himfelfvifelj m bit tjfoirf. f d 
 
 The feventhjlf there be t place of contradiction, he muft tike hee4 17. 
 that he be not bold, obftinatc, bitter i for either of thcfc three 
 makes it unwelcome, and doth more hurt himfelf, then another. 
 That it may winnc good entertainment of the company, it muft 
 arife from that very hour of the controverfie that it handled. 
 from the prcfent occafion, and not from cliewherc, not from any 
 former precedent ground *, neither muft it touch the perfon, but 
 the matter onely, with fome commendation of the perfon if there 
 be caufe. 
 
 CHAP. X. 
 
 To carry bimfelf 'wifely in his tftairs. 
 
 THis doth properly belong to the virtue of prudence, whereof we 
 (hall fpeak in the beginning of the book following, where 
 (hall be fet down in particular divers councels and adviferaents ac- 
 cording to the divers kinds of prudence and occurrents in our af- 
 fairs. But I will here fet down the principal points and heads of 
 wifdomr, which are general and common advifements, to inftruft 
 in grofle our difciple, to carry himfelf well and wifely in the traffick 
 and commerce of the world, and the managing ofall affairs i and 
 they are eight. 
 
 The tirft confifteth in understanding, that is, well to know the 
 perfons with whom a man hath to deal, their proper and particular R*" ' 
 
 ... t / i- j r- j the perl 
 
 nature, their humour, their ipirit, inclination, deugnment, and in- 
 tention, their proceedings: to know likewife thejiature of the bu- 
 finefle which he hath in hand, and which is propofed unto him, not 
 onely in their fuperficial and outward appearance, but to penetrate 
 into the infide thereof'* not onely to fee and know things inthem- 
 felves, but the accidents and confequents that belong thereunto. 
 The better to do this, he murt look into them with all manner of vi- 
 fages, confider them in all fenfess for there are fome that on one 
 fide are very precious or pleafing, and on the other, bafe and 
 pernicious. Now it is certain,that according to the divers natures of 
 the perfons and affairs, we muft change our rtyle and manner of pro- 
 ceeding, like a Sea-man, who according to the divers ftate of the lea, 
 and the divcrfity of the winds, doth diverfly turn and guide his fails 
 and his oars. For he that in all things (hall direct and carry himfelf 
 after one and the fame fafhion, would quickly marre all, play the 
 fool, and make himfelf ridiculous. Now this twofold knowledge 
 
 of
 
 To carry hi wf elf wifely in his affairs. 
 
 of the psrfons and affairs is no eafie matter, (b much is man diC- 
 guifed and counterfeited > but the way to attain thereunto, is, to 
 confider them attentively and advifedly, refolving them many times 
 m our tiiindes,and that without paflion. 
 
 We muft likewifc learn to elteem of things according to their 
 /true worth, giving unto them that price-and place which appertain- 
 eth unto them, which is the true office ot wildome and fufficiency. 
 This is a high point of Philofophy, but the better to attain there- 
 unto, we mutt take heed of paflion, and the judgement of the vul- 
 gar fort. There are fix or fcven things which move and lead vul- 
 Ktt aceyJitig r f p j r j ts anc [ ma k e them to eikcm of things by falfe enfiens. 
 
 16 the uttlfar r -r -n*i UJ 'U-L i 
 
 judfemtnii whereof wile men will take need > which are, novelty, rarity, 
 flrangenelTe, difficulty, Art, invention, abfence, and privation, or 
 denyal, and above all, report, (hew and provilion. They efteem 
 not of things if they be not poliflied by art and fcience, if they be 
 not pointed and painted out. The limple and natural, of wh.it 
 value foever they be, they attend noti they efcapcanddropaway. 
 infenlibly, or at Jeaft are accounted plain, bafe, and foolifh, a great 
 teftimony of humane vanity and imbecility, which is paid with 
 wind, with falfe and counterfeit money, inikad of currant s from- 
 whence it is, that a man preferreth art before nature, that which 
 is 'ftudied and difficult, before that which is eafk > vehement mo- 
 tions and impullions, before complexion, conftitutioii , habit, the 
 extraordinary before the ordinary -, oltentation and pomp brforc 
 true and fccrct verity> another tnans, nd that which is Grange, 
 which is borrowed, before that which is proper and natural. And 
 Mttt *ttrtog what greater folly can there be than all this? Now the rule of the 
 Htktwft. wife is, not to fuffer themfelves by all this, to be caught and car- 
 ried, but to meafure and judge and eftccm of things, tirftby therx; 
 true, natural, and elTential value, whichis many times inward and 
 fccret, and then by their profit and commodity-, the reft is but 
 &fclt. deceit or mockery. This is a matter of difficulty, all things be- 
 x*iw. j n g f () difguifcd and fophiflicated : many times the falfe and 
 tecca w icked being more plaufible, than the true and good. bxidAnftotle 
 
 (aith, That there are many fal {hoods, which are more probable, and 
 have a better outward appearance, than verities. But as itisdif- 
 ficultj fo is it excellent and divine. Si fiparattt-is jtreciofuma viii, 
 qttafi &f mtnm eris : Iftbou wilt ferrate the f red' us from thojc things 
 that are bafe and vile, tbottjbalt be as it wen my mouth : And neceffary 
 kefore all works? frim7#ejf*riuprecMrikHfirHpyem? fate necej-
 
 Toctrry himftlfwifelj in his affairs. |OJ 
 
 fury If it to put * price upon things ? for to final! purpofc doth a man 
 endeavour to know the precepts of a good life, if h'rtt he know not 
 in what rank to place things j riches, health, beauty, nobility, fciencc, 
 and (b forth, with their contraries. This precedency and prehemi- 
 nence ot" things, is a high and excellent knowledge, and yetdiffi- 
 calf, efpecially when many prefent themfelvcs : tor plurality hiu- 
 dereth, and herein men are never of oae accord. The particular taftes 
 and judgements of men are divers, and it is tit and commodious it 
 (hould be fo, to the end that all run not together after on and the 
 fame thing, and fo be a let or hindrance to another. For example 
 let us take the eight principal heads of all goods fpi ritual and cor- // keadt of 
 por.il, four of each kind, that is to fay, Hw/fy, Hetltb, fyifdotne, f 90 ** ffn 
 Beauty , Ability orAptnefs, Nobility , Science, Kicbet. We do here 
 take the words according to the common fenfe and ufe \ wifdomc 
 for a prudent and difcreet manner of life and carriage with and to- 
 wards all. Ability for fufficiency of affairs Science for the know- 
 ledge of things acquired out of Books: the other are clear enough. 
 Now touching the ranging of thefe eight, how many divers opini- 
 ons are there ? I have told my own, and I have mingled, and im 
 fuch fort interlaced them together, that after and next unto a fpiri- 
 tual, there is a corporal correfpondent thereunto, to the end wt 
 may couple the foul and body together. Health is in the body, 
 that which honefty is in the foul-, the heahh of the foul, is the ho- 
 nefty of the body : Mens Jana in corpore fano : A perfett mind in A 
 found bdy'. Beauty, is as Wifdome, the meafure, proportion, and 
 comel'inefs of the body '> and wifdome a fpiritual beauty. Nobility 
 is a great aptnefs and difpofition to virtue. Sciences are the riche* 
 of the fpirit. Others do range thefe parts otherwife, fome place 
 all the fpiritual firft, before they come to the firft corporal, and the 
 leaft of the fpirit above the greateftof the body : fome place them 
 apart, and all diverfly, every one aboundcth in his own fenfe. 
 
 After and from this fufficiency and part of prudence, to know 
 w-ell how to eftecm of things, doth fpringand rife another, that is, 
 to know well how t choofe, where not only the confcience, but 
 alfo the fufficiency and prudence is likewife many times (hewed. 
 There are choices very eafie, as of a difficulty, and of a vice, of that 
 which is honeft, and that which is commodious, of duty and of pro- 
 fit : for the preheminence of the one is fo great above the other, that 
 when they come to encounter, honefty alwaies winneth the field, 
 except (it may be) fome exception very rare, and with great circum- 
 
 ftaY.cc,
 
 himfelf wifely in his affairs. 
 
 ftance v and in publick affairs onely, as (hall be faid hereafter in ths 
 virtue of Prudence : but there are other choices far more hard and 
 troublefome, as when a man is caught and driven into a narrow 
 ftrait b-tween two vices, as was that Do&or, Ortgen> either to be- 
 come an Idolater, or to proftitute himfelf to the carnal pJeafurcs of 
 a bafc impure Ethiopian. The rule is, that when a man rindeth 
 himfelf in any doubt or perplexity, touching the choife of fhofc 
 things that are not evil,.hemuit choofe that part that hath moil ho- 
 nelty and juftice in it : for though it fall out otherwiic than well, 
 yet it (hall be alwaies fome comfort and glory to a man, to have 
 chofen thebttteri and bciides,aman knoweth not ("if he had cho- 
 fen the contrary p^rt^ what would have hapencd, or whether he 
 had efapcd his deftiny : when a man doubteth which is the better 
 and (hortettway, he muft take the ftraighceft. And in thofc things 
 that are evil, (whereof there is never any choice) a man muft avoii 
 the more bafe and unjuft v this is a rule ofconfcience,and belongeth 
 to honefry. But to know whichis the more hone(t, ju(t, and prori- 
 tablev which the morediuhonert, unjurt,and unprofitable i it is many 
 times very difficult^ and belongeth to prudence and ufficiency. It 
 lecmeth that in fuch like ftraits and extremities, ths furer and better 
 way is to follow Nature, and to judge that the more jult and ho- 
 tieft, which cometh nearcrt unto nature, that the more unjuft a :d 
 difhoneft which is fartheft from it. Before we leave this difcourfe 
 of the choice and ek&ron of things, in two words let us remove 
 this queftion : From whence, cometh in our fouls the choice of two 
 indifferent things in all things alike? The Stoickj fay, from an ex- 
 traordinary, immoderatej flrange, and rafh operation of the foul* 
 But a man may fay, That never do two things preft.n.t themfelvcs 
 unto ITS, wherein there is not fome difference or other, be it never fo 
 little i and that there is alwaies fomcthingiiuhe one, which mo vet h 
 MS to that choice, although it be unfcniibk:, and fuch as we ca.nnot 
 rxpreffc. He that is equally ballanced betwixt two dcfires, can 
 never choo&i for every choice, and inclination doth inferre an ine- 
 quality: 
 
 4, v Another precept in this matter, is to take advice and cqunfclof 
 
 another^ for, for a man to believe hirafelf, and to truft onely in 
 himftlf, is very dangerous. Now here are required two ad vertife- 
 aents of Prudence, the one is in the choice of thofe, to whom a 
 man rauft addreflc himfelf for counfeli for there are fome whofe 
 we ihould rather ayoid, and fly from. Firft, they muft be
 
 To carry himfetf vijelj in bis affairs. 305 
 
 honeft and faithful men fwhich is here all one): and fecondly, men 
 feniible, advifed, wife, and of experience. Thefe are thetwo quali- 
 ties of good, couniellors, honefty, and fufficicncy. A man may add a 
 third, and that is, That neither they, not thejr neareit, and inward 
 friends, have any particular intereft in the bufinefs: for although a 
 man may fay, that this cannot hinder them to give good counfel, be- 
 ing, as it is (aid, honcft men: yetl may anfwer, that beiidesthat this 
 fo great and philofophical honefty, which is no way touched with 
 its own proper intereft, be very rare i it is alfo a great point of folly, 
 to bring it into doubt and anxiety, and as it were to put the ringer 
 betwixt two ftones. The other advtrtifcment, is well to hear aud 
 entertain the counlels, receiving them without attending the event 
 with judgement and gentlencf;, delighting in the free delivery f 
 the truth. Having entertained and followed it as good, and com- 
 ing from a good hand and a friendly, hemuft not repent himfclf of 
 ic, although it fucceed not well, and according to exfpedation. Ma- 
 ny times goo4 counfels have bad events. But a wife man muft rather . 
 content himfclf to have followed good counfel, which hath brought 
 forth bad etfecls, then bad counfel, which hath had a happy event, 
 as Mnrjs '. Sic corntti Marii temeritaj gloriam. ex cu!pj invent^: . 
 So the rajhnefs and temerity of M*rins, received glory a,nd honour^ even 
 from his faults: and not to do like fools, who having adv.ifcdly de- 
 liberated and chofen, think afterwards to have choten the woife, bc- 
 caufe they weigh only the reafons of the contrary opinion., never Lib. 3. cap.**-- 
 countcrpoifing them with thoie which hrft induced them thcreun- art - 1 7- 
 to. Thus much briefly be (aid otthofe that feck counfel :ofthofe 
 that give it, we (hall fpcak in the virtue of Prudence, whereof the 
 couniel is a great and fufficicnt part. 
 
 The rift had vice which I here give, to carry himfelf well in his 
 affairs, isa temperature and mediocrity betwixt two great a c nri- 
 dence and diftruft, fear and aflurance. To truft and fecure himfclf, t 
 doth many times hurc,. and to diftruft, oftendethv hemuft rake fpe- 
 cial heed of making any thew of diftrult , even when there is caufc> 
 for it difpleafeth, yea, offendeth miich, and many times rcuketh a 
 friend an enemy. But yet a man is not to be oTer-crcdulous,and 
 confident, except it be of his beft afTured frieudsvhe. ni;, ft always 
 .keep the bridle in h'S hands, holding it neither too loofe, nor 
 ftrait* He muft never fpcak all, and let that which he fpeakcth be e- 
 vertrue. He routt never deceive, but yet let him tike heed he be, 
 not deceived, Hemuft ever temper andmodeiate that cokunbine. 
 
 iuno'
 
 t<? carry hi n*f elf wifely in bis affairs. 
 
 irinocencyandfimplicity , in not offending any man with his fer- 
 pentine wifclom and fabtilty , and keeping himfelf upon his guard 
 and preferving himfelf from the deceits, treafons, and ambufhments 
 of another. Subtilty to defend is as commendable, as it is. difhoneft to 
 offend. He muft never therefore advance and engage himfelf fo far 
 but that he have alwayes a mean when he will, and when it (hall be 
 neceffary to retire himfelf without great damage or diflike. He 
 rnuft never forfake his own hold, nor fo much defpife another, and 
 prefume of himfelf, that he fall into a kind of prefumption and care- 
 lefnefs of his affairs, like thofe that think that no man tees fo clear as 
 themfelvesthat look that every man mould yield unto them, that 
 no man ihould dare to entertain a thought to difpleafe them i and 
 by that meanes become diffblute, and catt away care, and in the end, 
 they are blinded, furprifed, and deceived. 
 
 ?' . Another ad vice and very important, is to take all things in their 
 and Iccafo* times and feafons, and to good purpofe, and for thatcaufe, he muft 
 Againft fresifi- above all things avoid precipitation, an enemy to wifdom, the ftep- 
 tatio. mother to all good adions, a vice much to be feared in young and 
 
 youthful people. It is in truth the work of a skilful and active man, 
 to apply every thing to his true end, well to manage all occafions 
 and commodities , to make ufe both of the times and the meanes. 
 All things have their feafons, and even the good which a man' may 
 do without purpofe. Now too much fpced and precipitation is 
 contrary hereunto^ which troubleth, marreth, and confoundeth all : 
 Cams fejiintns c*ecos parit catulot : A forward Bitch bringetb forth 
 blind Whelps It proceedeth commonly from that paffion which car- 
 rieth us i Natn qui cupit^ ffftinat : qtti feftinat, evertit : ttncfefejiina- 
 tio imProiiela f^ eca ' dm adverfijfima rtfte menti, celeritas & ira : 
 Uleffi Fw b f defires, doth bafttn\ who hafteth^ deftroyetb -, haftinefs there - 
 fore is improvident and blind : haftinefi and anger, are two of the 
 greateft adverfaries to a difcreet mnde : and often enough, from infuf- 
 riciency. The contrary vice, laiinefs, floth, carekfneTs which feem- 
 cth fometimes to have ibme air of maturity and wifdom, is likewife 
 pernicious and dangerous, efpecially in the execution. For it is (aid , 
 That it is lawful to bellow and long in deliberation and confultati- 
 on, but not in the execution j and therefore the wifeitfay, that a 
 man muft confult flowly, execute fpeedily, deliberate with leifure , 
 and with fpeed accomplish. Jt fallcth out fometimes, that the 
 contrary is pra&ifed with goodfuccefs, and that a man \s happy in 
 the cvtnt , though he have been fudden and raih in his delibe- 
 ration^
 
 To carry himf elf wifely in his affairs. 07 
 
 ration > Sttbiti confiliis, eventufelices : Sudden counfclf^ happy evtnts. But 
 this is very {eldom, and by chance or fortune, according to which 
 we muft not rule and direct our felves, but take heed, left envy and 
 emulation overtake us , for commonly, a long and unprofitable re- 
 pentance, is the reward of headlong haftinefs. Behold then two 
 Rocks and extremities which we mull equally avoid i for it is as great 
 a fault to take occallons before they be ready, whileft they be green 
 and raw, as to fuffer them to grow till they be over-ripe, and pa(t 
 the taking. The tirlt fault, young men, and forward hot-fpurs com- 
 mit, who for want of patience, give no leifure to time and the Hea- 
 vens to do any thing for them y they run, but they catch nothing : 
 The fecond, heavy, lafie, and dull-fpirited men do commonly fall 
 into. To know the occailon, and to take it, a man muft know his 
 fpirit valiant and vigilant, and likewife patient: he muftforefee it 
 watch, attend it, fee it commingjand prepare for it, and fo take it 
 juft at that inftant when it is ready. 
 
 The feventh advice is, well to carry himfelf with thefe two Ma- . . J' 
 (krs, and Superintendents of the affairs of the World, which are in- ** 
 duftry or vertue, and Fortune. It is an ancient queftion, which of 
 thefe two hath the raoft credit, force, and authority: for it is out of 
 all doubt, that both havei and it is clearly falfe, that one only doth 
 all, and the other nothing : It were perhaps to be wiftied, that it 
 were true, and that one only had the whole Empire, the bulin_fs- 
 would go the better, a man would wholly attend that, whereby it 
 would be the more ealie i the difficulty is to joyn them together, 
 and to attend them both. Commonly, they that, fettle themfelves 
 unto the one, contemn the other', the younger and bolder fort, re- 
 fpect and truft to fortune, hoping much good from it, and many 
 times by them it worketh great matters, infomuch, that it feems 
 to favour thenv> the more ancient and ibid, tr-uft tothdr imlultry ; 
 and thefe of the two, have the more rcafon. If we fhould compare 
 them, and chufc one of the two, induftry is the more honeft, the 
 more certain, glorious-, for though fortune be contrary to it, and 
 {hall make all induitry and diligence vain, yet neverthekffc, there 
 remaineth great contentment, in that a maw hath not kepr holy . 
 day, hath performed his office or duty, hath carried himfelf likea 
 man of courage. They that follow tjie other part, are in d ngcr to 
 attend in vain, and though perhaps, things fuccecd according to their 
 own defires, yet they want that honour and glory that the former 
 liailVNow'the adv'cc of vvifdom, is not wholly, and fo much to 
 
 Cute
 
 To fytp himfelf alwAyts ready 
 
 fettle our fclves to the one, that we contemn, and exclude the other ' 
 for they have both a good part, yea many times they help, and do 
 mutually attend one the o:her. A wife man then, mult carry hira- 
 felf with them both, but yet unequally, for the advantage and prehe- 
 minence muftbe given, as hath b^nfaid. to virtue, indu(try> Virtute 
 r'-ucc, cwi:tt foriunt : VirtHH the guide-, fortune the comff.mion^tbefal- 
 I w:r. This advice likewife , is required to keep difcretion , which 
 feafo;ieth r and giveth a tafte or relifti to all things : thi* is not a par- 
 ticular, quality, ; but common, which mingleth itfeU'inall > Indifcre- 
 tion marreth all, and taketh away the grace from the bcft actions, 
 whether it be to do good to another, tor all gratifications are not 
 well beftowed upon all forts of peoples or toexcufe himlelf, for in- 
 confiderate excufes ferve fof accusations, or to play the part of an 
 honeft and courteous man, for a man may exceed and degenerate 
 intorufticity '> or whether it be to offer, or to accept* 
 
 CHAP. XT. 
 
 70 ks e p bimfilfalnpaycs ready for death, a fruit 
 ofrvifdomt. 
 
 I. ' I'^He day of death is thcmafter-day, 8c Judge of all other dayes, 
 the day of the tryal and touch-ftoneof all the actions of our life. Then do 
 
 ' we make our greateft aflay, 6c gather the whole fruit of all our 
 
 tfudies. He that judgeth ofthe life of a man, mud look how hecar- 
 rieth hirafelf at his death : for the end crowneth the work, and a 
 good death honoureth a mans whole life, as anevildefamethand 
 difhonoureth it : A man cannot well judge of any, without wrong- 
 ing of him, before he hath played the laft ad of his Comedy, whictt 
 is without all doubt, the moll: difficult. Epaminmdas, one ofthe wife 
 men of Greece, being demanded, whom of three men he cfleemcd 
 moft, Himfelf, Chabrias, or Epbicrates, anfwered i We muft 6rft fee 
 all three dye, before we refolve that qucftion : the reafon is, becaufe 
 in all th reft, a man may be masked, but in this laft part, it is to no 
 purpofe to diffemble, 
 
 Nam ver* voces turn demum pefiore ab imo 
 Ejiciuntur, & eri^iturperfona^ manet res. 
 7 kea only, only then, and then ne doubt 
 Do mm unmask^ and now the trnth comes ant. 
 Fortune from far feemeth to watch, and lie in wait for , againft 
 this laft day, as a day long iince named and appointed, to (hew 
 
 her
 
 for death) a fruit ojWifdome. 
 
 her power, and in a moment overthrow all that we have built, and 
 gathered together in many years, and to make us cry out with La* 
 beritts i Nimirum hac die ttna plks z', mibi quam vivendumfuit : Surely 
 I have lived more to my loffein this one day, than in all the time hef ore. 
 And fo was it well and wifely faid of Solon to Crafts* Anteobitum 
 nemo beatus : Before death no man is happy* 
 
 It is an excellent thing to learn to die, it is theftudy ofwif- 2. 
 dome, which aimeth wholly at this end : he hath not fpent his life f k now 
 ill that hath learned to die welli and he hath loft his whole time, jf Ate ' 
 that knows not well how to end it. Male vivit> quifquit nefcit eneca ' 
 bent mori : non fruftra naftitur qui bene mwititr : nee inutiliter vixit^ 
 qtti feliciter defiit : Mori tot-i vita difiendttm eft: '> & pr^cipuum ex 
 vit* ojficiif eft. He Ihetb badly, that kpoweth not how to die vodl't 
 he was not born in vain, that dieth well'* neither hath he lived unpro- 
 fitably, that depart eth happily : To die is the ftudj and learning of all 
 our life, and we cbiefift thing^ and duty of life. He (hoots not well, 
 that looks not on the marks and he cannot live well that hath not 
 an eye to his death. To be brief, the fcienceofdyingisthefcience 
 of liberty > the way to fear nothing, is to live well, contentedly and 
 peaceably : without this knowledge there is no more pleafare in 
 life, than in the fruition of that thing which a man feareth alwaies 
 to lofe. 
 
 Firft, and above all, we muft endeavour that our fins die before 
 our fclves : Secondly that we be alwaies ready and prepared for 
 death. O what an excellent thing is it for a man to end his life be- 
 fore his death, in fuch fort, that at that hour he have no other thing 
 to do, but to die ! that he have no more need of any thing, not of 
 time, not of himfelf, but fweetly and contentedly departeth this 
 life, faying : 
 
 Vixi, & quern dederat curfumfortunaperegi: 
 I have done, my tatkjsjet : or 
 
 Scilicet videlicet. 
 To livens a gift j to die's a debt. 
 
 Thirdly, we muft endeavour, that our death be voluntary i for to 
 die well, is to die willingly. 
 
 It feemeth that a man may carry himfelf in death five divers 4. 
 wayes : he may fear and flie ir, as a very great evil, attend it fwcet- *f*M 
 ly and patiently, as a thine; natural, inevitable, rcafonable : contemn m " Htl ^ ?j '~ 
 
 I-/T i r \ r \ r'-'C e in death. 
 
 it as a thing indinercnt, and ot no great importance i delire ana leek 
 after it, as the oncly haven for reft from all the torments of this life > 
 
 Y yea,
 
 10 k?ef hifftfelfaltvajes ready 
 
 yea^a very great gain > give it to himfelf,by taking away his own life. 
 Of thefe hve, the three middle moft arc good, befitting a good and 
 fettled foul, although diverily, and in a different condition oflife i 
 the two extremes are vitious and out of weakncfs, though it be with, 
 divers vilages. A word or two of them all. 
 
 - The rirft is not approved by men of underftanding, though by 
 
 To ftar death, the greater part it be praftifed : a teftimony of great weaknefle. 
 Againft thefe kind of men, and for your better comfort, either 
 agaiiift yourown death, or the death of another, thus much briefly. 
 There is not a thing that men fear more, or have more in horrour 
 then death:neverthelefle 3 there is not a thing where there is lefle occa- 
 fion or matter of fear, or that contrarily yeildeth greater rcafons ta 
 perfwade us with refolution to accept of it. And therefore wemuft 
 fay, that it is a meer opinion, and a vulgar errour that hath wonne 
 the world thus to think of it. We give too much credit to thein- 
 confiderate vulgar fort, who tell us, That it is a very great evil : 
 and too little credit to wifdome it felf which teachethus, That it is 
 a freedome from all evils and the haven of life. Never did aprefent 
 death do hurt to any man i and fome that have made trial, and 
 partly knew what it is, complain not of it: And if death be coun- 
 ted an evil, it is of all the evils the onely that doth no harm, that 
 hath no evil in it: It is the imagination onely of death before it . 
 comes, that maketh us to fear it when it is come. It is then but opi- 
 nion, not verity, audit is truly where opinion bandeth it felf moft 
 againrt reafon, and goeth about to deface it in us, with the mask of 
 death. There cannot be any reafon to fear it, becaufe no man knows 
 what it is, that he fhould fear it : for why, or how fhould a man 
 fear that he knoweth not ? And therefore wifely faid he, that of 
 all others was counted the wifeft, That to fear death is to make 
 (hew of greater underftanding and fufficiency than can be in a man, 
 by feeming to know that, that no man knoweth : and what he 
 fpake he pra&ifed himfelf, for being folicited at his death by his 
 friends, to plead before the Judges, for his juftitication,andf0r his 
 lite, this oration he made unto them: My maftcrs and friends, if I 
 ffcould plead for my life, and defire you that I may not die, I doubt I 
 ipay lpeak,againft my felf,and delire my own loffe and hinderancc be-- 
 caufe I know not what it is to die, nor what good or what ill there 
 is in death:they that fear to die prefume to know itiasfor my felf I 
 am utterly ignorant what it is, or what is done in the other world; 
 perhaps death is a thing indifferent, perhaps a good thing, and to be 
 
 delired
 
 for death) a fruit ofWifdonfe. "3 II 
 
 defired. Thofe things that I know to be evil, as to offend my neigh- 
 bour, I fly and avoid i thofe that I know not to beevi] as death, I 
 cannot fear. And therefore I commit my felf unto your felves , and 
 becaufe I cannot know whether it is more expedient for me to die, 
 or rot to die, determine you thereof as you'fliall think good. 
 
 For a man to torment himfelf with the fear of death, itisfirft 6. 
 great weaknefs and cowardlinefs : There is not a woman that in it is wea!>tteff. 
 tew ddies is not appeafed and content with the death, yea the moft 
 painful that may be, cither of her husband or her child.' And why 
 mould not reafon and wifdome do that in an hour, at an inftant (as 
 we have a thoufand examples^ which time performeth in a fool, in 
 the weakeft fcx ? What ufe is there of wifdome and conltancy in 
 man?to what end ferve they, if they fpeed him not in a good adtion, 
 if he can do no more with their help, then a fool with his folly? 
 From this weaknefs it is, that the molt part of men dying, cannot 
 refolve themfclves, that it is their lait hour, and there is not any . 
 thing where this deceitful hope doth more bufy man, which it may 
 be, doth likewife proceed from this, that we account our death a 
 great matter, and that all things have an intereft in us, and at our 
 death muft furfer with us : fo much do we efteem our felves. 
 
 Again, a man meweth himfelf herein unjulhfor if death be a good 
 thing, as it is, why doth he fear it? If an evil thing, why doth he Itt ) u fi tet ' 
 make it worfe 3 and add unto death evil upon evil, forrow and grief 
 where there is none? like him that being robbed of a part of his 
 goods by the enemy, cafteth the reft into the fea, to let men know 
 how little he is grieved with his lofles. 
 
 Finally, to fear death, is for a man to be an enemy to himfelf, and 8. 
 to his own life: for he can never live at cafe and contentedly, that ?*'""? rl 
 
 feareth to die. This man is onely a free-man, which feareth not " ow * 
 death: and contrarily, life is but a fUvery, if it were not made free 
 by death: For death is the onely ftayof our liberty, the common 
 and ready receptacle of all evils : It is then a rnifery ("and miferable 
 are all that do it) to trouble our life with care and fear of death, and 
 our death with the care of life. 
 
 But to (ay the truth, what complaints and murmuring would 
 there be againft nature, if death were not, if we mould have conti- 
 nued here, will we,nill we, with and againti our own wills ? doubt- 
 Icfs men would have curfed nature for it. Imagine with thy fdf 
 how much more infupportablc, and painful, a durable life would 
 have been, then a life with a condition to leaveit, Chiron refufed 
 
 Y 2 immortality,
 
 3 1 2 To keep himfetfalwayes ready 
 
 immortality, being informed of the conditions thereof by the god 
 
 of Time, Saturn his father. DoubtlelTe death is a very beautiful 
 
 and rich invention of nature : Optimum nature invmium-^ mtfqujm 
 
 fatis laudatuin : Ike beft invention of nature, never fujficiemly to be 
 
 fraifedy and a very proper and profitable, neceffary to many things. 
 
 . If it were quite taken from us, we (hould defire it more than now 
 
 we fear it > yea, tbirft after it more than life it felf-> fuch a remedy 
 
 is it againtt fo many evils, fuch a mean to fo many goods. What 
 
 were it on the other (Tdc, if there were not mingled with death 
 
 fome little bitternefTe? doubtlefle men would run unto it with great 
 
 defire and indiscretion. To keep therefore a moderation, that is, 
 
 that men might neither love life too much, nor Hie it , fear death, nor 
 
 xim after it ; both of them, fweetneffe and marpnefTe, are therein 
 
 temperated together. 
 
 lo- The remedy that the vulgar fort do give herein, is too fimple i 
 
 Kemetieittotto an ^ that is, Never to think or to (peak thereof. Befides, thatfucha 
 fear death, j^d o f eare i e f ne fTe cannot lodge in the head of a manofunder- 
 ftanding, it would likewifc at the laft colt him dear: for death 
 coming unawares, and unexfpected, what torments, .out-cries, fu- 
 ries, and defpairs are there commonly ieen? Wifdome advifeth 
 much better > that is, to attend and exfpecl: death with a con- 
 ftant foot, and to encounter it: And the better to do this, it gi- 
 veth us contrary couneel to the vulgar fbrf, that is, to have it alwaies 
 in our thoughts to praftite it, to accuttomeour felves unto it, to 
 tame it, to prefent it unto us at all hours, to expedtit, not onely 
 in places fufpe&ed and dangerous, but in the midft of feafts and 
 fports: that the burden of our fong be, Rewew&er thy- end^ that 
 others are dead, that thought to have lived as long as our (elves, 
 that that which happened thea to them, may happen now to us 
 following therein the cuftome QfthcEgyptiaiit, who in their folemn 
 banquets placed the image of death before their eyes, and of the 
 Chriftians and all other, who have their Church-yards near their 
 temples and other publick and frequented places, that men might 
 alwaies (as faith Lycu/'gns) be put in mind of death. It is uncertain 
 in what place death attends us, and therefore let us attend death in 
 2^11 places, and be al wayes ready to receive it. 
 
 Omncm crede diem tibi dilHxiflefitfnmiims 
 
 Gratafitperveniet qtt<e nonfperabitHr bora. 
 
 Ibinli^cvery day iby laft '> each ready be^ 
 
 And fa ttf ttscertaiabottrjk^ll welcome thee* 
 
 ~ * But
 
 for deaths a fruit efVPifdeme. j 1 3 
 
 But let us confider the excufes and grievances that the(c poer Ii. 
 people alleadge to cover and colour their complaints, which are all J* giiev**cn 
 vain and frivolous : It grieveth them to die young, and they com- *?* extuftsof 
 plain as well in regard of others as themfelves, that death prevent- * 
 
 ed them, and cutteth them off in the flower and ftrength of their 
 years. The complaint of the vulgar fort, who rncafure all by the ell, 
 and account nothing precioms, but that which is long and durables 
 whereas contrarily, things erquifitc and excellent are commonly 
 thin, Hue, and delicate. It 'is the mark of a skilful work-mafter to 
 enclofe much in a little fpace : and a man may fay, that it is fatall to 
 great and glorious men, not to live long: Great virtue and great 
 or long life do feldomc or never meet together, Life is measured 
 by the end, provided that that be good, and all the reft hath a 
 proportion thereunto : the quantity is nothing to make it more 
 or IciTe happy, no more than the greatnefle of a circle makes 
 the circle more round than the lefle > the figure hercctothaJU alie- 
 the man is as perfect a man as a greater : Neither men nor their 
 lives are mcafured by the ell. 
 
 Again, it troubleth them to die farre from their friends, or to be 
 flam, and to remain unburicdj theydefire to die in peace, in their 
 beds, amongft their friends being comforted by them, and corn- 
 torting them. All they that follow the warrs, and ride poft to be 
 in the battell, are not of this mind : thefe men run willingly to their 
 end, and feck a tombc amongit the dead bodies of their enemies. 
 Little children fear men when they are masked: difcover their faces 
 and they tear them no more : And even fo, believe it, fire and fword 
 aftonifh us, when we think of them i take off their mask, the death 
 wherewith they threaten us, is but the fame death wherewith wo- 
 men and children die. 
 
 They are troubled to think they muft leave all the wosld. And 
 why? They have fecn all, one day is like another, there is no other 
 light, nor other night, no other Sun, nor other courfe of the world. 
 One year tdleth us that all things grow every year worfc and 
 werfe, they have fcen the childhood, the youth, the virility, the old 
 age of the world : there is no art, no way to begin again. 
 
 Yea, but they leave their parents and their friends. Where they 
 go they (hall rind more, and fuch as they have never yet fecn, and 
 thofe they leave behind them and defirc fo much, (hall (hortly fol- 
 low them. 
 
 But what fhall become of their fmall children and orphans left 
 
 Y 3 without
 
 hiatfclfalwajes ready 
 without uide^ without fupport ? As ifthofe their children were 
 more theirs than Gods, or as if they could love them more than he 
 that is their rir(t and their trueft father : and how many fuch to left 
 have rifcn to higher place and greater ability than other men. 
 
 But it may be they fear to go alone. This is great fimpljcity, fo 
 many people dying with them, and at the felt-fame hour. 
 
 Finally* they go into a place where they (hall not deiire this life. 
 How defire it ? If it were lawful to refume it, they would refufe 
 it, and if a man were worthy to know what it is before he receive it, 
 he would never accept of it : Vitim mm acciperetifidarcturfcicn- 
 tibus : No mm wwld accept of lifa if be k)te& what he received: 
 Whyj or how (hotild they dclireit > iiiicc they are either wholly no- 
 thing., as mifcreants believe, or in far better itate than before, as the 
 wifait of the world do affirm? why then are they offended with 
 death, fince it quits them of all grief? Thefelf-fame journey they 
 have made from death, that is to lay, from nothing to life, without 
 pafliou, without fear, they make again from life unto death, Rez*r~ 
 ti wide veneris-, cpidgravt eji ? To return from whence tbou camejlj what, 
 burl hen, what grief is it ? 
 
 But it may be that the fpedracle of death difpleafeth them, be- 
 caufe they that dye lookgaft'y. It is true, but this is not death, but 
 the mask of death, that which is hid under it, is very beautiful, tor 
 death hath nothing mit that is fearful : we have fent idle and poor 
 fpies to know it i who report not what they have feen, but what 
 they have heard, and what they fear. 
 
 But it taketh out of our hands fo many things, or rather takcth 
 us from them, and tis from our felvesi it taketh us from that we 
 know, and have been accuftomed unto, and bringeth us to an cflate 
 unknown: At borremw ignsta: ~Bnt rve abh r things u<iknwn'~> it 
 taketh us from the light, to bring RS into darkneiic j and to con- 
 clude, it is ourend,ourruine,ourdifTolution: Thefe arethc wci^h- 
 tieft objections : whereunto in a word a man may anfwcr , That 
 flcrath being the inevitable law of nature fas Lhallbc faidhcreafterj 
 we need not difpute fo much thereof:, for it is a folly to fear that 
 which a man cannot avoid, Dctnertis e{l timere mortem, qma ccrta 
 fx/pettantttr , dubi* mettiHn.Mf , mars habet ecejf'ta.'tm ti.ujm C^ 
 inviftam'.lt is mere folly to fear dejtb^ becattfe things certain are cx- 
 fffied'-> donbtfull things dre ftured't the mcejfiiy of death is mjl jujt 
 *nd invincible. But thcfe kind of people make not their count well j 
 fox it is (juite contrary to that which they lay =, for iu ftcad o4 taking 
 
 acy
 
 fef de*tb, * fruit 
 
 any thing from us, it giveth us all, in ftead of taking us from our 
 (elves, it fets .us in liberty, and makes us free to ourfelresj inftead 
 of bringing us into darkueffe, it taketh it from us, and puts us into 
 the light -, and it doth the fame to us, that we do to all fruits, fpotl- 
 iug tttcm of their barks, their fhels, their foldings, their fperes, their 
 skins, to br'ng them into light, ufe, natures ItZfelet fieri, fereuitt 
 Jenifer velamenta nafcentiHm : So it was wont to be done-, for alwaytt 
 the veil and covering of every thing doth perijk. It taketh us from a 
 ftrait, incommodious, rheumatick, dark place, where we fee but a 
 (mall part of the heavens, and the light but a far re off, through the 
 two narrow holes of our eyes, to bring us into an open liberty, aa 
 aflured health, a perpetual light i into (uch a place, fuch an eftatc 
 where we may wholly fee the whole heavens, and the light in his 
 natural place. Jkqualiter libi fplendebit omne cxli latttf, totam lu- 
 cent fan loco prope totus afpieies quant nuac per aHguftijpntas ocult- 
 rum vias procttl intttcris & miraris'. Every part of heaven Jkall to- 
 gether Jhine upon tbee^ who wholly Jhalt behold all the glory thereof in 
 his due place, which now through theftraigbt and narrow paff age oftkt 
 fight) than doft but fee and difcern afar off. To conclude, It taketfc 
 us from that death, which began in the wombe of our mother, 
 and now endeth i to bring us to that life which fhall never end. 
 Dies ifte quern tanquatn extremum reformidaf , eterni nstalit 
 eft : This day which thou feareji as thy laft^ is the birth day of 
 Eternity. 
 
 The (econd manner of carriage of men in this matter of death, 
 is of a good, facet, and moderate foul, and is juftly pra&ifedin a 
 common and peaceable life, bythofethat withrcafon make account 
 of this condition of life, and content themfelves to endure it, by 
 governing themfelves according to reafon, and accepting of death 
 when it cometh. This is a well tempered mediocrity, fuitable to 
 fuch a condition of life, between the extremities (which are to de- 
 fire and fear, to (eek and to flie, vicious and faulty : Sutnmum ne 
 tnttuas diem^ nee optes (mortem concupifcentes, & titnentes *que ob- 
 jxrgat Epicurus) : Fear not thy laft day , neither wljh for it : (for 
 both to defire death) and to fear if, is alikf condemned byEpicurw) if 
 they be not covered and excufed by fome reafon, not common and 
 ordinary, as (hall be faid in his place. To feck and defire death is lU , 
 it isinjuftice to defire death without acaufe, and to be out of chari- 
 ty with the world, which our lives may be beneficial unto. It is to 
 be unthankful to nature, to contemn it, and not to make the beft
 
 5.1 6 TP k$ef f)itttfelfalrAjes ready 
 
 ufc thereof: to be over anxious and fcrupulous, and not to endure 
 that ftate that is not burthcnfome, and we are called unto. To flic 
 and fear death on the other fide, is againft nature, reafon, juftice, 
 and all duty. 
 
 13 For to die, it is a thing natural, neceflary, and inevitable, juft, 
 
 Dtttk h tttfu- anc } reafona'^le: Natural, tor it is a part of the order of the whole 
 *** ILiiverfe, and of the life of the world : wilt thou then that the 
 
 world be ruinated, and a new made for thy felf ? Deathholdctha 
 high place in the policy and great common-wealth of the world, 
 and it is very profitable for the fucccflion and continuance of the 
 works of nature : the fading or corruption of one life, is the paf- 
 iagc to a thoufand others : Sic rerttm fummt novatur : A-nd it is 
 not oncly a part of this great whole Univerfe, but of our pirticular 
 clTence, not lefle effential than to live to be born. In flying death 
 thou flieft thy felf-, thy efleHce is equally parted into thele two, life 
 and death, it is the condition of thy creation. It jt grieveth thee 
 to die, why wert thou born ? Men come not into the world with 
 any other purpefe but to go forth again v and therefore he that is 
 not willing to go forth, let him not come in. The firft day of 
 thy birth bindeth thee, and fetteth thee as well in the way to death 
 us to life. 
 
 f^tf antes morimw,finifqu* ab originependet. 
 Man born is die-, doth oftevtimes dofi^, 
 Even (if he could) before be ctnfay, no r 
 Hi/ birth *nd death, fancurringjt together 9 
 At do 4 do^s two tnds i eoldtft weather. 
 
 50/* rmr/ jus qunm eft generit bttmnni, vivere no^tit qui mori 
 non vult V vita cum exceptions mortis data eft i tarn cftftttlttts qui timet 
 mtrtent , (juam qui fettetttttem : Death onely is mans due right : he 
 Jhould not dejire to live, that would Hat dtfire to die , life is given to us 
 with exception of death > As foeltjh is he that fearetb to. die , as io be 
 Id. 
 
 To be unwilling to die, is to.be unwilling to be a man, for all 
 men are mortal-, and therefore a wife man faid, and that without 
 paflion, having received news of the death of his fonne , I knew 
 I begot, and bred him up a mortal man. Death being then a thing 
 fo natural and eflentiall, both for the world in groffe, and for thy 
 felf in particular, why fhould it be horrible unto thee ? Thougoeit 
 againft nature, the fear of grief and pain is natural, but not of 
 ; for being fo ferviceable to nature, and nature having infti-^ 
 
 uued
 
 for ctetth) a fruit of Wifdente. 3 1 7 
 
 tuted it, to what end fliould it imprint in us a hatred and hor- 
 rour thereof? Children and beaits tear not death, yea, many times 
 they fuffer it chearfully: it is not then nature that teacheth us to 
 fear it, but rather to attend or receive it, as being Cent by it, 
 
 Secondly, it is neceffary, fatal, inevitable', and thij thou knowcfl^ JA. 
 that tears.lt and weepclt. What greater folly can there be, than for Kectff*rj. 
 a man to torment himfelf for nothing, and that willingly and of 
 purpofe, to pray and importune him, whom he knows to be inexo- 
 rable i to knockat that door that cannot be opened ? Whatistherc 
 more inexorable and deaf than death-' We mult therefore fear 
 things uncertain i do our bsft endeavours in things that are not re- 
 medileffej but fuch as are certain, as death, we mud attend, and 
 grow refolute in things palt remedy. The for fcarcth and Mieth. 
 death-, the fool fecks and runs af;er if, the wife man attendcth 
 it: It is folly to grkvc at that, that cannot be mended; tokar 
 that, that cannot be avoided: Feras, nm culfcs^ quod vitjrin.mpo- 
 tfjl.? Wilt tbott not bear >tbe blows tbu can ft not avoid? The exam- 
 pis of David is excellent, who undeiltanding of the death of his 
 dear child, put on his bell apparel^ and made himfelf merry, faying, 
 to thofe thai wondered at this kind of carriage, that whilft his 
 fonne lived, he importuned God >r his recovery, but being dead,, 
 that care was ended, and there was no remedy. The f)ol thinks he 
 maketh a better aniwcr, to fay, that that is the c.iufe of his gricf> 
 and that he toimenteth himfelf, becaufe there is no remedy > but he 
 doubleth and perfccteth his own fol'y thereby. S^H.tff.ttftrani'i 
 extreme dememig ejl '- It is extreme midntQe, to l-iboiirvplt, ///./ /y, and on 
 fet purpofe, in vain. Now death being fo necelTary anJ inevitable, 
 it is not onely to no purpofe to fear, but making of necefiit y a virtue, 
 we muft welcome ic and receive it kindly, for. it is better for us to. 
 goto death, than that death mould come to u\i to Citch that, before 
 tbat catch us. 
 
 Thirdly, to die is a thing reafonable and juft ; it. is reafon to arive 
 to that place, towards which we arj al'.vai^s walking , and if a man. <y ti a a ^ 
 fjar to come thither, let him not walk, bat thy himfclfor turn back f ontt bi t . 
 again, which is impofliblc to do. It is reafon that thougiyc p ace 
 to others, iince others have given place ta.thee ', Ifthou have made, 
 thy commodity ef this life, thou muft be fatish'ed and be gone, as. 
 he that is iavited to a banquet, takes his rcfe&ionand dep^rteth. 
 If thou have not known how to make ufe and profit thereof, 
 what needed thou care if thou lofe it? or. to what end
 
 to faep himfelfalwayts readj 
 
 thou keep it ?' It is a deb? that muft be paid, a pawn that muft be 
 reftored, whenfoever it is demanded, why pleadeft thou againtt 
 thy own icedule, thy faith, thy duty ? It is then againlt rcafon 
 to fpurn againft death, fince that thereby thou acquitteft thy fcff of 
 
 . fo much, and difchargdt thy felf of fo great an account. It is a 
 thing general and common to all, to die j why then troubled thou 
 
 . thy felt ? Wilt thou have a new privHed^e, that was yet nevtr feen, 
 and be a lone man by thy felf? Why ftareft thou to go whither 
 all the world goeth? Whcrefo many millions are gone before thee, 
 and fo many millions fhall follow thee? Death is equally certain 
 to all, and equality is the rirft part of equity i Omws e'odem s^gimnr^ 
 omnium verfatur urtta i firinus ccyus fors exitttra^ &e. Wt all art 
 driven thereunto : men daily d e , ei en as their lot fait forth , 
 
 It The third is the part of a valiant and generous mind, which is 
 
 focontemtt praclifed with reafon, in a publick, elevated, difficult, and bufie 
 
 Jeatbisgood, condition of life, where there are many things to be preferred bc- 
 
 ifit be for a f orc jjf^ an j f or which a man mould not doubt to die. In fuch a 
 
 thing that lit- ca f e howfoever matters go, a man muft more account thereof than 
 
 l?riif< it. *J 
 
 jervts if. 
 
 of his life, which is placed upon the ftage and fcaffold of this world : 
 he muft runne his race with refolution, that he may give a luftre to 
 his other adions, and perform thofe things that are profitable and 
 exemplary. He mult lay down his life, and let it runne his for- 
 tune. He that knoweth not how to contemn death, mall never 
 ot only perform any thing of worth, but he expofeth himfelf to 
 divers dangers > for whileft he goeth about to keep his life fafe and 
 fure, he layeth open and hazardeth his devoir, his honour, his 
 virtue and honefty. The contempt of death is that which pro- 
 duceth the boldeft, and moft honourable exploits whether in 
 good or evil. He that feareth not to die fears nothing-, he doth 
 whatfoever he will, he makes himfelf a matter both ofhis own life 
 and of anothers : the contempt of death , is the true and lively 
 fource of all the beautiful and generous actions of men i from hence 
 are derived the brave refolutiomand free fpeeches of virtue uttered 
 by fo many great perfonagcs, Elvidius Prifius, whom the Empe- 
 four Vefpafian had commanded not to come to the Senate-, or 
 coming to fpeak as he would have him, anfwered, That he was a 
 Senatour, it was fit he mould be at the Senate > and if being 
 there, he were requited to give his advice, he would fpeak freely 
 that which his eonfsknce commanded him. Being threat&cd by the
 
 for dettk, * fruit ef Wifdontt. 3 r f 
 
 fame man, that if he fpake he mould diev Dull ever fell you (faith 
 he) that I was immortal ? Do you what you will, and 1 will do 
 what I ought : it is in your power to put me unjuitlyto death, and 
 in me to die conftantly. The Lacedemonians being threatened with 
 much hard dealing, if they did not fpeedily yield thcmfelves to Tbilip 
 the father of Akxan^r 3 who was cntred into their country with a 
 great power j one for the reft anfwercd, What bard dealing* an tbij 
 ftifer that fear not to die? And being told by the fame P/;//^ that he 
 would break and hinder all their dcfignments. What, fay they, u ill 
 he likewife hinder us from dying ? Another bJng asked by what 
 means a man may live free, anfwered, By contemning death. And 
 another youth being taken and fold foraibvc, did unto him that 
 bought him, ?bw JbJt fee whit tbou bjjl bottgbt, I rvve a fiol t 
 live a flat vpbiieil I miy be frte, and w'riM befptl'^, cjft bimjlif 
 down from tbe t;>p of the boufe. A wife man faid unto another, deli- 
 berating with himfelf how he might take away his life, to free him-, 
 felffrom an evil that at that time prcfTed him fore-, TJnudoftnot 
 deliberate of any great matrer r it is no great thing to live : thy ihvc.s 
 thy bealts do live, but it is a great mittcrto die honeltly, wilely y 
 Cuiiitantly. To conclude and crown this article, Our religion hath, 
 not hid a more tirrn and afTured foundation, and whtrcrin the au- 
 thor thereof hath moreintltkd,than the contempt of this life. &it 
 many there are that make a Ihew of conrcmniug death, whai they 
 fear it. Many there are that care not to be dead, yea ihcy wifli they . 
 were dead, but it grievcth them to die : Entari nolo^Jedme ejfemor- 
 Wxm mini film o; I tvoJtld not die, but I mal^c little accent ofdeaib*. 
 Many deliberate in their health and founddl judgemenrs to fuffcr 
 death with conftancy, nay to rrjurthcr then. fclvcs, ? part played by- 
 many, and for which end kbliozaltjltts m~\dt many fumptuous pre- 
 parations, but being come to the point, fomc were ternn'cd by ci'.c . 
 bleeding of their nofe, as Lucius Vomit'iHf, who repented tint he 
 had poitoned himfelf. Others have turned away their eyes aiui 
 thtir thoughts, as if they would itcal upon iiyfwallowing it.do-wu, 
 infenfibly as men take pills, according to t.ut faying of C</^-, 
 'jbit the </f dt.itb vy^f tlrt (bjricjt: and of ?//, c lbit a fort 
 tie jib war the hjfpiett hour of mtns ife. NOW no man ca.n be ia'd. 
 to be refolute to die, thitfeareth to confronfit, and to luficr \vi-rK 
 his eyes open, as 5 cntcs did, who had thirty whole daies to riuni- 
 natc 6c to difgeft thefcntcnce ofhis death, which he did without auy . 
 04; alceiation, yea ^iihouc any iLcw of eudeavour,.n:iidly
 
 and chcarfully, Pompm. ' Attietrs^ TtdltUf Marcellinns Romans, Cfc- 
 antet the Phylofopher, all three almoft after one manner : for having 
 aflakd to die by abftincnce, hoping thereby to quit thcmfelvesof 
 thofe Maladies that did torment them ', but rinding thcmfelves ra- 
 ther cured thereby, neverthelefTe they would not defift till they had 
 ended that they went about, taking pleafare by little and little to 
 pine away, and to coniidcr the courfe and progrefle of death. Otkt 
 and Cato having prepared all things fit for their death, upon the 
 very point of the execution fetlcd themfelves to fleep, and flept 
 profoundly, being no more aftonilhed at death, than at any other 
 ordinary and light accident. 
 
 17. The fourth is the part of a valiant and refolute mind, pra&ifed 
 
 * in former times by great and holy perfonages, and that in two ca- 
 fes : the one the more natural and lawful, is a painful and trouble- 
 fomc life, or an apprehcnfion of a farrcworfe death. To be brief, 
 a miserable eitatc which a man cannot remedy. This is todcfire 
 death as the retrait and onely haven from the torments of this 
 life, the fovereign good of nature, the onely ftay and pillar of our 
 liberty. It is imbecillity to yield unro evils, but it isfolly to nourifh 
 them. It is a good time to die, when to live is rather a burthen than 
 a blefling, and there is more ill in life than goodi for,topreferre 
 our life toencreafe our torment, isagainft nature. There are fome 
 that I'ay, that we mould defire to die, to avoid thofe plcafures that 
 arc according to nature > how much more than to flie thofe miferies 
 that are againft nature? There arc many things inlifefarre vrorfe 
 than death, for which we fhould rather die and not live at all, than 
 live. And therefore the Lacedemonians being cruelly threatned by 
 Antipater, if they yielded not to his demaiad, anfwered, If thou 
 threaten us with any thing that is worfc than death, death (hall be 
 welcome unto us. And the wifcft were wont to fay, 7bat a wife 
 tnan livetb as long as h* Jhoxld, not ft ling as be can, death being 
 rnoie at hiscommand and in his power, than life. Life hath but one 
 entrance, and that too dependeth upon the will of another. Our 
 death dependeth on our own wills, and the more voluntary it is 
 the more honourable i and there are a thoufand waycs unto it. We 
 may want means whereby to live, but not to die. Lite may betaken 
 away from every man, by every man, but not death : Vbiqxe mars 
 tft , cftime boc emit D; ttr '> eripere mtarn nemj non bamini poteft , as 
 nerm mortem : mlllt ad bane adittts patent : Death ts wry where : 
 God bejl forffavr this j one man maj bereave another of life, but of 
 
 dealt
 
 for death, a fruit ofWifdome. 021 
 
 death no man') wbereunti there are infinite rvayes and means: The 
 moft favourable prefent that nature hath beftowed upon us, and ' 
 that taketh away from us all means of complaint is, that ir ruth left 
 unto us the key of the clofet, liberty to die when we will. Wherefore 
 complaineft thou in this world? it holdeth thee not i ifthoulive 
 in pain, thy idleneffeand fear is the caufe,- for to die, there is nothing 
 necefftry, buta will. 
 
 The other cafe is a lively apprehenfion and defire of life to 
 come, which maketh a man to thirft after death^ as after a great 
 gain, the feed of a better Jifc, the bridge unto Paradife, the way to 
 all good, and an earned penny of the rcfuriection. A firm belief 
 and hope of chefe things is incompatible with the fear and horrour 
 of death: it perfwadeth us rather to be weary of this life, and ta 
 defire death , Vitani hjbere in patientia, & mortem in depderio v 10 
 endure our life with patience , but rather to defer e death : To have 
 life in affliction, and death in affection : their life is a crofle, their 
 death a comfort, and therefore their vowes and their voices are i 
 Cupio dijfolvi : mibi mars lucrum : quit me liberabit de corpore mor- 
 tis hujus ? I defire to be diffolied'-fer death is profit able unto me j rrho 
 jh all then free m? frnm death ? and for thiscaufe thofe Philofophers 
 and Chriftians have been juftly reproached ( which is to be under- 
 ftood of thofe that are weak and idle, and not of all ) that play ths 
 publick diffcmblers, and do not in verity believe that which they fo 
 much talk of, and fo highly commend, touching that happy immoi> 
 tality, and thofe unfpeakable pleafures in thefecond life> lincethey 
 doubt , and fear death fo much , the necefFary paiTage thcreun-? 
 to. 
 
 The fifth and kft, is the execution of this precedent defire, which 1 8. 
 is for_a man to be his own executioner, and the author of his own To kill him- 
 death. This feemeth to proceed from virtue andthegreatnefleof-^' 
 a mans courage, having been anciently pra&ifed by the greatc ft and 
 moft excellent men and women of every nation and religion, Greekj+ 
 Romans-) EgyptUxs, Perfiant , Medef, French , Indians. Philofb- 
 phers of all feclrs: Jews^ witncfTc that good old man Jda/V, called the 
 father of the Jews for his virtue > and his wives, who under Att- 
 tiocbuS) having circumcifed their children, calt themfelves head-long 
 from the rock with them: And Chrittians teo^vvitnefTe thofe two 
 canonized Saints, fclagius and Supbronia, whereof the Hrft, with; 
 his mother and fitters., cafthimfelfinto the river, and the other kill- 
 ed, her felf.with a knife, to avoid the violence of Maxentius the 
 
 Emperour ; .
 
 3 2:2 To I(eep himfelfalwayes 
 
 Emperoar : Yea witnefs divers people and whole cities, as 
 
 in Italy, Ajlu^a^ Ntftruntia in Spain befieged by the Romanf \ the 
 
 Abifkens enforced by Philip^ a city in India beiieged by Alexander. 
 
 But this refolution hath been likewife approved and authorized by 
 
 many common weals, by laws and rules eftabliftied thereupon, as 
 
 at Marseilles., in the He of Gea^ in Nigropont, and other nations, as 
 
 ill the Hyperborian Hands i and juftiftcd by many great reafons, 
 
 drawn rrom the precedent article, which is of the juft defire of 
 
 death. For if it be permitted to defire, to ask, tofeek after death, 
 
 why ftiould it bean ill ad to give it unto ourfelves? If a Mans own 
 
 death be juft in the will, why (hould it not be as juft in the hand, 
 
 and the execution? Why mould I expe&that another, from which 
 
 I can do my felf? and why {hould it not be better to give it, then 
 
 to fuffer another to give it - , to meet, than to attend it ? for the 
 
 taireft death is the more voluntary. Finally, I offend not the law 
 
 made againft thieves and robbers, when I take but my own goods, 
 
 and cut but my own purfcj neither am I guilty of the laws made 
 
 againft murtherers by taking away my own life. But this opinion 
 
 is reproved by divers, not onely Chriftians, but Jewes, zsjofepbut 
 
 difputeth againft his Captains in the cave du Puis : and Philolo- 
 
 phers, as Plato, Scipie, who held this proceeding not onely for a 
 
 vice of cowardlmeffe and impatienciej for it is for a man to hide 
 
 himfelf from the blowes of fortune. Now a true and lively virtue 
 
 mull never yeild, for evils and c rofles are nourimmcnts thereunto j 
 
 and it is greater conftancy well to ufe the chain wherewith we arc 
 
 tied, then to break its and more fettled refolution in RegK//, than 
 
 in Cats. 
 
 Rebut in adverfis facile eft contemnere vltam^ 
 Fortius illefacit, qui tnifer cffepoteft. 
 Sifrattus illabatur orlis 
 
 Imp avidttmf orient ruin ft 
 * "fis HO virtue to dejpije 
 
 A life long lead in miferief ' 
 But tojmile in fortune rude. 
 Is the mot of fortitude. 
 
 'J he ruinrus rvorld^jhouldit on dns manfal/ 9 
 Kill him it trny^ dant him it never Jhall. 
 
 Bat alfo for a fault ofdefertion '-> for a man ought not to abandon 
 his charge without the cxpreffe commandementofhimthat gave it 
 him > we are not here for ur felves, not our own matters. This 
 
 then
 
 for detith) a fruit of VPifdomt. %z 
 
 then is not a matter beyond all doubt or deputation. 
 
 It isfirft Beyond all doubt, that we are not to attempt this Jaft !<? 
 exploit without very great and juft caufe, (nay I cannot fee how any 
 caufe fhould be great and juft enough) to the end that it be as they 
 fay, euAo>- elo-tyuyti, an honeft and reafbnable departure. It mult 
 not then be for any light occafion, whatfoever Tome fay, that a man 
 may die for light aufes,fince they that hold us in life are not weigh- 
 ty. It is ingratitude to nature, not to accept and ufe herprefent, 
 it is a fign of lightneflfe to be too anxious and fcrupulous, to break 
 company for mattersof no moment, and not for fuch as are juft, and 
 lawful, if there be any fuch. And therefore they had net a fuffici- 
 ent excufe, and juft caufe of their death, of whom I made mention, 
 before Pomponitts, Attleus^ Marcellinttf and Ghantes, who would T 
 
 not ftay the courfe of their death, for this only reafon, becaufe they 
 were already neer unto it. The wives of Petrus, of Scattrttf, of La- 2. 
 bio, of Fuhius the friend of Au^jlu^ of Seneca? and divers others, 
 who died only to accompany their husbands in death, or rather to 
 encourage them therein. Cato and others,- who died becaufe their 
 bufinefle fucceeded not well, and becaufe they would not fall into 
 the hands of their enemies, notwithftanding they feared no ill ufage 
 at their hands. They that have murthered thcmfelves becaufe they 4*-. 
 would not live at the mercy, and by the grace and favour of thofe 
 whom they hated as Gravitts- Silvanuts^ and Sta:ms Proximity 
 being pardoned by Nero. They that die to recover a fliame and 
 diflionour paft, as that Roman Lucntia^ Spjrzapizes the fon of 
 Queen Tcrn'tris, Boges the Lievtcnant of King, Xerxes. They that 9- 
 for no particular caufe, but only bccaufe they fee the weal-publick 
 in a bad and declining eftate, murther themfclves, as Nervx that 
 great Lawyer, Vib'atf Vircttr, Jubdietts , in the taking of Capona.- 
 They that are weary with living, or for private caufc loath to live j, 
 any longer. Neither is it fufficient that the caufe be great and juft 
 but that it be neceiforily and remedileife, an^ that all manner of 
 means to preferve life be tiift put inpraftife. For precipitation and 
 anticipated defpair is very vicious, as in Brutus and Gvjhet, cvho 
 killing themselves before the time and occafion, loft the reliqaes of 
 the Roman liberty whereof they w-ere protectors. A nun, faith 
 Cleomwes-, mult manage his life, and make ufc thereof to the utter- - 
 moft? for to take it away, a man never wants time, itis a remedy 
 which he hath alwaies in his own hands ^ but the eftate of things may 
 change and grov* better. Jofepb and divers others have to their 
 
 great.
 
 324 .70 keep himfilfalwajes ready 
 
 great benefit pradtifccl this councel : things that feem altogether def- 
 pcrate , do many times change , and have a happy fucceffe ; AH- 
 qitis carnifici fuo Jiyerjtes fait :' Some men have out-lived ibeir mife- 
 r.icf. 
 
 Mult a. di f s varinfiue labor mutabilis Vi 
 lieitulitm melius. 
 
 H vepaiience 3 tnan> and be content tolive* 
 7 ha t which a day denies^ a day may give. 
 
 A man mult carry himfelf in his place and calling, as a defendant 
 againil him that afliileth hinv, cum made famine inculpate tutel<e: 
 tvith the government of bUmelejp protection : he muft try all manner 
 of means before he come to this extremity. Secondly and without 
 doubt it is far. better, and more commendable to fuffer, and to con- 
 tinue conftant and fjrme to the end, than fearfully and cowardly to 
 Hie or diei but forafmuch as it is a gift not given unto all, no more 
 than continence is : Non omnts capiunt verbum iftitd, unde melittf 
 .wtbere qukm uri : Ail men t*ke not this faying, fatter to marry than 
 to burn: the queftion is,, whether an infupportable and rcmedilefle 
 .evil happening, which may utterly undo and turn topfie turvey our 
 whole refolution, and drive us into defpair, defpight, and murmur- 
 ing againrt God, be more expedient, or a lefle evil foramancou- 
 ragioufly to deliver himfelf having his fenfes found and fettled, than 
 by (landing to it, for fear of failing in hisduty,expofe himfelfto 
 the danger of finking, and being utterly loft. It is not a lelfe evil 
 to quit the place, than to be obltinate and perifh > to flie, than to 
 be taken, It is true that it feemeth by all humane and philolophical 
 jreafon to be pradifed,as hath beenfaid, by fo many famous people 
 of -all countries and climates* But Chriftianity doth no way approve 
 it, nor alloweth therein any difpenfation. 
 
 &0t Finally, it is a great point of wifdome to learn to know the 
 
 : point and period, to choofe a fit hour to die : Every man hath his 
 time and feafon todies Tome prevent it, others prolong it ; there 
 is vveakncffe and valour in them both '> but there is required difcre- 
 tion. How many men have furvived their glory, and by a delire 
 to lengthen their life but a little, have darKned it again, and lived 
 to help to bury their own honour? And that which iaftly m'cketh 
 by than, hath no relilh or feeling of what is part, but contiuueth 
 like an eld filthy clout fowedtothe hem of a rich and beautiful or- 
 .narnent. There is a time to gather fruit from the tree, which if it 
 Jiang too long, it rottcdvand grows worfe and wor fe j andtljeJoffe 
 
 is
 
 for death) afrttit ofwifdom e. 325 
 
 i* as great too, if it be gathered too foon. Many Saints and holy 
 men have fled from death, becaufe they are yet profitable to the 
 Church and Wcal-publick, though in refped of their own particular 
 they could be content to die. It isanaft of charity todefiretolive 
 for the benefit of another i Sipopnlotutfir necejfarius, non recttfo Lt- 
 borem : If lam needful! to thy people, Irefufenot labour. 
 
 Death hath divers forms, fome more eafie than other, and taketh 
 divers qualities according to thefmtafic of every one. Among thofe fofms O i 
 that are natural!, that they proceed from weaknefle and a numnefs of ka$b, ih 
 the members are the fweeteftand theeafieft : among thofe that are 
 violent, the beft is the (horteft, and the leaft premeditated. Some 
 defire to make an exemplary and demonstrative death of conftancy 
 andfufficiency> this is to conllder another thing, and to fcek their 
 own reputation : but this is vanity, for this is an ad of fociety, but 
 of one only perfon, who hath enough to do with himfelf, to mi- 
 niftcr to himfelf inward comfort, and hath no need to trouble him- 
 felf with what belonged! to another, efpecially all the interest he 
 hath in his reputation ceafing with his death. That is the beft death 
 which is well recolleded in it felf, quiet, folitary, and attendeth 
 wholly te that which at that time is fitted. That great afliftancc 
 of parents and friends,t>ringeth a thoufand di(commodities> it op- 
 preffeth and fmothcrcth him that is dying, one tormenteth his ears, 
 another his eyes, another his mouth j their cries and complaints if 
 they be true, ftifle the heart i iffaigned, afflidT: and torment it. Many 
 great perfonages have fought to die far from their friends, to avoid 
 this inconvenience, accounting it a childifh thing, & a foolifh humor, 
 to be willing by their miferies to move forrow and compaflion in 
 their friends i we commend conftancy to (urTer bad fortune, we ac- 
 cufe and hate it in our fr i end , and when it is our own cafe, it is not 
 fufficient that they fuffer with us, but they muft afflid themfelves 
 too: A wife man that is fick, ftiould content himfelf wkh the fet- 
 led countenance of his afliftants. 
 
 CHAP. XII. 
 
 Ifj THA\rta,in himfelf in true tranquillity ofjfirlt^ ibt fruit and 
 
 crjwn tfrv'f'Jtme, and the conclusion of 
 
 this B 10%. 
 
 1' He tranquility of the fpirit is the foveraign good of man. This f> 
 is that great and rich treafure, which the wifett feck by fea and 
 
 2 by
 
 T0 maintain himfelf i*t true 
 
 by land, on foot, and a horfeback , all our care mould tend there- 
 unto, it is the fruit of all our labours and ftudies, the crown of wif- 
 dome. But*left a man fhould mifhke himfelf herein, you mull 
 know that this tranquility is not a retrait or vacation from all af- 
 fairs^ delightful folitarincffe and corporally pleafant, or a profound 
 carelcfnefTe of all things : if it were fo, many women, idle, diffblutc 
 and voluptuous perfons, would at their pleafure enjoy as great a 
 good as the wifeft can afpire unto with all their ftudy : Neither mul- 
 titude nor fcarcity of buliuefs doth any thing herein. It is a beau- 
 tiful, fw<et, equall, juft, tirm and pleafant eftateof the foul, which 
 neither bufineifenoridlenefTe, nor good accidents, nor ill, nor time, 
 can any way trouble, alter, mend, or depreflfe ; Vera. tranquilitas non 
 concutiiur : Nothing trottbtet true tranqttUit). 
 
 The means to attain thereunto, to get and preferve it, are the 
 points that I have handled in this fecond Book, whereof this is a 
 brief collection. They confiftin freeing and disfurnifhing of a man 
 from all lets and impediments, and furnifhing him with thofe things 
 that entertain and preferve it. The things that do molt hinder and 
 trouble the reft and tranquility of the fpirit, are common and vul- 
 gar opinions, which for the moft part a re erroneous-,. and fecondly 
 defires and paflions, which ingender in us a kind of delicacy and 
 difficulty: which are the eaufe that a man is never content, and 
 thcfe are kindled and ftirred in him by thofe two contrary fortunes, 
 profperity and adverfity, as with two violent and mighty winds: 
 and finally, that vile and bafe captivity, wherewith the fpirit (that 
 is to fay, the judgement and willj is enthralled like a beaft under the 
 yoke of certain local and particular rules and opinions. Now he 
 muft emancipate and free himfelf from the (tocks and unjuft fub- 
 jedlions, and br ng his fpirit into liberty, rdtore himfelf to him- 
 ielf, free, univerfal, open, feeing into all j and wandring through the 
 beautiful. and univerfal circuit of the world and of nature. Incom- 
 mitnt genitttr, wiundnm ut unam domum fftttans, tori Jl infer ens m*n- 
 <;, & in omnes ejtff aftus contemplationem faam- mittens : Hs tbat if 
 begrtttn generally, bMf this world but AS one h ufe> appiyingbimfelftff 
 t---e whole world^ and exercijing his contemplation in all the aftiotit there- 
 
 4 
 
 The places being thus trimmed and made ready, the firftfoun- 
 
 da^ions that are to be laid, are, a true honefty,and to live in fuchan 
 cfhte and vocation whereunto a man is fit. The Principal parts 
 wherewith he muft i:aife,.airure, and fettle this building, are tirit true 
 
 piety,
 
 t) the fruit and crow ft ofwifdoMC) & 
 
 piety, whereby, with a foul not aftonifhcd, but fe tied, pure, free, 
 devout, a man contcmplateth God, the great Soverci^, andabfo- 
 lute work-mafter of all things, who can neither be feen, nor known: 
 but [yet he muft be known, adored, worshipped, ferved with the 
 whole heart, from whom he is to hope for all manner of good and 
 to fear no evil: afterwards hernuftwalk roundly in fimpiicity and 
 truth, according to the laws and cuftomes, live with a heart open 
 both to the eyes of God and the world i Confc-entiatnfujm aperi- 
 ent, fcmper t&nqujm in publico viveas, fe magis veritus, quam aliis : 
 Shewing hit canfaenct, and alwaies living as it were in public ^, mtre 
 afeard of himfelf ^ than cf others. Again, he muft keep in himfelf and 
 with others, and generally with all things, in his thoughts, fpeeches, 
 dcfignments, adHons, a moderation the mother or nurfe of tranquil- 
 lity, laying afide all Pomp and vanity, rule his defircs, content him- 
 fclf with a mediocrity and fufficieacy : Quod fit ejje velit, nibilque 
 malit' Would be as he i/, and rather ndtbin% than fa? rejoyce in his 
 fortunes. A tempcft hath a great deal kffe force, and doth lefshurc 
 when the fails arc taken down, than when they are hoifed up, and 
 laid open to the winds. He muft be conftant againft whatfoever 
 may wound or hurt him, raiie himfelf above and beyond all fear, con- 
 temning all the blows of fortune, of death, holding it as the end of 
 all evils, and not the caufe of any* Contempt or omnium , qitibas tor- 
 CjUctur t-i/tf, fitpra omnia qu* contingunt accidutttque eminent, Impcr- 
 turbaittf} intrepidus : A contemner or de/pifer of all things, where- 
 with mans life miy be affiifted^ raiding bimf elf above all things that 
 may change or happen, without perturbation, witbrtit fear. And (b 
 hold himfelfrirm unto himfelf, agree with, himfelf, live at eate with- 
 out any pain or inward contention, full of joy, of peace, of comfort 
 and content in himfelf: Sapiens plexus gaudio, bilarif, placidus cum. 
 Ails ex pari vivit : Saplenti ejfeftuf gaudii qtultt*t, fcliis fipifns 
 gaudtt : A wife man isfu'.l of joy , merry,peaceal>le, livttb in equal pie aj "urt 
 with th Cods : the effeft of wtfdtme, is the equality of]oy, wherein ondy 
 a wife man ddipbteth. Fe muft I fay entertain himlclf,and continue 
 content in himfelf which is the proper fruit and effect ofwifdome : 
 Niftfapienti (ita n n n placcnt: ownisftultitia Ijboratfa&idiojui. N>mtft 
 bejtus, effe je cui von putat : No man, but a wife nun is cwttnt with hif 
 rvn : every fools travels d'jlike him. fto mm is happy, lut he that ft tbinkj 
 biatfdf. 
 
 To conclude, to this tranquility of fpirit two things are neccfTa- 
 ry, mnoccncy and a good confciencei this is the firlt and princi- 
 
 Z 2 pill
 
 328 to Maintain hinifdfin true tranquilitjt &c. 
 
 pall part which doth tnarvelloufly arm and confirm him with affj- 
 rance -, bu^this is notalwayes fuffcient, inthcforceofthetempcft, 
 as it is many times Teen in divers that are troubled and loiti Erit 
 tanta tribulatio ut feducantur jujli ' There (kail he fo great tribula- 
 tion: that even the righteous flfoll be /educed. And there fore the other 
 other is likcwife neceflary, which is force and conftancy of courage, 
 as likewife this alone were not fufficient : for the force and refinance 
 of the confcience is marvellous, it makes us to betray, toaccufe our 
 fclves, and for want of other witnefTes, it is as a thoufand witneflc* 
 -again has. 
 
 Occttlwm qttatiente animotortoreflagellum* 
 Shaking a double relijh with a whip 
 IbatJlrikfJ thefoul^ where at the devils sty. 
 
 It frameth an enditcment, condemneth, and^xecutethus, there 
 is no clofet clofe enough fi)r wicked men, frith Epicurus^ becaufe 
 they never can affure themfelves to be hid, their own confcieucc al- 
 wayes difcovering, them to themfelves. Primaeft h*c ultio^quod^ji 
 Judice ntmo nocent abfilvitur: 'This is the firft revenge of fin ^ that eve- 
 ry man being his own Judge, tto fmner is quit. So likewife neither a 
 weak and fearful foul, b>c it never fo holy, nor a ftrong and coura- 
 gious, if it be not found and pure, can never injoy this fo rich and 
 happy tranquility > but he that hath them all woxketh wonders i as 
 Socrates^ Epatninondts, */, Scipio^ of whom there are three ad- 
 mirable exploits touching this fubjed. Thefe two Romans being 
 publickly accufcd, made their accufers to blufli, won the Judges 
 and the whole aflembly,bcing ftrucken with an admiration. 
 He had a heart too great by nature, faith Titus Livius 
 rfScifw-* to know how to be faulty, and to dc- 
 bafe himfclf fo much, as to defend his 
 own ino<;ency.
 
 W 
 
 I S D O 
 
 The third Book 
 
 Wherein are handled, 
 
 The particular Advifements of Wifedomc, 
 by the four Moral Virtues. 
 
 THE PREFACE. 
 
 FOrafinuch as our purpofc in this Book, is, by piece-meal to 
 nitrucfr unto Wifdome, and to give the particular advife- 
 nitnts after the general, handled in the fccond BOOK , chat we 
 may the better hold a certain courfe and order therein, we 
 have thought that we cannot do better, than to follow the four Mi- 
 ftreffcs of moral Virtues, Prudence, jfujHcc, Fortitude^ and Tempe- 
 rance : for in thcfe four, almoit all the duties of our life are compre- 
 hended. frus/ence^ is as a genera' guide and conduct of the other Vir- 
 tues, and of our whole life, though properly it be cxercifed in the af- 
 fairs that belong thereunto. Jujiice conccrneth the perfons of men , 
 for it is togive unro every one that which belongcth unto him. Far- 
 /'/' and lemperjncf, concern all accidents good and tvjl,plejfant 8c 
 painful^ood 6cillfortuBC. Now in thefe three,pcrfonSjaffairs,and ac- 
 
 Z 3 cidents,
 
 33O Of VrJtdence in general. 
 
 accidents, is contained all our life and humane condition, and the 
 traffick of this world. 
 
 Of Prudence^ tbefrjl Virtue. 
 CHAP. I. 
 
 OfPrudewe. in general* 
 
 i- T)Rudencc is with Reafon put in the firil: Rank, as the general 
 
 7W excel- JlT Queen, fuperiutendent, and guide of all- other Virtues, Auriga 
 
 Itncv thereof v * rtm *' n '' > Wlt ^ out which there is nothing good, beautiful, rit, and 
 
 decent-, it is the fait of our life, the luftre, the ornament, thefauceor 
 
 fcafoning of our actions, the fquareaud rule ef our Affairs, and in a 
 
 word, the Art of ow Life, as Phyfick the Art ofour Health. 
 
 It is the knowledge and choice oVthofc things wemuft either dc- 
 
 fi G ' ** rc or ^y lt * s thejuft.cftimation or tryal othings i it is the Eye 
 
 that feeth all, that diredeth and ordaineth all. It confifteth in three 
 
 things, whih are all of one rank i to confult and deliberate Wll,to 
 
 judgeand refblve well, to condu^and execute well. 
 
 5. It is an univerfal Virtue, for it extendeth it fclf generally to all 
 
 It it xniver- humane things, not onely ingroffe, but by peice-meal to every parti- 
 /i/. cular thing, and is as infinite, as are the Individuals. 
 
 4- - It is very difficult,both by Rcafonof the aforefaid infinitenefTe,for 
 Difficult. the particulars arc without knowledge, as without number-, Sique 
 Senec. f niri nonfojjttnt^ extra fafantiai* funt : Things infinite^ and that cannnt 
 
 be defined are beyond wifdomc: And of the great uncertainty and in - 
 conftaney of humane things,which are the greater, by reafon of their 
 accidents, circumftances,appurtenanccs,dcpendendes, times, places, 
 pcrfons i in fuch fort, that in the change of one onely, and that the 
 lcaftcircumftance,the whole thing it fdf is altered , And likcwife in 
 the office thereof, which is the gathering together, and temperature 
 of contrary things, the diftin&ion and trial of thofe that are like one 
 another the contrariety and refemhlance hindreth much, 
 $ It is very obfeurc, becaufe the caufes and jurifdidions of things-arc 
 
 $bfc*rt. unknown, the feeds and roots are hidd.en, and fuch as the Nature of 
 Fli. in man cannot find, nor ought to feck after. Occultat eorum femina 
 Dens, & plerumyue bonorxm malorumque- caufe fab diver [x jp?cie 
 latent : Their feeds Gtd keepeth Mnkpown and for the rn.fi f*rt the 
 vwfes f good and evil lit bid under diver/ funilit*def> Moreover 
 
 fortime
 
 Of Prudence in gemrnl. 331 
 
 fortne,deftiny, (ufe what words you willj a fovcrafgfc,fecrct,and u- 
 known power and authority, hath alwaies the ad vantage, and maia- 
 taineth it againft all Counfels, forcfights, and preventions whatfoc- 
 ver : whereby it many times comes to pafs, that the bcft Counfcls 
 have the worit iflues, that one and the fame Counfel doth very hap- 
 pily fucceed to one, unhappily to another, inane and the fame cafe* 
 and with one and the fame man,things went lucidly yefterday,unlao 
 kily to day. It is an opinion juftly received, that we ought not to 
 judge of Counfels, nor of the fufSciency and capacity of Perfbnsbjr 
 the cyents. And therefore one anfwcrcd thafe well, that marvdlei 
 and aftonifhcd at the ill fuccefs of their bufinefs, confide ring with 
 how wife and mature deliberation they were undertaken, That thef 
 were matters of their deliberations, not of the fuccefs of their Af- 
 fairs i for that was in the power of Fortune, which Ccemcthto (port 
 it felf with all our faireft defignments and counfels: overthrowed in 
 a moment that which hath a long time been projcdfid and delibe- 
 rated, and feemethto be ftrongly fortified, chocking, as they fay, our 
 Artillery. And indeed, Fortune t fhew its Authority in all things^ 
 and to abate their prcfumptien, not being able to make men wife,that 
 are not apt thereunto, maketh them ncverthelcfle happy in dcfpighc 
 of Virtue, whereby it many times comes to pafs, that fimplc men 
 bring to a happy end great matters both publick and private. Pru- 
 dence then is a Sea without either bottome or brink, and which can- 
 not be limitted and prefcribed by Precepts and Advifemcnts. It doth 
 but compafs things, and goeth about them, like a dark Cloud, many 
 times vain and frivolous. 
 
 Ntverthekfle, it is of fuch weight and necefllty, that alone, and of 6. 
 it fclf, it cannot do much, and without it all the reft is nothing, no not Neceffay: 
 riches, means, force: Vis confilii expert mrfe ruitfita : metis una fapi- ** or **'. : 3'd' 
 ens plttrium vincit mantts : Et tnttlta qu* natura impeditafunt, cdnfilio ^-^ t 
 txptdiuntttr : Strength void of Cottnfel falleth to mine even of it felf '> 
 One wife mind overcometb the bands of many '. And m*ny things ib at art 
 kindred by Nature^ are ended by Cottnfel. And the principal caufe of 
 this neceffiry is the perverfe Nature of man, the roughed and hardeft Senec.i. c! 
 to tame of all other Creatures > Impatient tqui, ttedumfervitMtis i clement. 
 Impatient of equity^ much twreoffervitxde '> and which mult be hand- 
 led with art and indu(try,forit doth not more willinglyfetit felf a- Xenophon m 
 gainft any, than againft thole that would contemn it. Now Prudence 
 is the Art to handle it, and a gentle Bridle that holdcth it within 
 the compafs of Obedience. 
 
 Z 4 Now
 
 $32 Of ?rudcnce in general. 
 
 7. Now though the feed of Prudence, as of other Virtues, be in us b? 
 
 ttftijftio* Nature, yet it isacquircd and learnt raorc than any other, and that 
 
 'tf 
 
 Cicero! 
 
 in fome fort by precepts and advifements > this is the Theorick: but 
 much more and principally (though with more time) by experience 
 and practice, which is twofold : the one, and the true, is that which 
 is proper and perfonal whereof it takes the name i this is the know- 
 ledge of thofe things which we have feen and handled : the other is 
 itrange by the a& of ancyther, this is Hi (lory, which we know by rela- 
 tion or by reading. Now Experience and ufe is moretirm and more 
 affured i Vfus effiaic'iQimus omnium rerutn migijler : V^'e and Expe- 
 ritnce is a moft efcftttal ntajhr of all thixz^ the Father and Miftrifsof 
 all the Arts, but more long > it is old, Serisvenit ufus ab annis : Ex- 
 perience' cometh in a mans latter dajet j more difficult, painful, rare the 
 knowledge of Hi/tory,as it is leffe firm and affured, fo it is more eafy, 
 more frequent, open and common to all. A man is made more refo- 
 lute and affured at his own charges, but it is more ealie to the charge 
 of another. Now from thefe two properly, Experience, and Hittory, 
 doth Prudence arife : Vfus mtgcnttit mater ; ptperit mcmoria ; fitt^ mt- 
 tnori* anima & vita, Hijhria : Experience 6egat me, my Mather m mo y 
 bare me '> tbejoul and life of Memory ^ if Hi'.iory. 
 
 Now prudence may andrmilt be diverily diltingui(hed according 
 to the pcrfons and the affairs. In regard of the perlons there is pri- 
 vate Prudence, whether it be folitary and individual, whkh can 
 hardly be termed prudence or fociable and Oeconomical,amonga 
 fmall company i and Prudence publick and politick. This more high, 
 excellent, difficult, and unto which thofe atordaid qualities do pro- 
 perly belong, and it is two-fold, Peaceable and Military. 
 
 In regard of the Affairs, forafmuch as they are of two forts, the one 
 ordinary eafie > the more extraordinary. Thefe are acccidtnts which 
 bring with them fomc new difficulty and ambiguity. A man may 
 likewife fayi that there is an ordinary and eafie prudence, which wal- 
 keth according to the Laws a Cuilomes, and courfc already cftabliuSedj 
 another extraordinary and more difficult. 
 
 There is likewife another dittin&ion of Prudence, both in refpedr 
 of the perfons and of the affairs, which concerneth rather the de- 
 grees, than the kinds thereof-, that is to fay t proper prudence, 
 whereby a wan is wife, and taketh counfel ofhimfclf: the other 
 borrowed, whereby a man tblloweth the counfel of another. The 
 wife fay, that there are two forts and degrees of wife men; the rirft 
 
 and
 
 Of the tolitickjrudence of a Sovereign^ to govern States. 
 
 aivd chiefcft is of thofe that have a clear infight into all things, and 
 know of themfelves how to find the remedies and helps : but where 
 arc thefe to be found > Doubtlefs they are rare and iingular. The 
 other is of thofe that know how take, to follow, 10 make ufcofthe 
 good counfels of another,for they that know neither how to givc,noi 
 to take counfel, are Fools. 
 
 The general and common advifcments, which belong to all forts 
 of prudence, all forts of perfons and affairs, hath been touched and 
 briefly delivered in the fecond Book, and they are eight : tirit,know-.. 
 ledge qf the perfons and affairs : Secondly, eftimation of things: P- 1 
 Thirdly, choice and ele&ions : Fourthly, from them to take counfel 
 upon all : Fifthly, temperature between fear and affurancc, confidence 
 and diffidence: Sixthly, to take all things in their fcafon, and to feizc 
 upon the occafion : Seventhly, to carry himfelf well, with induftry 
 and fortune: Laftly, difcretion in all. We mu(t now handle the pa- 
 ticulars, firft of publick wifdome which refpecteth the perfons, afretr 
 wards of that which refps&eth the affairs. 
 
 Of the Polltic]^Prudtnce of a Sovereign, tsgwern 
 States. 
 
 THE PREF ACE. 
 
 THis Doctrine belongeth to Sovereigns and Govetnours off 
 States. It is uncertain, infinite, difficu f, and almoft impofli- 
 ble to be ranged into order, to be limited and prdcnbcd by Rules 
 and Precepts : but we mud endeavour to give fome f mall light, and 
 brief intfru&ion thereof. We may reterre this whok Doctrine to 
 two principal heads, which are the two duties of a Sovereign. The 
 one comprehendeth and intreateth of the props and pillars of a 
 State, Ptincipal and eflemial parts of publick Government, as the 
 bones and finews of this great Body, to the end thar a Sovereign 
 may provide for himfelf and his State i wlvch are liven principal, 
 that is to fay, knowledge of the State, virtue, in jnnirrs, and fafhions, 
 counfels, trcafurc, forces, and arms, alliances. The three hi -It are in . 
 the perfon of the fovereign '> the fourth in him, and near him, the 
 three latter without him. The other is to ad:, well to employ, and 
 to make ufe of the, forefdid means, that is to fay,ingroife,and iir. 
 a word, well to govern and maintain himfelf in Authority, and 
 the love roth of his fubjedls and of itrangers, but diitincSrly: This 
 partis twofold, Peaceable and Military. Behold here fummarily, 
 
 and
 
 334 Tkcflrft part ofthif Politick^Prudence 
 
 and grofly the work cut out, and the firft great draughts that are to 
 be handled hereafter. We will divide then this politick matter,andof 
 State, into two parts > the firft ftiall be of provifion, that is to fay, of 
 the feven neccffary things : the fecond, and which prefuppofeth the 
 firft, (hall be of theadion of the Prince. This matter is excellently 
 handled by Ltffws, according as he thought good : the marrow of 
 his>book is here. I have not taken nor wholly followed his method, 
 nor his order as you may already fee in this general divifion, and 
 more you (hall hereafter: I have likewife kft fome what of his, and 
 added fomething of mine own, and other mens. 
 
 CHAP. II. 
 
 >3l>ejirftpart of this Politick t>rude*ee 
 
 i. ' '"HIE fir& thing that is required before all others, is the know- 
 7 be chief ledge of the State : for the rirft rule of all Prudence confifteth in 
 
 point oftbif ' Knowledge, as hath been faid in the fecond Book. The firft in 
 
 iott^to all things is to know with whom a man hath to deal. Forinafmuch 
 tbt as this ruling and moderating prudence of States^ which is a know- 
 St*te. ledge and fufficicncy to govern in publick, is a thing relative, which 
 
 is handled between the Sovereign and the fubje&s i the rirft duty and 
 office thereof, is in the knowledge Qf the two parts, that is, of the 
 People, and the Sorercignty, that is to fay, of theState. Firft, then 
 the Humours and Nature* of the People muft be known. This 
 Knowledge fornaeth, and giveth Advice unto him that Ihould go- 
 vern them. The Nature of the People in general hath been dc- 
 fcribed at large ia the firft book, flight, inconftanr, mutinous, vain, 
 a lover of novelties, fierce and infupportable in profperity v cowardly 
 and dejected in adverfityj but muft it likewife be known in parti- 
 cular 5 fo many Cities and Perfons, (b many divers humours, There 
 are People cholerick, audacious, Warriers, fearful, given to wine, fub- 
 je& to wemen y fome more than others : Nojcenda natur* vulgi 
 tft & quibtts modis temper anter babeatur : 7 be nature of the vulgar 
 fert is to bekpowxand by what means it may be temperately ruled. And 
 in this fenfc is that faying of the wife to be underftood : He that 
 hath not obeyed, cannot tell how to command. Nemo bent itnpcrst, 
 nifi qni anteptrtterit imperio. 
 
 cncc. Not bccaufe Sovereigns (hould or can alwaies take upoa them the 
 
 name
 
 And government of 'ft ate ' 3 which is ofprevijion. 
 
 name of Subje&s > for many are born Kings and Princes, and many 
 States are fuccclfive : but that he that will well command, ftiould 
 acquaint himfelf with the humours and wills of his Subjects, as if 
 himfelf were of their Rank, and in their place. He mult likewifc 
 know the nature of the State, notonely in general, fuch as it hath 
 been deicribed , but in particular, that which he hath now in hand, 
 the Form, EiUblifhment, Birth thereof, that is to fay, whether it be 
 old or new, fallen by Succeffion, or by Election =, obtained by the 
 Laws, or by Arms ; of what extent it is, what neighbours, means, 
 power it hath : for according to thcfc, and other circumftaacies, he 
 muftdi verity manage the Scepter Jooftn andltraiten the Rains of hi* 
 Government. 
 
 After this knowledge, of the ftatc, which is as a Preamble, the ' 
 firft .of thofe, things that arc required j is virtue, necdTary in a Sove- 
 rejgn>a3 well for himfelf, as for the State. It is tirft ncceffary and con* b* J d of this 
 valient that he that is above all mould be -better than all, according provi(ion } i- 
 tq the faying .of Cyrus : and then it ftaudeth him upon for his credit virtue.. 
 and reputation. For common fame and report gatheret h and fpread^ 
 et.h abroad the fpeeches and actions of him that govcrneth. He .is in 
 the Eye of all, and can no more hide himfelf than the Sun: and there?- 
 fore whit good or ill foever he doth, fhall not want means to blazon 
 it, (hall be talked of enough. Audit importeth him much, both in 
 refpeftof himfclfand his State, that hisSubjedrs have a good opinion 
 of him. Now a Sovereign ought not onely in himfelf, and irrhis life 
 and converfation to be virtuous, but he mult likewite endeavour that 
 his fubjc&s be like unto himfelf. For as all the wifeft of the world Salaft. ad C* 
 have ever taught, a State, a City, a Company cannot long continue 
 nor profper, where Virtue is baniihed ;> and they do gtolly equiva- 
 cate, who think that Princes are fo much themoreaifuredin their 
 States by how much the more wicked their Subjects are, becaufe, fay 
 they, they are.more proper, and as it were born to fervitude and the 
 yoke j Patientiorttfervitutis qws non.dccet nifi ejftferucs- ; very patient 
 of fervitude whom it btfjme tb not to bje other tbjnfervants* For contra^ 
 rily, wicked men bare their yoke impatiently i and they that aregoo4 PHn. Pa. v 
 and debonair fear much more .than their caufe is, Pe^musgu'^fte.i- Salufbad Ce^- 
 fperritnt reciorem pjt'/tur : contra facile imjeriunt in bonos qul meiuentes 
 m.igis quam ineimndi. The majlivickgdaremfiitHp.nieKtflfJwhtfity: 
 cjntrarily the b$ men are mojk obedient, fearing otbtrs rmn than they 
 are feared thmfefoes. Now the moil powerful means to induce them, 
 and to form them unto virtue, is the example of the Prince , for ase&* 
 
 peii.cn ^:e. .,
 
 '"*"' 
 
 theflrft part of this Politic^ Prudexcc. 
 
 fellcth us, all men do frame themfelves to the pattern and model of 
 the Prince. The reafonis, becaufe example prcflxth more than Law. 
 It is a mute Law which carricth more credit than a command, M< 
 tarn itnperio nobis opus ctuhm exemplo : & miiihjubetur extmplo : Nti- 
 Pli.Paneg. tker do wefo much need comm mdmtnt , as example* and ititmort^entlt 
 to command by example. Now the eyes and :houghts ofche letter arc 
 always upon the greats they adnrre and limply believe, thit alii* 
 good and excellent that they do: and on the other fide, they that 
 command, think they fufficicntly enjoyn and bind their Infcriours 
 to imitate them by acting oucly. Virtue then is honourable and 
 profitable in a Sovereign, yea, all virtue. 
 
 3 But efptcially and above all, Piety Juftice, Valour. Clemency. 
 
 iallf four Th e fc are the four principal and princely virtue* in principality. And 
 therefore that great Prince Augufrtts was wont to Gy, that Piety 
 and Juftice did deifie Princes. And Seneca faith, that Clemency 
 agreeth better with a Prince, than any other. The piety of a So- 
 vereign confiiteth in his care for the maintenance and prefer vation 
 ot Religion, as the Protector thereof. This maKcth for his own ho- 
 nour and prefervation of himfelf ; for they that fear God dare not 
 attempt, nay think of any thing, either againit their Prince, who 
 is the Image of God upon Earth, or againft the State. For as Lattaa- 
 tiur doth many times teach, it is Religion that maintained! humane 
 Society, which cannot otherwife fubfift, and would foon be rilled 
 With all manner of wickedneflc and favage cruelties, if the refpect 
 and fear ot Religion did not bridle men, and Keep them in order. The 
 ftate of the Romans did encreafe and flourifh more by Religion, 
 faith Cicero himfelf, than by all other means. Wherefore a Pri. cc 
 mult take care and endeavour that Religion be preferved in its puri- 
 ty, according to the ancient Laws and Ceremonies of the Countrey, 
 and hinder all innovation, and controverts therein, roughly cha- 
 ftiling thofe that go about to breaK the peace thereof. Fordoubt- 
 lefs change in Religion, and a wrong done thereunto, draweth with 
 it a change and a declination, of the common-wealth, as Mecenas 
 Dion. well difcourfeth to Augusts. 
 
 4. After Piety, cometh Julticc, without which States are but Rob- 
 
 beries, which a Prince mult keep and pra&ifc both in himfelf and 
 others : In himfelf, tor he rnuft dcteit all thole tyrannical and bar- 
 barous (peeches, which difpcnie with Sovereigns, quitting them from 
 all Laws, Rcafon, Equity, Obligation % which tell them that they arc 
 not bound unto any other duty, than to their own wills and plea- 
 
 turcs
 
 and government of flat c, which Is tfprovijio*. 
 
 fares, that there is no law for them , that all is good and juft that 
 fcrveth their turns', that their equity is their force their duty is in 
 their power. Prindpi leges nemo fcripfit : licet, ft libet. In jitmma 
 fortuna, id tquius quid valid jus : nibil in)uftum quod frttttunjum : plf n . p an . 
 Ssnftitas , pittas , fides , privata bona fitnt : qua juvat, reges eant : Tacitus. 
 None hath written lnwes for the Prince: his will is bis law. In the Sencc. in tra. 
 high, ft degree of fortune^ that is m$ juft-, which it of mi^ force : 
 Nothing is nnjuji, which is profitable : Sanftity, piety> faith, are pri- 
 vate oodf^ and go that way that may benefit tfo Prince. And he muft 
 oppofe agaiiift them thofe excellent and holy councels of the wife, 
 that he that hath moft power in him to break lawes, fhould take 
 moft care to keep them, and live moft in order* The greateli power 
 fhould be the ftraighteft biidle, the rule of power is duty i mini- Senec. 
 mwn dccet libere, citi mmittm licet i non fcs potentes pofle > fieri ctud Euripides, 
 nrfas : he that hath power to do too mtich^ ou^bt to be leaft free i It is 
 not lawfttU that mighty men Jkould do thut^ which is unlawful to be 
 done. The Prince then mult tirlt be juft, keeping well and inviola- 
 bly his faith, the foundation of juftice, to all and every one who- 
 foever he be. Then hemuftcaufe that his juftice bs kept and main- 
 tained in others, for it is his proper charge, and for that eaufeheis 
 inftalled. He muft underiland the caufes and the perfous, give unto 
 every one that which appertained to him, juftly according to the 
 laws, without delay, labyrinths offuits and controverfics, involu- 
 tion of procefTe, abolifhing that villanous and pernicious myftery 
 of pleading, which is an open Fair, or Merchandife, a lawfull and 
 honourable robbery, conceflum latrocinium i avoiding the multipli- 
 city of laws and ordinances, a teftimony of a lick Common-weal, 
 Corruptiflime reipublic* p'urim* leges : the tnoft corrupted Common- . 
 wealths abound wiib moji laws i as medkines and plaifters of a j,^ 1 'p an 
 body ill difpofed : and all this to the end that that which is efta- 
 blifhed by good laws be not deftroyed by too many laws. But An aJveriLfi-> 
 you muft know, that the juftice, virtue, and probity of a fovereigu 
 goeth after another manner, than that of private men: it hath a 
 gate more large and more free by rcafon of the great weight and 
 dangerous charge which he carrieth and fwayeth,fbr which caufcit 
 is fit to march withapafe, which feemeth to others uneafie and irre- 
 gular, but yet it isnecefTary and Jawfull for him, He muft fometimes 
 -ftep afide, and go out of the way, mingle prudence with juftice, & as 
 they fay, cover himfdf with the skin of the Lion, if that of the Fox 
 tetve not the. turn* But thisis uot always to be done, and in all cafes, 
 
 but
 
 -538 "fhefrft part ofthit T0litic\Prudece 
 
 but with thefc three conditions, that it be for the evident & impor- 
 tant neceflity of the weal-publick, ("that i> to fay, of the State and 
 the Pnnee, which are things conjoynedj unto which he muft run > 
 IM tkewal- this is a natural obligation, and not to be difpcnfed with : and to 
 tubing procure the good of the common- wealth, is but to do his duty. 
 
 Salur populifuprtma lex ejh. 
 Princes cmnjelj, love and hate, 
 Do homage to the lave ofjlate^ 
 1 hat peoples fafety have no mate* 
 Other laws do very weti^ 
 But peoples fifcty bears the kU. 
 
 Tor defect That it be to defend, and not to offend > to preferve himfelf, and 
 
 and i9J<rv*- not to encreafe his grcatnefs, to fave and (hield himfelf either from 
 I'M, deceits and fubtilties, or from wicked and dangerous enterprifes 
 
 and not praftife them. It is lawful by fubtilty to prevent fubtil- 
 tie, and among Foxes to counterfeit the Fox. The world is full of 
 Art and malicious couzenage and by deceits and cunning fubtil ties, 
 States are commonly overthrown , faith Ariftitle. Why then 
 fhould it not be lawful, nay why mould it not be necefTary to hin- 
 der, and to divert fuch evil, and to fave the weal publick by the felf- 
 fame means that others would undermine and overthrow it> Al- 
 wayes to deal fimply and plainly wirh fuch people, and to follow the 
 ftreight line of true rcafon and equity, were many times to betray 
 the Mate, and to undo it. 
 
 -5. Thirdly, it mult be with difcretion, to the end that others abufe 
 
 -jB//cm/; it not, and fuch as are wicked take from thence occafion to give 
 without tvitk: credit and countenance to their own wicked neffe, For it is never 
 permitted to leave virtue and honefty , to follow vice and diflio- 
 nefty. There is no compofition or compenfation betwixt thefe 
 two extremities. And therefore away with all injuftice, treachery, 
 treafji, and difloyalty. Curfed be the doctrine of thofe, who teach 
 Cas hath been faid; that all things are good and lawful for Sove- 
 reigns : but yet it is fometimes necefTary and required, that he min- 
 gle profit with honefty, and that he enter into compofition with 
 both. He muft never turn his back to honefty, but yet fometimes 
 go about and coaft it, employing therein his skill and cunning, which 
 is good, honeft and lawful, as faith that great Saint &*Jj/, a*wrj 
 i77am7lu> v 7ca.v*tyi<3.i i and doing for the weal-publick like as mo- 
 thers and phyfitians, who feed their children, and patients, with fair 
 fpeeches, and deceive them for their health. To be brief, doing that 
 
 cloiely
 
 *nd government offtate, which is ofprovijio*. 
 
 clofely which he may not do openly, joyn wifdome to valour, art 
 and fpirit where nature and the hand fufficeth not ;, be, as Pindants 
 frith, a Lion in his blows, a Fox in his counfels > a Dove and a Ser- 
 pent, as divine verity fpeaketh. 
 
 And to this matter more diftindly, there is required in a Sove- 
 reign, diftruft, and that he keep himfelf clofe, yet fo, as that he be Di fruit 
 (Till virtuous and juft. Diltruft which is the firft, is wholly necefiary, 
 as the contrary, which is credulity, and a carekfle truft or conn'- Pri * ct - 
 dence is vicious, and very dangerous in a Sovereign. He watcheth 
 over all, and mutt anfwer for alls his faults are not light, and there- 
 fore he muft be welladvifed. If he truft much, he difcovereth hira- 
 felf, and is expofed to ihame and many dangers, Otycrtunus fit in- 
 jurif t yea, encourageth fuch as are falfe and treacherous, who 
 may with little danger, and much recompcnce commit great wick- 
 edncfle, Aditum nccendi perfido prtjlat fides : 7r/f maketb way for Seneca. 
 the treacherous to do mifchief It is neceflary therefore that he co- 
 ver himfelf with his buckler of diftruft , which the wifeft have 
 thought to be agrcat part of prudence, and the line ws of wifdome, 
 that is to fay, that he watch, believe nothing, take heed of all : and 
 hereunto doth the nature of the world induce him, wholly com- 
 peted ot lieSj coloured, counterfeit, and dangerous, namely fuch as Ephichar 
 are neer unto him in the court and houfes of great perfonages. He 
 muft then truft but few, and thofe known by long experience and 
 often tryals : Neither is it neceflary that he abandon them, and in 
 fuch fort leave all the cord, thatheftill hold itnot by oneend,and 
 have an eye unto them: But he mult cover and difguife the diffi- 
 dence, yea, when he diftrufteth, hemuftmake a (hew and counte- 
 nance of great truft aixl confidence. For open diftruft wrongeth, 
 and inviteth, as much to deceive, as an over-careleffe confidence '> and 
 many by making too great a (hew of fear to be deceived, (hew the 
 way how they may be deceived. Multi f alter e dtcHeruntdumtiment Senec, 
 falli : Miny have taught to deceit e., wbilji ibeyfear to be deceived : as con- 
 traiily, a profefled and open truft hath taken away the delire to de- 
 ceive, hath obliged loyalty, and iugendred fidelity i Vult quifque 
 fibicrediifrbabitafic/efipfamplerumque obligat fidetn : Every numvottld 
 be bdhved't and, to be credited for tbe mo ft fart bindetb trtt[l the 
 more. 
 
 From diftruft comes difllmulation the fcience or feed thereof, for 
 if that were not, and that there were fruft and fidelity in all, dif- ^ H ^ 
 funulation which opcneth the front, and eovereth the thought, could /,,,.. 
 
 hive .
 
 34 T&ejfrft part of t hit 
 
 have no place. Now diflirmilation which is vicious in private pcr- 
 fons, is very neceflary in Princes, who otherwife could not know 
 how to reigne, or well to command : And they muft many times 
 difTemble, not only in warre, with (trangers and enemies -, but alfo 
 in time of peace, and with their fubjedts, though more fparingly. 
 Simple and open men 5 andfuch as carry (as they fay) their hearts in 
 their foreheads are not in any (brt tit for this myfterie of com- 
 manding, and betray many times both therafelves ad their State : 
 But yet he muft play this part with art and dexterity, and to the 
 purpofe, neither {b openly or (b fimply as that it maybedifcerned. 
 For to what purpofe dolt thou hide and cover thy fcif, if a man may 
 fee thee obliquely or fide-wayes > Wily devices and cunning fubtil- 
 ties, are no more deceits and fubtilties, when they are known and 
 vented out. A Prince then the better to cover his art, muft make 
 profcffton of loving limplicity, muft make much of free and open 
 minded men, as being enemies to diffimulatien : and in mat- 
 ters of leffe importance, he muft proceed openly, to the end he may 
 be taken for fuch as he feemeth. 
 
 8, All this is in omiffion, in retaining himfeif, not a&ing: butitis 
 
 Pr.t$tce. likewifc required fometimes, that he paife farther, and come to 
 a&ion, and this is twofold. The one is to make and frame fecret 
 pradices and intelligences cunningly to win and draw unto him 
 the hearts and fervices cither of the officers, fervants, and truftieft 
 friends of other Princes and forrein Lords or of his own fubjedte 
 This is a fubtilty which is much in requeft and authority^ and very 
 common amang Princes, and a great point of prudence, faith Cicero. 
 It is wrought in fome fort by perfwalion, but elpecially by presents 
 and peniions, means fo powerful!, that not only the Secretaries, the 
 chief of the Counfel, the moft inward friends and favourites, have 
 been thereby drawn to give advice, and to divert thedeiignments 
 of their Mafter i yea, gieat Captains to give their helping hand in 
 t e warre , but alfo wives have been won to difcoverthcfecretsof 
 their husbands. Now this fubtil policy is alfo allowed, and approved 
 by many, without difficulty or i'cruple. And to fay the truth, ifir 
 b^againlt an enemy, aguinft a fubjedr. whom he fufpedlerh, and like- 
 wifeagainft any ftranger, with whom he hath no alliance nor league 
 of fidelity and amity, it is not greatly to b^ doubted. But again/I 
 his alliance, his friends and confederates, it cannot be good ; and it 
 is a kind of treachery, which is never permitted. 
 
 The other is to win fomc advantage, and to obtain his purpofe,
 
 And government offtatc, which is ofprov/fion. 
 
 by clofe and covert means, by equivocations and fubtilties, to cir- 
 cumvent by fair fpecches and promifes, letters, emkiflfagf s, work- 
 ing and obtaining by fubtil means, that which the difficulty of times 
 and affairs will not permit him othervvife to do a and to do that 
 clofely which he cannot do openly. Many great and wife men fiy 
 that this is lawful and to be permitted: Crebro mcndjch frfrattde Plm. 
 uti imper antes debent ad commodum Jubditarum. Decipere fro mori- Val - Max. 
 bus temporum, prudentia ejl : Great commanders ought to ttfe lywi? and 
 fraud for the commodity of their fubje&s. To deceive according*) tljeftjte 
 and condition of rime, is tvifedome. It were over-boldne/Ie fimply to 
 affirm that it is permitted. But a man may fay, that in cafe of great 
 neceflity, in a troublefome and tumultuous time, when it is not only 
 to procure a grr at good, but Co divert a great rnifchief from the State 
 and againit fucli as are wicked and traiterous, that is no great fault, if 
 it be a fault. 
 
 But there is a greater doubt and difficulty in other things, becatife i . 
 they have a fmell of much Injuftice in them. I fay much and not ijrfict t'* 
 nbjlly> becaufc with their Injuftice there are mingled in them fome ** 6le to th 
 grains of juftice. That which is wholly and apparently unjuit, is 
 reproved of all^even of the wicked, at leaftwifein word and fhcw, 
 if not in earned and indeed. But of thefe actions ill mingled, there 
 are fo many reafons and authorities on the one fide and the other, 
 that a man hardly knoweth how to refolvc himfelr^ I will reduce' 
 them here to certain heads. To difpatch, and fecretly to put to death, 
 or otherwife, without form of juftice, fome certain man that is 
 troublefome and dangerous to the ftate, and who well deferveth death 
 but yet cannot without trouble and danger be enterprifed 8crcprcfTed 
 by an ordinary courfe : herein there is nothing violated but thcformi 
 and the Prince, is he not above the form ? 
 
 To cut the wings, and to leflen the great means of any one that 
 (hall raife and fortirie himfelf too much in the State, and maketh 
 himfelf fearfull to his Sovereign i not ftaying till he be invincible, 
 and able to attempt any thing againit the Jhte, and the head of his 
 Sovereign when it pleafeth him. 
 
 To take by authority the riches of the richeft in a great neceflity 
 and poverty of the ftatc. 
 
 To weaken and cancel the laws and priviledges of fome iubjcfts, 
 who hold them to the prejudice and diminution of the authority of 
 the Sovereign. 
 
 To take by prevention, and to pofleflc himfelf of a place, city, or a 
 
 A a pro-
 
 342 7 be fir ft part of this 
 
 province, very commodious for the S;ate, rather than to fuffer an- 
 other ftrong and fearfull neighbour to take and- pofTeffeit, to the 
 great hurt, fubje&ion, and perpetual alarum of the faid State. 
 
 All rhefe things are approved as juft and lawfull by many great 
 and wife men, provided that they (ucceed well and happily, of whom 
 thefe arc the faymgs and fentences : To do }ujlice in great matters^ * 
 , *//z may . fom>tim:s go ajlray in J mall: and, TJ execute jujiice in 
 Tr r 'l/fo ** ' ls permitte-4 todowrongby retail : for commonly the great- 
 
 e,rt a&ions and examples have fome Iiijuftice, which latisfieth par- 
 , . tkular men, by the profit which arifeth to all in general : Omm 
 ii U mignum exctnplum habet al'iqmd ex iniqtto^ quod a-dverfu-f fingulot 
 
 militate fublica rcpcnflitur. That a prudent and wife Prince fliould 
 not onely know how to command according to the Laws, but alfo 
 the Laws.themfclves, ifneccflity require, and they mufr make the 
 Laws to will ir, when they cannot do what they' would. In confufed 
 Sencc, and defperate affairs, a Prince muft not follow that which may bi 
 w=ell fpoken of, but that which is necelTary to be executed. Necefll- 
 ty, a great fupport and excufe to humane fragility, infringethall 
 law, and therefore he is not very wicked, that dorh ill byconttraint: 
 Ariftot. in NiCeflitas nugnnm imbeciHitatis human* patrociwum, omnem legem 
 Politic. frangit'. non eft noc^ns quicunqm nm jponte eji nocent. If a Prince 
 Democrit. cannot be wholly good, it fufliceth if he behaf good, and that he 
 'be not wholly wicked =, That it cannot poffible b?, that good prin- 
 ces (hould commit no Injuftice. To all this, I would add for their 
 juftihcation, or diminution of their faults, that Princes finding them- 
 fclves in fuch extremities, they ought not to proceed in fuch actions, 
 but with great unwillingntflcand grief of mind, acknowledging that 
 it is an infelicity and a disfavour from heaven,, and fo carrying them- 
 felves therein as a father, when he is enforced to cauterifeor cut off 
 a mcn,ber of his child, to favehis lifei er to pluck out a tooth to 
 purchafe cafe As for other fpecches more bold, which refer all to 
 proHt, which they either equall or prefer before honefty, an honeft 
 rnanmurtevcr abhor them, 
 
 We have fbyed long upon this point of the virtue of Juftice, bc- 
 cauD of the doubts and difficulties that arifc from .the accidents and 
 hecdfities o-f States, and which do many times .hinder the moft re- 
 folute and beft advifed. 
 
 n, . After juftice cometh Valour^ I mean that military virtue*, wifc- 
 dom?, courage, and fufficiency to play the warriouri necclfaryin 
 a Priuce tor the defence aiad fafcty of himfelf,. the State, liis fuhjefts,
 
 And government offtate^hich isofproviJtoM. 
 
 of the publick peace and liberty, and without which he can hardly 
 deferve the name of a Prince. 
 
 But let us come to the fourth princely virtue, which is Clemency, I2 
 a virtue which inclineth the Prince to a fweet kind ot mild n die and C'ew>ncy 
 lenity, whereby he Icffeuuh and qualifieth the rigour otjufrce with 
 judgement and difcretion, it moderateth, and fwectly luauagctii all 
 things, delivereth thofc that are faulty, relieveth thofe that are fal\ n, 
 favuh thole that are like to be loft. It is that in a Prince, which hu- 
 manity is in a common perfon, It is contrary to cruelty, and extreme 
 rigour, not to juftice , from which it differeth not muchj but it fweet- 
 neth and moderateth it. It is neceflary by reafon ol our humane in- 
 firmity, and frequency of offences, the facility to otfe; d : for an o- 
 ver-great and cominuall r;gour and fcvcrity,ruinatcthall,and ma- 
 keth chaftifements contcmtible , Sewritas amiitit ajfiduitatc J#-o 
 thoritatent: It ftirreth malice and rancor, moveth rebellions, and *f* 
 men by dcfpight are made wicked. For fear, that keepeth men in 
 their duty, mull be fweet and temperate j if it be too (harp and con- 
 tinual, it is changed into rage and revenge : f fcmperatus timor eft 
 cm ahibet, aftiduus fr acer in vindi&am exdtat : Temperate fear is Sence, 
 that which reftrAneth^ but continual f far ftirreth up revenge. It is like- 
 wife very profitable to a Prince and State, it winneth the love and 
 good will of his fubjedts, and confequently conrirmeth and aflureth 
 the State, irmijfimum id imperium quo obedient c s gaudent : 7/taf Tit.Lir. 
 Empire is mft firm, where the jubjefis fo obey , as ihey rejoyce, as cap. 3. 
 fhall be faid hereafter. It is iikewife very honourable to a foveraign, begin, 
 for his fubje&s will honour and adore him as a god, as their tutour, 
 their fathers and in ftead of fearing him, they will fear all for him, 
 left any ill happen unto him. This then mail be thcklTon of the 
 Prince, to know all that pafTeth, not to believe alii yea, many times Tacit, 
 to dillemble, w idling rather to bethought to have found good Tub- Agricol, 
 jeds, than to have made them fuchj to pardon light faults, to lefTen 
 the rigour of the great s not to be over-ftreight and exadtin punifh- 
 ing (Which is as great a dishonour and infamy to a Prince, as to a 
 Phyiician many Patients that die under his hand; to content himfelf 
 many times with repentance as a fufficiem chaltifement. 
 
 -ign fcercpulcbrum 
 
 Jeint mijcrp^pccxtcue genus vidiffe'f>recjnt(nt' 
 
 lit f>id and fair enou-h : far ihem and thce. 
 
 In pardon, where ihc Lordaffiias-, not vet. 
 
 And let him not tear that which fomc objed very untruly, that k 
 
 A a 3 dcbi-
 
 24.4 
 
 S.tlntt. ad 
 C-efar. 
 
 , 
 
 Jtfttr which- 
 re required 
 l liber.tlit 
 
 twofold 
 
 Thefirft fart of this Pelh 
 
 ckbafeth, vilirieth, and weakneth the authority of the Sovereign 
 and of, the State, for it contrarily fortifieth it, and gives credit and 
 vigour thereunto : And a Prince beloved, mail do more by Jove \ 
 than by fear, which makes men fear and tremble, but not obey : and 
 as Salifft difcourfcd to C^/i", Thofc ftates ihat arc governed with. 
 fear, are never durable. NO man caw be feared by many, but he 
 muft likewife fear many, and that fear which he would put upon, 
 ail, falleth upon his own head. That life is doubtfull wherein a man. 
 neither before nor behind, nor on any fide is covered, but is al waves 
 in agitation, in danger, in fear. It is true, as hath been faid in the 
 beginning, that it muft be with judgement -, for, as tempered and. 
 \\tll conduced it is very venerable, to being too loofe, too rcmiife 
 it is very pernicious. 
 
 After thete four principal and royal virtues, there are alfo others, 
 though lefle worthy and neceflary, yet in a Iccond place very profit- 
 able, and requiiite in a Sovereign , that is to fay, liberality, fo rit and 
 neceflary for a Prince, as it is lefle beHtting him to be vanquHhed by 
 arras, than by magnificence. But yet there is herein required a 
 great difcretion, otherwife it will be more hurtfull than commodi- 
 
 ous. 
 
 There is a twofold liberality, the one confifteth in charge and 
 mew, and this ferves to fmall purpole* For it is an idle thing in 
 Sovereigns, and to little end, to endeavour by great and.cxceflive 
 charges to make (hew of therofelves, or to increafe their credit 
 especially with their fubje&s, where they have power to do what 
 they lift. Itisateftimony of pufillanimity, and that they underftand 
 not what they are j .and befides that, itfeemeth to their fubj eels, the 
 fpe&atours of thefe triumphs, that they make this glorious fliew 
 with their own Ipoils, that they feaft itaf their charges, that they 
 f^ed their eyes with that, that mould feed their bwHies. 
 
 And agaiaa Prince mould think that he hath nothing propcrlyhis ; 
 he oweth himfelf to another. The other liberality, confifteth in 
 gifts bdlowed upon another, and this is farre more commodious 
 and commendable, but then it muft be well governed, and he muft 
 be well advifed to whom, how, and how much he muft give. He 
 muft give to thofe that have deferved it, that have donefcrvice to 
 the wvalpublick, that have run their fortune*,- and fpcnt themfeivcs 
 in the warre> No man will envy them v if they be not very wicked. 
 Whereas contrarily, great gifts, beftowed without refpect and merit, 
 fUamejhe giver> and purchafe envy to the receiver, and is received 
 
 without;
 
 and government of ft at e^ which is ofprovijton. 345 
 
 xvithout thankfulneG and acknowledgement. Some tyrams have 
 beenfacriticed to the malice of the people, even by thofe whom they 
 have advanced, railing on them with the reft of the people, and fe- 
 curing their goods, by making known how much they .contemn and 
 hate him, from whom they received them. Again, this liberality 
 muft be with meafure > for if it be not, and that he give unto all, 
 and upon all occafions, the ru'me of the State and Sovereign muft 
 needs cuilic: This is to play and to lofe all. For men will never 
 be iatisried, but be as exceflive in asking, as the Prince fliall be in 
 giving, framing themfelves not according to rcafon, but example i 
 fb that when the common treafury mall fail, he (hall be enforced to 
 lay hands upon thegoods of another, and fupply by Injufticethat 
 which ambition and prodigality did difl]pate , quod ambitionc cx- 
 /jjHjfww, per fcdcra fufplendum. Now it is far better not to give 
 at all, than to take away to give : for a man (hall never enjoy in Co 
 high a degree the love and good will of thofe whom he hath clo- 
 thed, as the hatred and ill will of thofe whom he hath robbed and 
 fpoikd. And again, this liberality without meafure, worketh the 
 mine of himfelf ; for a fountain drieth up, if if be overmuch drawn. Hieronym 
 Liberalitate liheralitas perit: ty liberality liberality ferifoeib. Li- 
 berality likewife muft befpun with a. gentle, thread by little and lit- 
 tle and not altogether: for that which is done over-fpcedily, be it 
 never fo great, is in a manner infenfible, and foon forgotten. Pica- 
 fant and pleafing things muft be excrcifed with eafeand leafure,that 
 a man may have time total} them: Things rude and cruel (if they 
 muft needs be donej muft contrarily be executed fpccdily. There is 
 then Art and prudence in giving, and in the practice of liberality. 
 il/us luxuria ecie liber alitatis imonit : erdere tnu'ti 
 
 cuilsMs luxuria fpecie libcralitaiis imponit : p t 
 fount, don an ncjciunt. Ibej are deceived whom riot blinclcib in Jhew 
 rf liberality : many ktiowhorv to yvjfte, but not bow to give. And to 
 fay the truth, liberality is not properly any of the royal vir.'ues , for 
 it agreeth and carrkth it fclf well with tyranny itfelf. Andfuch 
 as are the governours of young Princes do wrong, in working ib 
 ftrong an impreflion of this virtue cf bounty in their minds and 
 wills, that they mould rcfufe no means to put it in pradricc,and 
 think nothing well employed, but that which they give (rhis 
 is their common language^ > but they do it either for their own 
 benefit, or elfe they know not to whom they (peak it. For it is a 
 dangerous thing to imprint liberality in the mind of him that hath 
 means to furnifh himfclf as much as he will at the charges of ano- 
 
 A a 3 thcr
 
 fe firfipart eftfas Politick^ Vrttdenct 
 
 thcr. A prodigal or liberal Prince without difcretion and meafure, 
 is worfe than a covetous: but if this liberality be well ruled and or- 
 dered, as kith been faid, it is well befeeminga Prince, and very pro- 
 fitable both to himfelf and the eftate. 
 
 Another virtue requifitc in a Prince, in a fecond degree, is Magna- 
 nimity, and greatiu.fle of courage, to contemn injuries and bad 
 fp ee chcs, and to moderate his choler-, never to vex himfelf for the 
 f thler. outrages and indifcretions of another : Magmm fortunam magnus 
 '* nCC * animus deceft injurias & ejfenfwms Juperne defpicere , indignas Ca- 
 
 j'aris ir i a great mind bectintctb a great fortune ', and highly to dt~ 
 Jpjfe in\uriesi and offences, which be unworthy the anger of Ctfar. 
 For a, man to afflift hiinfelf, and to be moved, is to confcflc him- 
 felf to be faulty, whereas by negledt and IJght account it eaiily va- 
 Tacit. nilheth. Ciitvitij, fi irafcere^ agnita vidcntur'-, fi fpreta exelejcttr.t, 
 
 Ibou fcemcft to coK/eJJe ihofe accufinws being angry i which contew- 
 ned, cithtr vanijh of them/elves? or return ttpon the Author. And 
 if there be rit place, and a manmuft be angry, let it be openly and 
 without diflimulation, in fuch fort that he give not occaiion to fuf- 
 peel: a hidden grudge, and purpofe of revenge: this is a token of a, 
 bad and incurable nature, and beft befitting the bafer fort : Qbjcnri 
 Tacit. & trrevocabiles repwunt odia : S*i& cogitat:onis indicium jecreto 
 
 cdii fatiari. E Je perfons and unrecvcralle do conceal their hatreds. 
 Jt is a taken of a barbarous and cruel mi,;d\ to be gutted with fecr?tru<'ge :. 
 It doth better become a great perfonage to off" nd, than to hate. The 
 other virtues are lefle royal and more common. 
 
 ,,. After virtue come the manners, carriages, and countenances that 
 
 2fc< ibird bead become and belong unto Majefty, very rtquifite in a Prince. I will 
 tftbts provijt- not ftand upon this point : I onely fay, as it wcrepafllngby,-that not 
 . them**- ont ]y nature helptth much hereunto, but alfo art and liudy. Here- 
 un to do appertain the good and beautiful compcfttion of the vi- 
 fage, his port, pafe, fpeech, habiliments. The general rule in all 
 thcfe points, is a fweet, moderate, and venerable gravity, walking 
 betwixt f-ar and love, worthy of all honour and reverence* There 
 is likewife his refidence,andconverfation or familiarity. Touching 
 his refidenee or abode, let it be in fome glorious, magnificent, and 
 eminent places, and as neer as may be in the middle of the whole 
 ftate, to the end he may have an eye over all, like the Sun which 
 from the middle of heaven giveth light to all: for keeping himfelf 
 at one end, he giveth occafion to thofe that are fartheft from him 
 to rife againft him, as he that ftandeth upon one end of the table, 
 
 makedi
 
 And government offlate., n&ick it offrovijtox. 347 
 
 make h the other end ro rife up. His converfation and company, let 
 
 it be rare > for to (hew and to communicate himfclf too much, breed- 
 
 eth contempt and deji deth majeity : Contirtuus afptcius minus 
 
 ver ens/os nijgHorh ntinej ipfafatict jtefacit : Majeftati major ex longin-tfo J- UC1US - 
 
 revcrentia, quli omm ignoium pro magntfico eji. Often and day'yjfpeft ^acit* 
 
 cjujetb great men the /ejjet, be feared: But the rarettejje ff their prejence 
 
 pr cures the greater reverence i bccjttje all Jtrange and untywn things jeem 
 
 (tA.ely and magnificent 
 
 Atter thefe three things, knowledge of the ftate , virtue, and ^ 
 
 , . , . r i r i fk founb 
 
 manners, which are in the perlon ot the Pnnce, come thofe things head of thit 
 .which are ncer and about the Prince: That: is to fay, in the fourth pr vi/io*, 
 place Counfd, the great and principal point of this politick Do- coujel. 
 trine, and fo important, that it is in a manner all in all, It is the 
 foul of the irate, and the fpirit that giveth life, motion and aft on 
 to all the. other parts : and for that caufe it is faid, that the ma- 
 naging ofartairs confiikth in prudence. Now it were to be --vithed 
 that a Prince had in himfclf counfcl and prudence fuffickm to go- 
 vern and to provide for all. Which is thefirft and highdt degree of 
 wifcdome, as hath been faid i and iffo it were, the aifaires would go Chap, i, 
 far better: but this is rather to be withed ihan hoped for, whether 
 it be for wanr of good nature, or a good institution i and it is al- 
 molt impofllbie that one onelyhead tho.jld be fufficiently furni'hed 
 for fo many matters. JV- uit pnncept fai fci?mia cunfti com^kfti, f ^if, 
 fiec ttnius metis tints m lif eft capax. 1b^ Prince cann t c .mprehtnal 
 all t'mngf by his oven kywledge^ neither is the nnnd <f om aline cap**- 
 ble of fo much grutnefie. A lone man feeth and heareth bat little. 
 Now Kings have need ol many eyes, and many ear^ and great bur- 
 dens, and great affaires have need of great helps. And therefore it 
 is requitke that he provide and furniih himfelf with good counfcl, 
 and fuch men as know how to give it : for he whofoever he be, that 
 will take all upon himfelf, is rather held to be proud, thandi&retC 
 or wife. A Prince then had need of faithful 1 friends and fervitours 
 to be his afliltants, qteos affutnit in partem cttrarttm^ whom he miy 
 take to bear part ff his cva. Thefe are his true treafurcs, and pro- Tit. Livius, 
 ritable inftruments of the ftate : In the choice whereof he fhould efpc- Tacit: 
 cially labour and employ his whole judgement, to the end he may 
 have them good. There are two forts ef them the one aid the 
 Prince with their duty, counfel, and tongue, and are called Coun- 
 feHors-, the other ferve him with their hands and actions, and may 
 be called Oiticers. The tirit, are farre more honourable : For 
 
 A a 4 the
 
 coitn- 
 JelloTS, Fide- 
 tity. Piin. 
 
 348 The fir ft part of this Politic ( Prudence 
 
 the two greateit Philofophers fay, that it is a facred and divine thing 
 well to deliberate, and to give good counfel. 
 
 a. Now Counfellors mult ririt be faithful, that is fo fay in a Word, 
 
 honeft men. Optimum qmmque fideliflimum puto : Every nun 
 that is truly hjnejl, I hold to be majl faithful. Secondly, they muft 
 be fufticient in this point, that is to fay, skilful in the State, diverily 
 experimented and tryed ("for difficulties and afflictions are excellent 
 Plm v leflbns and inthuftions i Mibi foriuna multis rebus ereptis ujum 
 
 dedit bene juadendi : Fortune having taken fr<m me many things., hath 
 gum me the facility of well perfrvadinr.} And in a word, they muft 
 be wife and prudent, indifferent quick, and not over fharp j for 
 fuch kind of men are too moveable , nwandis quhm gerendif 
 Gurtius, rebut apticra ingenia ilia ignea : Tbeje fiery wits are jitter for 
 innovation, than admiration. And that they may be fuch, it 
 is requifite, that they be old and ripe j for, bciidcs that young 
 men by reafon of the foft and delicate tendernefie of their age, 
 are eatily deceived, they do ealily bdieve and receive every 
 impreffion. It is good that about Princes there be fome \vife,fome 
 fubtilej, but much more fuch as are wife, who are required for ho* 
 nour and for all times, the fubtile onely fometimes for neceflity. 
 Thirdly, it is neceffary that in propoling and giving good and 
 wholefome counfel, they carry themfelves- freely and couragiouily 
 without flattery, or ambiguity, or difguilement, not accommoda- 
 Liberty. tii7g their language to the prcfentftate of the Prince i Necumfor- 
 
 tttna potitts principis loquantur quam cum ipjb =, Left they jpeal^ ra~ 
 Tacit.- ther with the fortune of the Prince than with bimflf;- but without 
 
 {paring the truth", fpeak that which is fit and requifite. For al- 
 though liberty, roundnelTe of fpeech and fidelity, hurt and offend 
 for the time, thofe againft whom it oppoieth it fe!f, yet afterwards 
 it. is reverenced and efteemed. In prefentia quibus reft/lis^ offcn" 
 dif '> deinde illis ipfis jufpicitur laudaturqxt : For the prejent thou 
 effendeft them whom thou contradifteft) but afterwards thau art wen 
 sf them refpefted and praifid. And fourthly, Conftactly, without 
 yielding, varying and changing at every meeting to pleafe and fol- 
 low the humour, pleafure, and paffien of another j but without 
 opinative obftinacy, and a fpirit of contradiction which troubleth 
 and hindereth all good deliberation, he muft fometimes change his 
 opinion, which is not in conftancy, but Prudence. Fora wife man 
 naarcheth not alwaies with one and the fame pafe, although he fol- 
 low ; the{ame way, he changeth not, but accommodatethhirnfelfi.
 
 and government of flat e^ which is ofprovijiox. 
 
 Ncn femper in ttno gradu^ fed uni via'i am fe rntttat^ fed aft at : As 
 a good mariner ordcreth his failes according to che times, and the Senec. 
 wind , it is necefTiry many times to tiirn and wind, and to arrive to 
 that place obliquely, by fetching a compaG, when be cannot do it 
 diredlly, and by a freight line. Again > a religious dexterity to Silence. 
 keep fecret the counfels and deliberations of Princes, is a thing ve- 
 ry neceffiry in the managing of' affairs , Rts ntagn<e fitllineri ne- CurtiuS 
 c,uiunl ab eo cut tacere grave eft: Great ajfairs cannot be fitftained 
 by him, n>b& cannot be ficret. And it fuffieeth not to be fecret, but 
 he mu/i not pry and fearch into the ("carets of his Prince ', that is an ill, 
 and a dangerous thing, Exquirerc sbditos ptincipis fenfes, illicit urn 
 e?"" anceps : yea he muft be unwilling and avoid all means to know 
 them. Arid thefe are the principal good conditions and qualities 
 or' a Counfellor, as the evils which they mult warily avoid, are pre- 
 fumptuous confidence, which maketh a man to deliberate and de- 
 termine over boldly and obftinately => for a wife man in deliberating 
 thioketh and reth'mketh, doubting whatfoever may happen, that 
 he may be the bo'.der, to execute- Nam animus vereri cuifcit, flit Prefumptuous 
 tuto aggndi - For the mind that kjo&etb how to fear , kvoKetk bjtt> c fi'* ence -. 
 with /afety to execute. Contrarily the fool is Inrdy and violent in lf * Llvlus - 
 his deliberation: but when he comes to the illue, his noic falls a 
 bleeding: Confilia calija & attdacia prim-a fpeeie l<eta fmt , tra&atu 
 dura, eventit trjftia : Hajly and audacious cowjds at the firji (hew, 
 are platt/ible^ but in the managing prove hard , and in the end fid! sf ?JI Jfi n . 
 t/ifcontent. Secondly, all paHIcn ofcholer, envy, hatred, avarice, 
 concupifcence, and all private and particular arFeftioi-i, the deadly Tacit> 
 poifon of judgment and all good underftanding-, Priyat<e resj'emper 
 off~ecere, offichntque public:; > confiHis-, prjjimum teri affiaM & jttdi- 
 cii -vinenum Cua cniqtte- uti'itas : Private affaires have ever beeti 
 hurtful, and do bindc r the putticl^ -vox* fits : and erery mans p irticular Prec 'P ttatl o 
 frvfit is the worft pyfin of irue 'sfe5i&n and judgement. Laitly, prer ^ ;e :_ 2 ' ca P' ' 
 cipitation, an enemy to all good counfcl, and onelyrit fo domif- IO * Aacir - 
 cheif. And thus you fte what manner of men,-good Counfellors.oiight 
 to be. g 
 
 Now a Prince muft make choice of-fach as are good, cither by ^ j ut O c 
 his own knowledge and judgemtnt, or if he cannot fodo, by their t > }i i> r , MC e, 
 reputation which doth feldorne deceive, whereupon one of them cboofinz go^-4 i 
 faid to his Prince. Hold -us for fuch as we are efteemed to be. Nam 
 fittguli decipere &dccif>i poffunt : nemo arums, neminem cnines fefd- 
 ftr every one may- deceive and le..d^e:i'ed'- no man al*'i all 
 
 have
 
 3 5O The fir ft fart of this Politic^ Prudence 
 
 btve deceived mm'. And let him take heed that he choofenot his 
 minions and favourites, Courtiers flatterers, (Lvts, who lhame their 
 matters and betray them, There is nothing more dangerous than 
 the counfel of the cabinet. And having choien and found them, he 
 mult wiitly make ufe cfthem, by taking counlel ofc them at due times 
 and hourts, not attending the event and execution, and lofing the 
 time vv hileft he hearkerrtth to the m i and this mutt he do with judg- 
 ment, not differing himfelf to be carried over-loolly by their coun- 
 fcls, as that fimplc Ernperour Cl-udius was, and withmildneffe, 
 without roughneife, it being more rcafonable, as that wife Ma.An- 
 toniut was wont to fay, to tollow the o>un(el of a good number of 
 friends., than fuch as are conftrained to bend unto his will. And 
 making ufe of them, to do it with an indifferent-authority, neither re- 
 warding them with prefents for their good counfel, lelt by the hope 
 Curtius. of the like prefeuts he draw fuch as are wicked unto him, noruie 
 them over-roughly for their bad counfels * for he (hall hardly tind 
 any to give him counfel, if there b. danger in giving it : and again 
 many times bad counfel hath a better fucctfle than good, by the pro- 
 vident care and direction of the Sovereign. And fuch as give good 
 counfel, that is to fay, happy and curtain, are not therefore alwayes 
 the beft, and moft faithfull ferviiors, not for their lib rty of fpcech 
 neither, which he {hould rather agree unto, looking into fuch aa 
 are fearfull and flatterers with a wary eye. For m (erable is that 
 Tacit. Prince with whom men hide or difguife the truth. Cnjus aurrs it* 
 
 formtt* font, nt ajpera qu* uti ii^ & nil nifi ]ucim^um <& Ufarttm 
 accipiant : Whofe ears art fo framed^ that they wit nit btirkgn to 
 profitable things that are barfa nor any tbinghut rvbjt is Chafing tbou^b 
 hurtfull. And laftly, he muft conceal his own judgement and rciolu- 
 Vegetr t - on ^ f ecrec y &e j n g t j le (5 L ,i of counfel : 'Nulla mdiora. confilia, qmm 
 
 qut i^noraverit adverjarius atttetjuam fierent : They are the left ccunfcls 
 which the adterfary tytowetb not befire tbej be effected. 
 
 As touching officers which are in the next place, and who (crvc 
 
 1 9 the Prince and State in fome charge, he mult make choice of honcft 
 
 Vfofatrt. men ^ O f g OOC j anc [ honeit families: It is to be thought that fuch as 
 
 ferve the prince, are the beft fort of people, and it is not n't thatbafe 
 
 people fhould be neer him, and command others, except they raife 
 
 themfelves by fome great and fingular virtue, which may fupply the 
 
 want of nobility : bur by no means let them be infamous, double, 
 
 dangerous, and men of fome odious condition. So likewife they 
 
 fhould be men of undemanding, and employed according to their 
 
 nature?.
 
 and government of ft ate, which it ofprwijton. 551 
 
 natures. For feme are fit for the affairs of the War, others for pesce. 
 Some are of opinion, that it is belt to choofc nun of a fwect car- 
 riage, and indifferent virtue : for thofe excellent furpafljng (birits, 
 that keep thcmfelves alwaies upon the point, and will pardon no- 
 thing, are not commonly fit for affaires , Vt pares negotiir^Hequefupfa 
 Jin ft retti non ertfti, Men fufficrentfor their employment, wtfjjijdious i 
 equal in their affaires, and not much above them. 
 
 After countel, we place Treafure, a great and puiffant mean. This 20 
 is the finews, the feet, the hands of the (hte. There is no fvvord fo ^t fifth bead 
 (harp and penetrable, as that of filver,i:or mafterfo imperious, nor f P rovi f t! >* 
 oratour that winneth the hearts and wills of men, or conquers ca- rre *J ure ' 
 ftlesand cities, as riches. And therefore a Prince maft provide that r L 
 
 r i i i --.! ,- m Exchequtr<- 
 
 his trealury never tail, never be dryed up. Tnisicience confi/tethin fyoivledge i 
 three points, to lay the foundation of them, to employ them well tbra fohtts. 
 to have alwaies a refervadon, and to lay up fom- good part thereof 
 for all needs and occaiions that may happen. In all thefe three a 
 Prince muft avoid two things, Injuttice, and bafe NiggardlinefTe 
 prefcrving right towards all, and honour for himfelf. 
 
 Touching the rirft which is to lay the foundation, and to increafe 2i 
 
 the treafury, there are divers means, and the forces are divers which i- folny tbt 
 are not all perpetual, nor alike affured, that is to fay, the demain 
 and publick revenue of the State, which mutf bs managed and ufed, 
 without the alienating of it in any fort, forafmuch as by nature it is 
 facred and inajienable. Conqiufts made upon the enemy, which 
 mult be profitably employed, and not prodigally diftipated,asthe 
 ancient Rom*ns were wont to do, carrying to the Exchequer very 
 great fums, and the treafuries of conquered cities and countreys, as 
 Livie reporteth oi: Camitiuf lzminius^ Yaulus Emilias, of the 
 Stipioes, Lxcttl'ttfi C*f<r i and afterwards receiving from thofe 
 conquered countreys, whether from their natural country men left 
 behind them, or from colonies fcnt thither certain annual revc- 
 nue5,Prtfcnts, gratuities, penfions, free donations, tributes of friends, 
 allies, and fubjcdrs, by telhments, by donations among the living, as 
 the Lawyers term it> or otherwife. The entrance, coming and gf> 
 ing, and pafTages of merchandize, intodocks, havens, rivers^ as well 
 upon Itrangers as fubjedts, a means juft, lawtul, ancient, general, 
 and very commodious ; with thefc conditions: Not to permit 
 the traffkk and tranfportation of things neceffary for life, that 
 the fubjtdVs may befurnifhed ; not of raw unwrought wares, to the 
 end the fubjec} may be fet on work, and gain the prolit of his 
 
 own
 
 3 5 2 The fir (I fart of this Politick, Trudence 
 
 own labours. But to permit the fraffick of things wrought and 
 dreflcd, and the bringing in offuch wares as are raw, and not of 
 fuch as are wrought j and in all things to charge the {hanger much 
 more than the fubjedt. Tor a great forrein impefition increafeth 
 the treafure and cornforteth the fubjeclj to moderate nevertheleffe 
 the impoits upon thofe things that are brought in, -neceiTary for life. 
 A frn Pius Thtfe four means are not only permitted, but juft, lawful, and ho-- 
 Scveru's ncft< The fifth ' whkhis hardl y bohtft, ts tfe traffick which the So- 
 A* it s vercign ufeth by his factors, and is pradrifed in divers manners more 
 '<* or leflc bafe '> but the vileit and molt pernicious is of honours, eftates, 
 
 offices, benefices. There is a mean that comet n near to traffick, and 
 therefore may be placed in this rank, which is not vc-ry diihoneir, 
 and hath been pradtifed by very great and wife Princes, which is, 
 to employ the coin of the Treafure or Exchequer to fome frnall 
 profit, as five in the hundred, and to take good fecurity for it ei- 
 ther gages, or fome other found and fufficient aflurance. This hath 
 a threefold ufe, it increafeth the treafure, giveth means to particular 
 men to traffick, and to make gain ', and which is bi'ft of all, ic favcth 
 the publick Treafure, from the paws of our thLving Courtiers, the 
 importunate demands and flatteries of favourites, and the over- 
 great facility of the Prince. And for this only caufe, fome Princes 
 have lent their publick treafure without any profit orintereit, but 
 onely upon pain of a double forfeiture, for not payment at the day. 
 The iixth and lart is in the lones and fubiidies of fubjedls, whereun- 
 to he muft not come but unwilliagly, and then when other means 
 do fail, and neceflity prefTeth the State. For in this cafe it isjufr, 
 according to that rule, 'that all is }u\l that is necejfary. But it is 
 
 1 rcquifitc, that thefe conditions bs added after this firit of neceflity. 
 To 'levy by way of lone (for this way will yield meft Silver, becaufe 
 of the hope men have to recover their own again, and that they fhall 
 lofe nothing, belides the credit they receive by fuccouring the weal- 
 publickj and afterwards the neceflity being paft, and the warres 
 
 2 ended to repay it again 3 as the Komuis didj being put to an ex- 
 tremity by HmnibaU And if the common treafury be fo poor 
 that it cannot repay it, and that they muft needs proceed by way of 
 impofitioir, it is neceiFary that it be with the confent of thefub- 
 jedts, making known unto them their poverty and neceflity, and 
 preaching the word of that King of kings, Dominus tit opus habei : 
 The L^rdbnb need of them : iufomuch that they make them fee, 
 if need be, both the receit a and the charge, And, if it may be, let
 
 &nd government offtate> which is ofprovijiox. 3 5 3 
 
 perfwafion prevail without conftraint > 'fhemiiiocles faid, Impe- 
 trare meliw ejl , ^jw iwperare : If */ &e/ttr f0 obtain by reqneft^ tbj 
 by command. It is true, that the prayers of Sovereigns, are com- 
 mandements \ Satis imperat qtti rogat potentta : arm*t fitnt preces- 
 rtgw* : Hi cotwnaMf'cth fujficiently that intr-:atctb with power : the 
 recjuclh of Kings are armed: but yet let it be in the form of a free 
 donation, at the leatt that they be extraordinary moneys, fora cer- 
 tain prutix* time and not ordinary, and never prefcribe this law 
 upon the fubjedts, except it be with their own confent. Thirdly, 
 that fuch impofitions b^ levied upon the goods, and not the heads 
 of men, (capitation being odious to all honed people ) the real and 
 not perfonal (it facing unjult that the rich,the great,the nobles, mould 
 not pay at all, and the poorer people of the countrcy mould pay 
 all). Fourthly, that they be equally upon all. Inequality afflid- 
 ethmuchi and to thcfe ends thcfe moneys muft be bellowed upon 
 fuch things as the whole world hath need of, as Salt, Wine, to the 
 end that all may contribute to the prcfent neceflity. Well may a 
 man, and he ought, to lay extraordinary impolts and great, upon fuch 
 merchandize and other things as are vicious, and that ferve to no 
 other end, than to corrupt the fubje&s, as whatfoever ferveth for 
 the increafe of luxury, infolency, curiofity, fuperfluity in viands, ap- 
 parrcl, pleafurcs, and all manner of licentious living, without any 
 other prohibition of thcfe things. For the denial of a thing iharp- 
 nechthe appetite. 
 
 The fecond point of this fcience, is wdl to employ the Treafure. T ^ 2 * , 
 And thefe in order are the articles of this employment and charge. tt e Z e ' " 
 The maintenance of the Kings houfe, the pay of men of war, the 
 wages of officers, the juft rewardsof thofe that havedeferved well 
 of the common weal, penfions and charitable fuccours to poor, yet 
 commendable, perfons. Thefe five are neceflfary =, after which come 
 thofe that are very profitable, to repair cities, to fortific and to 
 defend the frontiers, to amend the high-wayes, bridges, and pai- 
 fages, to eftablifli Golledges of honour, of virtue and learning > to 
 build publick houfes. From thefe rive forts of reparations, fortifica- 
 tions, and foundations, comcth very great profit, befides the pub- 
 Ikk good : Arts and Artificers are maintained } the envy and ma- 
 liec of the people bccaufe of the levy of moneys ceafeth, when they - 
 fee them well employed : and thefe two plagues ofa common-weal 
 idkneffe and poverty, are driven away. Contrarily, the great boun* 
 ties, and unreafonable gifts, to fome particular favourites j the great, 
 
 proud -
 
 Jpare and re- 
 Jtrvatiett. 
 
 iffay 30. 
 
 2 Paralip. 
 
 ftjejixth head 
 of this provi- 
 jtott. 
 
 fov;cr. 
 
 The fir ft part oft his 
 
 proud , and neceflary edifices, fuperfluous and vain charges, arc 
 odious to the fubjecls, who murmur that a man fhould fpoil a thou- 
 fand to cloathonei that others fhould brave it with their fubftance, 
 build upon their bloud and their labours. 
 
 The third point co:ifiltcth in the refervation, which a man muft 
 make for neccflity, to rhc end he be not conltrained at a need, to 
 have recourfe to heady, unjuft, and violent means, and remedies : 
 this is that which is called the Treafury or exchequer. Now as to 
 gather together too great aboundance of treaiure of gold and filver, 
 though it be by hone 11 and jult means, is not alwayesthc bcft j be- 
 caule it is an occafion of warre active or paflive > either by breeding 
 envy in others to fee it done, when there is no caufe, their being 
 plenty of orher means =, or elfe becaufe it is. a bait to allure an enemy 
 to come, and it were more honourable to employ them as hath 
 been faid: So to fpendall and leave nothing in the exchequer is far 
 worfe, for this were to play to lofe all i wifePrLice- take htcdof 
 this. The greatert treafuries that have been in former rimes, arc 
 that of Darius the laft King of the terpa.ns, where Alexander 
 found fojrfcore millions of gold. That of Serins, 9j millions i 
 otfrajani 55. millions kept in Egypt. But that of David did 
 farre exceed all thefe (a thing almoft incredible info (mall cllate) 
 wherein there was fix s fcore millions. Now to providethat thcfe 
 great treafuries be uot fpcnt, violated or robbed, the ancients caufed 
 them to be melted, and calt into great wedges and bowl , as the 
 Pcrfians and Romans : or they put them into the Temples of their 
 gods, as the fafeit places s as the Greekj in the temple of^/fo, 
 which neverthelefle hath been many times, pilled and robbed j the 
 Romars in the temple of Saittrn. But the beft and fecureft way 
 and moft profitable is, as hath been faid, to lend them witn fomc 
 fmall profit to particular perfons, upon good gages, or fufficient fe- 
 curity. So like wife for the fafcr cullody of the treafures from 
 thieves and robbers, the managing ot them, and the exchequer of- 
 rices mull not be fold to bit'e and mechanical perfons, but given to 
 gentlemen, and men ot honour, as the ancient 'Romans wereaccu- 
 itomcd to do, whochofeout ycung men from amongli their Nobles 
 and great houfes, and fuch as afpircd to the greateli honoius and 
 charges of the common-wealth. 
 
 After counfel and freafure , I think it not aaauTe to put Arms 
 which cannot fublift nor be well and hippily levied and conduct- 
 ed without thefj two. Now an armed power is very ueceff.iry for
 
 and government offtate> which it offrovifion. 555 
 
 a Prince to guard his perfon and his Srate: for it is anabufcto think 
 to govern a State long without Arms. There is never any furcfy 
 between the weak and the ftrong =, an i there are alwayes ioaie that 
 will be Itirring either within or without the State. Now this power 
 is cither ordinary at all times, or extraordinary in times of warre. 
 The ordinary confiitcth in the perfonsand places > The perfons arc 
 of two forts -, the guard for the body and the perfon of the Sovereign, 
 which ferve not only for the furety and confexvation, but alfo tor 
 his honour and ornament : for that good faying of Agt$la*s is 
 not perpetually true, and it were too dangerous to try and truft 
 unto it, that a Prince may live fafely enough without a guard, if he 
 command his fubje&s, as a good father doth his children (tor the 
 malice of men ftayeth not it felf in fo fair a way. j And certain 
 companies, maintained and alwayes ready for thofe ncceflmes and 
 fudden occurrences that may fall out. For at fuch times to be bu- 
 fied in levying powers is great imprudency. Touching the places, 
 they are the rortreifes and citadels in the frontiers, in the place of 
 which, fome, and the ancient too, do more allow of the colonies. The 
 extraordinary force confiftcth in arms, which he muft leavie and fur 
 
 mfli in times of warre. How he fliould govern himfelf therein, that T ... r , 
 
 r- 11 -11 i . ' in tat Lbapttr 
 
 is to fay, enterpnze and make warre, it bdongetn to the fecond fo 
 part, which is of the acflion: this firft belongeth to provifibn. 
 Onelylherc (ay, that a wife Prince mould befides the guard of his 
 body, have certain people alwayes prepared, and experienced in 
 arms, either in great number or leile, according to the extent or 
 largenefs of his State, to reprdfc a fudden . rebellion or com~ 
 motion, which may happen either without or within his State, 
 referving the raiting of greater forces 3 untill he rnuiV make 
 warre, either orlenfive or defeniive, willingly and of purpofe : 
 and in the mean time keeping his arfenais and ftore-houfes well 
 furnifhed , and provided with all forts of offenfive and defentive 
 arms, to furnifh both foot and horfmen, as likewife with muniti- 
 ons, engines, and inftrumcnts for warre. Such preparation is not 
 onely neceffary to make warre ( for thele things are not found 
 and prepared in a fhort time) but to let and hinder it. For no 
 man is fo fool-hardy as to attempt a State, which he knoweth to 
 be ready to receive him, and thorowly furnifhed. Amanmuitarin 
 himfelf againft warres, to the end he may not be troubled with it 
 g)uicMpit]>acemi2iritbc.llutn'. He that dtfirctb peace, kt him provide fir 
 warre. 
 
 After i
 
 356 
 25. 
 
 flxfeventb 
 be.id of this 
 Provjion. 
 Aili.tuce tr 
 Lt Agues. 
 
 With wham. 
 
 26. 
 a. How. 
 
 The fir ft part of this Politic^ Prudence 
 
 After all thefe ncccfTary and iffemial provifions, we will laftly 
 put Alliances or Leagues, which is no fmal prop or flay of a State. 
 But wifcdome is vuy necdlary in the choice thereof, to build well, 
 and to take heed with whom and how he joyn in alliance , which 
 he muft do with thole that are neighbours and puiflant : For if they 
 be weak and far off, wherewith can they give aid > It is rather like- 
 ly, that if they be afTatilted, from their ruine ours may follow. 
 For then are we bound to fuccour them, and to joyn with them 
 becaufe of this league vvhofocver they be. And if there be danger in 
 making this alliance openly, let it be done fecretly, for it is the part 
 of a wife man to treat of peace and alliance with one, inthevievr 
 and knowledge ofall, with another fecretly i but yet fo, as that it be 
 without treachery and wickedneffe, which is utterly fofbidden 5 but 
 not wifedome and policy, efpccially for the defence and furety of his 
 State. 
 
 Finally, there are many forts and degrees of Leagues and alliances i 
 the kfTer and more ilmple is for commerce, and traffick only, but 
 commonly it comprehepdeth amity, commerce, and hofpitality > and 
 it is either defeniive only, or defenlive and offenfive together, and 
 with exception of certain Princes and States ^ or without exception. 
 The more ftraight and perfect is that which is offenfive and defenfive 
 towards all, and againfl all, to be a friend to his friends, and an ene- 
 my to his enemies > and fuchit is good to make, with thofe that arc 
 ftrong and puifTant. And by equal alliance, Leagues are like wife ei- 
 ther perpetual, or limited to certain times, commonly they are per- 
 petual, but the better and (ureit is , to limit, it to certain times, to 
 the end he may have means to reform, to take away, or add to the 
 articles? or wholly to depart if need be, as he fhall fee it moft expe- 
 dient. And though a man would judge them to be fuch, as (hould 
 be perpetual, yet it is better to renew them fwhich a man may and 
 mull do, before the time be expired ) than to make them perpetual. 
 For they languish and grow old i and whofocver findeth himfclf 
 aggrieved, will fooner break them, ifthcy be perpetual, than if they 
 be limited, in which cafe he will rather (lay the time. And thus 
 much of thefe (even neceffary provifions. 
 
 CHAP.
 
 ttiil government offlate> 
 
 CHAP. III. 
 
 and Government 
 fffthe State, which concerneth the A5ion and 
 Governemeut of the P 
 
 H'Aving difcourfed of the provifion, and inftrucled a fovereign 
 with what, and how he fnould furnifh and defend himfelf and 
 'his State, let us come to thea&ion i and let us fee how he (hould era- dtfcnption 
 ploy himfclf, and make ufe of thcfe things, that is to fay>in a word^ofthe atii 
 'Well to command and govern. But before we come to handle this sf the Prince 
 diftin&ly, according to'the divHkm which we have made, we may 
 'fay in grolTe,that well to govern and to maintain himfelf hi his State 
 confifteth in the acquisition of two things, Good-will and Authori- 
 ty. Good-will is a love and affe&ion toward the Sovereign and his Benevolent 
 State '> Authority is a great and good:Opinion, ad honourable elhem Authority 
 of the Sovereign "andtiis State. By the firft, the Sovereign arui the tjvo pfl a rs 
 State is loved : By the fecond, feared. Thefc are not contrary things, of a Prinee 
 but different, as love and fear. Both of them refpt& thefubjccl:sand and State. 
 Grangers i but it feemeth that more properly, Benevolence be- 
 longcth to the Subject, and Authority to the ftrangeri Antorem apud 
 popxiareS) metttm apud bofles qu<erat : he Prince mitjt feel^ lore from 
 bis" own j feat. from thimies. To fpeak 'iunply and ablblutely, Autho- y - f 
 rity is the more ftrong and vigorous, more large and durable. The 
 temperature and harmony of both is a perfect thing, but according 
 to thediverfityofSrates of Peoples, their Natures and Humours, the 
 one is more eafie and more neceflary in fome places than in others, 
 The means to attain them both, are contained and handled in that 
 \vhich hath beenfaid before, efpeciaHy of the manners and virtue of a 
 Sovereign : neverthekfle of each, we will fpeak a little. 
 
 Benevolence or Good will fa thing very profitable, and almofi 
 wholly neceflary, infomuch that of it fclfit prtvaileth much, ^nd 
 without it all the reft hath but little afTurance^) is attained by f 
 three means, gemlertefTe or clemency, not only in words and deeds, 
 but much more in his commands, and the adminiftration of the 
 State > for fo do the Natures of men require, who are impatient both 
 offerving wholly, and maintaining thcmfelves in entire liberty, Nee 
 t'ltam fervitittent pxtitur, nee totarn libertatem : Neither to endure 
 wholly fortitude^ nor altogether liberty : They obey willingly as Sub- 
 
 B b
 
 358 
 
 Tacit. 
 
 Tfoffr&ttd $Art efthit Volitick^Prudencc 
 
 not as Haves, Vomiii ut pareant, nonutferviant. And to fay the 
 truth, a mm doth more willingly obey him which commandeth 
 gently and mildly j Remiffus imper*ntimeliuf paretur i qui vult ami- 
 ri languida rcgmt imnu'. He that mil be beloved let him reign with A 
 fft bind. Power (faith Ctjar, a great Daftorin this matter J indiffe- 
 rently exercifed prefcrveth all i but he that keepeth not a moderati- 
 on in his commands, is never beloved nor afTured. But yet it mull: 
 not be an over-loofe, and foft effeminate mildneffe, left a man there- 
 by come into contempt, which is worfe than fear. Sedin corrttpto duds 
 bonore.: The Leaders honottr being Both ways intemerate. It is the part 
 of Wiledcme to temper this, neither feeking to be feared by making . 
 hfrnfelf terrible, nor loved by too much debating himfelf* 
 
 The fecond mean to attain benevolence is beneficence, I mean 
 firft towards all, efpecially the meaner people, by providence Be good 
 policy^ whereby Corn and all other neceffary things for the iufte- 
 nance of this life may not be wanting, but fold at an indifferent price, 
 yea may abound, if it be poffibkjthat dearnefs and dearth affiidt not 
 the fubjed:. For the meaner iort have no care for the publick good, 
 but for this end, Vulgo itn& ex republic*, annong cwa : Ibe onely care the 
 vulgar fort have of the Ccmmm-wealtb) is tbe provision of victual and other 
 
 4 The third mean is liberality (Beneficence more fpecial Jwhich is 
 
 iifoahtyt; a bait, yea an enchantment, to draw, to win, and captivate the wills 
 
 of men : So fweet a thing is it to receive, honourable to give. In fuch 
 
 fort, that a wite man hath faid, That a State did better defend it felf 
 
 by good deeds,than by Arms.This virtue is alwaies requifite,but efpe- 
 
 cially in the entrance, and in a new.State. To whom, how much, and 
 
 Chap.x. how liberality muft be exercifed, hath been faid before. The means of 
 
 ar.t.23-- Benevolence hath been wifely pratifed by Auguftus-'> gui militent-. 
 
 doniS)popttlHtnannona,cftniosdt('.cedinectiipellexit : whjwon tbefiuldi- 
 Tacit trs ^^ &f tSi > ^ people with provifion (fvittualS) and all with the faeet- 
 
 ne/sofrejl and peace. 
 
 ^ Authority is another Pillar of State j Majejias imperil^ falutis tu- 
 
 t$1iorit]* *ela : Ike majefty of Empire^ is tke guardian effafetj. The invin- 
 cible fortrefs of a Prince? whereby he bringeth intorearfon allthofe 
 that dare to contemn or make head againft him : Yea, becauie of this 
 they x3 arc. not attempt, and all men defire to be in grace and favour 
 with him. It is compofed of fear and refped, by whicli two, a Prince 
 Sy what it,is anc l ^5 State is feared of all, and fecured. To attain this authority 
 xe^uiwft,;. befides the provifion of things above-named there are three means 
 
 tt hidi.
 
 and government of flat e^ which concernelh^ 
 
 which muft carefully be kept in the form of commanding. 
 
 The rirft is fe verity, which is better, more wholefome,aflured,du- 6 
 rablc, than com mon lenity, and great facility: which proceedeth firft Sweritj* 
 from the nature of the people, which as Ariftotle faith, is not fo well 
 born and bred, as to be ranged into duty and obedience by love, or 
 fhame, bat by force and fear of puniihment > And fecondly, from the 
 general corruption of the manners, and contagious licentioufnefle of 
 the world, which a man muft not think to mend by mildnefs and le 
 nity, which doth rather give aid to ill attempts. It engaidreth con- 
 tempt, and love of impunity, which is the plague of Common-weals 
 and States : Illecebra peccandi maxima, fpes impunitatis : Hope ofim~ 
 purity ) is the greateft allurement to ojfend, It is a favour done to many, 
 and the whole weal-publick, fometimes well to chailifefomeone. 
 And he muft fometimes cut off a ringer, left the Gangrene, fprcad it 
 ielf through the whole arm, according to that excellent anfwerof* 
 King of Ihrace^ whom one telling that he played t hem ad-ma n and 
 not the King, anfwered, That his madnefle made his fubje&s found 
 and wife. Severity keepeth Officers and Magiftrates in their de- 
 voir, drivcth away Flatterers, Courtiers, wicked perfons, impudent 
 demanders, and petty Tyrannies. Whereas contrari wife, too great fe- 
 licity openeth the Gate to all thefe kind of people, whereupon fol- 
 io weth an exhaufting of the Treafurks, impunity of the wicked, im- 
 poverifhing of the people, as Rheums and Fluxes inarheumatick 
 and difeafed body fall upon thofe parts that are weakeft. 
 
 The goodnefle of Pertinax, the licentious liberty ofHtliogabalu^ 
 are thought to have undone and ruinated the Empire : the feverity 
 of Severuft and afterwards of Alexander^ did re-eftablifli it, and 
 brought it into good efiate. But yet this feverity rauft be with fome 
 moderation, intermifiionj and to purpofc, to the end that rigour to- 
 wards a few, might hold the whole world in fear : Vtptna adp*fc~ 
 C0J-, me tus ad omnes : That as the pitniftmmt lights upon & few, Jo the 
 fear may invade mil. 
 
 And the more feldome punifhments (ervc more for the Reforma- 
 tion of State, faith an ancient Writer, than the more frequent. This 
 is tobeunderftood,if Vices gather not ftregth, and men grow not 
 opinatively obltinate in them -, for then he muft not (pare either 
 fword or fire : Crudelem medicum intemperans ger facit : An ifitempe" 
 ratefickjerfon mafyth a cruel Pbyfitian. 
 
 The feccnd is Conftancy, which is a ftayed Refolution , where- 
 by the Prince marching always with one and the fame pace, with- 
 
 B b a out
 
 6$ Ykeficottd ptrt tfthit Poli tit ^Prudence 
 
 out altering or changing 9 maintaineth always, and enforceth the ob- 
 fervation of the ancient -Laws and Cuftoms, to change and to be 
 rc-advifed, befides that it is an Argument of inconftancy and irrefo- 
 luticrh, it bri-ngeth both to the Laws, and to the Sovereign, and to the 
 State, contempt and (inifter opinion. And this is the reafbrc why 
 the wife* fort- do fb much forbid the change, and rechapge of any 
 thing in the Laws and Cuftomes, though it were for the better ; for 
 the change or remove bringeth alwaies more evil and difcommodi- 
 ty, belides the uncertainty and the danger, than the novelty can 
 bring good. And therefore all Innovators are (iifpeclred, dangerous, 
 and to be chafed away. And .there cannot be any caufe or occafion 
 ftrorig and fufficient enough to change, if it be not for a very great 
 evident, and certain utility, or publick neceflity. And in this cafe like- 
 wife he muft proceed as it were ftealingly, fweetly aad 
 little and little, and almoft infenfibly,/m/cr & lente. 
 I t Trie third is to hold always -faft in the hand the Stern 
 
 the Rains of Government, that is to fay, the honour and power to 
 
 command and to rdain,and not to.truit or commit it to another j 
 
 referring all things to his Counfel, to the end that all may have their 
 
 Ariftot. Eye upon him, and may know that alldependeth upon him. That 
 
 Sovereign that lofeth never fo little of his Authority marreth all. 
 
 And therefore it ftandeth him upon? not overmuch to raife,and r 
 
 make great any perfon, Communis cuflodia principals, mminem wmm 
 
 magnum facers: the common and jttrtft guard of principality if to mak$ 
 
 no one man too great. And if there be already any fuch, he muft draw 
 
 him back, and bring him injtoorcjer, but yet.fweetly and gentlyjand 
 
 never make great and high charges and offices perpetual, or for many 
 
 years, to the end, a man mafy not get means, to fortifie himfelf againfi, 
 
 Senco his mafter, as it many times fallcth out. Nil tarn utile, quam hrever* 
 
 poteftatetn ejp,qM* magnafit. Nfftkingjo profit ahle^ asjhort Authority if. 
 
 it be great. 
 
 $ Behold here the juft and honeft means in a Sovereign to^maAn- 
 
 Jgoinft tain with benevolence and love his Authority ,,and to make himfelf 
 nn'juft Au- to be loved and feared altogether: for the one without the other 
 tbortfyand is neither fecurc nor reafbnable. And therefore we abhoratyran- 
 'Tjrann)'. rrical Authority, and that fear tfcjt is an En.emy to love and benevo- 
 lence, and is with a publick hate, 0&ri#i quern tnttujnt : T'hey mU , 
 kate whom *^}&*r,which the wicked feek after, abufing their powet. 
 The conditions of a good, Prince and of a Tyrant, are nothing 
 tfike, and, eafily diftinguithcd; They may 'be all reduced to thefe two
 
 and government offtatc> which concevtjeth, &c. s6i 
 
 points, the one to keep the laws of God and of nature, or to tram- 
 ple them under footi the other to do all for the publick good and 
 profit of the fubjed, or to employ all to his particular profit and 
 pleafure. Now a Prince, that he may be fuch as he (hould, muft al- 
 waics remember, that, as it is a felicity to have power to do what 
 a man will, fo it is true greatnefs to will what a ma fhould ', Cefari p ,. , T . 
 e*w omnia licent^ propier hoc minus liceat: utfdicit atis eft fojfe quan- 
 tum vdis, fa magnitudinis ve$e qumtum p'ffis, velpotius quantum de- 
 bcas. Seeing all things are I awful! for C<efir to do , it is tberffire the feflc 
 lawful far him to da it : As it is afdicity to bs able to do rvbatjoever 
 thou wih,fo it isapjintofgreatnejfi to will what tbovfhiwldeft, or ratber 
 what tbou ougbtell. The greatcft infelicity that can happen to a 
 Prince, is to believe that all things are lawful, that he can, and that 
 pleafeth him. So foon as he confenteth to this thought, of good he 
 is made wicked. Now this opinion is fctled in them by the help of 
 flatterers, who never ccafe alwayes to preach unto them the great- 
 nefs of their powers and very few faithful fervitors there are, thac 
 dare to tell them what their duty is. But there is not in the world a 
 more dangerous flattery, than that wherewith a manrhttereth hin> 
 fclfj when the flatterer and flattered is one and the fame, there is 
 no -remedy for this difeafe. Never melefTe it falleth out fometimes 
 in confederation of the times, perfons, places, occafions, that a good 
 King mult do thofe things which in outward appearance mayiecm 
 tyrannical, as when it is a queftion ofrepreffing another tyranny, that 
 is to fay, of a furious people, the licentious liberty of whom is a 
 true tyranny : or of the noble and rich, who tyrannize over the poor 
 and meaner people : or, when the King is poor and needy not know- 
 ing where toget filver, to raife lones upon the richeit. And we muft 
 not think that the feverity of a Prince is alwaies tyranny, or his 
 guards and fortreifes, or the majefty of his imperious commands ; 
 which are fometimes profitable, yea neceflary, and are more to be 
 dcfired than the fweet prayers of tyrants. 
 
 Thefe are the two true ftayes and pillars of a Prince, and^ofa State. aatt MVli C9it , 
 if by them a Prince know how to maintain and preferve hirafelf tempt, tw* 
 4rom the two contraries, which are the murtherers of a Prince and nurtbtnrs of 
 
 State, that is to fay, Hat red and contempt: whereof r the better to <. 
 
 avoid them, and to take heed of them, a word or two. Hatred p J ' 
 contrary to benevolence, is a wicked and obftinate affe&ion of fub- uutl. 
 againft the Prince and his State; It ordinarily proceedeth 
 B b 3 from
 
 $^2 The fecOHcifart 
 
 from fhtr of what is to come, or defire of revenge of what ispaft; 
 Cicero, or from them both. This hatred when it is great, and of many, a 
 Prince can hardly efcape it \ , Mttltorum odiis ntdl* opes frffuat ?(/$&> 
 re : No farre r or ricbes can refiji the hatred cf many. Heisexpofcd to 
 all, and there needs but one to make an end of all. frbilttiUis mi- 
 nut, ili Una cervix : They bane many bands, be butane neck^. It ftand- 
 eth him upon therefore to preferve himfelf, which he fhalldo by fly^ 
 ing thole things that ingender it, that is to fay, cruelty and avarice 
 the contraries ,to the afprefaid infbruments of benevolence. 
 n_ He muft preferve himfelf pure and. free from bafe cruelty, un, 
 
 Xatredfro- worthy great nefle, vejy infamous to a Prince: But contrarily he 
 etejtikjrom mu [\ arm himfelf with clemency, as hath been faid before, in the 
 Ca^'art. J2 . v i rtues required in a Prince. Butforafmuch as punifhmems, though 
 they be juft and neceflary in a fnte, have fome image of cruelty, he 
 Attadvittfor rnuft take heed to carry himfelf therein with dexterity, and for this 
 f*ni/bmetits . end I will give him this advice: Let him not put his hand to the 
 Sencc. fword of.juttice, but very feldomeand unwillingly: Libenter dam- 
 
 vaty gui cito : trgo Hi parfiminii ctiam viltfiimi javgiiinis'. He con-' 
 demnetb wittingly, ibat doth it baftily-> therefore be is to be flaring evtn of 
 ike bafejl blood. 2. Enforced for the publick good, and rather for, 
 txample, and to tcrrifie others from the like offence: 3,. That it be 
 to punifh the faulty, and that without colour, or joy y or other paf- 
 fion : and if he muft needs fhewfome paffion, that it be companion : 
 
 4. That it be according to the accuftomed manner of the Country, 
 not after a new j for, new punishments arc teftimonies of cruelty ; 
 
 5. Without giving hjs affiitance, or being prefent at the execution:, 
 
 6. And if he muft punifliman-y, he muft difpatchitfpeedily, and all 
 at a blow i for to make delays, and to ufcoqe. correction after ano* 
 ther, is a token that he taketh delight, pleafeth and feedethjiimklfc 
 therewith. 
 
 11 He muftlikewife preferve himfelf from avarice, a (In jll befit-, 
 
 ting a great perfonage. It is fliewed either by exacting and ga- 
 thering overmuch, or. by giving too little.- The firU doth much dif- 
 pleafe the people, by nature covetous, to whom their.goods areas 
 their blood and their life. The fecond,.men of ferviceand merit 
 who have laboured for the publick. good, and have reafon to think, 
 that they deferve fpme, recommence. Now how.a Prince fhp.uld go- 
 vejn himfelf herein, and in his treadire and exchequer affairs,, either 
 inlaying their foundatieji x or fpending v or prefer ving them r hath 
 
 been
 
 *xd government offtate.> which conceruetk, &c. 
 
 been more at large difcourfed in the fecond Chapter. I will here 
 only fay, That a Prince muft carefully preferve hlmfc.f from three 
 things : Firft from refembling, by over-great and exceffive impd- 
 iition, thofe tyrants, fubjcdt- mongers, Cannibals '> Qm devorant 
 flebem faut ej'cam pants, /w/xoCofai, quorum trarium fpoliarium civi- 
 um cruentar um^ue prdariim receptaculurti '> Who dev.ur the people 
 *s ct mirfcl of bread) and wbofe ftore-bwfe is the receptacle ofihe 
 Jfiiils of the Citizen^ and bloody preys : for this breeds danger of 
 tumult, witneiTe fo miny examples, and miferable accidents : 
 Secondly, from bafe unhoneft parfimony, as well ingathering to- 
 gether, (fndignum lucrttm ex antni occafioxe odorari j ^ ut dhiiur* 
 t'.iim a mortuj attftrre ', TLQ fritell unworthy gain cut of every tcca- 
 fim ^ and, as it is j'aid, to take atvay win from the dead : and therefore 
 he muft notfcrve his turn herein with accufations, conhfcations, un- 
 jult (poilsj as in giving nothing, or too little, and that mercenari- 
 ly and with long and importunate fuit : Thirdly, from violence, iii 
 the levie of his .provifion, and that, if it be pofliblc, he never feizc 
 upon the moveables and *utenfils of husbandry. This doth princi- 
 pally belong to receivers and purveyers, who by their rigorous 
 courfes, expofe the Prince to the hatred of the people, and dimo- 
 nourhim, a people fubcil, and cruel!, with fix hands and three heads, 
 as enc faith. A Prince therefore muft provide that they be hontft men, 
 and if they fail in their duties, to correct them feverely with rough 
 chaftifemetit, and great amends-, to the end they may reltore and difc 
 gorge like fpungcs a that which they have fucked and drawn unjuftly 
 from the people. 
 
 Let us come to the other worfe enemy, contempt i which is a fi- 
 niftcr, bafe, and a bjed opinion of the Prince, and the State i This is Co * tl1H }'- 
 the death of a ftate, as authority is the foul and life thereof. What 
 doth maintain one only man, yea an old and worn man, over (b 
 mar.y thousands of men, if not authority, and ihe great efteem of 
 his perfon : which if it be once loft by contempt, the Prince and 
 State muft ncceffarily fall to the ground. And even as authority, 
 as hath been faid, is more ftrong and large tha-n benevolence, fo con- 
 tempt is more contrary and dangerous than hatred which dareth ^ r -?. 
 not any thing, being held back by fear, if contempt which fhaketh 
 off fear, arm it not, and giveth courage to execute. It is true that 
 contempt is not fo common, especially if he be a true and lavvfull 
 Prince, except hcbefuchaone, as doth wholly degrade and profti-PU*. in Pa*. 
 -tutc hicnfelf, Et vicleatw-cxire de imperial And {tun t9 gmwer'his 
 
 B b 5 Empire.
 
 364 
 
 jl M form of 
 l *' J "* 
 
 l ' 
 
 TJ&> fecwdftrt of this Politic^ Prudence 
 
 Empire* . Nevertheleffe we rauft fee from whence this contempt doth 
 come, that we rmy the better know how to avoid it. It proceedeth 
 from things contrary to thofe means that win and beget authority^ 
 and efpecially from three, that is to fay, from too loafc, effeminate,'. 
 rnilde, languifliing,andcareleffe, or very light form of government, 
 without any hould or ftay i this is a ftate without a ftate i under fuch 
 p r j nccSj tne fabjeds art made bold and infolent > all things being per- 
 mined, becaufc the Prince takes care of nothing. Mjlttmprinci- 
 pent bib ere fab quo nihil ulli licejt : fejus^ fub quo cmnia cmnibut : It is 
 an evil ihhig to bave a Prince, under whom nothing is lawful for any 
 But worfa to btrue him, under wbcm all things are lawful! for 
 
 man 
 
 all men. Secondly, from the ill hap and infelicity of the Prince, whe- 
 ther it be in his affairs which fucceed not well i or in his line and iffue 
 if he have no Children, who are a great prop and flay to a Prince > or . 
 the uncertainty of his fucceffors, whereof Alexander the great 
 
 u 
 
 complained : Orbitat mca qucd fine liberis fum, $ emit it f : Mummen 
 attU, regii liberi: My u?mt of Children makes me 10 be defpifed : Royal 
 Children, are a defence tj the Kings houfe. Thirdly from manners, cf^ 
 pecially difTolute 3 loofe, and voluptuous, drunkenncfle, gluttony, as 
 alib rufticity, childifhneffe, fcurrility* 
 
 Thus in groffe have I fpoken of the aclion of a Prince. To handle 
 it more diitindly and particularly, we muft remember, as hath been 
 j n t he beginning 5 that it is twofold, peaceable and military : by 
 t ^ e p Cacea b| e i here underitand that ordinary action, which is every 
 day done, and at all times of peace and ofwarrc: by the military ^ 
 that which is notexercifed, but in time of war. 
 
 The peaceable and ordinary aftion of a Sovereign, cannot be 
 wholly prefcribedi it is an infinite thing, and conlifteth as well in . 
 taking heed to do, as to do. We will here give the principal and 
 more neceflary advifements. For therefore a Prince mutt provide 
 that he be faithfully and diligently ad vertifed of all things. This (all 
 things) may be reduced to two heads, whereupon there are two forts 
 of advcrtifments and advertifers, who muft befaithfull andaffured, 
 wife and fccret, though in fome there be required a greater liberty 
 and conftancy than in others. Some are to advertife him of his 
 honour, and duty, of his defects, and to tell him the truth. There 
 are no kind of people in the world, who have fo much need of fuch 
 friends, as Princes have , who neither fee nor underftand, but by the 
 eyes and ears of another. They maintain and hold up a publick life, 
 ate to fatisris fo many people, have fomany things hid from them, 
 
 that
 
 *nd government offl*te> which concern <etb 9 &t. 965 
 
 that before they be aware, they fall into the hatred and deteftation of 
 their people, for matters that would be eatily remedied and cured, 
 if they had been in time advertifed cf them. On the other iidc 
 free advertifements, which are the beft offices of true amity, arepe- 
 rillous about Soveraigns, though Princes be over-delicate, and fKew 
 great infirmity, if for their good and profit, they cannot endure a 
 free advertifement, which enforceth nothing, it being in their pow- 
 er whatfoever they. hear, to do what they lift: others arctoad- 
 vertife the Prince whatfoever pafleth, not only amongft his fab- 
 jedtj, and within the circuit of his State, bat with his bordering 
 neighbours I fay, of all, that concerneth either a far off, or near at 
 hand, his own fhte or his neighbours. Thefe two kind of people 
 aiif'v.r in fome fort to thofe two friends of Alexander, Ephqiionznd 
 Crater us, o( whom the one loved the King, the other Alexander '> that 
 is to fay, the one the fhte, the c other the pcrfon. 
 
 Secondly, a Prince muii alwaies have a little book in his hand or i ^ 
 
 memorial containing three things itirfl: and principally a brief regifter 2. n i,vt *-- 
 of the aftiirs of the ttate i to the end he may know, what he muft *y">/Wc/ 
 do, what is begun to be done, and that there remain nothing 1 !< A 8 M "^ 
 impcrfedand ili executed: A catalogue or Be.d-roll of the nioft wor- a< ptrfoHs. 
 thy perfonagcsthat have welldefeived,or are likely to defervewdl 
 of the weal-pLb!ick: A manorial of the gifts which he hath be^ 3. Gifts. 
 flowed, to whom, and wherefore s other wjfe, without thefe three, 
 there muft nec:ffarily follow many aiconveniences. The greateft 
 Princes and wifeft Politicians have ufed it, A^fatfUmiwJFs&fixm, 
 frajaniAdrian^ the Antmlesi. 
 
 Thirdly, jnafmuch as one of , the principal duties of a Prince, is i<5 
 to appoint and order both rewards and puniihrnenrs, the one where- 3 * r 
 f is favorable, the other odious, a Prince muft letain unto himfelf 
 the diltribution of rewards, aseltates 3 honours, immun-ities, reftituti- 
 ons, graces, and favours i and leave unto his Officers, to execute and 
 pronounce condemnations, forfeitures, conhfcations, deprivations, 
 and other punishments. 
 
 Fourthly, in the diftribiuion of rewards, gifts, and g^^ds^ 
 he muft alwaies be ready and willing to give them before they be 
 asked, >f he can.i and not to look that he (hould refufe them : and he 
 muft give them himfelf, if it may be, or caufe them tobsgivenin 
 lis. prefcnce. By this means gifts and good turns (hall be b.tter re- 
 ceived, and given to better purpofe : and he (hall avoid two great 
 and common inconvenience*, which deprive men cf honour and 
 
 worth
 
 Thefaond part ofthit 
 
 worth of thofe rewards that are due unto them": the one is a long 
 purfuit, difficult and chargeable, which a man muft undergo, to ob- 
 tain that which he would ,and thinketh to havedeferved, which is 
 no frnall grief to honourable minds, and men of fpirit. The other, 
 ^that after a ian hath obtained of the Prince a gift, before he can 
 poflefle it, it cofteth the one half, and more, of that it is worth, and 
 many times comes to nothing. 
 
 !$ -Let us come to the military action, wholly ncceflary for the pre- 
 
 of the military fervation and defence of a Prince^ of the fubje&s, and the whole 
 , ftate, let- us -fpeak thereof briefly. All this matter or fubjed may be 
 reduced t three heads. To enterprife,make, fintfh war. Intheen- 
 terprife, there muft- be two things, juftice and prudence, and an a- 
 two voidance of their contraries, injuttice and temerity. Firft, the war 
 things are re~ .rnuft be juft, yea juftice muft march before valour, a? deliberation 
 ,, : ytir*i. before execution. Thefe reafons mnft be of no force, yea abhorred 
 
 'Sfbat right conffttib in force '> ibat the iffue or Went decide tb it '> That 
 ibeftroHgercarriet hit away. But a Prineemuft look into the caufe, in- 
 to the ground and foundation, and not into the ifTue : Warrehath 
 .its Laws and Ordinances as well as Peace. God favoureth juft 
 watres,and giveth the victory to whom it pleafcthhim , and there- 
 fore we muft firft make our felves capable of this favour, by the equi- 
 ty of the enttrprife. Warre then muft not be begun and undertaken 
 'Flin.in Pan. for all caufes, upon every occafion : Non ex emni cccafane quxftre 
 triumpbum'. Not to fiel^ triumph for every occafion, And above all a 
 .Frinee muft take heed that ambition , avarice, colour, poflefTe him 
 not, and carry him beyond reafbn., which are alwaies, to fay the 
 ' Siluft. truth, the more ordinary motives to warre : Vnn &ea vtttts catfj. 
 
 beftandi eft profttnda cufido imperil & d'rvitiArum : nuxinum gloriam 
 in maxirno imperioptttant : Rupere fxdus impitts Ittcrifuror-, & ira pr<e~ 
 ceps : One-) andtbitan ancient caiffe vfwar i/, tbe greedy defire of rule and 
 of riches : 1 bey ejhem the greateftgloryin the greateji command '. tbtwicl^ 
 -td rageifgain, breakftb leagues, and(Hrs up verail). 
 
 1 9 That a war may ; be in all points juft, three things are necefifary i 
 
 thutgi ^^ t ^ denounced and undertaken by him that hath power to do 
 lft an ttUtr- , . . lie ' 
 
 ft' ' which is onely the Sovereign. 
 
 20 That it be for a juft caufe, fuch as a defenfive war is, which is abfo- 
 
 lutely juft, being juftified by allrcafon amongftthe wife, by neccffity 
 amongft the barbarians, by nature amongft beafts: I faydefeiilive, 
 ,f hixnielf, that is^-of his life, his liberty, his parents, his country : of 
 
 his
 
 and government offtat^ which concertteth) &c. 367 
 
 His allies and confederates, in regard of that faith he hath given, 
 of fuch as are unjuft'y oppreflcd. <jhii non defendit, nee cbfylit, fipo- In officii*. 
 /*fr, injuri&\ tarn <tf in vitio, quamfi parentes, ant patriam^ antfcios 
 dejerat : He that defendetb not^ ttsr refijteth injury, if be can, is as much 
 in fault, as if be betrayed bis pirentf, bis countrey, er bis friends- Thefc 
 3. heads of defence are within the bounds of juftice, according to Saluft. 
 S. Ambroje,'-, Fortitude? cu per bella tuetur a birbarispatriam, vcl de~ 
 fwdit infirm ./, vel h latronibus focios, p'etu jttftiii* ejl: It is fortitude 
 
 full of juftice) which by rvJrs defendcth ibt Countreyfirmbarbariins, orpro~ 
 
 tefteth the weak^ or Cftnpanions er frien/is from robbers* Another more 
 
 briefly divided it in two heads, faith and fafety ; Nidum Lellnm a 
 
 chitate optima fttfcipiiur, nifi aut pro fide, attt pro falute : NJ &>ir if 
 
 nndcrtaken by an) worthy city^ but at her for faiibfftlneff'eorforfafety. 
 
 And to offeniivc war he puts two conditions i that ir proceed from 
 
 fome former offence given,- as outrage or ufiirpation,and having re- 
 
 demanded openly by a Herald that which hath been furprifed and tar 
 
 ken away (pojt clarigati. >ncm) and fought it by way of julVice, which 
 
 muft ever gQ roremolt. For if men be willing toftibmitthemfclvesP.T 1 * nai " 
 
 unto jultice, and reafon, there .let them (tay themfelvesi if not, the L'iv'ius. P ' 
 
 laft, and therefore necefory, is juli and lawful ; Jujhtm helium qui~ 
 
 btts. ncce$<*r'mm-,$i* arm* qmlus nntia.nifi in armis re'infjuiturjpes : That 
 
 war if }**$> * &bim it is ncceffary'-t arms are boncft and rigbtv.tts to 
 
 them, tbath m no other b^e or r-fagt left^ but only -in erms* . 
 
 Thirdly, to a good end, that is to fay, peace and quictnefle. Sspien? 
 tes pjc'rs cinfibetittm crunt^&' laboremfyeotiifykentjnt : utin puce fi- 
 ne injuria vivjnt : wJfe>imn rva^e war for peace fafa andfiijla.ittlu- 
 kovr in h^pe of reft : that they may live in peace without. inJHsy, 
 
 After j.ufticc cometh prudence, whereby a mm doth,advi(edlf . 2'i- 
 deliberate, before, by found of trumpet, hepublifheththe war. And 
 therefore, that nothing be done out of paflion,and over-raihly, it 
 is neceiTaiy that he conlider of the points i of forces and meaus a as 
 well his own, as his enemies: feconcuy, of the hazzard and dange- 
 rous revolution o\. humane things, cfpccially of arms, which are vari- 
 able, and wherein fortune hath greated credit, and cxercifcth more 
 her. Empire than in any other thing, wherein the -ifluc .may be fuch, 
 thatin^nhourit carrieth aJl: SimulpJ'ta acfpsratj^ dear a uwus be- 
 rf.fortKna, t-ertere pncji : The fortune of we baur my. overthrow all bar 
 vcHr. bath cot an and hoped far . 
 
 Thirdly,
 
 3 6& fhefec&ttd pArt ofthit 
 
 -Thirdly, of thoCe great evils, infelicities, and publick and part i- 
 .cular miferies, which war doth neceflariJy bring with it, and which 
 be fiich as the only imagination is lamentable. Fourthly, of the ca- 
 lumnies, maledi&ions, and reproaches that are fpread abroad againft 
 the authors of the war, by reafbn of thofe evils, and miferies that fol- 
 low it. For thereis nothing more fubje& to the tongues and judg- 
 
 -Taeit. ments of men than War. But all lighteth upon the Chieftain. //- 
 
 qu'ifiima, bellorum conditio b*c c/f, prtjpera omms fibi vcndicant, adver- 
 fa uni imput^ntttr: Ibis is amoftunjujl condititionofrvJr, when all d* 
 challenge to tbemfehes the profperous events, and tbe unhappj facceffes 
 are imputed to one alone. All thefc things together make the jufteft 
 ,war ihat maybe, deteiUble, faith S. Angufi'tne'-> and therefore it 
 ftandeth a Sovereign upon, not to enter into warres but upon great 
 ncceffity, S it is faid of Augujlut't and not to fatter hirafelftobc 
 carried by thoie incendiaries and firebrands of war r, who for fornc 
 
 s-*ia4r. particular paflion, are ready to kindle and inflame him. ^nibusinpa- 
 'e durius firu jtium fft^ inidnati, utnec jpfi (juicjcant, ncque olio j fin ant : 
 Ikey to tvhomfervice is hard in pcac^ are born to tbif, that Htitber tbem- 
 felves cxn be quiet, nor y et fttfftr others. And thcfc men are commonly 
 fuch, whofe nofes do bleed when they come to the fad it felf. Du'ce 
 bttittminexpertis : War i; jweeteft to tbem tbat bavt not kpown it. A wife 
 Sovereign will keep himfelf in peace, neither provoking, nor fearing 
 war, neither difquieting either his own Hate, or anothers, betwixt 
 hope and fear, nor coming to thofe extremities of periling him- 
 felf, or making others to perifti, 
 
 J^ The fccond head ofmilitary action, is, To make war whereunto 
 
 fkeftcwt are required three things, Munitions, Men, Rules of war. Thefirft 
 kend to mak* j s provifion and munitionof all things neccflary for war, which mull 
 ^Ktofb/te'' he done in good time and at leifure : fer it were great indifcretion 
 tfritysan r*- in extremities to be employed about the fearch and proviiion of 
 5W. thofe things which hefliouldhave alwaies ready i JDiu afptrandum 
 
 Frovifott, and e ft^ Ht vincas tclerih ' It tnuft be long preparing, tbat tbott mayejl 
 tbe fpetditr ovewme. Now of the ordinary and perpetual provifi- 
 on required for the good of their Prince and the State a ralhimes, 
 hath beenfpoken in the firll part of this Chapter, which is wholly 
 of this fubjcct. The principal proviiions and munitions of war are 
 three, Money, which is the vital fpirit,and fine ws of war, whereof 
 hath been (hewed hi the fecond Chapter. 2, Arms both offenfivc 
 and dcfenfive, whereof likewife heretofore. Ttafe two are ordi- 
 
 rarv,
 
 And government offlate^vohicbconcerneth^ &c. 
 
 nary, and at all times, 3. Victuals, without which a man can neither 
 conquer, nor live> whole armies are overthrown without a blow 
 ftrucken, fouldiers grow licentious and unruly, and it is nor pofllble 
 to do any goodjVifcipttnamnonferVatjejunus excrcitn^ A facing and Q 
 bttngy Anm tbferveth no dijclpline. But this is an extraordinary provi- 
 iion, and not perpetual, and is not made but for- War. It is neceflary 
 therefore, that in the deliberating of Wax, there be great Stere-houfes 
 made for Victuals, Corn, poudred Fleih, both for the Army which is- 
 in the Held j and for the Garrifons in the. Frontiers, which may be be- 
 fieged. 
 
 The (ccond thing, required to mak& Warfare men fit to affail and- 
 to defend^ we mult dii-tinguifh them. The firft dmin&ion is into 
 SouldierSv^nd Leaders or Captains, both arc neecflary. The Soul- 
 diers are the Body, the Captains the ;^oul, the life of the Army, who 
 give motion and action : We will fpeak firft of the Souldiers, who 
 make the Body in grofle. There are divers forts of them : There are 
 Footmen and Hoifemeni natural of the fame Country, and {han- 
 gers j ordinary and fubfidiary. We muft firft compare them all toge- 
 ther, to the end, we may know which are the better, and to be pre- 
 ferrediand afterwards we will fee how to make our chokejand lafdy, 
 how to govern and difciplinc them. 
 
 In this comparifon all arc not of one.accord . Some,efpecial}y rude 
 and barbarous people^ prefer horfemen before footmen i others quite Ritber 
 contrary. A man may fay that the foot are limply and ablblutely the tbanHorJc 
 better 5 for they (erve both throughout the War, and in all places, and 
 at all occafions', whereas in hilly, rough, craggie, and freight places 
 and in lieges, the Cavalry is almoft unprofitable. They arelikewife 
 Hiorer^ady and leffe chargeable : and if they be well lead ancfrarmed, - 
 as it is fit they (hould, they endure the (hock of the horfemen. They 
 are likewife preferred by fuchas are Doctors in thisArt-. ; Amanmay 
 fay that the Cavalry is be-tter in Combat, and for a fpeedy difpatch > 
 Equejirium viritnnpropritttn^eitofarare r citocederewftoriam* Itifpro- 
 fer to the Troops of HorfirfleaqMickJj Jo get, and quickly to lefetbeiiftorj. 
 Forthefoot are notfofpeedy, but .what they do, tHey perform more - - 
 furely. 
 
 As for natural Souldiew and ftrangers, divert nrcri' are like wife of - 
 divers opinions touching their precedency i but without aU doubt 
 the natural arc much better, becaufe they are more loyal than mercc-
 
 370 The fecondpart of this Politick. Trudence 
 
 Fenaleffi manusubifas^ ubi maxima ntercc-s. 
 fflefe mercenary hands that ufe tofiglot^ 
 For greateft wages, not for greateft right. 
 
 More patient and obedient, carrying themfelves with more ho- 
 nour and refpe& towards their Leaders, more courage in Combats, 
 more affection to the Vidory 5 and good of their Countrcy : They cort 
 kfs and are more ready than Grangers, who are many times muti- 
 nous, yea in greateft nectffities, making more ftirre, than doing (er- 
 vice, and the moil: part of them are importunate, and burdenfomc to 
 the Common-weal, cruel to thofeofthe Countrey, whom they for - 
 rage as enemies. Their coming and departure is chargab'c, and many 
 times they are expected and attended with great lolle and inconve- 
 nience. It in fome extremity there be need or them, be it fo, but yet 
 let them be in farre lefle number than the natural, and let them make 
 but a member and part of the Army, not the Body. For there is dan- 
 ger, that if they (hall fee themfelves equal in force, or more llrong 
 than the natural they will make themfelves their matters that called 
 them, as many times as hath fallen out. For he is mailer of the State, 
 that is matter of the Forces. And again, if it bepofiible,letthem be 
 drawn from Allies and confederates, who bring with them more 
 truft and fervice than they that are fimple (hangers. For to make 
 more ufe of ftrangers, or to employ them more than natural Sub- 
 jc&s, is to play the Tyrants, who fear their Subjects-, and becaufe 
 they handle them like Enemies, they make themfelves odious unta 
 them, whereby they fear to arm them, or to employ them in the 
 Wars. 
 
 2 -j As touching ordinary Souldiers and fubfidiaries, both are necefla- 
 
 Asrvettor- ry> but the difference between them is, that the ordinary are lelfe in 
 dinary as number, are alway afoot and in arms, both in peace, and in warre:and 
 f tne ^ e we nave fpken in the provifion, a people wholly deftinated 
 and confined to the Wars, formed to all exerciPw of Arms, refoJute. 
 This is the ordinary force of the Prince, his honour in peace j his 
 fafegard in War : fuch were the Roman Legions : Thefe mould be 
 divided by Troups in times of peace, to the end they raife no com- 
 motions* The (ubtidiaries are in far greater number, but they are not 
 perpetual, and wholly deftinated to War: they have other Vocati- 
 ons : At a need and in times of War, they are called by the (bund of a 
 Trumpet, enrolled, rnuftered, and inftrucled to the Wars i and in 
 times of peace they return, and retire themfelves to their Vocati- 
 ons. 
 
 W
 
 and government offlate., which concerneth, &c. 371 
 
 We have underftood their diftindions and differences, wemuft 28 
 now confider of the good choice of them : A matter whereof we muft ^^ '* drf 
 be carefully advifed, not to gather many, and in great numbers, for 
 number winneth not the Victory, but Valour-, and commonly they 
 are but few that give the Overthrow. An unbridled multitude doth 
 more hurt than good. Non vires hjbet fed pandits, potius imptdimentit n 
 quam aiixilium : It ir not rf force, but a burden ; a, binder ance rather 
 than a help. Victory then conlilkth not in the number, but in the force 
 and valour j Minibus opus eft belto., non mult is nominibus : In war there 
 is need of bands > net of mwy names. There muft therefore be a great 
 care in the choice of them ("not prefling them pell-mell) that they 
 be not voluntary Adventurers, ignorant of War, taken forth of Ci- 
 ties, corrupt, vicious, diflblutc in their manners, arrogant Boafters, 
 hardy and bold to pillage, far enough off from blows, leverets in dan- 
 gers '> Ajfiteti latrociniis beliorum infokntes, ga!ejti lepores, purgamen- 
 t* ttrb'utm-j quibusob egeftatem &fljgitia mtximj.ptccandimccjiiudo : . 
 Accuftomedto pillage, and the Robberies of the lyarf^infilerit^ armed hares , 
 the ojf-fcitm of the City, on whom want and the crim.'s they befubjeU unto y 
 have brought a neceffitj cf offending. 
 
 To chufe them well, there needs judgment, attention and inftru- 29 
 ftion, and to this end rive things muft be confidered of, that is to fay EWidn of 
 the place of their birth and education. They muft be taken ont of-fe w . /<rf ' "*" 
 the fields, the mountains, birren and hard places, Countreys neer ad-/^ "*?'"' 
 joyning to the Sea, and brought up in all manner of labour. Ex agris i.Cottntrey* .' 
 fapplendttm prtcipuerolur exercitus-, ap:ijr armit rujlicaplebsftt!? dio & Vcget.. 
 inlaboribus entttrita ipfo terr* fog folo & cxlo acrius animantur. Et 
 minus mortem timet qul minus deliciarttm novit in vita : Ibfftrtngtb 
 of ibe Army is chiefly to befnppliedoutnftbefield--) Conn-trey people are 
 fitter for Arms, being trained uf abroad in the air and in labours, are 
 more eagerly encouraged by the J0il and open air of the fields. And hefea- 
 retb death lead, who bath haft tajled of delights in his life. For they 
 that are brought up in Cities, in the pleafant (hadow and delights . _ 
 thereof, in gain, are more idle, infolent, effeminate i Vernaculo multi- * aclt * 
 mdo, lajcivi<efueta, laborum intolerans. ihe bomt-bred multitude, vfed 
 to/loatb and wantovneff, are impatient (f labour. Secondly, the age, that 2 '^ e ' 
 they be taken young, at eighteen years of age, when theyaremoir 
 pliant and obedient: the elder arc poflelled with many vices, a#d 
 not fit for Difcipline. 
 
 Thirdly, the bodies, which fome will ..have- to be of great fiature,^' 
 
 as
 
 3 
 difci- 
 
 372 the feccndptrt eft his Politicly Trudtnce 
 
 as bliriut and Pjrrbus : But though it be but indifferent, (b the body 
 
 be Itrong, dry, vigorous, linewie, of a fitrce look, it is allone.DMrjc.r 
 
 }>ira,ftfifti artH^minjx vttltns, mjjnr animi ziger. Hird Lrdief, wcllkjiit 
 
 .jnyntj) afieice and tbreatning countenance^ great ccurage aud vigcur rffii- 
 
 . . rit. 
 
 4-Apjvf. Fourthly, the- Spirit, which muft be lively, re fokitc, bold, glorious, 
 
 fearing nothing fo much as diflionour and reproach. 
 
 5. Condition. Fifthly, the condition, which importeth much i for they that are of 
 a Uafc and infamous condition, or difhoneft qualities, orfuchasare 
 mingled with the effeminate Arts/erving for delicacy 3 and for women 
 are no way fit for thisprofeflion. 
 
 After the choice and Election, cometh Difcipline: for it^isnot 
 enough to have chofen thofe that are capable, and likely to prove 
 goodSouldiers,ifaman mak-ethem not good i and if he make them 
 Vec,et. good, if he keep and centinue them not (uch; Nature makes a few 
 men valiant, it is good Inftitution and Difcipline that doth it. Now 
 it is hard to fay how neceffary and profitable good Djfcipline is in 
 War : This is all in all, it is this that made Rome to rlourifh, and that 
 won it the Signory of the world : yea, it was in greater account, than 
 the love of their Children. Now the principal point of Difcipline is in 
 Obedience, to which end ferved that ancient precept, ThataSoul- 
 dier muft more fear his Captain than his Enemy. 
 
 Now this Difcipline muft tend jo two ends i ta makrc the (buldicrs 
 valiant, and honeft men : and therefore it hath two parts, Valour and 
 Manners. To Valour, three things are required i daily Exercifc in 
 Arms, wherein they murt always keep themfelves, in practice with- 
 out intermiffion i and from hence cometh the Latine word JLxerci- 
 ttfs which fignificth an Army.This Exercife in Arms, is an inftru&i- 
 on to manage and ufe them well, to prepare themfelves for Com- 
 bats,to draw benefit from Arms,with dexterity to defend themfelves, 
 to difcover and prefent unto them whatfoever may fall out in the 
 .fight, and come to the tryal, as in a ranged battcl : to propofe Re- 
 wards to the more a&ive, and K> enname them . 
 
 Secondly, travel or pains, which is as well to harden them to la- 
 bour, to fweatings, to duft, Exercitxs laboreproficit y otio confinejcit, An 
 2.7rjT.f/. Army profitetb by labour ^ and decayetb with eafe and idleueffe^ as for 
 the good and fervice of the Army, and Fortification of the Field, 
 whereby they muft learn to digge, to plant a Palifode, to order a 
 Barricade, to run, to carry heavy Burthens, Thefe ^re ncccflary 
 things, as well to defend themfelves, as to offend and furprife the 
 
 Enemy. 
 
 bath two 
 
 Valour, 
 vfhich is at- 
 tained by 
 JLxercife.
 
 Ad government of 'fl ate ', which c& veer net h> &c. 
 
 Enemy. Thirdly, Order, which is of great ufc, and muft be kept in 3. Order, 
 War for divers caufcs.and after a divers manner.Firlt, in the diftribu- 
 tion of the Troops, into Battalions, Regiments, Euilgns, Camerades, 
 Secondly, in the fituation of the camp, that it be diipofed into quar- 
 ters with proportion, having the places, entries .ifllics, lodgings fitted 
 both for the horfemen and footmen, whereby it may be cafie for eve- 
 ry man to find his quarter, his companion. Thirdly, in (he march in 
 the field, and againltthe Enemy, that every one hold his Rank i that 
 they be equally dilhnt the one from the other, neither too neer, nor 
 too far from one another. Now this order is very neccfftry, and 
 ferves for many purpofes. It is very pleafing to the eye, cheareth 
 up friends, aftonilheth the Enemy, fecureth the Army, maketh all the 
 Removes and the Commands of the Captains eafie > in fuch fort, that 
 without ftirre, without confufion the General commandeth, and from 
 hand to hand his intents and purpofes come even to the leaft. laipe- 
 riwn duels fimitl omnes copitfentiunt '> & ad nutum regentisfine tumul- 
 tu refpmdent* All the Army together \novp their Leaders command'-, and 
 anfiver without tumult-, the wib'ofthe General. To be brief this order 
 well kept, maketh an Armyalmoft invincible j and contrarilymany 
 have loft the field for want of this good order, and good intelli- 
 gence* 
 
 The fecond part of this Military Difcipline concerneth mariners, '32 
 which are commonly very diflblute, and in Arms hardly ordered, Af- Manners* 
 fidue dimicantibus difficile morum cuftodire menferam : It is a. bard the fecond 
 matter for fouldiers^ that ire in continual employment, to fycp a meafore pjrt of 
 in their manners* Nevertheleffe, there muh be pains taken, and Dijciptine. 
 efpecially toenftall,fifit may be} three Virtues^ Continency, where- 
 by all Gluttony, Drunkcnnefs, Whoredome, and all manner ofdifho- 
 neft pleafures are cha(ed away, which do make aSouldierloofeand 
 licentious. T)egwerat a robore ac virtttte wiles ajjttctud'me volupta^- 
 turn '> A Souldier degenerateth from courage and, virtue^ by cuftonie of 
 fenjttal pleafures , witneft, Hjnnibal^ who by delicacy and delights 
 in a Winter was effeminated, and he, by Vice, was vanquished, 
 that was invincible, and by Arms vanquilhed all others. Mode/ly in Modeftj. 
 words, driving away all vanity, vain boaftmg, bravery of ipcechi 
 for true valour ftirreth not the tongue, but the hands, doth not 
 fpea*k but execute. Vin nati maliti<e, fa fits magni, ad verborum 
 lingutcp certamina rttdes : difcrimen ipjitm certam'mis differunt : 
 viri fortes^ in epere acres-, ante id flacldi- Men that art born 
 fir Warfare be flout in de<d/> and rude in words : prihng the danger 
 
 C-c if
 
 Theftcondfdrt of this Totitick^Prudencc 
 
 rftbe con/lift ' valiant men are fiercein execution. And contrarily great 
 fpeakers are finall doers. Nimiiverbisjinguaferocejj Now the tongue 
 is for counfel, the hand for combat, faith Homer j Modefty in adion, 
 (that is, * ficnple and ready obedience, without merchandizing or 
 contradicting the commands of the captains : ) JrLec font bone mi- 
 lili&i vellC) vertri) obedire : Tbefe things are fit in good Souldiers^ tojiand 
 in /ear, and ready to obey. Abftinency, whereby Souldiers keep their 
 hands clean from violence, forraging, robbery. And this is a briefe 
 fumme in the military difcipline, that which the General mirft 
 firengthen by re wards and recompences of honour towards the good 
 and valourous, and by fevere punishments againft offenders: for in 
 dulgence undoeth fouldiers. 
 
 33 Let this fuffice of Souldiers : Now a word or two of Captains, 
 
 cfc.jft.itns. w ithoui whom the fouldier can to nothing? they are a body with- 
 out a foul, a fliip with oars without a Mafter to hold the ftern : 
 ofihtGene- There are two forts, the General and firft, and afterwards the fub- 
 '** altero, the Mafter of the Camp, Collonels : But the General (who 
 
 muft never be but one, under pain of lofeing all) is all in all. And 
 therefore it is faid, that an army can do as much as a General can 
 doj and as much account muft be made of him as of all the reft : 
 Tacit. j>j us j n j uce rejjones^ quam in exercittt i repofe more in the General. , 
 
 than in the army. Now this General is either the Prince himfelf and 
 Sovereign, or fuch as he hath committed the charge unto, and made 
 choice of. The prefence of a Prince is of great importance to the 
 obtaining of a victory i it doublet h the force and courage of his 
 men i and it feemeth to be requisite when it ftandeth upon the fafe- 
 guard and health of his ftate, and of a Province. In warres of leffc 
 confcquence he may depute another v Vubiij prtliorum exemptm 
 fumm rerum& iryperii feipjum rejervet'.ln a doubtful battilbe 
 may exempt himfelf from, the danger? and referve himjelffor the ft- 
 cttrity of himfelf and State* Finally, a General muft have theft 
 qualities-, he muft be experienced in the Art military, having 
 feen and fuflfered both fortunes i Secundarum ambiguarumitK rerum 
 fcienf eoque interritM > Having tafted both good and bad fortune, and 
 therefore fearlejfi. Secondly, he muft be provident and well advi- 
 fcdi and therefore ftaid, old, and fetled i farre from all temerity, 
 and percipitation, which is not only foolifh, but unfortunate.' For 
 faults in warre, cannot be mended : Nou licet in bello bit peccare 
 faults tnty not twice be committed in warre. And therefore he 
 muft rather look back, than before him > Pcf eportet
 
 nnd government of ft ate, which concerneth) &c. 375 
 
 */ refpicere quant profpicere. Thirdly, he muft be vigilant and a&ive, 
 and by his own exawiple,teachinghis fouldicrs to dohis will Fourthly, 
 happy i good fortune comes from heaven,but yet willingly it follow- 
 eth and accompanieth thefe three nrft qualiti es. 
 
 After the munitions and men of warre,kt us come to the rules head 34 
 
 and general advifements to make warre- This third point is a very 7*fo third 
 great and neceflary inftrument ofwarre, without which both muni- V*** rM "f 
 tions and men, are but phantafies , Plura conplio cphm vi perficiun- a ^,ar ' 
 tur '> Mjre things are brought to p*JJe by counfel than bj fora. Now to 
 prefcribe certain rules and perpetual, it is impoffible > For they de- 
 pend of fo many things that are to be confidered of, and whereuntu a 
 man muft accommodate himfelf, whereupon it was well faid, That 
 men give not counfel to the affairs,, but the affairs to men, that a man 
 muft order his war by his eye. A man muft take his counfel in 
 the field Confiliutn in arena: for new occurrems yield new counfHs. 
 Ncvertheleffe there are Tome fo general, and certain, that a man 
 cannot fail in the delivery and oblervation of them. We will briefly 
 fet down Tome few of them, whereunto a man may adde as occafions 
 (hall fall out. Some are to be obferved throughout a war, which 
 we will fpeak of in the firft place, others are for certain occafions and 
 affairs. 
 
 1 . The firft is carefully to watch and to meet the occafions : not to Hubs for tk 
 lofc any, nor to permit, ifitbepoffible, the enemy to take his : oc-' wMetimt f 
 cafion hath a great place in all humane affairs, efpecially in war, Wlir ' 
 where it helpeth more than force. 
 
 2. To make profit of rumours and reports that run abroad, for 
 whether they be true or falfe, they may do much, efpecially in the 
 beginning, Fama bella conftant? fama betium conficit, infysm mctnmvt 
 impellit animss^ By fame or report ivars continue ^f ante endeth rear, and 
 mweth mens minds either to hope or fear* 
 
 3. But when a man is entredhis courfe, let not reports trouble 
 him : he may confider of them, but let them not hinder him to do 
 
 that he fhould, and what he can, and let him ftand firm to that which 4> 
 
 reafon hath counfelled him. 
 
 4. Above all, he muft take heed of too great a confidence and 
 aflurance, whereby he grow into contempt of his enemy, and there- 
 by becomes negligent and careleflei it is the molt dangerous evil 
 that can fall out in war. He that contemneth his enemy, dif- 
 covercth and betrayeth himfelf, FrequentffiMum imtiitm cjlami- 
 
 C c a tatit
 
 376 fhe fictndpart of this Politick. Trufonct 
 
 tatis fecttritas. Hems celerius opprimitur qttam qul non timet. 
 ivhonefte defftcitur : quemfpreveris, valentiorem negligemin fact es : Secu- 
 rity Is the moft common beginning of calamity. No man isfooner overcome than 
 be tbatfiareth not : Nothing fafely is to be defpifed? in an Enemy : thott wilt 
 mike by thy negligence, him whom tbou defpifejl^ moreflrong and valiant, 
 There is nothing in War that muft be defpifed : for therein there is 
 nothing little, and many times that which feemeth to a man to be-of 
 (mail moment, yieldeth great effects. Stpe parvis momtntit magnt 
 eiftts: ut nibiltimendiific nibit contemmndi ' from things effmall mo* 
 ment oftentimes arife great events : As nothing is feared fo nothing is te be 
 ctntetnued* 
 
 5 To enquire very carefully, and to know the eltate and affairs of . 
 the.Enemy, efpecially thele points : i. The nature, capacity, and de- 
 fignments of the Chieftain. ?. The nature manners and manner of 
 lite of his Enemies. 3. The fituation of the places, and the nature of 
 the Countrey where he is, Hannibal was excellent in this. 
 35 6 Touching the fight or main battel, many things are advifedly 
 
 Fir the fight' to be confidered ofj when, where, againft whom, and how > to the 
 end it be not tofmall purpofe. And a man muft not come to this ex- 
 tremity, but with great deliberation, but rather make choice of any 
 other mean, and (eek to break the force of his Enemy by patience, 
 tnd to fuffer him to beat himfelf with time, with the place, with the 
 want of many things before he come to this haziard. For the ifliie 
 of Battels is very uncertain, and dangerous : Incerti exitus pttgnarttm 
 Mars communis guifepe fpoliantfm & jam exultant em evenit- i & percttlit 
 tib abjetto : *fhe ifftte and event of war is uncertain ' Mars is common to 
 ati who often overtbroweth him tbatjpoilctbi and now triumpheth^ and con- 
 fonndeth andftriketb him by the abjett^ and bj him thxtwasvanquifh- 
 ed* 
 
 . 1 A man then muft hot come to the Battel, but feldome, that is 
 
 to fay in great ncceflities, or for fome great occafion. In neceffity,as 
 if the difficulties grow on his part his vians,his treafure faileth i his 
 men begin to diftafte the Wars, and will be gone, and he cannot long 
 continue > Capjenda rehws in matit prtceps via eft'. In extremities a 
 fndden cottrfe is to le taken upon great occalions, as if his part be clear- 
 ly the itronger that the vi&ory feemeth to offer itfelf, That the ene- 
 my is weak, and willfhortly be ftronger,and will offer the Battel, that 
 he is out of doubt and fear, and thinketh his enemy far offi that he is 
 weary and raiot, reyiftualleth himfelf i his horles feed upon the 
 Litter, 
 
 8 He
 
 And government offtat9 y which concertteth) &c f 377 
 
 8. He muft confider the place , for this is a matter of great confe- Wbt't* 
 quence in battels. In general, he mult not attend (if he may prevent 
 itj his enemy, tiflj he enter within his own territories. He mutt go 
 forth to meet him, or at lead ftay him in the entrance. And if he be 
 already entred, not hazzard the battel, before he have another Ar- 
 my in readinefs, to make a fupply i otherwife he puts his State in 
 hazzard. More particularly, he mult eonfider the held where the 
 Battel is to be fought, whether it befit for bimfelf, or his Enemy : 
 for the Held many times gives a great ad vantage. The plain Chair*- 
 pion is good for the Cavalry > ftraitand narrow places, fet with pilts, 
 full of Ditches, Trees, for the Infantry. 
 
 9. He muft confidcr with whom he is to fight, not with the ftrong- 
 eft, I mean not the ftrengtft men, but the ftrongeft and {touted coura- 
 ges. Now there is not any thing that giveth more heart and courage, 
 than Nt'ccflity, an enemy invincible. And therefore I fay, that a man 
 muft never fight with fuchas aredcfperate. This agreeth with the 
 former, that is, not to hazzard a battel within his own Countrey , for 
 an enemy being entred, righteth defperately, knowing if he be van- 
 quifhed, he cannot cfcape death, having neither fortrefs, nor any 
 place of retreat or fuccour j Unde neccjfitas in looses in virtttte /*//, 
 c viftoria ! Wben ntcejltj^inflace-, hope if in courage and rc^ilution^ 
 andfafety out of victory. 
 
 jo. The manner of h'ght that brings beft advantage with it, what- IJoyt - 
 foever it be, is the bcft : whether it be furprife, fubtilty, c ofc and co- 
 vert faining to bear, to the end, he may draw the Enemy, and catch 
 him in his gin j Spc ziftoru iudttcere, xt mrtcatmtr : 7v bringlnmw.% 
 bope ofVittry) that he miy bcvan^ttljhed^ to watch and mark his o- 
 ver-iights and faults, that he may the better prevail againft him, and 
 give the charge. 
 
 For ranged battels, thefe things are required.The tirli andprin- 
 cipal, is a good and comely ordering of his people. 2. Afupplyand Rules 
 fuccour alwayes ready, but clofe and hidden, to the^end, that coming g*t t 
 iiiddcnly and unawares, it may aftonifh and conf0und the Enemy. 
 For allfudden things, though they be vain and ridiculous, brijig fear 
 awd aftoniHiment with them. 
 
 Primi in omnibus p, tils oc*li vlncuntttf fr aura* 
 Infkjrmijkesanelbatte/s aV, 
 7 he ejCf and tares artprji thatfafl* 
 
 3 . To be Hrft in the field, and ranged in battel aray. This a Gene- 
 ral doth \yith fo much the more cafe, and it zmiwh eucreJeth the 
 
 C c ? xrour-
 
 378 Tbi fectotdpart of this Politicly Prudence 
 
 courage of his Souldiers 3 and abateth his enemies j for this is to mak ^ 
 himfelf the afTailant,who hath *\ waies more heart than the defendant^ 
 4'. A beautiful, gallant, bold, refolded countenance, of the General 
 a'riel others Leaders. 5. An oration , to encourage the Souldkrs, and to 
 lay open unto them the honour, commodity, and fecnrity that there 
 is in valour i that difhonour,, danger, death, are the, reward of 
 cowards : Minus tjm.-ris minns 'periculi> dtttiaciamfro m'uro'effe > ejfa- 
 gcfe mart cm, q id e.jmcwtentnit : 7 be lejjefear, t be icffe danger i cgttragt 
 is .? n^tfi/Vf/twee, be avoicletb death that contemns it. 
 
 . Being come to hand-ftrokes,. if the Army w;ver, the General mud 
 
 ? "tid him firm, to the duty of a refolute Leader, and brave man at 
 
 arms, run before his aibnifhed Souldrers, ftay them recoylnig, .thruit 
 
 himfclf into the throng, make all to know, both his own, anclhis e- 
 
 nemies. that his head, his hand, his tongue trembleth not. 
 
 And if it fall our, that he have the better, and the Held be his, he 
 mult (lay, and vvith-hold them, left they fcatter and disband th'em- 
 ielves, by- too obftinate-a purfuit of the vanquished. Tliat is to be 
 feared, which hath many -times come to paflc, that the'vauquifhed 
 gathering heart, make ufeof dcfpair, gather to a head, and vanquifii, 
 the vanquifher, for this Neceflity is a violent School -mi ftrifs. Clattfis 
 tx dejperatione crefcit audjcia: & cum fpd nihll eft, [limit arrna for- 
 mido : 2 he courage of them tbat are ertcloftd, gfoWttb out ~tf defy air-: 
 and when there is no hf^fe^r tak.etb arms. It is ' better togive pafTagc 
 unto them, and to remove all lets and hindrance that may ftay their 
 flight. Much lefle muft a General fufiTer himfelf or his men, to at- 
 tend the booty, or to be allured thereby orer haftily, if he be Con- 
 querour. He muft ufe his victory wifely, left the abufe thereof turn 
 to his own harm. And therefore he muit not derile it with cruelty, 
 depriving the enemy of all hope, for there is danger in it. Ignaviam- 
 mceflitas acttit '> f<epe dtfperatio fyei caufa eff, gravijfimifantntjrfusir- 
 ritat<e nccejfitatis : Vecijjjty foarpnetb cowardize '> de/pair is oftentimes 
 the caufe efhtye'-, moftbi'ter are the tilings of Weed ntcfflity. But con- 
 ttarily,hemuft leave fomeoccafion of hope, and overture unto peace, 
 not fpoiling and ranfacjui^the Cp,untVey, which he hath conquer- 
 ed i for fiu y. and ra'g<?are.'dingcrousbeafts. Again, he muft not'itain 
 his vidtory with infoleucy, but carry himfelf naodeftly, andalwayes 
 remember the perpetual flux and reflux of this World, and that al- 
 ternative revolution, whereby from adverilty fprihgeth profpc-rity, 
 ftixn prolperky adverfiry. There are feme that cannot digeft a good 
 
 : for-
 
 overnment ofjlate^ which conccrmth^ &c. 
 
 fortune: Mxgnant felicitattnt "c.-iitcarteo'i no p-ffax: : fdrtiirzefvitrcx 
 ejti tune cum (plenties fijinvitur : inidjrft -jincijm !. & ftp? viCi--,- 
 TifttfS : *fbcj cannot di^tjl grtat felicity : fortune if faitftl'tordflityefy, 
 when itjbinetb, it breadth : fxitbkjje confidence ! tbrt tfte-rt tbci-id.or 
 is vanquished* If he be vanquifoed,wifdome is iieceifary to weigh well, 
 and contider of hislofle j it isfottithnelsto make himfelf believe that 
 it is nothing, and to feed himfelf with Vain hopes, tofupprcfle the 
 newes of the overthrow* Hem^ftconfider thereof, as it is at the worft, 
 otherwifehow fhal) he remedy it:And afterwards with good courage, 
 hope for better fortunes,renew his forces, make a new leavy, fcek new 
 fucceurs, put good and ftrong Garrifons into hisftrongeft places. And 
 though the Heavens be contrary unto him, as fometimesthey feem to 
 oppofe themfelves to holy and juit arms-, it isneverthelcfle, never 
 forbidden to die in the bed of honour, which is far better than to live 
 in difhonour. 
 
 And thus we have ended the fecond head of this fubjed, which 38 
 is to make Warre except one fcrupk thit remaineth : That is to fay Jqarftio of 
 whether it be lawful! to ufe fubrilty,poHcy, ftratagems 3 in Warre. lhe 
 There be fome that hold it negatively, that it is unworthy men ofc ^ * 
 honour and vertue, rejecting that excellent laying j Do'.us an virtus 
 qttisin bvjle reyuirat'-> Whether deceit or courage^ is tnnftrequJfitein jn 
 enemy? Alexander would take no advantages of the obfcurity of^hc 
 night, faying, that he likethnotof thieving vidoriesi Malomefor- 
 iun* pigeat , qn^m -vittorie pudeat : 7 bad rather he firrf fir my for- 
 turte., than vittory jhwld jkame me. So like wife the rirft Zx.*wmf, fent 
 their Schoolmaller to the Fbalifiijns '> fo Pyrrhtts^ his traiterous 
 Phyiitian, making profjlion of vertue, difavo wing' thofe of their 
 Countrey, that did otherwife, reproving the fubrilty of the Greefy 
 and Affric&nti and teaching, that true vidory is by vertue > QMX 
 fah* fide & Integra dignitate parainr. Which isgntien rvitb ajjfcfaitlt 
 and true honour; That which is gotten by wit and fabtilty, is nei- 
 ther generous, nor honourable, nor fecure. The vanquished, hold 
 not thcmfelvcs to be well vanquiuScd, non virtute, fed occafione,&' 
 arte duds fe vittos rjti : Ergo nmfrattdt mqm occxltisfedpdam & a~ 
 miium hojlej jitos u'cifci. Ibin^ntit tbertfelvf/ to bt conquered by cou- 
 rage, but bj occafwn^ and by the cunning and fttbtilty oftbt General! : 
 Tb<refore tbey would not be revenged ontbeir enetnitsbydeeeit,orfctret 
 y bttt optnly, and by force of Afms. Now all this is well, 
 
 C c - ^*'* s fckl
 
 3 $o ThefccoNd pan of t hit ?olitick.Prudence 
 
 (aid and true, but to be underftood in two cafes, in private quarrels, 
 and againft private enemies, or where faith is not given, or a league 
 and alliance made. But without thcfc two cafes, that is to fay, in 
 Warre, and without the prejudice of a mans faith, it is permitted by 
 any means whatfoever, to conquer the enemy that is already con- 
 Potib. demned. This, btfides the judgements of the greateft Warriors, who 
 
 plut-inMarc. C0 ntrarily have preferred the vidrory gotten byoccafion, and by fub- 
 UIp. lib. i de { jj c ft rata g ems ^ before that which is won by open force r whereupon, 
 Aiiguft.quseft. to that they have ordained an Oxc for a facririce, to this on'y a Cock) 
 fug Jofuc. is the opinion of that great Chriftian Do&or, Cum jufitttn bd'umfxj '- 
 cipiiw, HI appcrtepugnetqttif) ant exincidiis,nilril adjufiitiam inter ejt . 
 When a jujt Want is undertaken, it is no prejudice tTJujlic^ whether any 
 fight opcnly^or by tying in wait, and bj wiles. Warrc hath naturally rea- 
 ionable priviledges, to the prejudice of reafori. In time and place, it 
 is permitted to make ufe and advantage of the fottifhncfs of an ene- 
 my, as well as of his weaknefs or idkneis. 
 
 ^p Let us come to the third head of this military matter more flior't 
 
 TKt third h*d and plcafing than thereit, which is to rinifh the War by peace. The 
 vfthfj military W ord is fweet, the thing pleafant, and good in all refpe&s: Pax op- 
 l Mt> f^' to P' tirna rerun ^ffas hontini novijfi datum eft. Pax Una trimphis InUume- 
 ris p'tior: Peace if the beft tiring that is given torn an', one Peace is bet- 
 ter than innumerable triumphs. And very commodious to both parts, 
 the Conquerors and conquered. But firtf, to the vanquished, who 
 are the weaker i to whom I do rirftgive this counfel, To continue 
 armc ^ to make (hew of fecurity, afluranceandrefolution. For he 
 that defireth peace, muft be alwaies ready for war, whereupon it 
 bath been faid, That treaties of peace, do well and happily fucceed, 
 when they are concluded under a Buckler. Bat this peace muft be 
 honeft, and upon reafonable conditions i othervvife, though it be 
 faid, that a bafe peace is more profitable than a juft warre, yet it is 
 better to die freely, and with honour, than tofervediflionourably. 
 And again, it muft be pure and free, without fraud and hipocrifie, 
 which finilheth the war, differeth it not: Pacefofpetta tuiius bel- 
 lum: Wacre is morefafe, than a doubtful and fufpiciotu peace. Ne- 
 ver thelelfc, in times of neceffity, a man muft accommodate himfclf 
 as he may. When a Pilot feareth a (hip-wrack, he cafteth himfelf in- 
 to the Sea to (a.ve himfelf > and many times it fucceedeth well, when 
 * rtftttt of a man committeth himfelf to the difcretion of a generous adverfary : 
 qtti fttnt ally ammo found* r</ in mifenniontmtx Ira virtunt :
 
 **d government offlate.,ihicbconcermth t &e. 381 
 
 Fortunate and good fuccfft, tttrnetb the mind of a nble *nd (rentroHs 
 Conqueronr, from wratb to mercy. To the vanquithers, I give this 
 counfd. That they 'be not over-hardly perfwaded to peace: for 
 though perhaps it be lefTe profitable unto them, than tobe van* 
 quifhed, yet tome commodity it bringeth > for the continuance of 
 war is odious and troublefome. And Lycxrgut forbiddeth to make 
 War often againft one and the fame enemies, becaufe they learn 
 thereby to defend themfelves, and in the end toaffiiltoo. Thcbi- 
 tings of dying beafts are mortal > Fraftis rebus violentior ttltimi vir-. : 
 tut : 7bi hjl courage M mor evident in a fiats wertbrown. And again, 
 the iflTue is always uncertain i Melior tutiorqttt certa pax fierata vi- 
 fyri.i i itta in tua-, b<ec in dc.irum manueft : Better , and mare jafe. is a 
 certain feace^ than a hoped for Viftory, ibe one is in thine own band^ the 
 vtber in tbe handafGod- And many times the pcyfonlieth in the tail, 
 and the more favourable fortune is, the more it is to be feared i Ne- 
 mo ft ittto dlu pericttHs offerre tarn crebris poteft : No mm can rvitb 
 fafity prefent himfelf long to open dangers- But it is truly honoura- 
 ble, it is a glory, having a vi&ory in his hands, to be facil andeafily 
 perfwuded unto peace : it is to make known, that he undertaketh a 
 war juftly, and doth wifely finifh it. And contrarily^ to refufeit,and 
 afterwards, by fome ill fuccefs to repent the rcfufal, it is very difho- 
 nourable, and will be faid, that glory hath undone him. He refu- 
 feth peace, and would have honour, and fo hath loft them both. But 
 he muft offer a gracious and a debonair peace i to the end, it may 
 be durable. For if it be over-iough and cruel, at the rirft advantage 
 that may be offered, the vanquifhed will revolt*, Sibmimdcderitif, 
 fidamfrperpetttamifimaljm band dintitrnam : ty'tboufodtgrMit ago^d 
 peace it will befjithfnl andpcrpetttjl, if evil^it veiH nothjllong- It is as 
 great greatnefs, to (hew as much lenity towards the fa ppliant vanqui - 
 fhcd, as valour againft "the enemy. ThcRamans did very Ws.ll put this 
 in pradice, and it did them no harm. 
 
 C r
 
 hut Prudence which in difficult affairs^ &c. 
 
 CHAP. IIII-. 
 
 Of that Prudence rvkick is required difficult affair f 3 and it 
 accidents., pub lick^and private. 
 
 HAving fpoken of that politick prudence required in a Sovereign 
 for the carriage of himfelf and his good government, wewiU 
 here fev^rally fpeak of that prudence that is neceflfary for the prefer- 
 vation of himfelf, and the remedying of thofe affairs, and difficult and 
 dangerous accidents, which may happen, either to himfelf, or tils 
 particular fubjedb. 
 
 / "Firft, thefe affairs and accidents are very divers: they are either 
 ,y publick or particular, cither to come, and fuch as threaten us, or 
 tbt'acddents preient and prefling us : the one are only doubtful and ambiguous, 
 the other dangerous and important, becaufe of their' violence : And 
 they that are the greater and more difficult, are either (ecret and 
 hid ') and they are two, that is to fay, confpiracy againft the perfon of 
 the Prince, or the State, and treafonagainft the places and compa- 
 nies : Or manifelt and open, and thefe are of divers forts. For they 
 be either without form of war, and certain order, as popular com- 
 motions for fmall and light occafions, factions and leagues bet ween 
 fubje&softheone againft the other, in (mall and great number, great 
 or little : feditions of the people againft the Prince or Magiftrate, re- 
 bellion againft the authority and head of the Prince : or they are ripe 
 and formed into a war, and are called civil wars: which are of fo 
 many kinds, as the above-named troubles and commotions, which 
 are the caufes, foundations and feeds of them : but have growen, and 
 are come into confequence and continuance. Of them all we will 
 fpeak diftin&ly, and we will give advice andcouiafcl,as well to Sove- 
 reigns, as particular perfons, great and fmall, how to c arry them- 
 fclves vr ifely therein. 
 
 I, Of the evils and accidents that dt 
 threaten tu. 
 
 IN thofc crofleand contrary accidents, whereunto we afcfubjcft, 
 there are two divers manners of carriage : and they may be both 
 good, according to the divers natures, both of the accidents, and 
 
 of
 
 Of the evils And accidents that do . tfacxiev ut. gg g 
 
 'f thofe to whom they happen. The one is ftrongly to.con(dft,and 
 to oppofe a mans ftlfggainlt the accident, to rtmovc all things that 
 may hinder the diverting thereof:, or at leaft, to blunt the point, to 
 dead the blow thereof, either to efcape it, or to force it. Thisre^ii- 
 rethaftrong and obftinate minde, and hath need of.hardand painful 
 care. The other is incontinently, to take and receive thtfe accidents 
 at the worii, and torefolve himfeU'to bear them fweetly, and pati- 
 ently, and in the mean time, to attend peaceably whatsoever (hall 
 happen, without tormenting himfelf, orhindering.it. The former 
 itudieth how to range the accidents,, this himfelf. That feemeth to 
 bs more courageous, this more fure. That continueth hi fufpence, is 
 tofTed between fear and hopev this putteth. himfelf in fafcty, and ly- 
 cth folow, that he cannot fell lower. The loweft march is the furelt , 
 and the feat of conltancy. That labourcth to efcape, this to differ : 
 and many times this maketh the better bargain. Oftentimes it fall- 
 eth out, that there is greater inconvenience and loiTe, in pleading 
 and coritending^thaji in lofeing v. in rlyingfor fafety, than in furfering. 
 A covetous man trmenteth..himielf more 1 ' than a poor, a jealous 
 than a cuckold. In the former, prudence is more rcquiiite, becaufe 
 he is in action '-, in this, patience. But what hindereth, but that a 
 man may. perform both in order: and that where prudence and vi- 
 gilancy can do nothing, there patience rnay-fusceed ? dou-btlefTein 
 jiublick. evils, a man murt allay.the hrft \ w-hich foch are bound to 
 do, as have .the charge and caiido it j in particular, let every 
 choofe the heft, - 
 
 JI^ Of nils and accidents^ 
 andextretne. 
 
 - ,4 
 I 
 
 THc proper metns to lighten evils, and to fweeten paffions, is- 
 not for a man to oppofe himfelf, for oppofition enflameth and 
 encreafeth them much more. A man by the jealoutie of con- 
 tention & contradiction (harpmuh 6c fiirreth the evil : ;but it is either 
 in diverting them eMewhere'} as Phyficians ufe to do, who knowing 
 not how to purge, ami wholly to -cure a Difeafe, feek to divert into 
 fome other part leffe dangerous, which mull be done fweetly and 
 infenfibly. This is an., excellent remedy againit all evils, and which is 
 pradifed in all things, if a man mark it well> whereby we are made 
 to fwallow the fowreil morfels v yea, death it felf, and that infcnfibly, 
 Abductndui animwi jf *d ali*
 
 384 Of evils **d accident s> prefect and prefjtng t 
 
 t atiexe, tanquam tgroti non convaUfcentes,fiepe eurandut-eft : The mind 
 if to be led away to 9tkerjiudiet, cares, bufineft '> laftly^ with change of 
 place, likf fick^ perftfts not recovering, if <ften cured. As a man court- 
 fel|cth thofe that are to pa fle over fome fearful deep place, either to 
 (hut, or to divert their eyes. When a man hath OvCiiioa tolaunce 
 afore in a Child, he flattereth him, and withdriweth his mind to 
 fome other matter. Amanmuft pra&ice the experiment and fubtil- 
 ty of Hiftomenes, who being to run with Atalanta, a Damofel of ex- 
 cellent beauty, and to loie his life if he loft theGoah to marry the 
 Damofel, if he won it i furnifhed himfelf with three fair Apples of 
 Gold, which at divers times he let fall, to ftay the courfe of the Da- 
 mofcl, whilft (he took them up, andfbby diverting her, got the ad- 
 vantage of her, and gained hcr-felt : fo if the confederation of fome 
 prefent unhappy accident, or the memory of any that is paft, do 
 much afflict us, or fome violent paffion, which a man cannot-tame, 
 do move and torment u? we muft change and turn our thoughts 
 to fomething elfe, and fubftitute unto our (elves, (bme other acci- 
 dent and patfion leflc dangerous. If a man cannot vanqui(h it, he 
 muft efcape it, go out of the way, deal cunningly, or weaken and di 
 folve it, with other thoughts and alienations of the mind, yea, 
 break it into many pieces > and all this by diverlions. The other 
 advice, in the laft and more dangerous extremities, that arc in a 
 manner paft hope, is a little to caft down the head, to lean unto the 
 blow, to yield untoneceflitys for there is great danger, that by too 
 much obftinacy in not relenting at all, a man givethoccaiion to vi- 
 olence, to trample all underfoot. It is better to make the Laws 
 to will that they can, fince they cannot do that they would. It was a 
 reproach unto Cat*, to have been over-rough in the civil Wars of 
 his time, and that he rather fuffered the Common- weal to run into 
 all cxtremeties, then fuecoured it, by tying himfelf over-ftridrly to 
 the Laws. Contrarily Epaminondas in a neceflity, continued h.s 
 charge beyond his time, though the Law. upon the pain of his lite, did 
 prohibit him: Phil<ipa>mines is commended, that being born to com- 
 mand, he did not only know howtogovern according to the Laws, 
 but alfo commanded the Laws themielves, when publick nectility 
 did require it. A Leader at a neceflity muft (toop a little, apply him- 
 felf to theoccafion, turn the Table f the Law, if not take it away, go 
 at littjc out of the way, thit he lofe not all ; for this is prudence, 
 which is no way contrary, cither to region .or juftice. I 
 
 III,
 
 Doubtful, andambigHOUf) and dangerous affairs. 
 
 I/I. DoubtfuU and ambigum affairs. 
 
 IN things doubtful, where the reafons are llrong on all parts, and 
 the inability to fee and choofe that which is moft commodious, 
 briiigeth with it uncertainty and perplexity, the b^ft andfafeft way 
 is to lean to that part where there is moil honeft y and juftice : for not- 
 withstanding it fall not out happily, yet there fhall alwaies remain an 
 inward content, and an outward glory ,to have chofen the better parr. 
 Befides, a man knoweth not, if he had taken the contrary part, what 
 would have happened, and whether he had efcapcd his deftiny.when 
 a man doubteth which is the better and the fhorter way,Iet him take 
 the ilraiter . 
 
 W. Difficult and dangerous affairs. 
 
 IN difficult Affairs, as in Agreements, to be over-careful to make 
 them over-fure, is to make them leffe firm, Icfs affured > becaufc a 
 man employeth therein more time, more people are hindrcd, more 
 things, more claufes are mingled and interpofcd than are needful., 
 from whence arife all differences. Add hereunto, that a man feem- 
 eth hereby to fcorn fortune, and to exempt himfelffrom her j 
 diction which cannot be, Vim fuorum ingruentem refringi non 
 He witt not weaken their approaching force. It is better to make them 
 briefly and quietly with a little danger, then to be (b exa& and cu- . 
 rious. 
 
 In dangerous affairs a man muft be wife and couragious, he rnaft t 
 fore- fee and know all dangers, make them neither lelfe nor greater 
 than they are by wane of judgment, think that they will not all hap- 
 pen, or fhall not all have their effefts that a man may avoid many 
 by induftry or by diligence, or otherwife i what they are from whom 
 he may receive aid and fuccour, and thereupon take courage, grow 
 refolute. Hot fainting for them in an honeft Enterprifc. A wife man 
 is couragious > for he thinkcth, difcourfcth, and prepareth himfelf for * 
 all, and a couragious man mud like wife be wife. 
 
 V. Conjurations, t 
 
 WE are come now to the greateft, moft imponant, and dan- i 
 gerous accidents, which we will handle in order, expreffely Depripii 
 defcribing them one after the other, giving afterwards in every one 
 
 of
 
 6 Conjurations. 
 
 of them fome advifements fit for a Sovcreign,and in the end for every 
 particular perfon. 
 
 Conjuration is a confpiracy and enterprife of one or many a- 
 gainft the perfon of the Prince or the State : it is a dangerous thing, 
 hardly avoided or remedied, becaufe it is clofe and hidden. How 
 Ihould a man defend himfelfagainft a covert enemy, fuch an one as 
 carrieth the countenance of a moft officious friend , how can a man 
 know rhe will and thoughts of another, And again, he that contcm- 
 neth hisown life, is mailer of the life of another, Contemxit omnes ille^ 
 qttl mortem prius : He contcmmtk all men, thatconiemnetb death, in fuch 
 fort that the Prince is expofed to the mercy of a private man whofoe- 
 ver he be. 
 
 Macbiavel fetteth down at large, how a man fhould frame and 
 order and conduci a confpiracy j we, how it may be broken, hinder- 
 ed, prevented. 
 
 2 i. The counfels and remedies hereupon are, firft a privie fearch 
 
 Remedies and a nd countermine by faithful and difcreet perfons Ht for fuch a pur- 
 p p ) W h are t ^ e e y CS an j cars O f the Prince : Thefe tnuft difcover 
 whatfbever is faid and done, efpeciaUy by the principal officers. 
 Confpirators do willingly here and there defame the Prince, or lend 
 their ears to thofe that blame and accufe him. Their difcourfe and 
 conference then touching the Prince muft be known, and a Prince 
 mutt not ftick to be bountiful in his rewards and immunities to fuch 
 difcovcrcrs: But yet he muft not over-lightly give credit to all reports 
 He muft lend his ear to all, not his belief j and diligently examine to 
 the end he opprefle not the innocent, and fo purchafe unto himfelf the 
 hatred and hard fpccch of the people. 
 
 a. The fecond advice is, that he endeavour by clemency and inno- 
 ccnry-t-o win the love of all, even ofhisenemies,/^///?^ cuftodia 
 Trincipif innocentia : innocmcj is the -molt faithful faftguard of the 
 Prince. By offending no man, a man taketh a courfe to be offended 
 by none : And it is to fmall purpofe for a man to (hew his power by 
 wrongs and out-rages - y .Male vim foam potejlas, aliorum conturmliis 
 exferitur '> power doth ill make proof of its force by the contempt of 'others. 
 
 3. The third is to make a good {hew, to (hew a good countenance 
 according to the accuftomed manner, not changing or depreffing 
 any thing i and to publifh in all places, that he is well perfwaded of 
 thofe meetings and aflemblies that men appoint, and to make them 
 believe that he hath them not in the wind, that he defcrieth not their 
 plots and purpofes. This was an experiment which Veays the Tyrant 
 
 made
 
 Conjurations* 387 
 
 made good ufe of againft an enemy of hfs, which coft him dear. 
 
 4. The fourth is to attend without aftonifhmentand trouble what^ 
 fbever may happen unto him. Ctfardid well put in practice thefe 
 three latter means but not the firtt. It is better, faith he, to die once, 
 than to live (nay to die) alwaies in a trance and a continual! fever of 
 an accident, which is pail remedy, and muft be wholly referred unto 
 God. They that have taken another courfe and have endeavoured to 
 prevent it by punilhments and revenge, have very feldome found it 
 the beft way, and have not for all that efcaped the danger, as many 
 Romane Emperour can well witnefle. 
 
 But the confpiracy being difcovered, the truth found out what is fo . 3 
 be done? the confpirators muft rigoroufly be puniflied : tofparcfuch ^"*^ Wf t(J 
 
 . 11 L *L I iv i -T^L conlvtratorst 
 
 people, is cruelly to betray the weal-pubhck. They are enemies to ai $thi a ^ 
 the liberty, good, and peace of all : Juftice rcquireth it. But y 4 et wif- thereupon. 
 demand discretion is neceflary herein ^ & he mult not alwaies carry 
 himfelf after one and the fa me manner. Sometimes he mufi excufe 
 diddenly, fpecially if the number of the confpirators be fmall. But 
 whether the number be little or great,he muft notfpeak by tortures to 
 know the confederates (ifothcrwife and fecretly he may know them, 
 and to make as though he knew them not, is good) or a manfeeketh 
 that which he would not find. It is fufficient that by the punifhment 
 of a fmall number 3 good fubje&s are contain; d in their duty, and they -> 
 diverted from their attempts, that either are not, or think not them- 
 felves bewraied. To know all by tortures doth perhaps ftir up reens 
 hearts againft him. Sometimes he muft delay the puni(nment,but yet 
 never be flow in procuring of fafcty. B*it yet the confpirators may 
 be. fiich, and the Treafon difcovered at fuch a time, that a man muii 
 not diflemble, and to punifh them inftantly is to play and lofe allr 
 The. beft way of all others is, to prevent the confpiracy, to fruftrate 
 it, faining neverthelelTenot to know the confpirators, butfo to carry 
 himfelf, as if he would provide for another thing as the Carthagini- 
 ans did to Htnnun their Captain. Optimum &folum{<epinfidijrnm T n . ... 
 
 ,. r * H- cri i a. t c i t Tuftm lib. i. - 
 
 remeatum, ft non intsliigantur : The bejt y and tftentimes we onely re- ^acit. 
 
 tnedy of treachery^ jfithatainittjeemnottokjjow them. And which is 
 more, a Prince muiifometime pardon, efpecially if he be a great man, 
 that hath deferved well of rhe Prince and State, and to whom they are 
 both in fome fort bound, whole children, parents, friends are mighty, 
 For what fhculd he do ? how fi.ouid !:e break this band ? If with fafe- 
 ty he may, let him pardon, or at leaftleffenthepunilhment. Cle- 
 mency iu this cafe is fomctimes not only glorious to a Prince, Nil 
 
 glori"
 
 88 Yreafift. 
 
 'glwiofus 'Fcipe imptwe /<e/o,but it helpeth much for fafety to come, 
 diverteth others from the like defignments,and worketh either {hame 
 in them, or repentance* the example of Augufius towards Cinnais 
 very excellent. 
 
 T T T f T > a C* 
 
 j HT" Reafon is a fecret Confpiracy or Enterprife againft a place, or a 
 
 Defcrittwn. Troop or company : it is as a conjuration, a fecret evil, dangerous 
 
 and hardly avoided: for many times aTraytoris in the middle and 
 
 -bofome of the Company, or place, which he fellethandbetrayeth. 
 
 To this unhappy myftery are willingly fubjed, ftach as are covetous, 
 
 light fpirits, hypocrites : and this is commonly in them, that they 
 
 make a fair (hew of truft and fidelity, they commend and keep it 
 
 carefully in fmall matters, and by that means endeavouring to cover 
 
 they difcover themfelves It is the mark whereby to know them. 
 
 The advifements are always the fame that belong to conjurations: 
 Advife- except in the punifhments, which here mutt be fpeedy, grievous, and 
 tnentsi and i rr emiffible : ' for they are a kind of people ill- born and bred, incorri- 
 Rtmediej. gible, pernicious to the world > whom to pity it is cruelty. 
 
 VII. Commotions of the People. 
 
 1 HpHcre are many forts, according to the diverfity of the caufesv 
 
 pcrfons, manner and continuance, as we {hall fee hereafter : Fa- 
 ction, Confcderacy,Sedition,Tyranny, Civil Wars. But we will {peak 
 here fimply, and in general of thofe that are raifed in a hearts fudden 
 
 2 Tumults that endure not long. The Advifements and Remedies, are 
 to procure fome one or other to fpeak and (hew himfclf unto them, 
 that is of Authority, vertue, and fingular reputation,eloquent,having 
 gravity mingled with grace, and induftry with {mooth fpeechto win 
 the people: for at the prefence. offuch a man, as at a fudden light- 
 ning, the people grow calm and quiet : 
 
 -- Veluti magno inpopulo cumftpe eoorta 
 Seditio eft,fvitq'<> animis ignobile vulgtts, 
 jfamquefaces,&faxa volant : furor arma miniftrat, 
 *fnm pietate gravem-> ac meritif,ftforte virum quern 
 ConjpexerefiUnt, arreft'ifque amribttt adftant 
 Itte regit dffi'u (UtimoS) &pc&ora mulcet* 
 
 When,
 
 of the people. 
 
 When as the Cvntmensin tumultuous guife 
 
 with furious rage do infedition rift, 
 ibex ft ones and fire, an A all things fly *&;>, 
 as fury fills the bands of that baff rcut ; 
 And if by chance a man both grave andfage t 
 
 of good defer t, andreverenc'dfnr hit age 
 'fbey hap to fee^tkenfiknt fir right they ft and y 
 with liftziing ears his words ti underftand : 
 H* rritbfrveet words iheir anger fifth affwage^ 
 
 rules their ftout m inds, and dot h appcafe tbeifragc. 
 Sometimes the Captain himfdf rnuft undertake this bufinefs. But 
 it muft be done with an open tront,aftrong afliirance, havijg his 
 mind free, and pure from all imagination of death, and the worlt 
 that may happen unto him : for to go amongft them with a fearful 
 and unconftant countenance, with flattery and humble carriage, is 
 to wrong himfelfj and to do little good. ThisCefar did excellent- 
 ly put in pradice, upon thofe mutinous Legions and Armies, that role 
 up againll him. 
 
 ftetit agger efultus 
 Cefpitis,intrepidtiSTulti{) mermtr^ue timcri ' 
 Nil meiuens.~* 
 
 Onhighupona heap f>f turf she reared, 
 Vndattnted flood? as in his lookj appeared, 
 dndfiarlejfe/hcw'dbim worthy to be fear* d. 
 
 And Angufttts did as much to his Actun legions, faith Tac'tus. 
 There are then two means to quiet and appeafe a moved and furious 
 people, the one is by rough uiage, and pure authority and reafon. 
 This is the better and more noble, and becometh a Captain, if it 
 ftand him upon , but yet he muft take heed how he do it, as hath 
 bcenfaid. The other more ordinary is by flattery and frir fpecchcs 
 for he muft not make an open refinance. Savage beads are never 
 famed with blows i and therefore a man muft not be fparingof 
 good words, and fair promifes. In this cafe, the wife hav^ permitted 
 a man to Ii3, as men ufe to do with Children and fick folk. Herein 
 Pericles was excellent, who won the people, by the eyes, the ears, 
 and the belly, that is to fay, Shews, Comedies, Feafts,and here- 
 by did what he lift. This mean, more bafe andfervile, but yet ne- 
 ceffary, muft be pradifed by him whom the* Captain ftndeth, as 
 Mcncniw Agrtya did at Rome. For. if he think to win them by 
 main force; when they are without the bounds of reafon i no 
 
 d way
 
 Tattion And Confederacy. 
 
 way yielding unto them, as Aj>phis,Cortol4nuf, Cato, Phociw, endea" 
 voured to do, he is miftaken, and deceivcth himfelf* 
 
 VI1L Faction and Confederacy. . 
 
 i IT^Adlion or confederacy is a complotment and aflbciation, of one 
 2m dtjcripiott. J* 1 a g 2 j n it another, between the fubje&s i whether it be between the 
 great or the fcnall, in great numbers or little. It arifeth fometimes 
 from the hatreds that are between private men, and certain Fami- 
 Iksi but for the mod part from ambition (the plague of States Je very 
 one coveting the firftrank. That which falleth out between great 
 perfonages is more pernicious. There are feme that ftick not to fay, 
 That it is in fomefort, profitable for a Sovereign-, and it doth the 
 felf-fame fervice to a Common-weal, that brawls of fervants do in 
 Families, faith Cato. But that he cannot be true, except it be in tyrants 
 who fear left their fubje&s (hould agree too well i or in (mail and 
 light quarrels between Cities, or between Ladies of the Court, to 
 know newes. But not important factions, which muft be extin- 
 guifhed in their firft birth, with their marks, names, habiliments, 
 which are many times the feeds of vilanous effects, witnefs that 
 great deflagration, and thofe bloudy murtherers happened in Cenftan- 
 2 tinopUy for the colours of green and blue, under Juftinian. The ad- 
 Mlvtfe- vifements hereupon are, That if the factions be betwixt two great 
 ti ct*A rt- perfonages, the Prince muft endeavour by good words or threat- 
 "' nings to make peace and attonement betwixt them > as Alexander the 
 
 Great did betwixt Epbeftion and Craterus, and ArcbidintHf betwixt 
 two of his friends. If he cannot doit, let him appoint arbitrators, 
 fuch as are free from fufpition and paflion. The like he (hould do 
 if the faclion be betwixt divers (ubjedts, or cities, and communities. 
 And if it fall out, that it be neceffary that hefpeak himfelf, he muft 
 do it with counfel, being called, to avoid the malice and hatred of 
 thofe that are condemned. If the faction be between great multitudes, 
 and that it be fo ftrong, that it cannot be appcafed by juftice, the 
 Prince is to imploy his force for the utter extinguifhmcnt thereof, 
 But he muft take heed that he carry himfelf indifferent, not more 
 afle&ioned to one than to another, for therein there is great danger 
 and many have undone thernfelves. Aud to fay the truth, it is unwor- 
 thy the greatnefs ofa prince,and he that is matter of all, to make him- 
 felf a companion to the one, and an entmy to the other : And if 
 (ome muft needs be puniflied, let it light upon thofe that are the prin- 
 cipal heads, and let that fuffice, 
 
 JX.Se-
 
 59 1 
 
 7X. Sedition* 
 
 S Edition is a violent commotion of a multitude againft a i 3 rince, 
 or Magiftrate. It arifeth or groweth, either from oppreflion, or 
 fear : For they that have committed any great offence, fear pun ith- ottt 
 menf > others think and fear they (hall be opprefTed and both of 
 them by the apprehenfion of an evil, are ftirred to (edition, to pre- 
 vent the blow. It likevvife fpringcth from a licencious liberty from 
 want and necefllty, in fuch (brt i that men fit for this bufine/Te,are fuch 
 as are indebted, male- content, and men ill accommodated in all 
 things, light perfons, and fuch as are blown up, and fear juftice.Thtic 
 kind of people cannot continue long in peace', peace is war unto 
 them, they cannot ileep burin themidft offedition,theyarenotin 
 liberty, but by the means of confufion. The better to bring their 
 purpofes to pafTe, they confer together in fecret, they make great 
 complaints,, ufe doubtful fpceches, afterwards fpcak more openly, 
 feem zealous of their liberty, and of the publick good, and eafeofthe 
 peopkj and by thefe fair pretences, they draw many unto them. The 
 advifements and remedies are : Firft, the felf fame that ferved for 
 popular commotions, to caufe fuch to fhew themfdves, and to 
 fpeak unto them that are fit for fuch a purpofc>ashnhbecnftid. 
 Secondly, if that profit not, he muft arm and fortiiie himfeif > and for 
 all that, not proceed againft them, but rather give them leifure and 
 time to put water in their wine, to the wicked to repent, to the good an * rt :lilei 
 to reunite themfelves. Time is a great Phyfitian, efpcchlly in 
 people more ready to mutiny and rebel, than to fight. Ferodor ?kbs 
 ad rebeVanduin, quam beHandum-> tentari magis quam tutrilibcnatrm : 
 7 be common penple are more ft out fur rebellion^ than for bjitd\ apter to 
 ajjay,tban to defend their liberty. Thirdly he muft in the mean t:me, 
 try all means to (hake and diflblve them, both by hope and fear i 
 for thefe are the two wayes i Spam iffcr, mttum intend* : Offer mer- 
 cy and intend judgtmont. Fourthly* endeavour to disjoyu them, and 
 to break the cour(e of their intelligence. Fifthly, he mud win and 
 draw unto him under-hand, fome few amongft them, by fair 
 promifes, and fecret rewards, whereby feme of them with- 
 drawing themfelves from their company, and coming unto 
 him, others remaining with them to ferve him, and to give in- 
 telligence of their carriages and purpofes, they may the better be 
 brought aileep, and their heat be foraewhat allayed. Sixthly, to draw 
 and win the reft 3 by yielding unto them fome part of that which 
 
 D d 2 they
 
 Tyranny and Rebellion, 
 
 they demand, and that with fair promifes and doubtful termes. It 
 {hall afterwards be eafie, juftly to rcvekc that, which they have un- 
 jutfly by fedition extorted, Irrlt* fades c[fte per feditionem expreflerint y 
 - and to make all whole with lenity and clemency. Laftly, if they 
 return unto reafon and obedience, and become honeft men ? they' 
 mutt be handled gently, and a man muft be contented with the cha- 
 Aifcment and correction of fome few of the principal authors and 
 tire- brands, without any further enquiry into the reft of the confe- 
 derates, that all may think iherafelves in fafety, and in grace and fa- 
 vour. 
 
 X- Tyranny and JLtleKiw. 
 
 ik Jefcriftieu. HT Yranny, that is to fay, a violent rule, or domination againft the 
 
 J. Laws and Cuftoms, is many times the caufe of great and publick 
 
 commotions, from whence cometh rebellion, which is as an in- 
 
 furredion of the people againft the Prince, becaufe of his tyranny, to 
 
 the end, they may drive him away, and pluck him from his throne. 
 
 And it dihxreth from fedition in this, thty will not acknowledge 
 
 the Prince for their mafter , whereas fedition prcceedeth not fo far, 
 
 being raifed only for a difcontent of the government 3 complaining 
 
 and defiring an amendment thereof. Now this tyranny is pradrifed 
 
 by people ill-bred, cruel, who love wicked men, turbulent fpirits, 
 
 tale-bearers j hate and fear men of honefty,and honour;, <3>uibufjcm- 
 
 peraliena virtufformidolofa, nobilitas-> opes^ omiji gejilqtteb mores pro en- 
 
 mirie> ob vir lutes certifltmum exitiitm'. & non minus ex magnafama. 
 
 quant muh : To whom other mens vertut is ever fearful, nobility, riches^ 
 
 boncurs-) are accounted Jor crimes ; for virtues ^ they render mejt ajfured 
 
 dtftmSion't and no lefs out of good as evil report. But they carry their 
 
 punifhrrunt with them i being hated of all, and enemies to all. They 
 
 life in continual fear, and apprehenfion of tcrrour > they fufped: all 
 
 things, they are pricked and gauled inwardly in their Consciences, 
 
 andatlalt, die an evil death, and that very ibon j For an old tyrant is 
 
 fjldom feen. 
 
 ^ iie advertifcments and remedies in this cafe, fliall be fet down 
 at large hereafter in his proper place. The counfels are reduced to 
 two : at his entrance to ftay and hinder him, left he get the jnaftery ^ 
 being enftalled and acknowledged.! fuffer and obey him. It is better 
 to tolerate him, than to move {edition and civil war j Pcjus dtteri- 
 ttfqHt tyrannide-) five iajujlo intpsrij, leftum civile i Civil n>ar // 
 iban tyranny , or ttnjuji government '> for there is nothing 
 
 gotten
 
 Civil WAYS. 393 
 
 gotten by rebelling or fpurning againft him, buf it rather inccnfcth 
 wicked Princes, and makes them more cruel : Nibil tarn exafperat fer~ 
 V8remru!nerif,c t tt{'mferendiimp2iienti3: Nothing ft tntfcb exafptratetb 
 the beat of the wound, of impatience in fitfferingit. Modefty and obe- 
 dience allayeth and paciricth the rierce nature of a Prince , fox the 
 clemency of a Priiice,faitli chat great Prince Alcxand.r, doth not only 
 confift in their own natures, but alfo in the natures of their fubjefts, 
 who many times by their ill carriage and bad fpeeches, do provoke 
 a Prince, and make him far worfe : Obfequio mitigantttr Imperil i & Ctfft ~ cit 
 contra-) contuntacia v/fcri mm lenitatem imperil an tif diminui j cmium :- 
 clam cumfernicie qtum objequium cum Jicuritjte milttnt : Saver ai<rn au- 
 thorities are mitigated by dutiful firvice i and contmriwife^ the mUdneft 
 of the Sovereign is diminijbed by the contttnt toy oj fifbjtftf : They rather 
 love dijlbedience wiik dejlntftL'nj than dtttifulnefswithfecttrity. 
 
 WHen one of thefe forenamed publick commotions, popular in- 
 j furreclions, fa<2ion, fedition, rebellion, comes tofortirieit 
 felt, and continue until it get an ordinary train and form, it is a 
 civil War : which is no other thing, but a prefs and conduct of 
 Armies by the fubjeclsi either amongtt themfelves, and this is a po- 
 pular commotion, or faction and contederacy i or againft the Piincc, 
 the State, the Magiflrate, and this is Sedi'ion or Rebellion. Now 
 there is not a mifchief more miferable, nor moremamefu! i it is a 
 Sea of infelicities. And a wife man laid very well, Ibjt it is not 
 froferly War, but a malady of the Slate, a jury filytefi <md {bretfc, 
 And to fay the truth, he that is the Authour thereof, mould be put 
 out from the number of men, and binifhed out of the borders of 
 humane nature. There is no kind of wickedneis that it is freed 
 from, impiety and cruelty between Parents themfclvcs, murthers 
 with all manner of impunity : Ocddere palam, i^trofcere non nififal- 
 lendo licet, non tas, non dign'vas qutnqujm prcttgit \ nnbilitM cumplcb* 
 perit, latequevagatur enfij : It it lawful to t^iV openly, Lt nrt ti pardon 
 but in dtceh+Hg : No age, no dignity protettetk any mm \ the N bilitj 
 ferijheth with the common people, andtbe Swerd tvanderetbfjr and wide^ 
 All kind of diiloyalty, Difcipline abolished i In ontne fas mfajq* 
 tvidot attt vtnales ? non facro, non profano abftinentes : G*tedy 
 and mercenary in all mifckief, obtaining neither fern Sacred nor 
 The inferiour and baieit fort, are companions with the 
 D d 3 bcft.
 
 594- civil Wart. 
 
 be ft. Kb(?ri mibi Csfif in ttndtj Dux (rat, bicfociu/. Fad 
 tiatt *c t nat : CtJ'ar wt botbm) Captain and Companion on iheRherof 
 K/;/we. Them whom mifcbief dcfileib,it makftb equal. He dareth not to 
 open his mouth, for he is of the fame profeflidn, though he approve 
 it iiot ') Obnoxiis ducibns & prcbihcre non aufis : Ihe Leaders being 
 guilty of the jame crimes, dare net forbid them. It is an horrible confu- 
 fion '> Meitt ac neceflitate bttc iHttc mutantur : With fear and ncceflity, they 
 are changed hither and ibitber* To conclude, it is nothing but mifery: 
 but there is nothing fo miferable, as the victory. For though it fall in^ 
 to the hand of him that hath the right on his fide j yet there follow- 
 cth this inconveniency, that it maketh him infolent,cruel, inhumane* 
 yea, though he were before, of a mild and generous nature. So much 
 doth this inteftinc war fle(h a man in bloud j yea, it is a poyfon that 
 confumeth all humanity. Neither is it in the power of the Captains 
 to with-hold the reft. 
 
 There are two caufes to be considered of civil wars: The one in ic- 
 2 cret, which as it is neither known norfeen, fo it cannot behindred 
 uttjftf. or remedied; It is deftiny, the will of God, who will chaitife,or 
 wholly difpeople a State. In ft magm ruant^ Ut'is bunc numina re- 
 bus Crejcendi pofvere moduw. Ibey bring great ruines to tbentfekes i 
 God bath fent bis jlcp to bis growing prosperity. The other is well un- 
 derttood by the wife, and may, be happily remedied, if men will, and 
 they to whom it appertained, fet to their helping hand. This is the 
 diflblution and general corruption of manners, whereby men of no 
 worth, and that hath nothing to do, endeavour to turn all topfie 
 turvey, to put all into combuftion, cover their wounds with the 
 hurt of the State , for they love better to be over-whelmed with the 
 publick ruine than their own particular. MifccrecunBa^ & private 
 vttlncra rapublic malii oper're: nam ita feres habet^ ut public a rum.i 
 quifqut malit quam foj proteri, & idem pjffttrtts minus confpici : They 
 tsnf'.und ati things, and cover private wounds by the evils of the m- 
 man-vffalth : for tbe cafe Jo jiands , that every one bad rJtber be trodden 
 down in tbe /M/;'CJ^ ruine, than in bis own^ and to be leajlfeen when they 
 fujfcr the fame, 
 
 5 Now the advifements and remedies for the mifchief of civil 
 
 ^j C jLe tlits w<ir ' arcto en ^ ^asfoon as may be, which is done by two means, 
 
 ' agreement and vidory. The rirft is the better, although it be not 
 
 fuch as a man defireth, time will help the relt A man fomctimes 
 
 muft fuffcr hiuifelf to be deceived, to the end, he may end a civil 
 
 war, as it is laid of Antipaic r, BeUum fnire cupienti, eptts (rat detipi : He 
 
 that
 
 Civil WAT i. 395 
 
 that defrctb to (ndtlevpar^badmtdt^beJecieved. Vi&ory is dange- 
 rous becaufc it is to be feared, that theConqucrour willabufe it, 
 whereby a tyranny may enfue. To the end, a man may carry himfdt' 
 well herein, he muft quit hiaifelf of all the authors of troubles, and 
 other commotions, and fuch likebloud-fxkers, as well on the one 
 part, as the other, whether it be by fending them far off with (bine 
 charge, or under fome fair pretext, and fo dividing them i or by cm- 
 ploying them againlt the manger, and handling the meaner fort 
 with lenity and gentlencfs, 
 
 XlL Advfymentt for p articular perfintj touching tbt 
 
 we have feen many kinds of publick troubles and divifions, 
 for which and every one of them, we have gircn counfels and 
 remedies, in refpeft of the Prince : It rcmaineth, that we now give 
 them for particular perfons. This cannot be determined in a word. 
 There are two questions s the one, whether it be lawful for an ho- two 
 nelt man to joya himfelf to one part, or to remain quiet and indif- 
 ferent: the fecond, how a man mart carry himfelf in both calls, 
 that is to fay being joyned to one part, or not joyncd to either. 
 Touching the tirft point, it is propofed for fuch as are free, and are 
 not yet engaged to any parti for if they be, this firft queftion be- 
 longs not to them, but we fend them to theiecond. This I fay, be - 
 caufe a man may joyn himfelf to the one part, notofpurpofe,and 
 by election , yea, to that part which he approvcth not ; but only be- 
 caufe he fmdeth himfelf carried and bound with ftrocg and puiflant 
 bands, which he may not cafiiy break, which carry with them a fhf- 
 ricient excufe, being natural and equivalent. Now the rirft qucition, 
 hath contrary reafons and examples. It feemerh on the one fide, 
 that an honed man cannot do better than to keep himfelf quiet i for 
 he knoweth not how to betake himfclf to either part, w thout of- 
 fence, becaufe all thefe divifions are in tneir own natures unlawful, 
 and cannot be carried, nor fubiift without inhumanity and inju- 
 ftice. And many good people have abhorred it, ts dfotitts Potiio tn- 
 fwered ^g/f/, who deiired him to follow him againft Marc 
 Antony. On the other fide, is it not a thing reafonable, for a man to 
 joyn with the good, and fuch as have right on their fide ? Wife 
 Stlan, hath judged affirmatively, yea, roughly chaftifed him, that 
 retircth himfelf, and taketh not part. The profeflbr of virtue 
 , hath likewifc put in practice, not being content to take 
 
 D d 4 one
 
 296 Jdvifewntsfor $ articular p 
 
 one pare, but commanding it. To determine this doutr, it feemeth 
 that men of worth and renown, who have both publick charge and 
 credit, and futfficiency in the State, may and ought to range them- 
 fclves in that part which they (hall judge the better : for they rauit 
 not abandon in a tempelr, the fkrn of that (hip, which in a calm Sea 
 they are content to govern , efpecially, being an honourable part, to 
 provide for thefafety of the State > And fecondly, that private men, 
 and fuch as are of a lower degree in the charge of the State, fliould 
 ftay and retire themfdves into Tome peaceable and fecure place, du- 
 ring the divilion; and both of them foto carry themfelves, as'fhall 
 be did hereafter. Finally, touching the choice of the part, (bmetimes 
 there is no. difficulty, for the one isfe unjuft, and fo unfortunate, that 
 a man cannot with any reafon, joyn himfelf thereunto : But at another 
 time, the difficulty is very great, and there are many things to be 
 thought of, befidesthe juftice and equity of the parts. 
 
 Let us come to the other point, which concerneth the carriage of 
 all. This is determined in a word, by the counfel and rule of mode- 
 ration, following the example oiAtticus^ fo renowned for his mo- 
 cfefry and prudence in fuch umpenX al waycs held co favour the good 
 part, yet never troubling, nor intangling himfclf with arms, and 
 without the offence of the contrary part. 
 
 i F r 'key tnat ar e known to be of one part, muft not be mo- 
 ved over-much, but carry themfelves with moderation not bufying 
 themfelves with the affairs, if they be not wholly carried and prel- 
 fed unto it, and in this cafe, carry thcmfclves in fuch order and tem- 
 perature, that the tempeft being pjffcd over their heads, without of- 
 ience, they have not any part in thefe great diforders and infolen- 
 cies, that are committed, but contranly fweetning and diverting 
 them as they can. 2* They that are not ingaged to any part f whole 
 condition is fweetert and beft) though, it may be inwardly, and in 
 affe&ion, they'incline rather to one, than another, mutt not remain 
 as neuters, that is, taking no care of the ifTue, and of the ftate of ei- 
 ther the one or the other, living to themfelves, and asfpcclatorsin 
 a Theater, feeding upon the miferies of other men. Thefe kind of 
 men are odious to all> and at the laft, they run a dangerous fortune,. 
 as we read of the 1 bebanes^ in the war of Xerxes-, 
 
 r } 
 
 N'tt'ra'itas ncc amicos parit ? nee inimicos toUit : Neutrality ndtberget- 
 tetb -friends, nor takjtb avpay enemies. Neutrality is neither fair, nor ho ^ 
 Judg a', nc ^i ^ it be not with confent of parts, as Cefar, who held neuters 
 Tir.tiv. for his friends, contrary to Pomfcj, who held them for enemies i or 
 
 that
 
 touching the aforefaidaHdpitblick.divifioHt. 
 that he be a ft ranger, or fuch a one, as for his greatneft and dignity, 
 ought not to mingle himfelf with fuch a rout, but rather reclaim 
 them if he can, arbitrating and moderating all. Much Jeffe, mult, 
 men in fuch a cafe b.- unconitant, wavering mungrels, Proteu^s, far 
 more odious than neuters, and offenfive to all. But they mull fcon- 
 tinuing partakers in affection if they will, for thought and affc&ion 
 is wholly our own) be common in their actions, offentive to none, 
 officious and gracious to all, complaining in the common infelicity, common 
 Thcfc kind of people, neither get enemies, nor lofe their friends, 
 They are rit to be mediators, and loving arbitrators, who are better 
 than the common. So that of fuch as aic not partakers, who are 
 four, two are evil, neuters and inconftant perfonsi two good,com- 
 mon, and mediators , but alwayes the one more than the other, as 
 of partakers, there are two forts, heady, outragious, and moderate. 
 
 Xllt Of private troubles and divisions* 
 
 IN private divifions, a man may commodioufly, and loyally carry 
 himfelf between enemies, if not with equal affection, yet in fuch a 
 temperate manner, as that he engage not himfelf fo much to one, 
 more than to another, as that either part may think they have more 
 intereft in him, and fo contenting himfelf with an indifferent mea- 
 fure of their grace, report nothing but indifferent things, and fuch as 
 are known, or thatfervein common to both parts, fpeaking nothing 
 to the one, that he may not lay to the other in its due time, changing 
 only the Accent and the form thereof. 
 
 Ofjuftict tbefecon 
 
 CHAP. V, 
 Ofjttftice ingeneral. 
 
 Yllftice is to give to every one, that wh : chapperfaineth- unto him, I 
 J to himfelf firii, and afterwards to others : fo that it comprehend- ifa d'j 
 cth all the duties and offices of every particular perfon : which are 
 two-fold, the firit to himfelf, the fecond to another, and th.-y arc 
 contained in that general commandment, which is thefummary of 
 all juftice > Jbox fialt love thy Neighbour , astbyfelf: which doth 
 not only fet down the duty of a man towards another, in the fccond 
 
 place,
 
 of Jufticeitt general. 
 
 place, but it fiieweth and ruleth it, according to the pattern of that 
 duty and love he oweth to wards himfelf: for as the H-rev fay } a 
 man muft begin charity with himfelf. 
 
 2 The beginning then of all jnftice, the firft and moft ancient com- 
 
 and mandment, is that of reafon over fenfuality. B. fore a man can well 
 . command others, he muft learn to command himfelf, yielding unto 
 reafon, the power of commanding, and fubduing the appetite, and 
 making it pliant to obedience. This is the firft original, inward, 
 proper, and molt beautiful juftice that may be. This command of the 
 Spirit, over the brutal and fenfual part, from whence the paffions do 
 a rife, is compared to anEfquire, or Horfeman, who by reafon, that 
 he keepeth his horfe and mounteth him often, and is ever in the 
 (addle, he turneth and manageth him at hispleafurc. 
 
 :> To fpeakofthat juftice which is outwardly pra&ifcd, and \?ithan- 
 
 JtftinEliott other, we muft firft know, that there is a twofold juftice? the one 
 ice. natural, univerfal, noble, pkilofophical > the other after a fort, artifi- 
 cial, particular, politick, made and reftrained to the necelfity of po- 
 licies and ftates. That hath better rules, is more firm, pure and beau- 
 tiful, but it is out of u(e, unprofitable to the world, fuch as it is. Vcri 
 jurif germanxqut jujliti* folidam & exf>reff<*m cffigiem nnUam tenemw i 
 umbris & imzgimbus utimur : We bold no found and true image of right 
 tndperfctt jujiice') rveenljufetbejbadow andimapinations thereof: It is 
 11 ot in a manner capable thereof, as hath been faid. That is the rule 
 oiPolycletttf inflexible, invariable. This is more loofe and flexible, 
 accommodating it felf to humane weaknefle, and vulgar neceflity. It 
 ysthe leaden Lesbian rule, which yieldeth and bendeth it felf, as there 
 is need, and as the times, perfons, affairs, and accidents do require 
 Thisperrnitteth upon a nece(fity,and approveth many things, which 
 that wholly rcje&eth and condemneth. It hath many vices lawful, 
 and many good actions unlawful. That refpefteth wholly and purely 
 reafon, honefty i This profit, joyning it as much as may be with ho- 
 neity. Of that, which is but an Ue*> and in contemplation, we fhall not 
 need to fpeak. 
 
 The ufual juftice, and which is pradtifed in the world, is firft t wo- 
 joj^ j^j. j s to fay t equal, bound,and reftrained to the terms of the 
 # uifl}f4 ^ aw ' accor d' n g to which Judges and Magiftrates are to proceed : 
 the other juft and confcionable, which not enthralling it felf to the 
 words of the Law, marchcth more freely, according to the exigen- 
 cy of the cafe, yea, fometimes againft the words of the Law. Now 
 
 t*
 
 Of Jufi *ee in general. 
 
 to fpeak better, it handJeth and ruleth the Law, as need requireth. 
 And therefore, faith a wife man, the Lawes themfelves and juftice, 
 have need to be ordered and handled juftly, that is to fay, with e- 
 quitie i <W expofitio & emeae/atio legis eff, exponit fenfttm^ tmendjt 
 defettttm : Which is an exposition and amending of ibeLtw? expottndtib 
 the meaning) and amendetb the defeCi. This is fine flour of juftice, 
 which is in the hand of thofe that judge in fovereigntie. Again, to 
 fpeak more particularly, there is a twofold juftice i the one commu- 
 tative, betwixt private men, which, is handled and praclifed by A- 
 rithmetical proportion i the other diftributivej publickJy admini- 
 ftred by Geometrical proportion : it hath two parts, reward, and 
 punifhment. 
 
 Now this ufaal and pradtifed juftice, is not truly and perfectly 
 juftice: humane nature, is not capable thereof, no more then of all M 
 other things in their purity. As humane juftice is mingled with 
 fome grain of injuftice, favour, rigour, too much, or too little, and 
 there is no pure and true mediocrity j from whence have fprung 
 thefe ancient proverbs, That he is enforced to do wrong by retail, 
 that will do juftice in grofTe: and injuftice in fmall things, that will 
 do jdftice in great. Lawyers to give courfe and pafTage to commu- 
 tative juftice, do covertly and filently fuflfer themfelves to deceive 
 one another, and that in a certain meafure, fo that they paflc not 
 the moity of the juft price > and the rcafon is, b;caufe they know not 
 how to do better. And in diftributive juftice, how many innocents 
 are apprehended and condemned? how many guilty quit and fet at 
 liberty? and that without the fault of the Judges, never dreaming, 
 cither of that too much, or too little, which is al wayes perpetual in 
 the pureft juftice? Juftice is a let or hinderance to it felfj and humane 
 fufficiency, cannot fee and provide for all. And here we may take 
 notice among other matters, of a gre'atdefedt indiitributive juftice, 
 in that it puni(heth only, and rewardeth not > although thefe are 
 the two parts, aad the two hands of juftice : but as it is commonly 
 pra&iicd, it is lame, and inclineth wholly unto punifiiment. The 
 greateft favour that a man recciveth from it, is indemnity, which is 
 a pay too (hort, for fuchas deferve better than the common fort. 
 But yet this is not all , for if a man be falily acufed, and upon that 
 accufation committed, he is fure to endure puni(hmeiit fufricient : 
 atthelaft, hisinnocency being known, he efcapcth perhaps hisut- 
 tcrmoft punimment, but without amends of that wrongful af- 
 fliction he hath endured, even fuch perhaps, as (hall never leave 
 
 him.
 
 Ofjttftice in general. 
 
 him. And the accufer in the meantime, be the colour and ground 
 of his accufation never fo light (which is ealie to do) dcapeth with- 
 out punilhment -, fo fparing is juftice in rewarding, as thac it eonlift- 
 eth wholly in chaftifement, whereof that common fpeech ariieth, 
 that to do juftice, and to be fubjecl: unto juftice, is alwayes to be un- 
 derftood of punifliinent. And it is an eatie matter for any man that 
 wi l,to bring another man into danger of puni(hment,even tofuch an 
 eltate, as that he (hail never know which way to get forth, but with 
 lofs. 
 
 5. Of juftice and duty, there are three principal parts : for man is in- 
 
 ivtfa* of debted to three, to God, to Himfclf, to his Neighbour : to Onea- 
 atttr. bove himfelf, to himfelf, and to others befide himfe/f. Of his duty 
 /. z. c, 5. towards God, which is piety and religion, hath fuflkiently been fpo- 
 ken before : It remaineth, that we now fpcak of his duty towards 
 himfelf, and his Neighbour. 
 
 CHAP. VI. 
 
 Qftbe Juftice and Duty of a man tgwxrds bitnfclf. 
 
 'T'His is fufficiently contained in this whole workj in the firft book, 
 which teacheth a man to know himfelf, and all humane con- 
 dition i inthefecond, which teacheth a man to be wife, and to that 
 end, giveth advifements and rules* and in the reft of this book, efpe- 
 cially in the virtues of fortitude and temperance. Neverthele&I 
 will here fummarily fet down fome advifements, more exprefs and 
 formal. 
 
 The firft and fundamental advice is, to refolve not to live care- 
 lefly, after an uncertain faftiion, and by chance and adventure, as al- 
 moft all are accuftomed to do, who feem to mock and deceive 
 thcmfelves, and not to live in good earneft, nor leading the life fe- 
 rioufly and attentively, but living from day to day, as it falleth out. 
 They tafte not, they peflefs not, they enjoy not their life : but they 
 ufeit, to make ufe of other things. Their defignnaents and occupa- 
 tions do many times trouble, and hurt their life, more than do it 
 fervic'e. Thefe kind of people, do all things in good earneft, except 
 it be to live. All their actions, and the letter parts of their life are fe- 
 rious, but the whole body thereof pafleth away, as if they .thought 
 not thereof : it is a bare fuppofition, that is not worth the thinking 
 of. That which is but an accident, is principal unto them, and the 
 principal as an acccflary. They aflfeft and incline thcmfelves to all 
 
 things,
 
 Of the JH ft ice *nddntj of man towards himfelf. 401 
 
 things, {bme to get knowledge, honours, dignities, riehes : others (o 
 cake their plea&re, to hunt, to fportthemfelves,topafleaway the 
 time : others to {peculations, imaginations, inventions : others to 
 manage and order affairs : others toother things > but to live, is the 
 leaft they think of. They live as it wereinfenfibly, being wholly ad- 
 dicted and fattening their t noughts upon other thing*. Life is unto 
 them but as a tearm, and a procraftination or delay to employ it a- 
 bout other things. Now all this is very unjuft, it is an infelicity and 
 treafon againit a mans felf : it is for a man to lofe his life and to go 
 againft that which every mm mould 'do, that is, live feriojlly, at- 
 tentively, and chearfully, ben* vivere & Utari : fibi femper valere, & 
 vivcrc dyftum'' To live well and cbearfxllj : ever ti do g^ood to bimfilf. 
 And, to live leirmd^ to the end he may live well, and well die : it is 
 th^ fault of every man. A man muft lead and order his life, as if it 
 were a bufmefle of great weight and confequenc?, and as a bargain 
 made whereof he mult give an account exactly by parts and par- 
 cels. It is our greateft bufinefs, in rcfped: whereof, all the reft are 
 but toyes, things acceflary and fuperficial. There are forn.* that de- 
 liberate and purpofe to do if, but it is when they maft live no lon- 
 ger, wherein they referable thofe that put of their buying and fel- 
 ling, till the market be part, and when they fee their folly, they 
 complain, faying, Shall I never have leidire to make my retreat, to 
 live unto my felf? qtt^m Jertetn eji incipere vivere turn defwendum e/f See i/M- 
 qHimllultJi mjrtjtlitatis obllvb ? ditm Aiftrltir, vita tranfcterrit. Hw Ca f- 3$ 
 Lt > is it to begin t& live, when a nun mujl ceaft to live ? bjwfaolifh is it 
 to firgct our mrrtdity? wbiljt it is deferred, life f off ttb aivjy. And 
 this is thereafon why the wife cry out unto us, well to Life the timj. 
 tempori parce.. That we have not need of any thing fo much as time, 
 faith Zsnon. For life is(hort,and Art is long : not the Art to he*!, . 
 but rather to live, which is wiiedoms. To this tirli and principal ad- 
 vice,thefe folio wing do ferve. 
 
 To learn to dw.-ll, to content, to delight himfelf alone, yea, to 
 quit himfelf of the World, if need be: the greateft thing is for a * 
 man to know how to be himfelf i virtue is content with it felf: let us 
 win fo muchofourfelves,a5tob^able in good earneit and willing- 
 ly, to live alone, and to live at our eafe. Let us learn i o quit our felve* 
 of all thofe bands that faftcn and bind us to another, and that our 
 contentment depending of our fclvcs,neither feeking nor difdaining, 
 or refufing company,but chearful.y to go on, with or without compa- 
 ny, as either our own, or anotheis need do require: but yet not 
 
 fo
 
 $94- 0f **" ? " ; - *#^ &**} OJ'&AH towards himfrlf. 
 
 to to Chut up our felves and to fettle and eftablifh our pleafurc, as 
 fome .Harare half loft be ing alone A man muft have within hina- 
 fclf wherewith to entertain and content himfelf, ifrinfmufitogatt- 
 dm, And to re-pyee within bimPlf. He that hath won this point, 
 pleafcth himfelf in all places, and in all things. He muft carry a 
 countenance conformable to the company, and the affairs that are 
 in hand and prefent themfelves, and accommodate himfelf unto 
 another, be fad if need be, but inwardly to keep himfelf one and the 
 fame: this is Meditation , and coniideration, which is the nou- 
 rimment and life of the fpirit,- cttjuj vivere eft cegitare : Whofe life 
 is cogitation' Now for the benetit of nature, there is -not any bufinefs 
 which we do more often, continue longer , that is more eafie, more 
 natural, and more our own, than to meditate , and to entertain 
 our thought*. But this meditation is not in all after one manner, but 
 very divers, according to the diverfity of fpirits. In fbme, it is weak, 
 in others (Irong, in fome it is languifhing idlenefs, a vacancy, and 
 . want of other bufinefs. But the greater fpirits make it their princi- 
 pal vacation, and rnoit ferious ftudy, whereby they are never more 
 bulled, or lefTe alone, (as it is (aid of Scipty than when they are a- 
 Jone, and quitting themfelves of affairs, in imitation of God him- 
 felf, who liveth and feedeth himfelf with his eternal thoughts and 
 meditations. It is the bufinefs of the Gods ( faith Ariftotk) from 
 whence doth fpringboth their and our bkfTednefs. 
 3 Now this folitary imployment, and this chearful entertainment 
 
 loknowaMl of a mans felf, muft not be, in vanity, much leffe, in any thing that 
 tmlt*r*w*jttf. | s v i c j OUSi b ut j n ft u( jy and profound knowledge, and afterwards in 
 the diligent culture of himfelf. This is the price agreed, the'princi- 
 pal, firft and plaineft travel of every man. He mult alwaies watch, 
 taftc, found himfelf > never abandon, but be alwayes neer, and keep 
 himfelf to himfelf: and rinding that many things go not well, whe- 
 ther by reafbn of vice and defect of nature, or the contagion of ano- 
 ther, or other cafual accidents that trouble him, he mult quietly and 
 fweetly correct them, and provide for them. He muft reaibn with 
 himfelf, correct and recal himfelf couragioufly, and not fuffer himfelf 
 to be carried away, cither with difdain or carelcfnefs. 
 A Hcrauft likewife, in avoiding all idleness, which doth but ruft and 
 
 To faf himftif mine both the foul and body, keep himfelf alwayes in breath, in of- 
 inixtrctfe. fice and exercife, but yet not over-bent, violent and painful-, but 
 above all, honeft, virtuous and ferious, And that lie may the bet- 
 ter
 
 Of the ju ft ice and duty of man towards hiwfelf, 3 
 
 ter doit, he muft quit himfelf of other bufinefs, and propoie unto 
 himfelf fuch defignments as may delight him, conferring with ho- 
 neft men, and good books, difpenfing his time well, and well or- 
 dering his hours, and not live tumultuoufly, and by chance and haz- 
 zard. 
 
 Again, he muft well husband, and make profit of all. things that 
 are prefentcd unto him, done, (aid, and make them an inftrm&iofi 
 unto him, apply them unto himfelf, without any mew 01 femblance 
 thereof. 
 
 And to particularize a little more, we know that the duty of man r 
 
 towards himfelf, confifteth in three points, according to his three To mal^ u feof 
 parts, to rule and govern his fpirit, his body, his goods. Touching 
 his fpirit, (the firft and principal, whereunto efpecially do belong 
 thefe general advifements which we are to deliver ) we know, that 
 all the motions thereof, are reduced to two, to think, and to defirej 
 the underftanding and the will, whereunto doanfwer fcienceand 
 virtue, the two ornaments of the fpirit. Touching the former, which 
 is the underftanding, he muft preferve it from two things, in fome 
 fort, contrary and extreme, that is, fottifhnefs and folly, that is to 
 fay, from vanities and childifh follies, on the one fide > this is to 
 baftardize and to lofe it, it was net made to play the novice or 
 baboun, nonadjocum^lufumgenitus^ fed adfaeritatempotiKs'-* Not 
 born to Jport andflay, but rather for gravity : and from phantaftical, 
 abfurd, and extravagant opinions on the other fide v this is to pollute 
 and debafe it. It muft be fed and entertained with things profitable 
 and ferious, and furnimed and indued with 'found, fweet, and natu- 
 ral opinions : and fo much care muft not be taken, to elevate and 
 mount it , to extend it beyond the reach, as to rule, and order it. For 
 order and continency,is the effed ofwifedome^and which giveth price 
 to the fouU and above all, to be free from preemption, and obfti^ 
 nacy in opinion, vices very familiar, with thofe that have any extra- 
 ordinary force and vigour of fpirit i and rather, to continue in doubt 
 and fufpence, efpecially in things that are doubtful, and, capable of 
 oppofitions and reafons on both parts, not eafily digelted and deter- 
 mined. Itisau excellent thing 3 and the fecureft way, well to know 
 how to doubt, and to be ignorant, and the moft noble Philofbpners, 
 have not been afhamed to make profeffion thereof j yea, it is the prin- 
 cipal fruit and effect of fcience. 
 
 Touching the will, it muft in all things be governed, and fubmif 
 it felf to the ruk of reafon, which is the office of vertue, and 
 
 not
 
 404 Oftkejufiice and duty of wan towardt limfdf. 
 
 not unto fleeting inconftant opinion, which is commonly falfe and 
 much lefle unto paffion. Thefe arc the three that move and so'vern 
 onr fouls. But yet this is the difference, that a wife man ruledi and 
 rangeth himfelf according to nature and reafon, regard eth his duty, 
 holdcth for apocryphal, and fufpedb whatfoeverdependeth upono- 
 pinion, or pafllon : and therefore he liveth in peace, paifethaway hi* 
 life chearrully and pleafingly, is not fubjcft to repentance, recanta- 
 tions changes j becaufe whatfoever falleth out, he could neither do 
 nor chufe better, and therefore he is neither kindled nor ftirredi foi 
 reafon is ; alwaycs peaceable. The fool that fuffereth himfelf fob- 
 led by thefe two, doth nothing but wonder and war with himfelf 
 and never reftcth. He is al waies re-advifing, changing, mending, re- 
 penting and is never contented-, which to fay the truth, belongeth 
 a wife nun who hath reafon and virtue to make himfelf fuch a 
 one. NuUaflacidior qmcs nifi ^m rail, comport. No rejl moretleafw, 
 
 T *l" k rt reaj ?"r bath fetled ' Anhondt man ult govern and 
 refpedl himfelf and fear his reafon and his Conference? which is 
 
 ft a rnra^f' h l 8 d f Pi r ^ inf ^ fort, that he cannot without 
 fhame ftumble in their prefcnce : rarume^ utfatufeg^e vmatur. 
 It is < rare thng, that any man jhould fnff.ckntly be afraid of him- 
 
 S As touching the body, we owe thereunto affiftance, and conduct 
 
 or direc|,on. It is folly to go about to feparatc and funder thefe two 
 principal parts, the one from the other j but contrarily it is fit and 
 TjecefTary they be united and joyned together. Nature hath given 
 us a bod y>a saneceffaryinftrument to life : and it is tit that the fpi- 
 S r 3l Ul t the 
 
 rK 'c wranpan pro- 
 
 of the body. So far (hould it be from fervin the bod, which 
 
 a e a !-/-> "", iiuuuiiucmume icrvitude, that is 
 that it fhouldaffift, counfelit, and be as a husband unto it. So that 
 oweth thereunto care, notfervice: It mult handle it as a Lord, 
 as a Tyrant i nourifli it, net pamper it, giving it to under- 
 ftand, that it hveth not for it, but that it cannot live here below, 
 us is an ml t ruction to the work-man, to know how 
 to ule, and make ufe of his inftrumcnts. And it is likewife no fmall 
 advantage to a man t0 know how to ufe his body, and to make" a 
 fit roftrument for the exercife of virtue. Finally, the body ispre- 
 ferved m good eftate by moderate nourifhrnent, and orderly exer- 
 ciie. HOW the feint mutt have a part, and bear it compjuv in thofe 
 pleafures that belong unto it, hath been faid before SaThae- 
 
 after
 
 Of theju/iice and duty of watt towardf fjiwfitf. 40 5 
 
 after, be (et down in the virtue of Temperance. 
 
 Touching goods and the duty of every man in this cafe, there are 9 
 
 many and divers Offices i for to gather riches, to keep them, to huf- 
 bind them, to employ them, to yield unto them all that is fit, arc 
 different fciences. One is wife in the one of them, chat in the other 
 underthndeth nothing, neither is it fit he fhould. The acquifition 
 of riches, hath more parts than thercir. The employment is more 
 glorious and ambitious. The prefervation and cuftody, which is pro- 
 per to the women, is the arbour to cover them. 
 
 Thefe are the two extremities alike vicious, to love and afTecl 
 richest to hate and reject them. By riches, I undcrftand that which 
 is more than enough, and more than is necdf.il. A wife man will dp 
 neither of both, according to that wi(h and prayer of So'om'tt : Giie 
 me neither riches nirpov'rty: but he will hold them in their place, e- 
 iteemingthemas they aie,a thing of it felf indifferent, matter of good 
 and evil", and to many things commodiou*. 
 
 The evils and mifcries that follow the afte&iag and hating of 
 them, have been fpoken of before. Now in five words we fctdown 
 a rule touching the mediocrity therein, i. To dtfire them, but not to 
 love them. Sapiens non amat divitiaf,ftd tnavtdt : A rvifem^ndoih 
 not li.ve riches^ but would wilingly b.ive them* As a little man, and 
 weak of body, would willingly be higher and ftronger, but this his 
 defire is without care or pain unto himfclf, feekingthat without 
 paflion, which nature dcfireth: and fortune knoweth not how to take 
 from him. 2. And much leflc, to fcek them -at the coft and dam- 
 mage of another, or by art,and bad and bafe means, to the end, i o 
 man (hould complain, or envy his gains. 3. When they come upon 
 him, entring at an honeft gate, not to rejeft them, but chearfully 
 to accept them, and to reciev" them into his houfe, not his hear r, 
 into his pofltflion, not his love, as being unworthy thcr.ot. 
 4. When he poflefTcth them, to employ them honeltly and dii- 
 creetly, to the good of other men i that their departure may, at the 
 leall, be as honelt as their entrance. 5. Ii they happen to depart 
 without leave, be loft or (tollen from him, that he be notforrowful 
 but that he differ them to depart with themfcives, without any 
 thing of his. Si aiviri* cjfluxerint nifi non aufcrant ftmetipfans : Jfricfaf . 
 pijje an-ay^ let them cjrry nothing with ibem but thwjclves. To coi 
 elude, he defervtth not to be accepted of God, and is unworthy his 
 love, and theproftflion of virtue, that makes account of the riches of 
 this world. 
 
 E c Auk
 
 Of love orfrhndjbip, 
 
 bofoes cojttemnere opes, & it quique dignum Finge Dto : 
 Be btldtofet At naugbt bafe trajb andpelf 9 
 And worthy of a Cod frame th$u tbjfelf* 
 
 Oftbejufticeanddttty of man towards man. 
 An Adveriifemcnt. 
 
 THis duty is great, and hath many parts > we will reduce them to 
 two great ones. In the ririt we will place the general, firnple, 
 and common duties required in all and every one, towards all and 
 every one, whether in heart, word, or deed , which are amity, faith, 
 verity and free admonition, good deeds, humanity, liberality, ac- 
 knowledgement or thankful nefs. In the (econd, (hall be thcfpecial 
 duties required for fome fp.cial and exprcfs reafon and obligation be- 
 tween certain perfons, as between a Man and his Wife, Parents and 
 Children, Matters and Servants, Princes and Subjects, Magiftrates, 
 the great and powerful, and the lefle. 
 
 Tbffirftpart, which if of tbz general an d common dttt : er of all 
 towards <*//, andfirjl, 
 
 CHAP. VII. 
 
 Of live or friendflnp. 
 
 A 
 
 Mity is a facred flame, kindled in our breafts, firft by nature, and 
 hath exprelTcd its firft heat between th: Husband and Wite,Pa- 
 en. rents and Children, Brothers and Silters* and afterwards growing 
 
 cold, hath recovered heat by Aft, and the invention of alliances, 
 Companies, Fraternities, Colledges, and Communities. Butforaf- 
 rnrch as in all things, being divided into many parts, it was weak- 
 ned and mingled with other pleafantand profitable confiderations-, 
 to the end,U-might re-ftrcngthen it felf,and un te its own forces into 
 a narrow room, betwixt two true friends. And this is perfect amity, 
 which is fo much more fervent and fpiritual than other, by how 
 much the heart is hotter than the liver, and the blood than the veins. 
 Amity is the foul and life of .the world, more neceflary (fay the 
 
 wife;
 
 Of lovt orfricttdjliip . 
 
 wife) than fire and water: dmlcliia^ veecflituclo, amlcl 
 Friendship, familiarity, art tiecf (Jar? friends. It is the fun, the ifofF, the 
 lilt of our life for without it, all is darknefs, and there is no joy, HO 
 /iay, no fafte of life : Amicitia juftiti* confirs, nature viKcttlnm^ci- 
 vitaiif frefidium y fcMeftutis filatittm-, vit* human* porlus: ea omnii 
 conjhnt 3 di ft or dtA cadunt : Fricndfhip is the companion oj Jitftice, the 
 bond of UJtUi-e, the eft-fence of a City, the comfort ofoldage^andtbequ'et 
 hirbour of nuns life : By it all things coitfift , and by dij'ard de- 
 cay. 
 
 And we mull not think that friendfhip is profitable and delight- 
 ful to private men only, for it is more commodious to the weal- pub- 
 lick : it is the true nurliug Mother of humane fociety, the prcferver 
 of States and policies. Neither is it fufpcdted, nor difplcafeth any but f 
 Tyrants and Monlkrs, not becaufe they honour it not in their hearts, 
 but becaufe they cannot be of that number, for only friendfhipfutf- 
 riccth to preferve the world. And if it wtre every where intbrrc 
 there wo uld be no need of a Law, which hath not been ordained, 
 but as a help, and as a fecond remedy lor want of friend fly p to the 
 end, it might inforce and conrtrain by the authority thereof, that 
 which for love and friendfliip, fhould be free and voluntary > but 
 howfotver the Law taketh place far below friendmip. Forfritnd- 
 (Vjp ruleth the heart, the tongc, the hand, the will, cmd the efftds-, 
 the Law can but provide for that which is without. This is the rea- 
 fon why Ariftotlt faid,that good Law-makers, have ever had more 
 care ot friendship, than of jufticc: And becaufe the Law ardju- 
 Itice do many times lofe their credit, the third remedy, and !c- It of 
 all, hath been in Arms and force, altogether contrary to rht for- 
 mer, which is friendfhip. Thus we fee by degrees, the three means 
 ofpublick Government. But loveor fricndfhipis worth more than 
 the rdt 5 for jfccond and fubfidiary helps are no way comparab le to the 
 riritand principal. 
 
 The divcrihy and diiiin&ion of friendfliip is great : That of the 
 ancients into four kinds, Natural, Sociable, Hcfpital, Venerous, is T^M fift 
 not fufficient. We may note threes The firit is drawn from the/ / - w ^' i) 
 caufes which ingender it, which are four i nature, virtue, profit, pi. a* ca "J ctm 
 fure ' which fotnetitr.es go together in Troops ; fomc times two or 
 three, and very often one alone: But virtue is the more noble and 
 the ftronger, for that isfpimual, and in the heart, as friend (hi pis: 
 Nature in the blond, profit in the purie, pleafure in f>mt parf, or 
 ilnie of the body. So Itoewifc virtue is more liberal, morefiee, .-311.} 
 
 E e 2 -rc,
 
 A oS Of love orfriendfiip. 
 
 purr, and without it the other caufcs arc poor, and idle, and frail. He 
 that lovetivfor virtue, is never weary with loving, and, if friendfhip 
 be broken, complaineth no<:He that loveth for proHt, if it fail, com- 
 ^liiriUn, and it turncth to his reproach, that when he hath done all 
 he can, he hath loft ail; He that loveth for pleafure, if his pkafure 
 .c.*fj, his love ceafcth with it, and without complaint, eltrangeth 
 hmiie'f. 
 
 ; The fecond diitindion which is in regard of the perfons, is in 
 
 a. ofp-rfotts. three kinds: The one is in a ftraight line, between fup;riours and in* 
 
 i fcrioursj and it is either natural, as between Parents and Children, 
 
 Uncles and Nephews i or lawful, as between the Prince and the fub- 
 j^dts, the Lord and his yaffils, the Matter and hisfervants, the Do- 
 dor and the Difciple, the Prelate or Governour, and the People. 
 Now this kind to fpeak properly, is nor friendship, both bccaufeof 
 the great difparity that is betwixt them, which hindereth thatin- 
 wardntfs and familiarity and entire comunication, which is the 
 principal fruit and eiTtcl of friendfhip, as like wife bccaufe of the ob- 
 ligation that is therein, which is the caufe why there is ItlTe liberty, 
 and IcfTe choice and arTedion therein. And this is the reafon, why 
 men give it other names than of friendfhip : foi i iferiours, there 
 is required of them honour, rcfpeft, obedience j in fupcriours,care 
 and vigilancy, over their inferiours. The fecond kind of friendfhip, 
 in regard of the perfons, is in a collateral line between equals, or 
 fuchasare near equals. And this is likewife twofold v for either it 
 is natural, as bet ween brothers, lifters, coufins, and this comes nearer 
 to friendfhip, than the former, becaufe there is lelTe difparity. But 
 yet there is a bond of nature, which as on the one fide 3 it knitteth 
 and fattneth, foon the other it loofneth: for by reafon of goods, and 
 divifions, and affairs, it is notpoffible, but brothers and kinf-foiks 
 mutt fomtimes differ : befides, that many times the correfpcnden- 
 cy.and relation of humours and wills, which istheeffenceof friend- 
 (hip, is not found amongft them i He is my brother, or my kin 
 man, but yet he is a wicked man, a fool: Or it is free and volunta- 
 ry as between companions and friends, who touch not in bloud and 
 hold of nothing but only friendfhip and love: and this is properly 
 and truly friend (hip. 
 
 5 3. The third kind of friendfhip, in regard of the perfens, is 
 
 mixt, and as it were compounded of the other two, whereby it is, or 
 it fhould be more ftrong, this is matrimonial of married couples, 
 
 which
 
 Of love or frienAfiip. 
 
 which holdeth oflove or friendflrip in a itraight line becaufc of the 
 luperiority of the husband, and the inferiority of the wife v and of 
 collateral friend (hip being both of them companions joyned to- 
 gether by equal bands. And therefore the wife was not taken out 
 of the head, nor foot, but the fide of man. Again, fuch as are mar- 
 ried, in all things and by turns exercife and (hew both the fefriend- 
 ihips j that which is in a (traight line in pubiick, for a wife woman 
 honourcth and reipedreth her husband j that which is collateral in 
 private, by private familiarity. The matrimonial friendship is 
 likewifc after another fafhion double and compounded} for it is 
 fpiritual and corporal, which is not in other friendship, fave one- 
 ly in that which is reproved by all good lawsj and by nature it (elf. 
 Matrimonial friendmip then is great, ftrong, and puifTant. There 
 are neverthelefle two or three things that itay and hinder it, that it 
 cannot attain to the perfection of friend (hip = the one, that there 
 is no part of marriage free but the entrance, for the progrefle and 
 the continuance thereof is altogether confirained, enforced,. I mean 
 in Chriftian marriages j for every where el(e it is leffe enforced, by 
 rcafon of thole divorcements which are permitted : the other is 
 the weaknefs and infufficiency of the wife, which can no way cor- 
 refpond to that perfect conference and communication of thoughts 
 and judgments: her {bul is not ftrong and conltant cnough'to en- 
 dure the tfraightncfs of a knot ibfalt, fortrong,fo durable-; it is as 
 if a man fhould fow a ftrong and coorfe piece of cloth toafofc 
 and delicate. This rilleth not the place, but vanifheth and is eatily 
 torn from the other. Again, this inconvenience follovveth the friend- 
 fliip of married couples , that it is mingled with fo many other ftrangc 
 matters, children, parents of the one iide and the other, and fo many 
 other diitaff-bufinefles that do many times trouble and interrupt a 
 lively affection. 
 
 The third diftinction of friendfhip refpccleth the force and in- 
 tendon, or the weaknefs and diminution of friendlhip. According 3. 
 to this reafon, there is a twofbldfricndfhip, the common and imper 
 fed, which we may call good will, familiarity, private acquaintance : 
 and it hath infinite degrees, one more ftrici, intimate and ftrong 
 than another : and the perfect, which is invincible, and is a Phenix 
 in the world, yea hardly conceived by imagination. 
 
 We (hall know them both by confront'ng them together, and 
 by knowing their differences, The common may be attained in a 
 fhort time. Of the perfeft it is (aid, that we muft take long time 
 
 E c
 
 , ia ; Oflov t orfritndjhif. 
 
 co deliberate, and they tnuft eat much fait together before it be per- 
 
 fected. 
 
 2. The common is attained, built, and ordered by divers profit- 
 able and delightful occafions and occurrants: a ad therefore a uife 
 man hath fet down two means to attain unto it, to fpeak things 
 pleafant, and to do things profitable , the perfect is acquired byaa 
 enly true and lively virtue reciprocally known. 
 
 3. The common may be with and between divers : the perfect It 
 with one only, who is another felf, and between two only, who 
 are but one. It would intangle and hrnderit felf amonghV many, for 
 if two at onetime mould deilre to befuceoured, if thty mould requeil 
 of me contrary offices-, if the one mould commit to my fecrecy a 
 thing that is expedient for another to know, what courfe, what order 
 may be kept herein? Doubtlefs, divifion is an enemy to perfection, 
 and union her coufia-germane. 
 
 4. The common ..is capable of more and lefTe, of exceptions, re- 
 ftraints, and modifications i it is kindled and cooled, fubjtct to ac- 
 ceflioa and rectflion, like a fevour, according to the prdence or ab- 
 ience, merits, good deeds, and fo forth. The perfect not fo, alwaies 
 the fame, marching with an equal pace, firm, haughty, and coa- 
 ftant. 
 
 5., The common receiveth and hath need of many rules and cau- 
 lions given by the wife > whereof one is, to love without refpcdfr of 
 piety, verity, virtue, Amiens nfqut. ad arai. Another, fo to love as 
 that a man may hate fo to hate, as that he may likewife love, that 
 is to hold alwaies the bridle in his hand, and not to abandon him- 
 feli fo profufely,that he may have caufe to repent,f the knot of friend- 
 fliip happen to unite. 
 
 Again, to aid and fuccour at a need without intreaty : for a 
 friend is bafhful, and it cofts him dear to rcquett that that 
 he thinks to be his due. Again, not to be important to his 
 fjiends, as they, that are alwaycs complaining after the manner 
 of women. Now alJ thefe leffons are very wholfome in ordi- 
 nary friendship, but have no place in this fovereign and per- 
 
 t, We mail know this better by the portrait and defcrirxion of 
 
 firipti- perfect friendtliip, which is a very free, plain, and un iver falcon fu- 
 
 ^ l n ^ tW ^ uls ' ^ ^ cre tnrc words - ' A confufion,not one- 
 ly a Conjunction, and joyning together, as of folidthio^, which 
 howfocvtfi they be fifteiKd,mingled,and knit together, may be fepa-
 
 f love w frtendjkif. 411 
 
 rated and known apart. For the fouls of men in this perfect amity 
 are in fuch fort plunged and drowned the one within the other, 
 that they can no more be divided, neither would they, than thing* 
 liquid that are mingled together. 2. Very fre>>, and built upon the 
 pure choice and liberty of the will, without any other obligation, 
 occafion, or ftrangecaufl. There is nothing more free and volunta- 
 ry than afTe&ion. 3. Ur.iverfal, without any exception of all 
 things, goods, honours, judgments) thoughts, wills, lite. From this 
 tmiverfal and full confufion it proceedeth, that the one cannot lend 
 or give to the other, and there is no fpccch betwixt them of good 
 turns, obligations, acknowledgements, thankfulncfs, and other the 
 like duties, w hich are the nouri(hers of common friendships, but yet 
 teftimonies of diviiion and difference, as I know not how to thank my 
 felf for thj fervice I do unto my (elf, neither doth that love which I 
 bear unto my fclf increafc by thofe fuccours and helps Igiveuntomy 
 felf. And in marriage it fclf, to give fonie refcmblance of this divine 
 knot, though it come far fhort thereof, donations arc forbid be- 
 tween the husband and the wife : and if there were place for three, 
 one to give unto the other, he is the giver that gives caufe to his 
 friend to exprcffc and imploy his lovei and he rcceiveth the good 
 turn, that by giving binds his companion : for the one and the other 
 feeking above all tnings even with a greedy defire to do good ro 
 one another, he that giveth the occalion and yieldeth the matter 
 he that is liberal, giving that contentment to his friend, to cffedr that 
 which he moft detircth. 
 
 Of this perfect friendship and communion, antiquity yicjdcth Io 
 
 Tome examples. El fas taken for a good friend of Tiberius Grac- E.ampbs. 
 thus then condemned to die, and being asked what he would do for 
 his fake, andheanfweringthat he would refute -no:hing, it was de- 
 manded what he woald do if Gracchus fhould intreat him to fire 
 the Temples? to whom he anfwered, that Graccbur would never 
 intreat fuch a matter at his hands, but if he mould he would obey 
 himi a very bold and dangerous anfwcr. He might boldly have 
 faid, that Gracchus would never have required {uch a matter, and 
 that ftiould have been his anfweri for according to this our defcri- 
 ption, a perfedt friend doth not only fully know the will of his 
 friend, which might have fufficed for an anfwer, butheholdethm 
 his flicve, and wholly poflefleth it. And in that he added,that if Grac 
 cbtts would have required it, he would have done if, it is as if he had 
 faid nothing, it neither alters nor hurteth his tirft anfwer concerning 
 
 e 4 tlut
 
 412 Of faitb, truft, 
 
 that aflurancc that he had of the will of Gracchus. This of Wills 
 
 and Judgements. 3. Touching goods, There were three friends 
 
 (this word three is fome impeachment to our rule, and may make 
 
 us think that this was no perfect amity) two rich and one poor 
 
 charged with an old mother, and a daughter to marry : this man dy- 
 
 ing made his will, wherein he bequeathed to one of his friends his 
 
 mother to be fed and maintained by him. to the other his daughter 
 
 to be married by him, enjoyning him withall to beftow upon her the 
 
 belt dowry that his ability would afford, and if it fhould happen that 
 
 the one of them (hould die, he fhould fubititute the other. The peo- 
 
 ple made themfelves merry with his Will of Teftament,the legataries 
 
 accepted of it with great contentment, and each of them received 
 
 unto them their legacy > but he that hath taken the mother,dcpartmg 
 
 this life within rive dayes after, the other furviving and remaining 
 
 the fole univcrfall inheritour, did carefully intertain the mother, 
 
 and within a few dayes after he married in one day his own & onely 
 
 daughter, and her that was bequeathed unto him dividing betwixt 
 
 them by equall portions all his goods. The wife, according to this 
 
 defcription, have >udged that thetirft dying, expreffed greateft love, 
 
 and was the more libi-rall , making his friends his heires , and giving 
 
 them that contentment, as to employ them for the fupply of his 
 
 wants. 4. Touching life i that hiftory is fufficiently known of 
 
 thole two friends,whereof the one being condemned by the tyrant to 
 
 dye at a certain day and hour, he requefted, that giving baile, 
 
 he might in the mean timsgo and difpofe of his domefticall affairs, 
 
 which the tyrant agreeing unto upon this condition, that if he did 
 
 not returneby that time, his baile fhould fuffer the pumftment.Thc 
 
 prifoner delivered his friend, who entred into prifon upon that 
 
 condition : and the time being come, and the friend who was the 
 
 baile refolving to dye 5 his condemned friend failed not to offer him- 
 
 felf, and fo quit his friend of that danger. Whereat the tyrant be 
 
 ing more than aftonifhed, and delivering them both from death, 
 
 defired them to receive, and to adopt him in thek friendship as 
 
 their friend. 
 
 CHAP. VIII. 
 
 Offaitb, trttft) treacbery,fecrecj. 
 
 L^ men i yea the moft treacherous know and confeffe that faith 
 is the band of humane fociety, the foundation of all juftice 
 
 and
 
 Of faitb, tr*ft> treachery, fecrecy . 
 
 and that above all things it ought to bee religioufly obferved i 
 Kikil aHgnftittr fide-, qn jufliti* fundamentum eft, nee ulla res vcbi- 
 mentifts rempttblicam continet & vitam : Sanftijprnum humani peclo- 
 rit bonttm : Nothing H more exdlent than faith, which is the foundation 
 ffjuftice^ neither doth any thing more mightily bridle and rule the com- 
 twn-wealtb and the life of man. It is the moft facred good in the brejls- ' 
 of men. 
 
 Ante lovsm getter at a^ decus divumq't bamlnumfi Q^. 
 
 <j)ujfme non telltts pacem non equora norunt^ 
 
 tylitit confer /, tacituntq'-i in peftore nttmm. . 
 ~Borne before Jupiter , of gods and men thegrace y 
 With 'Hi which neither land, nor feas for peace have place*) 
 
 Cojtfort to lujiice, in mans breaft^ 
 
 A God-head not to be exprejk;, 
 
 NeverthclefTe the world is full of treacheries. There are But 
 few that doe well and truly keep their faith. They break X fidelity tare. 
 divers wayes, and they perceive it not. So they rindc fome pretext 
 and colour thcrepf, they think they are fafe enough. Others 
 fcek corners, evafions, fubtilti.es > JjWrf latebras perjttrio. Now to ^f divifou 
 remove all the difficulties that are in this matter, and truly to know t!it * matttr ' 
 how a man fhould carry himfelf,there arefour confiderations, where- 
 to all the reft may be referred : The perfons, as well he that givcth 
 faith, as he that receiveth if, the fubjeft whereof the queftion is 
 made, and the manner according to which the faith is given. 
 
 As touching him that giveth faith, it is necefTary that he have 
 power to doe it : If he be fubjedt to another, he cannot give it, aad *** < 
 having given it without the leave and approbation of his mafter, ^' l/ 
 it is of none erTecl:, v asitdid well appeare in the Tribune Saturnine 
 & his complices who commingfordi of the Capitol(which they had 
 taken by rebellion)upon the faith given by the Confute, 1'ub jects, and ; 
 elficers of the Common weale were juftly (lain. But every free man 
 muft keep his faith, how great and honourable foeverhe be> yea , 
 the greater he is, the more he is bound to keep it, becaufe he is the 
 more free to give it. And it was well faid, That the fimple word of a . 
 Prince (hould be of as great force, as the oathofa private.man. . 
 
 As touching. him to whom faith is given, whofoeve* he be,itmuft 
 carefully be kept, and there are but two exceptions, which are 
 clear enough, the pne if he received it not, and were not -contented 
 with it,but demanded other caution and aflurance For faiih is,afacrcd 
 
 thing
 
 414 Of faith) truft, trttchtry here]? e. 
 
 thing, muft funply be received i otherw;fe it is no more faith, nor 
 
 ^truft, when holhgcs arc demanded, tureties are given ', to take 
 
 .gages or caution witufaith,is a thing ridiculous. He that is held 
 
 under the guard ot men, or walls -it hceicape and favc himlllf, is 
 
 faith given 9 bindeth faiih un'.o him'.fai'h re * re4t,nft, and they 
 relation the one to the vher. The ocher, it having accepted it, he fir ft 
 brake it \ Frangentt fidet fraKg-itur cident : rujndi) iu m> ran 
 hjles fro Senatore, nee ego te p'o Consult : Wi\9 him that brej^etlf 
 faith, htfeithalfa be broken : tfbcn tbou bold jl not me for a Senator, 
 7 willnrt hold ibee for a Gmfitl. A treacherous man deferveth not by 
 thelawof nature that faith fliould be kept unto him, except it be 
 ., after an agreement, which covereth the treachery, and mak th re- 
 
 venge unlawful!. Now thefe two cafes exccpted, a man mud keep 
 his faith to whomfoever, to his fubje&s as (hall be faid. 2. To an 
 enemy, witnelTe the ad: of An'ilm Rcgulw > the proclamation 
 of the Senate of Kow* againft all thole that had been licenfcd 
 by Pjrrbw upon their faiih given to depart i and CatniEuf, who 
 \vou)d not fo much as make u(e of the treachery of another, but re- 
 fcntthe children of the Falijfians wirh their mafter. j.Toa thief and 
 publick offender ,wkncfs the fic^of P<w/>cy,to the pirarsand robbersi 
 and ofAvguftiif toCrocoia* 4. To the enemies of religion,accord 
 ing to the example of J fua againft the Gibeonites* But raith ought 
 not to be given to thefe two latter, thieves and hereticks, or apo- 
 ftate's, nor taken of them: for we ought not to capitulate, nor to treat 
 wittingly of peace and alliance with fuch kind of people, except it 
 be in extreme necefiity, or for the winning of them to the truth, or 
 for the publick good, but being given, it ought to be kept. 
 
 i** fiAj<R / As touching the thing fubjedt, if it be unjuft or impofliblc, a maji 
 
 f*itb-' isxjuit :and being unjult. it is well done to flic from it, and a double 
 
 fault to keep it. All other excules befides thefe two, are of no ac- 
 
 Livic. count, as lotfe.danimage, difpleafure, difcommodity, difficulty, as 
 
 the Honunes have many time pra&ifcd, who have rejected many- 
 
 great advantages, to avoid the breach of faith>'^i^r ttnta utilitate 
 
 fides *nt iquiorfuit : Will) nb m faith wtultttcr accounted ibtn ft nmcb 
 
 57,, matmtr 9 f Touching the manner of giving fiith, there is fome doub^for naa-
 
 Of faith) trttft, trt<tchery,ftcrefe. 415 
 
 y think , that if it have ben extorted cither by force and fear, or by 
 fraud and fudden furprife, a man is not bound unto itibecauie in both 
 cafes, he that promifeth hath not a will, whereby all things are to be 
 judged. Others are of a contrary opinions and to lay the truth, jfj- 
 fu.t kept his faith and promife to the Gibtonites, though it were ex- 
 torted from him by a great ftrprife, and faKe intelligence, and it was 
 afterwards declared, that he did therein what he ought to do. And 
 therefore it feccneth that a man may fay, That where there is onely 
 a iimple word and promife pair, a man is not bound, but if faith or 
 promife given be confirmed and authorifed byanaft, as the fa (it of 
 Jf*s, he is bound to perform it in regard of the name of God ; buc 
 yet that he is afterwards in judgement to feck means to right himfelf 
 of that either deceit or violence. Faith given with an oath, and the 
 interpolition of the name of God, bindeth more than a iimple pro- 
 mifciand the breach thereof which includcth perjurie with treache- 
 ry, is far worfe. But to think to give affurance of raith by new and 
 ftrange oaths, as many do, is fuperrkious amongft honeft men, and 
 unprofitable, if a man will be dilloyall. The bell way is to fwear by , 
 the eternall God, the revenger of thofe that vainly ufe his name, and 
 break the faith. 
 
 Treachery and perjury is in a certain fenfe,morc bafeand execra- 
 b!e than Aiheifme. The Atheiit that believeth there is no God, is 
 notfoinjuriousagainft him in thinking there is no God, as he that 
 knoweth him, behereth in him, and in mockery and contempt doth 
 pcrjuriouily abufe his name. He that fwearcth to deceive, mocketh 
 God, and fearcth man. It isa IclTe (in to contemn God, than to 
 mock him, The horror of treachery and perjury cannot be better, 
 deciphered, than it was by him that faid, It was to give a teitimony. 
 ofthc contempt of God, and the fear of men. And what thing is. 
 more monftrous than to be a coward with men, and refolute and 
 valourous with God ? Trcacheiy i, fccondly, the traytor and capital 
 enemy of humane (bciety. For it breaktth and deflroyeth the band 
 thereof, and all commerce which dependeth upon the word and pro^ 
 miles of men, which if it fail we have nothing dfe to itick unto. $ 
 
 To the keeping offaith bJongeth the faithful) guard of tht fccrets ^^ ftcrttt. 
 of another, which is a charge full of inconvenience, efpeciilly of 
 gre t perfonagcs 5 which though it may willly be paformcd, yu it is 
 good to Hie the knowledge ofthcni> as foinitimts that Poet did the 
 fccrcts of LjfmacLiK. He that lakes into his cutfody thefecretsot 
 another, draws a greater trouble upon him, than he dreams of :. 
 
 foe
 
 41 6 
 
 for befides the care that he takes unto himfelf, to keep them well, 
 he binds hi-mfdr" to tain, and to dcnie his own thoughts a thing 
 very irkfome to a noble and generous heart. Ncvertheklfe he that 
 takes that charge upon him, muft keep it rcligioufly : and to the 
 end he may do it well, and play the good fecretary, he muft be luch-a 
 .one by nature not by art and obligation. 
 
 CHAP. I X. 
 
 V 'critic and free admonition, 
 
 TPRee and hearty admonition is a very wholfome and excellent 
 JT medicine, and the bett office of amity. For to wound and ot- 
 tend a little, to profit much, is to love foundly. It is one of the 
 principall and molt profitable Evangelical commandments: Si fee- 
 cai-mtin te fitter tuns, corripe z/7i, frc. If ihe brother fin againjl 
 tbee-) reprove him, &c. 
 
 2 All have fometimes need of this remedy, but efpecially all thofe 
 
 to whom fro- that are j n profperity, for it is a very hard thing to be happy and 
 
 , wife together. And Princes who lead a life to publick and are to 
 
 furnifh themfelves with fo many things, and have fo many things 
 
 hid from them, cannot (ee nor underftand, but by the eyes and cares 
 
 of another. And therefore they have great need of advertife- 
 
 ments: otherwife they may chance to run llrange and hard fortunes, 
 
 if they be not very wife. 
 
 This office is undertaken by very few j There are required there- 
 
 3 unto (as the wife affirme) three things, judgement or difcretion, 
 _x.are, difficult. co uragious liberty, amity and fidelity. Thcie are tempered and 
 
 mingled together, but few there arc that doe it, for fear of offending, 
 or want of true amity, and of thofe that doe it, few there are that 
 know how to do it well. Now if it be ill done, like a medicine ill ap- 
 plied, it woundeth without profit, and produceth almoft the fame 
 effect with griefe, that flattery doth with pleafure. .To be com- 
 mended and to be reprehended unfittingly and to fmallpurpofe, is 
 the felf-fame wound, and a matter a like faulty in him that doth it. 
 Verity how noble foever it be, yet it hath not this pnvilcdge, to be 
 imployed at all hours and in all fafhions. A wholfome holy repre- 
 henlion may be vitioufly applied: 
 
 4 The counfcls and cautions for a man well to govern himfelf here- 
 jhtr ttles oftrue in (itis to be underftood where there is no great in wardnelTe, fami- 
 
 liaritie, coaridenec, or authority and power, for in thefe cafes 
 
 there
 
 Verity and fret admonition. 4*3 
 
 here is no place for the careful, obfervation ofthcfe rules following ) 
 are thefe. i. To obferve place and tim. j i that it be neither in rimes 
 nor places offealting, and great joy j for that were (as th^yGy) to 
 trouble the kaft : nor of farrow and adverllcy : for that were a point 
 of hoftility, and the way to make an end of all i that is rather a fie 
 time to (uccour and comfort a man. Cr&dcii* fare t&trfo tbjt&^a- 
 tl>i damnare eft ob}itrgare, cum aUxiUv ejl opitt : Chiding is cruel ina-.l- 
 v:rfity, t<> chide is t > cmdemn^ when help if needful^ King JP er/w, teeing 
 himfelf thus handled by two of his familiar friends, killed them 
 both. 2. Not to reprehend all things indifferently : notfmalland 
 light offences i this were to be envious, and an importunate, ambiti- 
 ous reprehtnder i not great and dangerous, which a man of himfelf 
 doth diffidently feel, and fear a worle punimmcnt to come ; this 
 were to make a man think he Iks in wait to catch him. 3. Secretly 
 and not before wjtncfs > to the end he make him not amamed, as .t 
 hapned to a young man, who was fo much abamtd, that he was re- 
 prehended by Pythagoras^ that he hanged himfelf. And Fltti*rcb\s 
 of opinion, that it was for this caufe that Alexancltf killed Ins friend 
 Clitujy becaufe he reprehended him in company: but efpecialiy, that 
 it be not before thofe, whofe good opinion, he that is reprehended 
 deiireth to retain, and with whom he delires to continue his credit, 
 as before his Wife, his Children, his Difciples. 4. Out of afimple 
 carelef* nature, and freedom of heart, without any particular inte- 
 reft, or paflio* of the mind, be it neverfb little. 5. To comprehend 
 himfelf in the fame fault, and to ufe general termes, as, We forget 
 our felves, what do we think of? Ta begin with commendations, 
 and to end with proffers of fervice and help j this tempcreth the 
 tartnefs of correction, and gives a better entertainment. Such and 
 fuch a thing, becomes you well, but not fo well fuch and fuch a thing. 
 7. To cxprefsthe fault with better words than the nature of the of 
 fence doth require, as, You have not been altogether well advifed 
 in flead of. You have done wickedly: receive not this woman into 
 your company, for (he will undo you i in Itead of. Allure her not, 
 perfwade her not to yield to your deiires, for thereby you will undo 
 your felf : Enter not into difputc with fuch a man , in itead of, Quar- 
 rel not, envy not fuch a man. 8. The admonition being ended, be 
 not prefently gone', but Itay and fall into fome other common and 
 pleafant difcourfe. 
 
 CHAP,
 
 4 1 of flattery, lyin^ And clijfi mnl>iliox> 
 
 C H A P. X. 
 
 Of flutter^ lying, and diffembling. 
 
 f T? Lattery is a very dangerous poyfon, to every particular perfon,& 
 
 latHryapfr- Jtalmoit the only caufeoftheruine of a Prince and the State : it is 
 H-CIOHS a d *tlm b than falfe witnefs, which corruptcth not the Judge, but de- 
 fa***; ibnig. . , . r i i j r 
 
 ceiveth him only, cauhng him to give a wicked ienrcnce againithis 
 
 will and judgement : but flattery corruptcth the judgement, en- 
 chanteth thcfpirit, and makes him unapt to be further tnrtrudtcd in 
 the truth. And if a Prince be once corrupted by flattery, it necefTa- 
 li'y followeth, that all that are about him, if they will live in grace 
 and favour, mull be flatterer*. It is therefore a thing as pernicious, 
 as truth is excellent, for it is the corruption of truth. Itisa'foavil- 
 lanous vice, of a bafe brggerly mind, as foul and ill befeeminga 
 man, as impudency a woman. Vtmxironj mctremci difyar erit aiqtte 
 ~Difco!of, in^dojcun* diftabit amlctti : Look^ how different and unlike a 
 tnodejl matron if to an impudent bjrlot'i fifjr etylint is &fmn<jfom A 
 fjjtblejs jcjler. Flatterers are likewife compared to harlots, Ibrccrcrs, 
 oyl fellers, to wolves , and another faith, that a man were better tall 
 among crows than flatterers. 
 
 , There are two forts of People fubjeftto be Mattered, that is fo 
 
 Tty cidjto ^y-> ^ uc ' 1 as n ^ ver want People to rurnifh them with this kind of 
 
 two forts of Merchandize, and eafily fufferthemfelvesto betaken byitj that is 
 
 feoflc. to fay, Princes, with whcm wicked men get credit thereby, and 
 
 women, for there is nothing fo proper and ordinary, to corrupt the 
 
 chuftity of womci}, as to fted and entertain them with their own 
 
 commendations. 
 
 3 Mattery is hardly avoided, and it is a matter cf difficulty, to be 
 
 jrr<fy wad- preferved from it, not only to wcmen, by reafon of their weakncfs 
 *'' and their natures full of vanity, and dciirous of praifej and to 
 
 Princes, bccaufe they are their kinsfolks, friends, and principal offi- 
 cers, whom they cannot avoid, that profeflc this myltery: (/Hexja- 
 f'er-t that great king and Philofopher, could not defend himl&ffrOR) 
 i^, and there is not any private man, that would not yield much 
 more unto it, than Kings, if he were daily afiaultcd and corrupted, 
 by fuchbafc rafcal fort of people as they are) But generally unto all, 
 yea, to the wifcft, both by reafon of the fweetnefstherecf infuch 
 fort that though a man withltand it, yet it pleafethi and though 
 he oppofe himtelf again (\ it, yet he never fhutteth it cjuite out of 
 
 doors:
 
 Qf flattery > l)ing> avd diffir/mlaiton. 4 ? 
 
 doors : Vndz ftp'. ex-cW'a nrjijime accipitur : Tfomrjj ( fien rcjcci- 
 tdj ytt a! /j'f received : and becaufe of the hypocrilie thereof where- 
 by it 15 hardly difcovered ; for it is fo well counterfeited and co- 
 vered with the vifage of amity, that his no caiie matter todifcern if. 
 
 Ic ufurpeth the Offices, it hath the voic ', it carrieth the name and ** (mit.titt 
 counterfeit thereof fo artificially, that you will fay, that it is the ">*'' ** 
 fame. Ic ftudie:h to content and pleafe, ic honoureth and commend- ^p}^ 
 cth : It buficth it fclf much, and takes much pains to do fervice, it tb'.r.of.* 
 accommodateth it fclf to the wills and hnmou s of m n. Wh.it 
 more? Ic takes upon it, even the highell and molt proper point of 
 amity, which is, to chide, and freely to reprehend. To b; bri f, A 
 Flatterer willfeem to exceed in love, him that he flattereth j where- 
 as contrari wife, there is nothing more oppolire unto love, noc de- 
 traction, not injury, not profelkd enmity. It is the plague and poy- 
 fon of true amity ', they are altogether incompuib'.e j Nwp t:s mt 
 fimul amicj & adnl*tere uti : Iboit cxnj.1 not uje me toictber, b<jtb for 
 a friend, and A fl. merer. B.tter arcthcfharp admonitions ofa friend, 
 than the kiflfes of a flatterer. Melhra vulncra diligentM^ q*im cf;ttl.t 
 blandientif. 4 
 
 Wherefore, not to miftake it, let us by the true Pi&jre thereDf, *" ** 
 fiiide out the means to know ir, and todifcern it from trueamicy . "" ft 
 i. Flattery refpe(fteth for the moft part its own particular benefit, a-nitj. 
 and thereby it is known i bat true friendfh'p fceketh not the go )d 
 of it felf. 7. The flatterer is changeable, and divers in his judge- 
 ment, like wax, oraLooking-g'afTe, that receiveth all forms. He is 
 zCkam lun, zPo'ypM^ fain to praife and d : fprai r e, and he will do 
 th, like, accommodating himfelf to the mind of him h: flutererh. 
 A friend is firm and conlhnt. 3. He carrieth himfelf too violently 
 and ambitiouflyin all that he doth, in the view and knowledge of 
 him he flattereth, ever praifing and offering his ferv'ue. Nm iml- 
 tatitr amicitiim, Jed pr*tc,-it: H'.doth nitimtt-tt! fi'nJjbh, bx ptfe 
 ly it. H: hath no moderation in his outward a&iom, and co itnrt- 
 wife, inwardly he hith no aHfe&ion jvvhich are conditions q lice CM- 
 trary to a true friend. 4. He yieldeth, and ahvjyes giveth :ne victo- 
 ry to him he flattereth, alwayes applauding him, hiring noochtr 
 end than topleafe, infuchfort, that he commenJeth all, and more 
 than all i yea.lbmetimesto his own coft, blaming and huinblhg him- 
 fjlf like a wreftler th it itoopeth, the better to overthrow his com- 
 panion. A friend goes roundly to work, car.es no: whether !K have 
 
 the
 
 420 
 
 the firft or the fccond place, and ixfp.cfhth not fo much how he 
 pleaie, as how he may prorir r whether it be by Uir means, or by 
 roj.ii,as a good Phylici.in utefh to do to cure hU patient. 5. A flat- 
 terer lorn times ufurperh the liberty of a friend to apprehend '> but 
 it is wich the left hand and uncowardly. For he Hayes himfelf at 
 hvnliand light matters, that are not worthy rcprehcnfion, faming 
 want of knowledge or any greater, but yet he will be rude and rough 
 enough in the cenfuring of the kindred and fcivants of him he flat- 
 tcrech, as failing much in that duty they mould do unto him. Or he 
 faineth to have underftood fome light accufations again/I him, and 
 that he could not be quiet until he knew the truth thereof =, and if 
 it fall out, that he that is flattered deny them, orexcufe himfelf, he 
 uketh occasion to commend him the more: I was much aftonimed 
 at it ( faith he) and I could not believe it, for I fee the contrary. For 
 how mould I think, that you will take from another man, when you 
 give all that is your own, and take more care to give than totake^ 
 Or at lead wife, he will make his reprehenfion to ferve his turn, 
 that he may flatter the better , telling him, that he takes not care e- 
 nough of himfelf, he is not fparing enough of his perfon and pre- 
 fence, (b necefTaiy to the Common-weal, as once a Senator did to 
 Tiberius in a full Senate, but with an ill fcent, and as bid fuccefs. 
 6. Finally, to conclude in a word, a friend alwayes refpe&cth, pro- 
 cureth,aud attempteth that which is reafon, and honefty, and duty , 
 the flatterer that which belongs to paffion and pleafure, and that 
 which is already a malady in the minde of him that is flattered. And 
 therefore he is a proper inftrument, for all things that belong to 
 pleafure and licentious liberty, and not for that which is hondl or 
 painful, and dangerous. He is like an Ape, who being unlit for any 
 other fervice, as other beafts are, ferves for a play-game, and to make 
 fport. 
 
 _ A near Neighbour and alliance to flattery is lying, a bafe vice i and 
 
 e/fyiwf, the therefore faid an ancient Philofopher, Ibat it &<% the part of flws to 
 
 oulwfs **& lie, of free-men ts fyeaj^ the truth. For what greater wickednefs is 
 
 bu-.ttixreof. there, than for a man to belie his own knowledg? The rirft ftepto 
 
 the corruption of good manners, is the banifhment of truth i as 
 
 contrarily, faith Pindarus, T'obetrue^ is the beginning of vertug. It is 
 
 likewife pernicious to humane fociety. We are not men, neither can 
 
 we knit and joyn together in humane fociety, as hath bin (aid, if this 
 
 be wanting. Doubtlefs, filence is more fociable, than untrue 
 
 fpeech, If a lie had but one vjfage as truth hath, there were fome 
 
 rcme-
 
 remedy for it > for we would take the contrary to that which a ly- 
 ar fpeaketh to be the certain truth. But the contrary to truth haih 
 a hundred thoufand figures, and an indefinite and unlimited field. 
 That which is good,that it to fay > virtue & verity, is too finite 8c cer- 
 tain, becatife there is but one way to the mark; That which is eviJ, 
 that is to fay, vice and errour, and lying, is infinite an4 uncertain, 
 becauie there are a thoufand ways to mite the mark. DoubtklTeif 
 men knew the horror of lying, they would purfue it with fword 
 and fire. And therefore fuch as have the charge of youth are with 
 all inftance and diligence, to hinder it, and to withftand the firli 
 birth and progrefs of this vice, as likewilc of opinative obftinicy 3 
 and that in time, for they never leave growing. 
 
 There islikewifea covered and dilguifed lye, which is hypocrilie 
 nd diilimulation fa notable quality of Courtiers, and in as great 
 credit amongft them as virtue) the vice of licentious and bafe minds; 
 for a man todifguifeandhide himfelf under a mask, as not daring 
 to (hew himfelf to be that which he is, is a cowardly and fervile hu- 
 mour. 
 
 Now he that makes profefllon of this goodly myftcry, lives in Tbe jjj- 
 great pain, for it is a great unquietnefs for .a man to endeavour to thirtof. 
 feem other than that he is, and to have an eye unto himfelf, for fear 
 lefthefhould be difcovered. It is a torment for a man to hide his 
 own nature : to be difcovered, a confufion. There is no fuch pleafure 
 as to live according to his nature, and it is better to be lefle efteem- 
 ed and to live openly, than to take fomuch pains to counterfeit and 
 live under a canopy fo excellent and fo noble a thing is free- 
 dom. 
 
 But the myftery of thefe kind of men is but poor', for diffitnu- i/ ; , 
 lation continues not long undifcovcred, according to that laying : 
 Things fained and violent dure not long : and the ra ward of fuch 
 people is, that no man will truft thtm, nor give them credit when 
 they fpeak the truth i for what foever comes from them is held for 
 apocryphal and mockery. 
 
 Now here is need of indiffereiacy and wifdom. For if nature be 
 deformed, vicious and offeufive to another > it muit be constrained, 
 and, to ip^ak better, corrected. There is a difference: between living 
 freely and carelcfly. Again, a mm muft not always fpeak all he 
 knows, that is a folly i but that which he* fpeaketh, let it be that 
 which he thinkuh. . 'DifT 
 
 There are two forts of people in whom diflimuUtion is eXcufa- hJ 
 
 F f ble >wl f*.
 
 4,22 Oftene.fi.ts,> obligation) 
 
 b!e, yea fbmstimss requifice i but yet for divers reafons, that is to 
 fay, in the Prince for the publick benefit, and the good and peace of 
 hi mf elf, or the ftate, as before hath beenfaids and in women for 
 rhe conveniency thereof, becaufe an overfrce and bold liberty be- 
 comes them not, but rathtr inclines to impudence. Thofefmall 
 difguifcments, fained carriages, hypocriiies, which well befit their 
 ftnmefailnefs and modeity, deceive none but fools -, befeem them 
 .well and defend th Jr honoursi But yet it is a thing which they are 
 not to take any great pains to learn, becaufe hypocrifie is natural in 
 them* They are wholly .made for it, and they all make ue of ir 3 and 
 too much : their vifage, their vefiments, their words, countenance, 
 laughter, wee ping ^ and they pradlife it not onely towards their 
 husbands living, but after their death too. They fain great' forrow, 
 and many times inwardly laugh. Jattant'iM m%rent : qn* minus do- 
 Icnt ; 1 bey muttrn infl>en>.> that grieve but little. 
 
 T 
 
 CHAP, XI. 
 
 Of benefits, obligation^ and 
 
 I He fcience and matter of benefits or good turns, and the 
 thankful acknowledgment of the obligation, active and pai- 
 . five is great, of great ufe, and very fubtile. It is that where inwe 
 fail molt, \\eneither know how to do good, nor to be thank- 
 ful lor it. It fhould feem that the grace as well of the merit, as of 
 the acknowledgment is decayed, and' revenge an4 ingratitude is 
 wholly inrequcft, fomuch more, ready and ardent are-we thereun- 
 Tacir. to. Gra:i* omri f/f, utth in qtttjlu bjilttur : altiks injuring quant 
 
 Stnec. merit a defccndnnt : Tbanl^fulnefs if a. bnrtbea, revenge is accounted 
 
 for gain : Injuries fitil^ deeper thin efeferts. f irft then we will {peak 
 of merit and good deeds, where we will comprehend humanity, li- 
 berality, almcs-deeds and their contraries, inhumanity, cruelty v and 
 ajUrwards of obligation, acknowledgment, and forgetfulnefs a or 
 ingratitude and revenge. 
 i,. 
 
 JH txl'cytxti- God, nature, and reafon, do invite us to do good, and to deferve 
 3*J/*- ~ we " of another ^ God by his example, and his nature, which is 
 lifcL * wholly good i neither do we know any better means how to imi- 
 tate Goj.i N#tt* re propitfs ad T>d naturam accedintw^ qyhtn be- 
 ' T><i eft jtorialem facctirrere mort*li. In nothing n>e come 
 ;- 1.: ibc njt;ire.of Co ^ tbjn in d. in^ gold. It u of Gjd that one mor- 
 
 Ul
 
 Qf benefit ty 
 
 /W m <tnfuccouretb another. Nature witnefleth this one thing, th.it 
 everyone delighteth to fee him, to whom he hath done good; it 
 belt agrecth with nature Nibil tarn fecttndirm naiuram^ qntimju- 
 vare ennfortiumnatttr* '.Nothing is more agreeable to nature^ tban /a" 
 help him that partakftb of tbt fame nature. It is the work of an 
 honeft and generous .man to do good) and to deferve well of ano- 
 ther, yea to leek occa (ions thereunto. Liberdis ethm dandi cjufis 
 qtt*rit'. It is a part of a liberal nun even to fee'^ occafioys of giving. 
 And it is faid, that good blood cannot lye, nor fail at a need. It is 
 greatnefs to give, bafenefs to take TZeitius eft dare qu&m accipere. It 
 i<r better to give than to receive. He that giveth, honoureth himfelf, 
 makes himfelf maftcr over the receiver-, he takes, fells himftlf. 
 He (faith one) that firft invented benefits or good turns, made 
 flocks and manacles to tye and captivate another man. And there- 
 fore divers have re fufed to take, left they fliould wound their liber* 
 ty, efpecially from thofe whom they would not love, and be behold^ 
 ing unto, according to the equate! of the wife, which ad vifeth a man 
 not ro receive any thing from a wicked man,left he be thereby bound 
 unto him. C*far was wont to fay, that there came no found more 
 pleating unto his ears than prayers and petitions. It is the mot of 
 greatnefs, Ask me , Invoca me in dit tribttlariwif^ eruam te & bo- 
 fiorificabif me'. Call upon me in the day of tribulation, and I will de- 
 liver thee, and thott Jhalt gkrifie me. It is likewife the moft noble, 
 and honourable ufe of our means or fubftance, which fo long as we 
 hold and poflefs them privately,they carry with them bafe and abjecfc 
 names i horfes, lands, mony : but being brought into light, and em- 
 ployed to the good and comfort of another, they are ennobled with 
 new and glorious titles.benerits,15beralities,magnilicencies. It isthe 
 beft and moft commodious imployment that may be > ATS qufft*-' 
 efiffima, rptima nogetiatio^ whereby the principal is allured, and the 
 profit is very great. And to fay the truth, a man hath nothing that 
 is truly his own, but that which he gives > for that which he retains, 
 and keeps to hirnfelf, benefits neither himfelf, nor another : and if 
 he iraploy them otherewife, they confume and diminish, pafs thorovv 
 many dangerous accidents, and at laft death it felf. But that which is 
 given, it can never perifti, never wax old. And therefore Mark^ An- 
 toxy being beaten down by fortune, and nothing remaining to him, 
 but his power to die, cryed out that he had nothing, but that which 
 he had given : Hoc babeo quodcunque dedi. And therefore this 
 fweet, debonair, and ready will to do good unto all, is a 
 
 F f 2 right
 
 424 O/ ke*eft*->obligation> And thankjitlneff. 
 
 light excellent and honourable thing in all refpects : as contrarily, 
 there is not a more bafc and deteftable vicc,more againft nature than 
 cruelty, for which caufeitis called inhumanity which proceedeth 
 from a contrary caafe, to that of bounty and benefits, that is to fay, 
 daftardly covvardiintfs, as hath beenfaid. 
 
 2 There is a two-fold manner of doing good unto another, by 
 
 the lifttnftion profiting and by pleafing him: for the firit a man is admired and 
 
 tfht*tt. dleemedj for the fecond, beloved. The firftisfar the better, it re- 
 
 gardcth the ntcefliiy and want of a man, it is to play the part of a 
 
 lather and a true friend. Again, there are two forts ofbounties or 
 
 good turns the one are duties, that proceed out of a natural or 
 
 lawful obligation: the other are merits and free, which proceed out 
 
 of pure affcdtion. Thefe fecm the more noble : neverthelefs if the 
 
 other be done with attention and affeclion, though they be duties, 
 
 ytt they are excellent. 
 
 2 The benefit and the merit is not properly that, that is given, is 
 
 i*va--tand fccn, is touched i this is butthegrorfe matter, the mark, the (hew 
 o*ivMrt'kw thereof, but it is the good will. That" which is outward is many 
 /*?* times but ; {mall, that wnich is inward very great i for thishath com- 
 
 monly with it a kind ofhunger and affe&ion, and isalwaiesfeek- 
 ig occafions to do good", it giveth fomuch as it can, and what is 
 needful, forgetting its own benefit. In beneficio foe fufpcitncJMtn 
 rued al en dedit, ablatttrns fibi-, tttilitAtif fit* oblituf. In a benefit 
 ibis if to be considered that which b* givetbti another he takfth away 
 fr.>m famfch being forgetful of his <n>n profit. Contrarily, where the 
 gift is great, the grace may be fmall > for 'it is commonly given with 
 an -ill wiflj with an expedition of much intreaty, and leafuree- 
 inoUjh to conlider whether he may give it or no. This is to make 
 too great preparation thereunto, and too great ufe thereof, to give 
 ir rather to himfelf, and his ambition, than to the good and nece- 
 flky of the receiver. Again that which is outward may incontinent- 
 ly ifaniih that which is inward rtouins firm : The liberty, health,ho- 
 nour, which is to bf given., may all at an inftant, by fome accident or 
 other, betaken away i the ben -fit neverthelefle remaining entire. 
 4 Tta advifemtnrs whereby a man mould direct himfclf, in his 
 
 bounties and benefits he bdroweth, according to theruks and in- 
 'llniCtion. of the wife, are thefc: Firft, to whom muft he give ? to 
 a j l? lr f terriet h t v, ae to do good unto the wicked and unworthy, 
 i at one Jnttint to commit many faults, for it brings an ill name 
 even rbc g:v>r, enrcrraineth and kindleth _jiialice, gives that 
 
 which
 
 Of benefit s> obligation, aad than^fulttcfle- 425 
 
 which belongs to vertue and merit, to vice alfo. Doubtleffe free and' 
 favourable graces are not due, but to thegoodand worthy i but ina 
 timeofnectffity, and in a generality all, is common. Intheietwo 
 cafes the wicked and ungratcfull have a part, if they be in necdlity; 
 or if they be in fuch a fort mingled with the good, that the one can 
 hardly receive without the other. For it is better to do good to 
 thofe that are unworthy for their fakes that are good, than to de- 
 prive the good for their fakes that are evil. So doth God, good un- 
 to alh hefuffercth the fun to mine, and the rain to fall indifferent- 
 ly upon all : But yet his fpecial gifts he giveth not but to thofe whom 
 he hath chofen for his > Non eji bonum funtere panem filiorum, & 
 projtcere canikuf ' multum refer t utriim aliqmm non excludes an digits : 
 It if not goad 10 takg the Children* brtid^ andczft it unte d gf. There if 
 a great difference between not excluding and cbufing. At a need there- 
 fore, in a time of afflidtion' and nectfficy we mutt do good unto all i 
 Naminibus prodejp natura jubetj ubitftnque ha mini btnefid* locus'. Ni- 
 ture comtnandeth te do good unto men, wbenfoevcr opportunity ij offered 
 to benefit them. Nature and humanity teach us 3 to regard and to 
 offer our felves unto them, thatitretch out their arms unto us, and 
 not unto thofe that turn their backs towards us j rather unto thofe 
 to whom we may do good, than to thofe that are able to do good 
 unto us. It is the part ofa generous mind, to take part with the wea- 
 ker fide, to fuccour the afflicted, and to help to abate the pride and 
 violence of the conqueror i zsCbthnis once did, the Daughter and 
 Wife of a King, whofe father and husband being at variance and 
 wars one againft another, whenfoeverthe husband had got the bet- 
 ter againft her father, likeagood daughter (he followed and fcrved 
 her father in all things in his afflictions, but the chance turning and 
 her father getting the mattery, like a good wife, (he turned to her 
 husband, and accompanied him in his hardeft fortune. 
 
 Secondly, he mutt do good willingly and cheerfully ; Non ex 
 triftitia attt nccejfitxte> hilarem ddi.rem diligit Dens : Bit eft gratum^ 
 qusd opus tft-> ft ultra offer M : N't with dijcontent, or out of necef- 
 jity : God loi'ttb a cbearfuU giver : that is twice acceptable^ tbat if 
 needful and ^ffercd of thine own accord : not fufferiug himfelf to be 
 over-intreated, and importuned >" otherwife it will never be plea- 
 fing: Nemo libentcr debet quod non accipit, fed expreflit : No man 
 recei-veth with that tbat.kfullntjj'e., when it if not willingly given, but 
 wrung out by importunity.' That x which is yielded by forcCjand en- 
 
 F f 3 treaty 

 
 Cf lea e fit 3) ohligat ion, A*d tbant(fu Inefs . 
 
 treaty and prayers, as dearly fold Non txlit gratis^ qui accipit re- 
 gMS : imo nihil charius emltur quam quodfredhut : He hath it not fret- 
 ly, which receiveth by entreaty : ye* nothing is dearer bought^ than that 
 which if had bj earneft/itit. He that praieth and intreateth, humbleth 
 himfeJf, confeffeth himfelf an inferiour, covereth his face with fhame, 
 honoureth him whom he intreateth , * whereupon C<ejr was wont to 
 fay after he had overcome Pompey, That he lent not his e irs more 
 willingly, nor took fo much content in any thing, as to be intreated 
 whereby he gave a kind of hope unto all, even his enemies, that they 
 (hould obtain whatfoever they (hould requeft. Graces are (ilken veft- 
 ments, tranfparent, free, and not conttrained . 
 
 6 Thirdly, fpeedily and readily. This feems to depend upon the for- 
 
 %'Sfttditjf nierifor bentritsare efteemed according to the will wherewith they 
 are beftowed ; now he that ftayes long before he fuccour and give, 
 fcems to have been a long time unwilling to doitj qui tarde fecit, 
 din noluit. As contrarily, a readynefs herein doubleth the benefit j 
 B/j dat ({M celeriter : He givtth twice that giveth quicty. That in- 
 differency and care/eft regard whether it be done, or not done, that 
 is ufed herein, is not approved by any, but impudent, perfons* Di- 
 ligence murt be uftd in all points. Herein then there is a five-fold 
 manner of proceeding, whereof three are reproved v to refufe to do a 
 good turn, and that ilowly too, is a double injury: to refufe fpeedi- 
 ly,and to give flowly, arc almoft one : and fome there arc that are 
 Life offended with a gu/ck denial i Minus decipitur cm mgatur cele~ 
 riter: he is lejje deceived that tffoon denied. Thebeft way then is, to 
 give fpeedily : but that which is moft excellent, is, to anticipate the 
 demand, to prevent the neceffity and the defire. 
 
 j. Fourthly, without hope of restitution : this is that wherein the 
 
 4 wtthHtt'lopt force and virtue of a benefit doth principally coniift. Ifitbeavir- 
 tiie, it is nOt mercenary : Tuac eft virttti^ dare beneficia non reditttra '. 
 Then it if virtue to bejhvo benefits, when they exfpeft no requital' A 
 benefit is Jefle' richly bcftowed, where there is a retrogradation and 
 reflection ', but when there is no place for requital > yea, not 
 known from whence the good turn cometh, there it is in its true lu- 
 fire and glory. If a man look after the like, he will give flowly and 
 to few. Now it is far better to renounce all fuch hopes of two re- 
 turns, than to ceafe to merit, and to do good', for whileft a man 
 feeketh afterthat ftrangeand accidental payment he deprivethhim- 
 (c;lf of the true and natural, which is that inward )oy and comfort 
 he receiveth in doing good. Again, he muft not be twice entreated 
 
 fos
 
 Ofbenef tt> obligation andtkafi^fulxcfs. 
 
 for one thing. To do wrong, is in it fetf a bate and abominable 
 thing, and there needs no other thing to diffwadc a man from it: fi> 
 todeferve well of another : is an excellent and honourable thing, and 
 there Heeds no other thing to enflame a man to it. Andinaworrf, 
 It is not to do good, to look after the like return it is to make mer- 
 chandize and profit thereof i Nox eft beneficium quod in qmtftum mit- 
 litur: lb*tM not a benefit ibat is given for gain. And a man (hould 
 not confound and mingle together actions fodiver> dtmw lent- 
 cia^nonftxmremiui Let MS give benefit /, but not fir tt fury. It is pi tie 
 but fuch men mould be deceived that hope after fuch requitals : !>/ 
 ntK eft decjpi, qm de rceipiendo cogitaret^ cttm daret : He it wertby to It 
 deceived, wholookftb for a recommence of that be gave. She is no honeft 
 wonian who either for fear, or the better to enflame, or to draw a 
 man on, refufeth : <$>tte quia nonlicuit nondedit, ipfadedit : Sbz who 
 bath not givtn'ker cwjent becaufe /he could not fitly do *l, bath nottritb- 
 ftandingtonftnted. So he deferves nothing that doth good to receive 
 good again, Graces are pure virgins, without hope of return, faith 
 
 T T f-J 
 
 Fifthljr, fedo good in a proportion anfwerable to the defire of a 
 
 , and as it may be acceptable to him that receiveth it, to the end * A " 
 he may know and find, that it is truly intended and done unto him. ^r^tr. 
 Concerning which point you are to know, that there are two forts of 
 benefits, the one are honourable to the perfon that receiveth, and 
 therefore they fhould be done publickly : The other are commodi- 
 ous, fuch as fuccour the want, weaknefs, fliame, or other nca (fitie 
 of the receiver. Thefe are to foe done fecretly, yea, if need be 3 that he 
 onely may take notice that receiveth them> and if it be fit, the re- 
 ceiver (hould not know from whence they come (becauie it may b 
 he is baftifull, and the knowledge thereof may difcourage him from 
 taking, though his needs be great) it is good and expedient to con- 
 ceal it from him, and to fuffer the benefit to drop into his hand, 
 as it were unawares. It is enough the benefactor know it> and his 
 own confcience ferve him for a witne(s 3 which is better than if he had 
 a thoufand lookers on. 
 
 Sixthly, without the hurt and offence of another, and the preju* 
 dice of juitice : to do good not doing evil : To give to one at the ^ jritft** t 
 charge of another , is to facrifice the fon in the pretence of the father, jf*w of *o 
 faith a wife man. ^*r. 
 
 Seventhly, wife. A man may be fometimes hindered from 0> 
 
 anTwcring demands and petitions, from retuiing or yielding unto *, 
 
 F f 4 them
 
 Of benefits., obligation 3 an 
 
 them. This difficulty proceedeth from the evil nature of man, 
 efpccially of the petirioner,who vexeth himfelf too much in the in- 
 juring of a repulfe, be it never fojuftand rcafonable. And this is 
 thercaibu why fome promifc: and agree to all (a teftimonyoltweak- 
 nefsj yea, when they have neither power, nor will to perform and 
 referring the avoiding of the difficulty to the very point of the 
 execution, they hope that many things may happen that may hin- 
 der and trouble the performance of their promife, and (b think to 
 quit themfelves of their obligation : or if it fallout there be quefti- 
 on made thereof, they rind excufes and avoidances i and fo for that 
 time content the petitioner. But none of all this is to be allowed i 
 tor a man ought not to agree to any thing, but to that which he can, 
 will, and ought to perform. And rinding himfelf between thefe two 
 firaits and dangers , either of a bad promife, becaufe it is either 
 unjuft,orill befitting i or an abfolute denial, which may ftir up forne 
 fufpition, or mif-conceit j the counfel is, that he falve this matter ei- 
 ther by delaying the anfwer, in fiich fort competing the promife, 
 in iuch general! and doubtfull terms, that they bind not a man pre 
 cifcly to the performance thereof. But here is craft and -fubtlety^ far 
 different from true freedoms but this iniquity of the petitioner is 
 the caufe there, and he deferveth it, 
 
 Eighthly it muft proceed from a manly heart, and hearty affecli- 
 on, Horn? fain, humani me nikil alienum puto \ I am a man, and I 
 " tbinkjnothiMgbclongingttnto man ftrange unto we ? efpecially towards 
 thofe that arc afflicted in want i and this is that which we call mercy, 
 They that have not this affection, *r<>[>y>i, & immanes, are inhumane, 
 and carry the marks of difhoneft men. But yet this mull proceed 
 from a Itrong, conftant, and generous , not a foft 3 effeminate, and 
 troubled mind : for that is a vicious paffion, and which may fall into 
 a. wicked mind, whereof in this place we have already fpoken : for 
 there is a good and evil mercy. And a man muft fuccour the afflicted, 
 not afflicting himfelf and applying the evil unto himfelf, detract no- 
 thing from equity, and honour : for God faith that we muft not have 
 pity of the poor in judgment : and fo God and his Saints are (aid to 
 be mercifull and pitifull. 
 
 Ninth'y, it muftbc without boafting and (hew, or publick pro- 
 clamation thereof, for this is a kind of reproach: Thefe kind of vaunts 
 ^ o not on jy ta k e away the grace, but the credit, and make a benefit 
 odious, hoc eft in odium beneficia perducere. And in thisfenfe it is^ faid, 
 that a benefactor mwft forget his good deeds, 
 
 He
 
 Of benefit f> obligat7dn 9 andthaM^fulneji t 429 
 
 He mull continue them, and by new benefits confirm, and renew 13 
 the old, (thisinviteth the whole world to love him, and tofeek his 10. Contmat 
 love} and never repent himfelf of the old,howfoever it mayfeem *l*m without 
 that he hath caft his feed upon a barren and unthankful ground, be- 
 tieficii tui et'um inf elicit as placeat, nitfijuam b*c vox^ Vettem nonfecijfi. 
 let even the ill Juccefs of thy good deeds fleafe tbee : never have this in 
 thy motttb, I would I bad not dtne it. An unthankful man wrongs 
 none but himfelf, and a good turn is not loft by his ingratitude ; 
 it is a holy confecrated thing that cannot be violated,nor extinguish- 
 ed by the vice of another. And it is no reafon bccaufe another is 
 wicked,that therefore a man fbould ceafe to be good, or difcontinue 
 his office ') and that which is more, the work of a noble and gene- 
 rous heart is to continue to do well, to break and to vanquish the 
 malice and ingratitude of another man, and to mend his manners 
 Optimi liri & ixgentif anlmi eft tarn dm ferre inqraium dome fee ms 
 gratum: vine it tnalos. peril* ax bonitas. the beft men and^cnermf- 
 minds will bare 'fohng rviib an ungrateful perfon^ until with tbeir goid- 
 ?ujjetbeyjba11 makf him grateful, perfwering goodncffc overcometb thee- 
 i>ll. 
 
 Laftly, not to trouble, or importune the receiver in the fruition 
 thereof, as they who having given an honour, or an office to a man, Ke 
 will afterwards execute it themfelves =, or at leaftwifc, procure them 
 one good, that they may reap another themfelves. He that isthe oe</ tttrn 
 receiver ought not to endure this, and therefore is not unthankful ; 
 and the benefactor defaceth the benefit, and cancelleth the obligation. 
 One of the Popts deny ing a Cardinal an unjuft boon which he deman- 
 ded,alledging unto him that he wai the caufe why he was made Pope, 
 anfwered him, Why then give me leave to be -Pope, and take not 
 that from me that thou halt given me . 
 
 After thefe rules and advifements conc'ruing good deeds', we j^ 1 
 muft know that there are fome btnerits more acceptable and wel- D//?/fl, of 
 com than others, and which are more or lefle binding. They are tutefts. 
 bed welcome, that proceed from a friendly hand from thofewhem 
 a man is enclined. to love without this occalion i and contrarily it is 
 a grief to be obliged unto him, whom a man likes not, and to whom 
 he would not willingly be indebted. Such benelits alfo are welcome 
 that come from the hand of him that is anyway bound to the re- 
 ceiver : for here is a kind of Juftice, and they bind lefTe, Thofegood 
 deeds that are. done in neceflitics 3 and great extremities, carry with 
 
 them
 
 ' Of benefits^ obligation, and tbank_fulnejfi. 
 
 them a greater force, they make a man forget all injuries, and of- 
 fences part, if there were any, and blind more rtrongly i as contrarily 
 the denial, in fuch a cafe is very injurious and makes a man forget all 
 benefits pafh fuch benefits likewife, as may be required with the like, 
 are more gladly received, than their contraries, which ingendera 
 kind of hate i for he that findeth himfelf wholly bound, without a- 
 ny power or poffibility of repayment, as often as he feeth his bene- 
 factor, he thinks he fees a teftimony of his inability or ingratitude, 
 and it isirkfome to his heart. There are fome benefits, the more ho- 
 neft and gracious they are, the more burthenfome are they to the re- 
 ceiver, if he be a man of credit, as they that rye the conference and 
 the wi!I> for they lock fafter, keep a man in his right memory, and 
 fome fear of forgetfulnefs, and failing his =promife. A man is a fafer 
 prifoner under his word, than under lock and key. It is better to be 
 tied by civil and publick bands, than by the law of honefty,and con- 
 ference : two notaries are better than one. I truft your word,and y our 
 faith, and confcience : here is more honour done to the receivers but 
 yet conftraint fafteneth, foliciteth, and preflerh much more, and here 
 is more fafetyto the lender, and a man carricth himfelf more care- 
 Itfly, becaule he doubteth not but that the law, and thofe outward 
 ties will awaken him when the time (hall ferve. ^Where there is con- 
 tfraint, the will is more loofe : where there is IctTe coaftraint, the will 
 hath lefs liberty : Quod me jus cogit-, nix a vohtntrtt impetrcm : / can 
 hardly requtft ofmj ypillj that which the late coxftraiftetb me ttnto. 
 16 From a benefit proceeds an obligations and from it a benefit j and 
 
 fo it is both the child and the father, the effect and the caufe, and 
 tnere j s a two-fold obligation, a&ive and paflivc, Parents, Princes 
 anc * ^ u P :r ^ ours > ^y ^ e ^ ut X f' their charge are bound to do good 
 unto thofe that are committed and commended unto them, either by 
 law by nature j and generally all men that have means are bound 
 to rekive thofe that are i"i want, or any affliction whatfoever, by the 
 command of nature. Behold here the firft obligatiomafter wards from 
 benefits or good turns, whether they be due or fpringing from this 
 firft obligation, or free and pure merits, arifeth the fecond obligation 
 and difcharge, whereby the receivers are bound to an acknowledg- 
 ment and thankfull requital . All this is fignified by Htfodus, who hath 
 made the Graces three in number, holding each other by the hands. 
 
 17 The firft obligation is difcharged by the good offices of every one 
 
 tie fitf 9bli- that is in any charge, which lhall prefcntlybe difcourfedofinthe 
 
 ant fgcond part, which concerneth particular dutici: but yet thisobli-
 
 Of benefits^ o\)ligAliort 3 And thjukjulriefs. 4^ r 
 
 gation is ftrengthened, and weakned and leflened acciden*ally,by 
 the conditions and a&ions of thole that arc the receivers. For their 
 offences, ingratitudes, andunworthinefs^lo in a manner difchargc 
 thofe, that are bound to have care of them , and a man may a - 
 moft fay as mach of th.ir natural defects too. A man may luftly, 
 with leffe affection love that child, that kinfman, that fubjedr, that 
 is not only wicked and unworthy, but foul, mif-mapen, crooked, un- 
 fortunate, ill born > God himfelf hath abated him much, from their 
 natural price and eftimation : but yet a man muft in this abatement of 
 affection, keep a juitice, and a moderation i for this concerneth not 
 the helps and fuccoursofneceffity, and thpie offices that are due by 
 publick reafon, but only that intenlion, and affecYton, which is in the 
 inward obligation. 
 
 The fecond obligation, which arifethfrom benefits, is that which 1 8 
 we are to handle, and concerning which, we mult at this time fct rtt fecond ob " 
 down fome rules : Firft, the law of dutiful acknowledgment and l %* tto w/V* 
 thankfulnefs is natural, witnefs bealis themfelves, not only private ** th * n J ulne J' 
 and dcmeftical, but cruel and favage, among whom there are many 
 excellent examples of this acknowledgment, as of the Lion towards 
 the Roman Have. Ojficia etlam fer< fent'utnt : Even wild beafts have 
 a feeling ef good offices dene unto thorn. Secondly, it is a certain adl of 
 virtue, and a teitimony of a good mind, and therefore it is more to . 
 be eftcemed than bounty or benefit, which many times proceed from 
 abundance, from power, love of a mans proper intereii, and veryfel- 
 dom from pure virtue, whereas thankfulnefs fpringethalwaics from 
 a good heart, and therefore howfeever the benefit may be more ta t 
 be defired, yet kind acknowledgment is far more commendable, 
 Thirdly, it is an eafy thing, yea a pleafant,and that is in the power- . - 
 of every man. There is nothing more eafie, than to do according to 
 nature nothing more pleifing than to be free from bands, and to be 
 at liberty. 
 
 By that which hath been fpoken, it is eafie to fee how bafe and i ^ 
 villanous a viceforgetfulnefs and ingratitude is, howunpleafingand Ofingr.nitit t 
 odious unto all men ~Dixerls maledifta cunttx cum ingratum bomi- 
 mm dixeris: Ihou Jpeatyl all the evil ihat ntjy befaid y wheu th^ti 
 namfft an ungratefnl man. It is againft nature i and therefore Plata 
 fpeaking of his difciple ^i/r0//f, calleth him an ungrateful mule. It 
 is likewife without all excufe, and cannot come but from a wicked . 
 nature > Grave vitium , . intolerable , quod dijficht homines ' 
 A grievctt* vice and wtol<rahl*-> whicjj kreakftb tbf ficicty f/sen. 
 
 mm .
 
 Of benefits^ obligation^ 
 
 tncn Revenge which followeth an injury, as ingratitude a good 
 turn, is much more ftrong and prefiing (for an injury enforccth 
 more, than a benefit) '.+Ah'uis injttrz* quam menta defcendunt : 
 Injuries fmk^deeptr int'J the mind, than dej'trtf. It is a very violent paf- 
 fnn, but yet nothing fo bale , fo deformed a vice as ingratitude. It is 
 like thofe evils that a man hath, that arc not dangerous , but yet are 
 more grievous and painful, than they that are mortal. In revenge, 
 there is fome (hew of juftice, and a man hides not himfelf to work his 
 will therein > but in ingratitude there is nothing but bad difhenefty 
 and fhame. 
 
 20 Thankfulnefs or acknowledgment that it may be fuch as it 
 
 fe/Vfe*V flbould be, muft have thefe conditions. Fir ft he muft graciouflyre- 
 
 '8enec Cl * ve a benefit, Wlt ^ an am iable and cheerful vifage and fpeech : 
 
 <j)ai grate beneficinm accepit^ prtmaw eus penfwnetn f;lvit : He 
 which receiveth a. benefit thankfully difthargeth the firft payment there- 
 
 Idem. ff. Secondly, he muft never rorget it. Ingratijfimus omnium qiu 
 
 oblitiif, nufcttam enim grttitf fieri potejl^ cui totum beneficium ela- 
 pfum eft: he that forgeltetb a benefit is of oft. other mojl ingrattful j 
 for in no refpett can be be made thankjul., that hath utterly forgotten 
 a. good turn. The third office, is to publifh it: ingcnui pudoris eft 
 fattri per quo s prof ecerimits '> & h<ec quafi merces author tf : It if the 
 part of an honeft mind-, to confejfe by whom we have received profit '> 
 
 Plin. and this if of it were a reward to the au:k>r As a man hath 
 
 the heart, and the hand of another, open to do good , fo muft he 
 have his mouth open to preach and publifh it : and to the end the 
 memory thereof may be more firm and- folemn, he muft name the 
 benefit, and that by the name of the benefactor. The fourth office 
 is to make reftitution, wherein he muft obfcrve thefe four conditi- 
 ons-, That it be not toofpeedy nor too curioufly,for this carries an 
 ill fcent with it, and it bewrays too great an unwillingneffe to be in 
 debt, and too much haft to be quit of that band, And it like wife 
 giveth an occafion to the friend or benefactor, to think that his 
 courtefie was not kindly accepted of i for to be too careful and defi- 
 rous to repay, is to incurrc the fufpition of ingratitude. It muft 
 therefore follow fometime after, and it muft not be too long nei- 
 ther left the benefit grow too ancient, ( for the Graces are painted 
 young) and it muft be upon fome apt and good occafion, which 
 either offereth it felf, or is taken, and that without noife and ru- 
 mour. That it be with fome ufury, and furpafs the tenefit, like 
 fruitful ground ; Ingratxs eft qui beneficiittn reddit f>nt ttjitra. H* 
 
 if
 
 ) obligation^ ad tt>a*j(fot/tefj. 
 
 is unthankful, n-ba reftorttb a benefit without profit i or at leaft equal 
 it with all the Ihew and acknowledgment that may be, of grtar 
 reafon, of a farther requital, and that this is not to fatisfic the obli- 
 gation, but to give fome teftimony that he forgetteth not how 
 much he is indebted. That it be willingly and with a grod heart : 
 Ingratus e/r, qui metu grains eft : He is xngrattfitl ^jvho Is grateful fir fur, 
 For if it were (bgiven , Eedcm ammo baufitfrm debeiur c^o datur i 
 erratfiqnis beneficiumJiberttixs accij>'u,quam rzddu : A benefit ought t-y 
 be rejlorcdwith the fame mind wberewi.b it was giien : he ii to be blamed 
 whoever he be^ thjt recfivetb a benefit more willingly than he rejiorah it. 
 Laftly if his inability be fuch, at that he cannot make prefent reftituti- 
 on, yet let his will be forward encugh which is the firrt and principal 
 part, and as it werethc foul, both of the bencrit and acknowledg- 
 ment though there be noothcr witncfs hereof than itfelfi and he 
 muft acknowledge not only the good he hath received , but that like- 
 wife that hath been offered and might have been received, that is to 
 fay, the good will of the benefactor, which is, as hath been fiid, the 
 principal. 
 
 The fecond Part. 
 
 icb concerned tbtfp(cial ditties of certain mm^ bj certain 
 tal obligations. 
 
 THE PREFACE. 
 
 ng to fpeakof (pccialand particular duties, differing accord- 
 ing to the diverfity of the perfons and their ftate; , whether 
 they be unequal as fuperiours, and inferiours, or equal'we will be- 
 gin with married folks, who arc mixt, and hold with both equality 
 and inequality. And fo much the rather, becaufc we are firit to 
 fpeak of private and domcftical juttice and duties, before publick, 
 becaufe they are before them i as families and houfcs are before com- 
 mon-weals, and therefore that private juftice which is obferved in a 
 family, is the image, and foarce, and model of a Common-weal. 
 Now thefe private and domell ; cal duties are threes that is to fay 
 between the husband and the wife, parents and children, matters 
 and fcrvams., and thefeare the parts of a houfhould or family, which 
 taketh the foundation from the husband and the wife, who are the 
 nuiters an^ authors thereof. And therdQre firft of married folk.
 
 434 Ifie cfaty 
 
 CHAP. XII. 
 *fbe duty ff marrie 
 
 A Ccording to tho(e two divers confederations that are in marriage, 
 
 . M l ts j\ as hath been faid, that is to fay, equality and inequality > there 
 
 ' are like wife two forts of duties and offices of married folk, the one 
 
 common to both, equally reciprocal, of like obligation, though accor- 
 
 ding to thecuflom of the world, the pain, the reproach, the inconve- 
 
 nience, be not equal : that is to fay an entire loyalty, fidelity, commu- 
 
 nity ? and communication of all things, and a care and authority over 
 
 their family and all the goods of their houfe. Hereof we have fpokerf 
 
 more at large in the firft book. 
 
 2 The other are particular and different, according to that inequa- 
 
 Particular d- lity that is betwixt them: for thofe of the husband are I. To in- 
 
 ties ofthekf- flru& his wife with mildncfs in all things that belong unto her duty, 
 
 band. her honour, and good, whereof fhe is capable, a. To cloth her 
 
 whether ftc brought dowry with her or no. 3. To nourifh her. 
 
 4. To lie with her. 5. To love and defend her. The two cxtremi* 
 
 ties are bafe and vicious, to hold her under likeafervant,tomakc 
 
 her miurefs by fubjecling himfelf unto Irer : And thefe are the prin- 
 
 cipal duties. Thefe follow after, to comfort her being lick, to de- 
 
 liver he* being captive, to bnry her being dead, to nourilh her living, 
 
 and to provide for his children he hath had by her, by his will and 
 
 Teftament. 
 
 2 The duties of the wife, i- Are to give honour, reverence, and 
 
 Ofthi vjtfe refpe& to her husband, as to her matter and lordjfor fo have the wi- 
 feft women that ever were, termed their husbands, and thd Hebrew 
 word Baal fignifieth them both, husband and lord. Shethut dif- 
 chargeth her felf of this duty, honoureth her felf more than her 
 husband ^ and doing otherwise, wrongs none but her felf. 2. To 
 give obedience in all things juft and lawful, applying and accom- 
 modating her felf to the manners and humours of her husband, like 
 a true looliing glaffe, which faithfully reprelenteth the face i having 
 no other particular defignment, love, thought, but as the dimenfions 
 and accidents, which have no other proper action or motion, and 
 never move but with the body, fhe applyes her felf in all things to 
 her husband. 3. Service, as to provide either by her felf or fomeo- 
 ther his viands, to wafli his feet. 4. To keep the hoirie, and there- 
 foje {lie is compared to the Tortois, and is painted having her feet 
 naked j and efpecially in the abfence of her husband, Former husband 
 
 being
 
 Ib e duty ef Marred folk: 435 
 
 being far from her (he muftbeas it were invincible, and contrary to 
 the Moon (which appcareth in her greatnefs when (he isfarthelt 
 from the Sun) not appear, but when (he comes ncer her Sun. 5 To 
 befilent, andnot tofpeakbut with her husband, or by her husband : 
 and forafmuch as a filent woman is a rare thing, and hardly found 
 (heis faid to be a precious gift of God. 6. To employ her time is 
 the practice and ftudy of boufewifcry, which is the moft commodious 
 and honourable fcience and occupation cf a woman i this is her fpe- 
 cial miftris-quality, and which a man of mean fortune, (hould 
 efpecially feek in his marriage. It is the only dowry, that ferveth 
 either to ruinate, or preferve families =, but it is very rare. There 
 are divers that are covetous, few that are good houfewifes. We 
 are to fpeaji of them both, of houshold husbandry prefently by it 
 1'elf. 
 
 In the private acquaintance and ufe of marriage, there muft be 
 a mpderation,that is, a religious and devout band, for that pleafure 
 that is therein muft be mingled with fome fcverity * it muft be a 
 wife and confcionable delight. A man muft touch his wife difcreet- 
 ly and for honefty, as it is faid, and for fear, as Ariftotle faith, left 
 provoking her delires too wantonly, the pleafures thereof make her 
 to exceed the bounds of reafbn, and the care of health : for too hot 
 and too frequent a pleafurealtereth the feed, and hindreth genera 
 tion. On the other iidei to the end (he be not over-languifhing, 
 barren, and fubje&to other difeafcs, he muft offer himfelfunto her, piyt arc h 
 though feldom'e. Solon faith, thrice in amonethi, but there can no Solon, 
 certain law or rule be given hereof. 
 
 Thedodhine ofhou(hold husbandry doth willingly follow, and is. , 
 annexed unto marriage. . 
 
 CHAP. XIII. 
 
 Houlhold husbandry. 
 
 i. TTOufhhold husbandry is an excellent, juft, and prontable oc- 
 JL Jlcapation. It is a happy, thing, faith flato^ for a man to go 
 through his private affairs without injufbce. There is nothing more 
 beautiful than a houmhold well and peaceably governed. 
 
 2, It is a profeftion which is not difficult, for he that is not ca- 
 pable of any thing elfe, is capable of this . hat yet it is careful and 
 painful, and troublefome, by reafon of the multitude of affairs, 
 ivhich, though they be {mall and of no great importance, yet foraf- 
 
 rauch . .:
 
 Honfiould husbandry. 
 
 much as they are common and frequent, and never at an end, they 
 do much annoy and weary a man. Domettical thorns prick, be- 
 caufe they are ordinary ; but if they come from the principal per- 
 tbfls of the family, they gaul and exulcerate, and grow remedilefle. 
 
 3. It is a great happineffe, and a fit mean to live at cafe, to hare 
 one whom a man may truft, and upon whom he may repofe him- 
 fclfi which that be may the better do, he mutt choofe one that is 
 true an j loyal, and afterwards bind him to do well by that truft 
 and confidence he putteth in him. Hibita fides ipfamobligatfidem'-, 
 multifaVcrcdoctterunt) dum timcnt fati '> & aliisjns pec<:attdi,fufpicandt 
 dcderuut : Faith being given, binds faith fgaia j many have taugpt to de- 
 ceive, wbilft they fear to be deceived, and h*w given occafion unto ethers of 
 (finding byfufpetting them. 
 
 4. The principal precepts and counfels that belong to frugality, 
 or good husbandry, are thefe; i. To buy and fell all things at the 
 bcft times and frafons, that is, when they are beft and beft cheap. 
 
 2. To take good heed left the goods in the houfe be fpoyled or mif- 
 carry, be either loft or carried away. This doth elpecially belong to 
 the woman , to whom Ariftotle gives this authority and care. 
 
 3. To provide firft and principally for thefe threes neceffity, clean- 
 linefs, order: and again, if there be means, foraeadvife to provide 
 for thefe three too : but the wiler fort wifh.no great pains to be ta- 
 ken therein : non amp liter, fed mttnditcr convrvium '> p'uffalif quam 
 fxmpttts : A feaft mujl not be coftly 3 but cleanly, wore mirth than c~ft. 
 Abundance, pomp, and preparation, exquifite and rich faflnon. The 
 contrary is many times practifed in good houfes, where you fliall 
 have beds garnifticd with filk,embroydered with gold^ aad but one 
 fimple coverlid in winter^ which were a commodity far more neceflk- 
 ry. And foot the relt, 
 
 4. To rule and moderate his charge, which is done by taking 
 away fupcrfluhits, yet providing for ntceflities, and that which is fit 
 and bcfetming.^ A ducket in a mans purfe will do a man more ho- 
 nour honeftly, than fen prodigally fpent, faith one. Again (but this 
 requires induliry and good fufficiency) to wake a great (hew with a 
 Ikrle charge > and above all, not te furTer the expence to grow above 
 the reccit and the income. 
 
 5. To have a care and an eye over all: The vigilancy and pre- 
 fence of the Matter, fiith the Proverb, fatteth the horfeand the 
 land. And in any cafe the mafter and miitrels rnuft take a care to 
 
 con-
 
 The duty of Parents And Children. 
 
 to conceal their ignorance and infufficiency in the affairs of the houfe, 
 and much more their carelefntfle, making a (hew as if they attend- 
 ed and thought nothing elfe. For if officers and (ervants have an 
 opinion, that their matters look not unto them, they may chance to 
 make his hair grow through his hood. 
 
 CHAP. XIV. 
 
 The duty tf'Parents and Children. 
 
 THe duty of Parents and Children is reciprocal!, and reciprocal- 
 ly natural! r-if rhat of children be more ftrait, that of Parents is 
 more ancient, parents being the rirft authours and caufe, and more 
 important to a Common- weal : for to people a State, and to turnifti 
 it with honertmcn and good citizens, the culture and good nouriuV 
 ment of youth is neceflary, which is the feed of a Common- wealth* 
 And there comes not fb much evil* to a Weal-publick, by the ingra- 
 titude of Children towards 'their -Parents, as by the carelefnefs of 
 Parents in theinftru&ion of their Children: and therefore with great 
 reafon in Ltctskmon^ and other good and politick States., there was 
 apun'rfhment and a penalty laid upon the Parents, when the Chil- 
 dren were ill conditioned. And Plato was wont to fay, that he knew 
 not in what a man (hould be more careful and diligent,than to make 
 a good fon And Crates cryed out in choler, To what end do men 
 take fo much care in heaping up goods, and fo little care of thofe to 
 whom they (hall leave them ? It is as much as if a man (hould take 
 care of his (hoo, and not of his foot. What (hould he do with riches 
 that is not wife, and knows not how to ufe them? It is like a rich 
 and beautifull faddle upon a Jades back. Parents then are doubly- 
 obliged to this duty, boih becaufe they are their Children, andbe- 
 caufethey are the tender plants and hope of the Common-weal : 
 This-isto till his own land, together with that of the VVeal-pub- 
 lick. 
 Now this office or duty hath four fucceflive parts, according totft dhi 
 thofe four goods or benefits that a child ought to recerve (ucceflive- the office of 
 ly from his parents, Life, Nouri(hment, Inftruc^ion, Gommunica- 
 tion. The tirtt regard eth the time when the infant is in the womb, 
 untill his coming into the world inclufively i the fecond, the time 
 of his infancy in his Cradle, untill he know how to go andtofpeak: 
 the third, all his youth i this part mutt be handled more at large, 
 and more fcrioutly : the fourth concerneth thcii affection, com- 
 
 G g munr-
 
 438 T#e duty of parents and children. 
 
 Enunication and carriage towards their children now come to mans 
 eftate, touching their good thoughts, dcfigncnents. 
 
 Thefirft, which regardeih the generation and fruit in the womb, 
 5 is not accounted of and observed with fuch diligence asitought, al- 
 Xtofrji fan of though it have as much part in the good or evil of a child (as well 
 tfc offict of of their bodies as their foulsj as their education and inftrudfcien af- 
 ter they^re born, and come to fome growth.. That is that, that gi- 
 veth the fubfiftance, the temper and temperature, the nature, the 
 other artificiall and acquired :.and if there be a fault committed 
 in this firft part, the ftcond and third can hardly repair it, no more 
 than a fault in the firtt concoction of theftomach, can bemendedin 
 the (econd or third. We men go unadvifedly and headlong to this 
 cppulation, onely provoked thereunto by pleafure, and a defire to 
 djsburthen our felves of that which tickleth and preiTcth us thereun- 
 to : if a conception happen thereby, it is by chance \ for no man goeth 
 tojt warily, and with fuch deliberation and difpofition of body as 
 he ought,and nature doth require. Since then men are made at ad- 
 venture, and by chance, it is no marvell if they fcldome fall out to 
 bebeautifulljgood, found, wife, and wdl compofed. Behold then 
 briefly, according to Philofophy the particular ad vifcments touch* 
 ing this firft point, that is to fay, the begetting of male-children, 
 found, wife, and judicious : for that which ferveth for the one o 
 thefe qualities, (erves for the other, i . A man muft not couple him- 
 fclf with a woman that is of a vile,bafe, and dilTolute condition, or 
 of anaughty and vitiouscompofition of body, 2. He muft abftain 
 fecomthis action and copulation {even or eight dayes. 5. During 
 which time he is to nourifti himfelf with wholfome victuals, more 
 hot and dry than otherwife, and fuch as may concoct well in the 
 ftomach. 4. He muft ufe a more than moderate exercife. All this 
 tendeih to this end and purpofe, that the fc.ed maybe well concod- 
 ed and fcaforied, hot and dry, fit and proper for a rnafailine. > found 
 and wife temperature, Vagabonds, idle and lazie people, great 
 drinkers, w ho have commonly an ill concodtion, ever beget effemi- 
 nate, idle, and diflplute children (as Hippocrnes recounteth of the 
 Scythians. ) Again, a man muft apply himfelf to this encoun- 
 ter after one manner, a long time after his repaft, that is to fay, his 
 belly being empty, and he fafting (for a fall panch performes no- 
 thing good eithei for the mind or for the body) and therefore T>i - 
 genes reproached a licentious ypung man, for that his rather had be- 
 gotten him being, drunk. And the law of the Carfaginuns is com-
 
 fhe duty of Parents and Children. 
 
 mended by Plato, which enjoyned a man toabfhin from wine that Lib,x,de leg 
 day that he lay with his vvife. 6 And not near the monethly terms 
 of a woman, but fix or (even dayes before, or as much after them. 
 7. And upon the point of conception and retention of the feed, the 
 woman turning and gathering facrfeif together upon the right fide, 
 let her fo reft for a time. 8. This direction touching the viands and 
 cxercife muft be continued during the time of her burthen. 
 
 To come to the fecond point of this office after the birth of the 4 
 infant, thefe four points are to be obferved. i. The infant muft Me f ec o* 
 ;be vralhed in warm- water, fome what brinifh, to make the members ftb ffi 
 fupple~andhrm,toleanfeand dry the-flefh and the brain, to ftrength-/"" 7 ""' 
 ed the ilnews, a very .good cuftome in the Eaftern parts, and among Eze< *- I ^ 
 the Jews. 2. The nurfe, if (he be tobechofen, let her be young of a 
 temperature or -complexion the leaft cold and moift that may be, 
 brought up in labour, hard lodging, flender diet, hardened againft 
 4:old and heat. I fay, if (he be to be chofen, becaufe according to re*- 
 Ton, and the opinion of the wifeft,it fhould be the mother, and there- 
 fore they cry out againft her, when flie refufeth this charge, being 
 invited and as it were bound thereunto by nature, who to that end 
 hath given her milk and dugs,by the example of beaftsi and that love 
 and jealouiis that (he ought to have of her little ones, who receive a 
 very g*eat hurt by the change of their aliment, now accuftomed in 2 
 Granger, and perhaps a bad one too, of a-conftitution quite contrary 
 to the former, whereby they are not to be accounted mothers, but 
 byhalfs. Quod eft hec contra naturam) imperfeftunt) <tc dlmidiatum A tr^'ft, 
 mairitgtnw ? peperifle & jlatim ab fe abjecijfi ^ tluiffe in tttero fangKi- | 4t ^ tl% 
 m fuo nefeio quid quad nan videret : non afere autetK nttnv fuo lafie, 
 quodvidett jam^viventem, ]ambominem, jam matrif officiaimploran- 
 tern : It is a thing againft nature* imperfett and by halfs, for a mother to 
 bring ferib a child, and prefcntly to caft it from her i tv nonrijfh in her 
 rvdmb vfitb her own blood. I tyiow not what, which Jhe faa> not j and not 
 nurfe Vfitb her milkjbat which jhe feetb already living, a man y and im- 
 ploring the duties of am ther. 3. The nourishment befidesthedug 
 il^ould be goats milk, or rather cream, the moft iubtil and aery part 
 of milk, fod with honey and a little fait. Thefe are things very fit 
 for the body and tninde, by the advice of all the wife and great 
 Phyfitians, Greeks and Hebrew. &utymm& mel somedst, tttfciat Gafen. 
 reprobare malum , & -ligrf bonum : Let him eat btetter and bo- 
 ncy, nntill he be Me to refufe tbe evill, and cheofe tbe good. The 
 Duality ^ot'inilk or cream is very temperate, and full of good 
 
 <J g 2
 
 iht duty of Parents and Children. 
 
 nourishment , the drynefs of the honey and fait confumeth the too 
 great humidity of the brain, and difpofethitunto wifedome.4.The 
 infant muft by little and little be accuftomed and hardened to the 
 air, to heat, and cold : and we are not to be fearful thereof i for in 
 the Northern parts of the world, they wafh their children ib foon as 
 they come out of the womb of their mothers, in cold water, and are 
 never the worfe. 
 
 The two firft parts of the office of parents we have foon dif- 
 patchedi whereby it appeareth, that they are not true fathers that 
 have not that care, affection, and diligence in thefe matters that is fir,, 
 for they are the caufe and occalion, either by carelefneffe, or other- 
 wife, of the death and untimely birth of their Children-, and when 
 they are born they care not for them, but expofe them to their own 
 fortunes-, for which eaufc they are deprived by law of that fatherly 
 power over them that is due unto themj and the Children to the 
 fhame of their parents, are made Haves by thofe that have nourifh- 
 ed them, and brought them up, who are far from taking care to pre- 
 ferve them from fire and water, and all other crolTes and afflictions 
 that may light upon them. 
 
 The third part which concerned! the inftrudtion of Children, we 
 ' arc to h an< * lc more f eriotl fly- So foon as this Infant is abJe to go, 
 anc ^ to fpeak, and (hall begin to employ his mind and his body, and 
 An inftrtttkion that the faculties thereof fliall be awakened and mew themfelves^ 
 v*VJmfortant. the memory, imagination, reafon, which begin at the fourth or fifth 
 year there muft be a great care and, diligence ufed, in the well for- 
 ming thereof: for this firft tindure and liquor wherewith the mind 
 muft be (eafoned, hath very great power. It cannot be exprdTed how 
 much this firft impreflion and formation of youth prevaileth 3 even 
 to the conquering of Nature it. (elf. Nurture, faith one, excelleth 
 Nature. Ljcrg/tnade it plain to all the world, by two little dogs 
 of one litter, but diverfly brought up, to whom prefenting before 
 them in an open place, a pot of pottage and a hare, that which was 
 brought up tenderly in the houfe fell to the pottage , the other that 
 had been ever trained up in hunting, foriook the pottage, and ran 
 after the hare. The force of this inftru&ion proceeds from this, that 
 it entreth eafily, and departed! with difficulty ; for being the firft that 
 (gifck. entreth. it taketh fuch place, and winneth fuch credit as a man will 
 
 there being, nq other precedent matter to conteft with it, or to 
 make head againft it. This mind then wholly new and neat, loft and 
 tender, doth eafily receive that imprefHon that a maji will give unto it, 
 3fl4 afterwards doth not eafily- lofe.it.. Now
 
 the duty of Parents <tnd Children*. 44 1 
 
 Now this is not a thing of fmall importance, but a man may ra- 7 
 ther fay, it is the molt difficult and important that may be.For who 
 fceth not that in a State, all depends upon this ? Nevertheless ( and 
 iris the greatefr, molt dangerous and lamentable fault that is in our 
 policies, noted by An^le and Plutarch} we fee that the conduct 
 and difcipiine of youth is wholly left unto the charge and mercy to 
 their parents, what kind of men focver they be, many times carelefs, 
 foolifli, wicked, and the publick ftate rcgardethitnot, cares not for 
 it, whereby all goes to ruine. Almoft the onely States that have gi- 
 ven to the laws the difcipiine of children, were that of Lacedcmon 
 and Crete : But the moft excellent discipline of the world for youth, 
 was the^jrtawjand therefore Ag<filan* peri waded Xcnyhonto fend 
 his Children thither, for there ( faith he ) they may learn the molt 
 excellent (cience of the world, and that is to command and to obey 
 well, and there are formed good Lawyers, Emperours at arms, Ma- 
 giftrates, Citizens. Their youth and their inftru&ion they ctleemed 
 above all things > and therefore Anfyater demanding of them fifty 
 Children for holiages, they anfwered him, that they had rather give 
 him twice as many men at their rjpeft years. 
 
 Now before we enter into this matter, I will here give anadver- | 
 tifement offome weight. There are fome that take great pain? to 
 difcover the inclinations of Children, and for what employment 
 they fhall be moft tit ', but this is a thing fo obfcure, and fo uncertain, 
 that when a man hath beftowed what coft, and taken what pains he 
 can, he is commonly deceived. And therefore not to tie ourfelvcs 
 tothefe weak and light divinations and prognostications drawn from 
 the motions of their infancy, let us endeavour to give them an in- 
 ftru&ion, univerfally good and profitable whereby they are made ca- 
 pable, ready, and difpoftd to what(bever. This is to go upon a fure 
 ground, and to do that which mutt al wayes be done. This fljall be a 
 good tindure, apt to receive all others. 
 
 To make an entrance into this matter, we may refer it unto three 9 
 
 points, the forming of the fpirit, the ordering of the body, theru- ik ihifa* of 
 ling of the manners. But before we give any particular counfell *kit matttr. 
 touching thefe three, there are generall advifements that belong to 
 the manner of proceeding in this bufinefTe, that mew us how to car- 
 ry our fclves worthily and happily therein, which muft be firft known 
 as a preamble to the reft. 
 
 The firft is carefully to guard his foul, and to keep it neat and free t 
 
 G g 5 from
 
 442 fhe duty of Parents and Children . 
 
 from the contagion and corruption of the world, that it receive not 
 an y [,j ot nor w icked attainture. And the better to do this, he muft 
 diligently keep the gates, which are the ears efpecially, and then the 
 eyes that is to (ay, give order, that not any, no not his own fathe r, 
 i*r$. , come near unto him, to buz into his cars any thing that is evil The re 
 
 needs no more but a word, the leali difcourfe that may be, to make 
 au evil almoft paft reparation : Guard thine ears above all, and then 
 thine eyes. And for this caufe, Plata was of opinion that it was not 
 Ht that fervants and bate perfons fliould entertain Children wJthdil- 
 courfe,becaufe their talk can be no better than fables, vain fpeeches, 
 and fooleries, if not worfe. This were to train up and to feed thofe 
 tender years with follies and fooleries. 
 
 11 The fccond advice concerneth not onely the perfons that muft 
 
 k/' rt Jf*~ navc cnar g e f tn ' s Child, but the difcourfe and conference whcre- 
 * W ^ ^ e mu ^ ^ e eutertaine( ^> an d tne books he muft read. Touching 
 t- the perfons, they muft be honett men, well-born, of a fwcet and pka- 
 ei- fing converfation, having their head well framed, fuller of wjfdom 
 jtrtnctt, butty, than offcience, and that they agree in opinion together j left that by 
 contrary counfels 3 or a different way in proceeding,the one by rigour 
 the other by flattery, they hinder one another, and trouble their 
 charge and defignments. Their books and communication muft not 
 be of fmall, bafe, fottilh, frivolous matters, but great and ferious, no- 
 ble and generous j fuch as may rule and enrich the underfhnding, 
 opinions, manners, as they that inftru& a man in the knowledge of 
 our humane condition, the motions and myfteriesof our minds, to 
 the end he may know himfelf and others ; fueh, I fay, as may teach 
 him whattofear a to love, to defire i what palfion is, what virtue, 
 how he may judge betwixt ambition and avarice, fervitude and fub- 
 je&ion, liberty and licentioufnefs. He is deceived that think- 
 eth that there is a greater proportion of fpirit required to the 
 wnderftanding of thofe excellent examples of VdtriM A4**iJ*,aa4 
 all the Greek and Romane Hiftories fwhich is the moft beautifull fci- 
 ence and knowledg of the world) than to undcrftand Amadis of 
 Gtttl, and other like vain and frivolous difcourfcs. That Child that 
 can know how many hens his mod*er hath, and who arc his uncles 
 and his cofens, will as eafily carry away how many Kings there have 
 been, and how many Ctfars in Rome* A man muft not djftruft the 
 capacity and fufficiency of his mind, but know how to conduct and 
 manage it. 
 
 is The third is, to carry hirnfelf towards him, and to proceed not 
 
 after
 
 The duty of Parents And Children. 443 
 
 after an auftere, rude, andfevere manner, but fweetly, mildly, 
 chearfully. And therefore we do here altogether condemn that cu-**" fl 
 ftome which is common in all places, to beat, and to box, and with 
 ftrange words and out-cryes to hazen Children, and to keep them in 
 fear and fubjedion, as the manner is in free-fchools and col ledges. 
 Koritis acuftome too unjuft, and as foul a fault,as when a Judge 
 or Phylltian (hall be moved with choler againft an offender and 
 patient : prejudiciall and quite contrary to that,purpole that a man 
 hath, which is toftirupadefire in them, and to bring them in love 
 vrith virtue, wifdome, fcience, honcfty. Now this imperious and 
 ruHe carriage, breeds in children a hatred, horror, and deteftation 
 of that they fliould love > it provokcth them, makes them hcad- 
 ftrong, abatcth and takcth away their courage, in fuch fort that their 
 minds become fervile, bafe,and flavifh, like their ufage i Parentes nc Coloff.j. 
 provccetif adiracuttdiam filios tejhos, e defpondeant animum't Parentt 
 provckg not your Children to anger, left they be difcourtgtd, For feeing 
 them(clvts thus handled, they never perform any thing of worth 
 butcurfe their matter and their apprentiihip. If they do that which 
 is required at their hands, it is becaufe the eye of the maftcr is al- 
 ways upon them, it is for fear, and not cheerfully and nobly, and 
 therefore not honeftly. If they fail and perform not their task, to 
 fave themfelvcs from the rigour of the puniftiment, they havere- 
 courfe to bafe anlawfull remedies, lies,falfe ex'cufes, tears of defpight, 
 lights, truantings, all woifc than the fault they have commit- 
 ted. 
 
 ^ i r ' i- ,- Terent, 
 
 Vum id rejcitum in credit, tantijpercavet j 
 
 Sijpcratfore dam, rurfum adin^emum rcd'it. 
 lue, qmm bencficio adjnngas, ex atiimofacit '> 
 StttfietpAr r(ferre,pr*fer?f abje*j( jte idem erit. 
 Ihfjkame keeps k^iorvled^c, ^n^rvlf.dge 
 In aw>> which did in farefie begin : 
 Whom good turns with lore h.wegtt 
 1 o be thjf.iend^ rtpofetly /f.-/, 
 . Beeft ihott ibere or beefttbou wt. 
 
 My will is that they b.: handled freely and liberally, ding there- 
 in reaibn, and fwect and mild perfwafions, which ingender in their 
 hearts the affedtions of honour and of fhame. The n'rlt willfervc 
 them as a fpurre to what is good, the (econd asa bridle to check 
 and with-draw them from evill. There is fomething, I know 
 not what, that islervileand bale in rigour and conUraint.theentmy 
 
 G g 4 to
 
 444 tfa duty of Parents avd Children. 
 
 to honour and true liberty. We muft clean contrary fat their hearts 
 V/ith ingenuity, liberty, love, virtue and honour. 
 Pudore & libei'alitate libcros retinsre 
 S.itim effe crcc/a^ quam tnettt. 
 Hoc pa trium eft poiitts cottfnefacert filium 
 Stdijponte refit* facere^quim alieno meiu* 
 
 erett t. Hoc Pater ac Dominus inter eft : hoc qui ne^uit, 
 
 Faieaturje wfcire imperare liberti. 
 I hold it better, childremtp to rear 
 }Vitb ntodejty and bounty \tban by fear, 
 Tenure a child , V *f rather fathers taw 
 *fo do rvitt >fbimjelf, than tit her s aw. 
 A Father and a hlajler differ fo 
 So who can not, to rulefons doth not fytott. 
 
 Blows are for beafts that underftand uotreafon : injuries and 
 Brawls are for llaves. He that is onceaccuftomed thereunto is mar'd 
 forever. But re.ifon, the beauty of a&ion, the defire of honefty 
 and honour, the approbation of all men, cheerfulneflc and comfort 
 of heart, and the deteftation of their contraries, as brutifhncfs , 
 bafenefc, diftionowr, reproach, and the improbation of all men,thefe 
 are the arms, the ipurs, and thie bridles of Children well-born, and 
 fuch as a man would make honelt men, This is that which a man 
 (hould alwayes found in their ears v and if thefe means cannot pre- 
 vail, all other rigour and roughnefle fhall never do good: That 
 which cannot be done with reafon, wifdome, endeavour, (hall never 
 be done by force i and if haply it be done, yet it is to fmall purpofe. 
 But thefe other means cannot be unprofitable, if they be employed 
 in time, before the goodnefle of nature be fpent and fpilt. But yet 
 for all this, let no man think that I approve that loofe and flatter- 
 ing indulgence, and fbttilh fear to give children caufe ofdifcontent 
 and forrow, which is another extremity as bad as the former. This 
 were like the Ivie, to kill and make barren the tree which it em- 
 brareth ior the Ape, that killeth her young with culling them ier 
 Tike thofe that fear to hold him up by the hair of the head that is in 
 -danger of drowning, for fear of hurting him, and fo futfer him to 
 perifti. Againftthis vice the wife Htbrew fpake much. Youth mutt 
 l-lus. 30. be held in obedience and difcipline, not bodily like beafts and mad- 
 men, but fpiritual, humane, liberall, according to reafon. 
 33 We come now to the particular and more expreffe advifements 
 
 ofthis inftruc^ion. The rirft head of them is, as we have faid, to 
 
 ex-
 
 1 he duty of Parents And Chi Urett. 
 
 exercife, (harpen and form the mind. Whereupon there are di vers P* ticaiar ad- 
 precepts, but the ririt principal and fundamental of all others, vifemeuts. 
 which refpe&eth the end of inftru&ion, and which I mod deiireto touc '" n & thl 
 inculcate, becaufe it is leaft embraced and followed, and every man m " ' 
 runneth after the conrrary, which is a common and ordinary errour, 
 is, to have much more, and the chief and principal caretoexercife, 
 to husband and manure, toufethe proper good, and much lefle to 
 get and endeavour the attainment of that which is itrangei to ftrive 
 and ftudy more for Wifedome, than for Science and art > rather well 
 to form the judgment, and by confequence the will, and the con- 
 fcience, than to h!l the memory, and to enflame the imagination. 
 Thefe are the three miftris parts of a reafotiable foul: But the rirftis 
 the judgment, as before hath been dilcourfed, to which place I re- 
 fend the Reader. Now the cuitom of the world is quite contrary, Lib. i.cap. 7. 
 which runneth wholly after Art, Science, and what is acqirivd. 
 Parents to the end they may make their Children wife, are ar great 
 charge, and their children take great pains. Vt omnium rerttmfc lie- 
 rarttm internperantia laborantus : We are iroubled with an immoderate Tacit. 
 defire of learning, as of aU things e/fe. And many times all is lo/t. 
 But to make them wife, honeit, apt and dexterous, which is a mat- 
 ter of fnaall charge or labour, they take no care at all. What greater 
 folly can there be in the world, more to admire fcience, that which 
 is acquired, than memory, than wifdome, than nature ? Now all 
 commit not this fault with one and the fame mind i fome limply 
 carried by cuftome, think that wifdome and fcience are not things 
 different, or at leftwife, that they match alwaies together, and that 
 it is necelTary a man have the one to attain the other: theiekiud . 
 of men dcferve to be taught: others go out of .malice: and think 
 they know well enough what they do, and at what price foever it be 
 they will have Art and Science : For this is a mean in thefe daics in 
 the occidental parts of Europe to get fame, reputation, riches, 
 The(e kind of people make of Science, an Art and merchandi(e, 
 fcience mercenary, pedaniical, bafe and mechanical. They buy Sc-i- 
 ence to fell it again. Let us leave thefe merchants as uncurable. 
 Contrarwifc-, I cannot here but blame the opinion and faftiion of 
 fome of our Gcntlcm-.n of trance, (for in other nation? this fault 
 is not fo apparent; who having knowledg or Art in fuchdifdain and i 
 contempt, that they, do kife cttc<.m ot an horn ft man only for this, 
 becauie he hath ftudied: thty difchard it asa thingthat feemcth in 
 /cnne fort to imj-each theii Nobility, Wherein they (hew them- 
 
 fclvev >
 
 4<0 Ike duty of Parents and Children. 
 
 felres what they are, ill born, worfe advifed, and truly ignorant of 
 virtue and honour, which they likewife bewray in their carriage, 
 their idleneflc, their impertinencics, their inefficiencies, in their in- 
 folencies,. vanities, and barbarities. 
 
 !< To teach others, and to difcover the fault of all this, we muft 
 
 com^riffot make good two things ; The one, thit Science and Wifdom are 
 fcience and things very different =, and the Wifdome is more worth than all the 
 njejom. Science or Art of the world-, as Heaven exceeds the price of the 
 Earth, gold of iron : The other, that they are not only different* 
 but that they feldom or never go together, that they commonly 
 hinder one another , he that hath much knowledg or Art is leldora 
 wife, and he that is wife hath not much knowledg. Some excepti- 
 ons there are herein, but they are very rare, and of great, rich, and 
 happy fpirits. Some there have been in times part, but inthefedayes 
 there are no more to be found. 
 
 i ^ The better to perform this, we muft rirtt know what fcience and 
 
 d)t JiefithitH wifdome is. Science is a great heap, or accumulation and provition of 
 ifjciettct and the good of another ' that is, a collection of ail that a man hath feen 
 vttj'dm. heard and read in books,that is to fay of the excellent fayings and do- 
 ings of great perfonages that have been of all nationsinowthc garner 
 or ftorchoufe where this great provifion remaineth and is kept, the 
 treafury of fcience and all acquired good, is the Memory. He that 
 hath a good memory, the fault is his own if he want knowledg, bc- 
 caufe he hath the mean. Wifdom is a fweet and regular managing 
 of the foul. He is wife that governeth himfelfinhis defires^houghts, 
 opinions, fpecches, actions, with meafure and proportion. To be 
 brief, and in a word, wifdome is the rule of the foul : and that which 
 inanageth this rule is the judgment, which feeth, judgeth,efteem- 
 eth all things, rangeth them as thty oughr,giring to every thing that 
 which belongs unto it.Lct us now lee their dirferences,and how much 
 wifdom excels the other. 
 
 , Science is a fmall and barren good in refpect of wifdom, for it is 
 
 not on!y not necefTary (for of three parts of the world, two and 
 more have made little ufcthcrerf; but it brings with it fmall prorit, 
 and ferves to little purpofe. i. Itisno wayfervjceablc to thelire 
 of a man : How many people rich and poor, great and fmall, live 
 plcafantly and happily, that have never heard any fpetch of fcience > 
 There are many other things more commodious and ferviceabe to 
 the life of man, and the maintenance of humane fociety, as honour, 
 glory, nobility, dignity, which ueverthelelTc arc not neceflaryi 
 
 2. Neither
 
 The duty of Ptrettts and Children. 447 
 
 2. Neither is it ferviceable to things natural, which an ignorant To' 
 may as v ell perform, as he that hath beft knowledge : nature is a 
 diffident miftrifs for that. 2. Nor to honefty, and to make us bet- 
 ter : pjucis eft epus literis aa bonam mentetn. Little learning is re" 
 quifite fer a good mind: nay, it rather hindrcth it, He that will 
 mark it well, (hall rind not only more honelt people, but alfo 
 more excellent in all kind of virtue amongft thofe that know lit- 
 tle, than thofe that knovr moft j witncfs Rome, which was more ho- , 
 nclt being young and ignorant, than when it was old, crafty and 
 cunning. Simplex tUa & apert* virtus in obfcuram f* folcnem fci- 
 tntiam verja eji : ibat fimple and ofm virtue vs tun. ed into objlu.-t 
 and crafty knowledge. Science fervcth not for auy thing, bjt to in- 
 vent crafts and fubtilties, artificial cunning devices, and whaffoevcr * 
 is an enetny to innocency, which willingly lodgeth with fimplicity 
 and ignorance. Atheifme, errours, feds, and all the troubles of the 
 world have rifen from the order of thefe men of Art and know- 
 ledg. The firft temptation of the devil, faith the Scripture, and 
 the beginning of all evil, and the ruine of mankind, was the opi- 
 nion and the defire of knowlcdg : Eritif ftcttt dii jcitntes bonum & 
 tnal*m: fejball be as gods, knowing gwd and evil. The Sirens, to 
 deceive and mtrap VliJJef within their fnares, offered to him the 
 gift of Science \ and S. Paul advifeth you all to take heed, ne 
 quit vos fedttcat per pbihjophijm : let no nun fiduce you through 
 their Pbilfipby. One of the fufficienteft men of knowledg that 
 ever was, fpake of fcicnce, as of a thing not only vain, but hurtful, 
 painful, and tedious. To be brie*, fcience may make us more hu- 
 mane and courteous, but not more honed. 4. Again, it ferveth no Solomon >'n 
 thing to the fweetning of our life, or the quitting usoftlo(eevils k 
 that opprefs us in the world : but contrarily it incrcafeth and (harp- 
 neth them, witnefs Children and fools, fimple and ignorant perfons 
 who meafuring every thing by the prefenttafte, run thorow them 
 with the lefie grief, bear them with better content, than men f 
 grcateft learning and knowledg. Science anticipated thofe evils 
 that come upon us, in fuchfort ihat they are foonerin the foul of 
 man by knowlcdg, than in nature : The wife man fiid, That he that EccUf^i. 
 incrcafeth knowledg, increafeth forrow: Ignorance is a more fit 
 remedy againft all evils, Incrs malornm rente Hum igtnraniii eji : ig- 
 noranct is the idle remedy <>f evils, From whence proceed thofe coun- 
 fels of our friendsiThink not of it, put it out of your head and memo- 
 ry. Is not this to call us into the arms of ignorance, as into the beft 
 
 and
 
 e duty of parents and children. 
 
 and fafeft Satnduary that may be? But this is but a mockery, for 
 to raricmbvr and to forget is not in our power. B.it they would 
 do as Chirurgionsufctodo, who not knowiii^ ho.v to heal a wound 
 y>t fet a good (hew upon it by allaying the pain and bringing ita- 
 ilcep. They that counfel men to kill thcmlclves in their extreme 
 remedilefs evils, do they not fend a man to ignorance, (hipidity, 
 infenfibility? Wifdom is a necetfary good, and univcrfally com- 
 modious for all things : it governeth and ruleth all : there is not any 
 thing that can hide, or quit it fclf of the jurifdidtion or knowledge 
 thereof: It beareth fway every where, in peace, in war, in publick, 
 in private => it ruleth and moderateth even the infolent behaviours of 
 men, their fports, their dances, their banquets, and is as a bridle un- 
 to them. To couclude, there is nothing that ought not to be done 
 difcreetly and wifely > and cntrarily, without wiidom all things fall 
 into trouble and confufion. 
 
 y Secondly, Science is fervile, bafe and mechanical, in refpcft of wif- 
 
 dom, and a thing borrowed with pain. A learned man is like a Crow 
 deckt with the feathers that he hath ftolen from other birds .He mak- 
 cth a great (hew in the world, but at the charge of another : and he 
 had need to veil his bonnet often, as a teliimony of that honour he 
 gives to thofc from whom he hath borrowed his Art. A wife man 
 is like him that lives upon his own revenewes i for wifdome is pro- 
 perly a mans own j it is a natural good well tilled and laboured, 
 
 g Thirdly, the conditions are divers, the one more beautiful and 
 
 more noble than the ether. Learning or Science i fierce, prefump- 
 teous, arrogant, opinative, indifcreet, querulous, Sdctttij in/Ut: 
 Knowltdgpuffeth up. 2. Science is talkative, defirous to fhew it felf, 
 which neverthclefle knows not how to do any thing, is noc active, 
 but only fit to fpcak and to difcourfe : wifdome acleth and governeth 
 all. 
 
 Learning then, and wifdom are things very different, an-d wifdom 
 of the two the more excellent, more to be eftecmed than fcience. 
 For it is neceflary, profitable to all, univerfal, active, noble, honeft, 
 gracious, cheerful. Science is particular, unneceflary, feidom profit- 
 able, not aclive 3 fervile,mechanical,mclancholick,opinative, prefump- 
 1 9 t nous. 
 
 We come now to the other point, and that is, that they arc not 
 alwaics together, but contrarily almoftalwaiesfeparated. Thena- 
 tural reafon (as hath been faid^ is, that their temperatures are con- 
 trary.
 
 The duty of Pare tits and Children. 449 
 
 trary. For that of fcience and memory is moi ft i and tfot of wif- 
 dom and judgment, dry. This alfo is fignihed unto us, in that 
 which happened to our tirft parents, who as foon as they caft their 
 eyes upon knowledg, thcyprcfcntlydcfired it, and fo were robbed 
 of that wifdom, wherewithal! they were indued from the begin' 
 nings whereof we everyday fee the like in common experience. 
 The moft beautiful and rlourifhing States , Common-weals, Em - 
 pircs, antient and modern, have been v and are governed very wife- Wifbmi 
 ly, both in peace and war, without Science. Rcme the tirit ti ve otlt Science 
 hundred years , wherein it flourifhed in virtue and valour, was 
 without knowledg-, and fo foonas it began to be learned, it btgan 
 to corrupt, trouble, and ruinate it ftlf by civil wars. The moft , 
 beautiful Politic that ever was, the Lacedemonian, built by Licttr- 
 gut from whence have fprung the greateft perfonages of the world 
 made no proftffion of learning, and yet it was the fchool of virtue 
 and wifdom, and was ever vidlorious over Athens, the molt learn- 
 ed City of the world, the fchool of all fcience, the habitation of 
 the Mufes, the ftore-houfe of Fhifofophers. All thofe great and 
 flourishing Realms of the call and weft.'Indies, have flood for many 
 ages together without learning, without the knowledg of books or 
 writings. In thefe days they learn many things, by the good leave 
 and afliiftance of their new matters, at the expence of their own 
 liberties, yea their vices and their fubtilties too, whereof in forme* 
 times they never heard fpeech. That great, and it might be the great> 
 eft and moft rlourifhing State and Empire which is at this day in the 
 world, rs that of that great Lord, which like the Lion of the whole 
 earth, makes himfelf to be feared of all the Princes and Monarchs 
 of the world } and even in this State, there is not any profeffion cfSwir 
 ence, nor fchool, nor permiflion or allowance to read, or teach pub- 
 lickly, no not in matters of religion. Whit guidethand governtth 
 and maketh the State to profper thus? It is wifdom, it is prudcnca. 
 But come we to thofe States wherein Learning and Sciences are in . 
 credit. Who do govern them?- Doubtkffc, not the learned. ..Let 
 us take for example this our Realm, wherein learning and know- 
 ledg have greater honour than in all the world befides, and which 
 feemeth to have fucceeded Greece it k!fi The principal officers of 
 This Crown, the Conftable, Martial, Admiral, the Secretaries of 
 the State who difpatch all affairs, are commonly men altogether 
 illiterate. And doubtlcfle many great Lawgivers, Founders, and Prirxp 
 ces. have bani&ed Science as the poyibn and peftilence of a . 
 
 Common.-.-
 
 450 Tfa A**] f Parents an 
 
 Commonwealth., Licinius, Vaknrinian, Mab met , Lycurgtts. And 
 this we fee what wifdom is without fcicnce. Let us now lee what 
 (cience is without wiidom, which is not hard to do. Let us look a 
 Science with- little into thofe that make prof.flion of learning, that come from 
 out wifdom. Schools and llnivertities, and have their heads full otArtlotle, Cicero, 
 Esnoltu't arc there any people in the world more untoward, more 
 fottilh, more unfit for all things ? From hence cometh that Proverb, 
 that when a nun would deicribe a fool, or an untowardly perfon 
 he callcth him Clerk, Pedant: and to expreffe a thing ill done, it 
 is the manner to fay, It is Clerkly done. It fhould fee m that learn- 
 ing doth intoxicate, and as it were hammer a mans brains, and 
 a ^ f nukes him to turn fot and fool, as King Agrippa faid to S Paul > 
 Mtiit te liter* ad infsniam adigunt : much learning makfth thee mad. 
 There are divers men, that had they been never trained up in fchools 
 and colledges, they had been far more wife : and their brethren that 
 have never applied themfclvcs to learning, have proved the wifer 
 Hien > Vt melitts fttijjet non didicijfe : nam poftquam do&i prodientnt, 
 boni defunt : So that it bad been better they had never been learned: for 
 after they became learned, they left off from being good. Come to the 
 pra&ice : chufe me one ofthcfe learned fcholars, bring him to the 
 common councel of a city, or any publick alterably, wherein the 
 affairs of State are confulted of, or matter of policy, or houfhold hu 
 bandry,you never faw a man moreaftoniflied, he waxeth pale, blufh- 
 th, cougheth, and at laft knows not what to fay. And if he chance 
 to (peak, he entreth into a long difcourle of definitions, and divifi- 
 ons of Ariftotle : ergo pot-lead. Mark in the felf famecounfel, a 
 Merchant, a BurgeiTe, that never heard fpeak of Arijlotle, he will 
 yield a better reafon, give a founder judgment, and more to purpofe 
 than thefe fcholaftical Doctors. 
 
 Now it is not enough to have faid r that wifdom and learning fel- 
 fbereafonof dom concur and meet together, unlcfs we feek the reafon and caufe 
 tbif ftferttien. thereofi net doubting thereby but fufficiently to content and to 
 fatisfic thofe, that miflike what I have faid, or think me perhaps an 
 enemy to erudition and learning. The queftion therefore is, From 
 whence it cometh that learning and wifdom do feldom encounter 
 and meet together in one and the fame man > And there is great 
 reafon, why we mould move this queftion : for it is a ftrange thing, 
 and againlt reafon, that a man, the more learned he is, fhould not 
 li e the more wife ? learning and knowledg being a proper meaps
 
 The duty of Parents aftdCh ildren. 
 
 and inftrument unto wifdom. Behold therefore two men, the one 
 a ftudent, the other none j he that hath itudicd, is, in fome fort, 
 bound to be far the wifer of the two, bccaufe he hath all that the 
 other hath, that is, nature, reafon, judgment, fpiritj and befides thefe 
 the counfels, difcourfes, judgements of all the greatcft men of the 
 world by reading their books. Is there not then great reafon, he 
 flieuld be much more wife, more dexterous, more honeft than the 
 other, fince that with thefe proper and natural means, he attaineth 
 fo many extraordinary on every fide ? For as one faith well, the 
 natural good cohering and concurring with the accidental, frameth 
 an excellent compofiuom and yet neverthelefle,wefeethecontrary,as 
 hath been faid. 
 
 Now the true reafon and anfwer to all this, is the evil and finifter 
 manner of ftudy and ill inftru&ion. They learn out of books and 21 
 
 fchools excellent knowledg, but with ill means, and as bad fuccefi. A * a *fa' r 
 Whereby it comes to paffe, that all their ftudy prefiteth them no- 
 thing at all, but they remain indigent and poor, in the midft of their 
 plenty and riches, and like fantjlw-, die for hunger in the midft of 
 their dainties: the reafon is, becaufe whilft they pore upon their 
 books, they refpeft nothing (b much as to ftuffe and furnifo their 
 memories with that which they read and underftand, and prefemly 
 they think themfelves wife i like him that put his bread in his pocket 
 and not into his belly, when his pocket was full, died for hunger. 
 And fo with a memory fully fluffed, they continue fools => Student; 
 non fibi & vlte> fed aliis & fchal* : they tiftdy mt (0r them/elves? 
 and for the benefit of their life, but for others, and for the Jchvoles. 
 They prepare themfelves to be reporters v Cicero hath faid it, Art- 
 jhtle, Plato hath left in writing, &c. but they for their parts know, 
 nothing. Thefe men commit a double faulty the one is that they 
 apply not that which they learn , to themfelves, that fo they 
 nuy form themfelves unto virtue, wifdom, refolation, by- which 
 means their knowledg is unprofitable unto them ; the other is, 
 that during all that time, which with great pains and charge th^y , 
 employ, to the heaping together and pocketing up for another 
 without any profit to themfelves, whatfbtvcr . they can rob, 
 from, other men, they fuffer their own proper good to fall to 
 the ground, and never put in pradice. They on the other . 
 tide that ftudy not, having no rccourfe unto another, take a 
 case to- husband their natural gifts , and fo .prove many times ,
 
 45 J ibe duty of Parents and Children. 
 
 the better, the more wife, and refolute, though lefTe learned, IdTe 
 gainers, lefle glorious. One there is that hath laid as much, though 
 otherwife and more briefly j That learning marreth weak witstmd 
 fpirits, perritteth the ftrong and natural. 
 
 Gioi tifcfflint. NOW hearken to that ceunfel that I give hereupon i A man muft 
 not give himfelf (o the gathering and keeping the opinions & know 
 ledges of another, to the end he may afterwards make report of 
 them, or ufe them for {hew or oftentation, or fome bafe and merce- 
 nary profit i but he muft ufe them fo, as that he may make them his 
 own. He muft not only lodg them in his mind, bur incorporate 
 and tranfubftantiate them into himfelf. He mult not only water 
 his mind with the dew of knowledg, but he mud make it eflential- 
 ly better, wife, mrong, good, couragious i otherwife to what end 
 ferveth ftudy? Non paranda nobis jblum^ fed fruenda fapientia eft: 
 lyifdome is not only to be gotten by /, but to be enjoyed. He mult not do 
 as it is the manner of thofe that make garlands, who pick here and 
 there whole flowers, and fo carry them away to make nofe-gayes, 
 and afterwards prefents j heap together out of that book, and out of 
 this book, many good things, to make a fajre and a goodly (hew to 
 others; but he muft do as Bees ufe to do, who carry not away the 
 flowers, but fettle themfelves upon them (like a hen that covereth 
 her chickens) and draweth from them their fpirit, force, virtue, quin- 
 teffence, and nourifliing themfelvcs, turn them into their own fub- 
 fiance, and afterwards make good and fweet honey, which is all their 
 own > and it is no more either Thyme or fwect Margorum. So muft a 
 man gather from books the marrow and fpirit (never enthralling 
 himfelf fo much as to retain the words by heart, as many ufe to do 
 . much leffe the place, the book, the chapter i that is a fottifli and 
 vain fuperftition and vanity, and makes him lofe the principal) and 
 having fucked and drawn the good, feed his mind therewith, inform 
 his judgment, inftrudr and diredt his confcience and his opinion, 
 redtitie his will i and in a word, frame unto himfelf a work wholly 
 his. own, that is to fay, an honeft man, wife,advifed, refolute i Non 
 Tacit. ad pompam, ntc adfpecientj nee ut nomine magnifies fequi odum velif, 
 
 fed qtto firrnior adverfus fortuita rempitbticaincapeff'af. Not for pomp er 
 often tation, nor to the endtbou veouldeft follow eife with a gleriotts namf^ 
 but that thereby thott miyeft more firmly , take upm tbee tbe government of 
 the Common-wealth againlt all accidents. 
 
 a i And hereunto the choice of Cciences is necclTary. Thofe that I 
 
 commend
 
 *lhc duly of Partfrtf and Children. 455 
 
 commend above all others, and that beft fe'fvc to that end, which I a- 
 parpofe, and whereof I am to fpeaki are natural and moral, which 
 teach us to live, and to live well, nature and virtue j that which we 
 are and that which we fhould be > under the moral are comprehen- e- * 
 ded, the Politicks, Oeconomicks, Hiftories. All the reft are vain and 
 frothy, and we are not to dwell upon them, but to take them as 
 pafiing by. 
 
 This end of the inftru&ion of youth and compirifon of learning 24. 
 and wifdome, hath held me too long, by reafon of the contention. 3. ti,e mi 
 Let us now proceed to the other parts and advifcmentsof this in M learn. 
 ftrudion. The means of inftru&ions are divers, especially of two B y ttf f r ' tf 
 forts : the one by word, that is to fay. by precepts, inftru&ions and mout ' 
 lectures i or elfe by -conference with honeft and able men, filling and 
 refining our wits agamft theirs, as iron is cleanfed and beautified by 
 the tile, This means and manner is very pkafing and agreeable to 
 Nature. 
 
 The other by a&ion, that is, example, which is gotten, not 25 
 onely from good men by imitation, and limilitude, but alfo wicked, 
 by disagreement in opinions i for fome there are that learn better 
 fey the oppofition and horrour of all evil they fee in another* It 
 is a(peciall ufeof Juftice, to condemn one that he may fenre for an 
 example uato others. And old Gate was wont to fay, That wi(c 
 men may learn more of fools, than fools of wife men. The La- 
 cedemonians the better to diflwade their children from drunken- 
 nefle, made their fervants drunken before their faces, to the end 
 that feeing how horrible a fpe&acle a drunken man was, they fhould 
 the rather deteft it. 
 
 Now this fecond means or manner by example, teachethus with 
 more eafe and more delight. To learn by precepts is a long way, c J the f ttvl9 ' 
 becaufe it is a painfull thing to underftand well, and uriderftanding 
 to retain well, and retaining to ufe and pra&iie well. And hardly 
 can we promife our felves to reap that fruit which they promife un* 
 to us. But example and imitation teacheth us above the work or 
 aiftion it felf, invite us with much more ardour, and promife unto us 
 that glory which we learn to imitate. 
 
 The feed that is caft into the earth, draweth unto it felf in the 
 end, the quality of that earth whereunto it is tranfported, and be- 
 comes like unto that which doth there naturally grow : So the fpirits 
 and manners of men conform thcmfelves tcfthole with whom they 
 commonly converfc* 
 
 H h Now
 
 f Fan***- dndCbildren. 
 
 26 Now thefe two mannners of profitting by Speech and by Exampt c 
 
 are like wife twofold : for they are drawn from excellent Perfo- 
 nages, either living by their fenfible and outward frequentation and 
 conference > or dead, by the reading of their books. 
 
 The firft, that is the commerce with the living, is more lively and 
 more natural 1, it is a fruitful excrcife of life, which was much in ufe 
 amongft the ancients, yea the Greeks themfclves ; but it is cafual de- 
 pendingon another, and rare: It is a difficult matter to meet with 
 fuch people, and more difficult to make ufc of them. And this is 
 pra&ifed either by keeping home, or by travelling and viiiting 
 ftraagc countries, not to be fed with vanities, as the moft do, but to 
 carry with them the knowledge and coniideration efpecially of the 
 humors and cuftoms of thofe nations. 
 
 This is a profitable exercife, the body is neither idle, nor tyred 
 with labour, for this moderate agitation keeps a man in breath, 
 the minde is in continuall exercife, by marking things known and 
 new. 
 
 There is not a better fchool to form the life of man, then to fee 
 the divcrfity of fo many others lives, and totafte aperpetuall varie- 
 ty of the forms of our nature. 
 
 ~Vf j The other commerce with the dead by the benefit of their books, 
 dtatt, i$ more fore, and more near unto us, more conttant and leffe charge- 
 a ],] e . jje that know show to make ufe of them, receiveth thereby 
 great pleafure, great comfort. It difchargeth us of the burthen of a 
 tedious idlenefle, it withdraweth us from fond imaginations, and 
 other outward things, that vex and trouble us : It counfellcth us and 
 comforteth us in our griefs and afflictions : but yet it is only good for 
 the mind, whereby the body remaineth without a&ion, altereth and 
 languifheth. 
 
 aS We mult now (peak of that order of proceeding and formality 
 
 ft oak? tlit which a teacher of youth muft keep, that he may happily arrive to 
 
 ar M ft s proofed end. It hath many parts i we will touch fome of them, 
 
 ^ft he muft often examine his fcholar, aske his judgment and 
 opinion of whatfoever (hall prefent it felf unto him. This is quite 
 contrary to the ordinary ftyle, which is, that the mafter do alw-aies 
 (peak and teach his child with authority, and work into his head 
 as into a veffel, whatfoever he will, infomuch that children are only 
 Auditors and Receivers, which manner of teaching I cannot con> 
 mendi Obeft plerumqug fa qui diftere volunt, jutoritas eorum qui 
 sutbority of them tvkicb teatb-^ bttrtetb for tbe
 
 T&e duty of Parents And Ckildre*. 45 5 
 
 tkofi which would learn. Their fpirits muft be awakened and 
 inflamed by demands, raake them hrit to ask others, to "enquire, 
 and to open the way at their own will. If Without qtu f honing 
 with them a man fpcak wholly unto them, it is a labour in a manner 
 Joft, the child is not profited thereby, becauie he thinks it belongs 
 not unto hi m,fo long as he yields not an account thereof* he Lnds 
 only his cars and thofe coldly too* he fets not forward wLh fo 
 good a pale, as when he is a party in the bufinefs. Neither is it 
 enough to make them give their judgmetst, but that they maintain 
 it, and to be able to give a reifon of their faying, to the end that 
 they fpeak not byroati but that they be attentive> and careful of 
 that they fpeak: And to give them the better incouragement there- 
 unto, a man muft not feem to neglect that they fay, but commend 
 at the leaft their good eflay and .endeavour. This form of teaching 
 by queftions and demands, is excellently obferved both by Swatef 
 (the principal in this bufinefs^) as we fee every where in Plato , 
 where by a long annexioH and enfolding of demands wittily 
 and dexteroufly made, he fwcetly Icadeth a man to the clofetof 
 verity i and alfo by the Do&our of verity, in his Go pel. NowMatth.i5.it. 
 thefe queftions muft not be only of things touching fcience and 
 memory, as hath been faid, but matter of judgment. For to 
 this exere'rfe all things may ferve, even the leait that are, as the fol- 
 lies of a Laquey, the malice of a Page, a difcourfe at Table : for the 
 work of judgment is not to handle and to underftand great and 
 high matters,but juftly to weigh them, and confiderof them whatfo- 
 ever they be. 
 
 (Queftions therefore muft be moved touching the judgment of 
 men and their actions, and by Teafon determined, to the end that 
 thereby men may frame their judgment and their confcience. The 
 tutor orinftrudorofCyrx in Xenopbon for a lecture propofed tliis 
 Qneftion'j A great youth having a li'tle coat or caflbck, gave 
 it to one of his companions of a Icfle ftature, and took from him 
 his caiTock, which was the greater : upon which fad: he demanded 
 his judgment. Cirus anfwered,that it was well, becaute both of 
 them were thereby the better fitted. But his maftcr reprehended 
 him fharply for it, brcaufe he confidered only the fitneffeand con- 
 veniency thereof, and not thejuftice, which mould firft and ^fpeci* 
 ally have been thought of, which was that no man may be enforced 
 in that which was his own. And this no doubt is an excellent man*- 
 cr of inttiucl ion. And though a man may recite authorities out of 
 
 H h 2 frooks
 
 43)6, T& duty of parents and children. 
 
 books, the (aying of Cicero, or Ariftotle y yet it is nor only to recite 
 them, but to judge of them, and fo to frame and fafhion them to 
 all ufe* and to apply them to divers fubjedts. It is not enough 
 to report as a ryitory, that Cato killed hirafelf at Utic^ that 
 he might not falf into the hands of Cefar > and that Eruius and 
 Ga$Hs were the authors of the death ofCe/ir>for this i$ the leaft : 
 but I will that he proceed and judge, whether they did well herein, or 
 TU> whether they deferve well of the common-weaH whether they 
 carried themfelves therein according to wifdom, juftice, valour -, 
 and wherein they did ill, wherein well. Finally, and generally, in all 
 theft difcourfes, demands, anfwers, the conveniency, order, verity, 
 muft be inquired into \ a work of judgment and confcience. Thcie 
 things a man by any means muft not duTemble, but ever preffe them, 
 and hold him fubje&unto them, 
 
 29 Secondly, he muft accuftom and frame him to an honeft curio- 
 
 f.An*Avift- fity to know all things, whereby he muft rirft have his eyes upon. 
 * '"*" every thing the better to confider all that may be faid, done or at- 
 tempted concerning himfelf, and nothing muft paffe his hands, be- 
 fore it pafle and repafle his judgment v and then he muft make an 
 enquiry into other matters, as well of right as of action. He that 
 enquireth after nothing', knows nothing, faith one: He that.bufieth 
 not his mind, and fuffercth ittoruft, becomes a fool i and there- 
 fore he muft make profit of all, apply every thing to himfelf, take 
 advice and counfel as well of what is paft, the better.to fee the errour 
 he hath committed v as of that which is to come, the better to 
 rule and direct himfelf. Children muft not be fuffercd to be 
 idle to bring themfelves afleep, to entertain themfelves with their 
 own prattle: for wanting fufficiency to furnifh themfelves with 
 good and worthy matter, they will feed upon vanities*, they 
 muft therefore be alwaycs bufied in fome employment, and kept 
 in breath: and this curiofity rnuft be ingendred in them, the better 
 to awaken them, and to fpur them forward, which being fuch v 
 as is ftidj (hall be neither, vain in it felf, nor tedious to ano- 
 ther. 
 
 He oouft Hkewife fafhion and mould his fpirit to the general pat- 
 } tern and model of the world and of nature, make it univerfal, that 
 is to fay, reprefent unto him in all things, the univerfal face of na- 
 ture > that the whole world may be his book :.that of what fub^ 
 foever a man talk, he caft his eye and his thought upon the 
 : imraen&y of> the worlds upon, fo many differeut fa(hl- 
 
 ons.
 
 The duty ofPtrents and Cfctereft . 457 
 
 ens arid opinions, which have been, and are in the world touching 
 that fubjeft. The moft excellent and noble minds, are tlie more 
 univerfal and more free i and by rhis means the mind is contented, 
 learnethnot to be aftoniflicd atauy thing, is foimed-ro a refo'ution 
 and ftedtaft conftancy. To be brief, fochia man doth no more ad- 
 mire any thing, which is the higheft and laft point of vvifdcm. For 
 whatfoever doth happen, or a man may report unto him, heeaiily 
 finds that there is nothing in the world either new or ftrange i that 
 the condition -of man is capable of all things -, that they have come 
 to others, and that clfewhere divers things pafle more ftrange, 
 more great. And in thisfenfe it was that wife Socratef called him- 
 felf, A citizen of the world. And contrarily, there is not any thing 
 that doth more deprave and enthral the mind of man, than lo 
 make him taft and undexftand but one certain opinion, belief, and 
 manner of life. What greater folly or weaknefs can there be, than 
 to think that all the world walketh, believeth, fpeaketh, doth, liveih 
 and dieth, according to the manner of this country-? like thole 
 hard block-heads, who when they hear one recite the manners and 
 opinions of forrein countries very different and contrary to theirs, 
 they tremble for fear, and believe them not, or elfe do abfurdly 
 condemn them as barbarous-, fo much are they en thralled and tyed 
 to their cradle, a kind of people brought up ( as they fay) in a bot- 
 tle, that never faw any thing but thorow a hole. Now this universal 
 fpirit muft be attained by the diligence of the mafter or teacher, 
 afterwards by travel, and communication with Grangers, and the rea- 
 ding ofbooksandthehiftoricsof all Nations. 
 
 Finally, he muft teach him to take nothing upon credit and by 2$; 
 authority s this is to make himfelf a beaft, and to fuffer himfelf to 
 be led by the note like an oxe : bat to examine all things with 
 reafon, to propofe all things, and then to give him leave to chufe. 
 And if he know not how to chufc, but doubt which perhaps 
 is the better, (bunder and furer courfe i to teach him likewife to 
 refolve of nothing of himfelf, but rather to diitruft his own judg- 
 ment. 
 
 After the mind comes the body, whereof there muft likewife be 3 2 
 a care taken, at one and the fame inftant with the fpirit, not ma - A * "fo'f' 
 king two works thereof. Both of them make an entire man.' 
 Now a mafter muft endeavour to keep his child free from delicacy 
 and pride in apparel, in fleeping, eating, drinking i he muft bring 
 him up hardly to labour and pains, accuftom him to heat and cold, 
 
 H h 5 wind
 
 The -ditty of Parent* And Children.. 
 
 wind and weather, yea and unto hazzards too 4 , harden his mufcles 
 and his imews,as well ashisntinde, to labour and than to pain and 
 grief too i For the firft difpofeth to the fecond : Labor cafatn cb- 
 dttcit djlori'. Labone bardmtba man aga'wft grief.. To be brief, ha 
 mult endeavour to make hhn lufty and vigorous, indifferent to all 
 kind of viands. All this ferveth not only for his health, but for 
 publick affairs and fer vices. 
 
 We come now to the third head, which concerneth manners: 
 t toucbittg wherein both body and foul hath a part, This is two-fold j To 
 wantrs. hinder the evil, to ingraft and nouriftv the good. The firtf is the 
 more neceflary, and therefore the greater care and heed rnuft be 
 taken. It muft therefore be done in time,for there is no time too 
 fpecdy, to hinder the birth and growth of all ill manners and con- 
 ditions '> cfpecially thefe following, which are to be feared in youth. 
 
 Tolie, abafe vice of fervants and flares, of a licentious and fear- 
 ful minde, the caufe whereof arifeth many times from bad and rude 
 inftru&ion. 
 
 A fottimfharneand weaknefle, whereby they feek tohidethem- 
 fclves,hold down their heads, blu(h at every quertion that is pro- 
 pofed, cannot endure a corre<ftion, or a (harp word without a 
 flrange alteration of countenance. Nature doth many times bear 
 a great fway herein, but it muft be corrected by ftudy. 
 
 All afifedion and figularity in habit, carriage, gate, fpeech,gefture, 
 and all other things j thisisa teftimony of vanity and vain-glory, 
 and marreth all the reft, even that which is good i Licet faperefae 
 fompa-) fine wvid,'.t : A m*n may be wife without pomp y without tn- 
 
 VU" - 
 
 But above all, choler^ fullenBefTe, obitinacy ? and therefore it is 
 very neceflary, that aehilde never have his will by fueh froward 
 means,and that he learn and find that thefe qualities are altogether 
 unprofitable and bootlefTe, yea bafe and villanous ; and for this caufe 
 hemuftjieverbe flattered, for that marreth and conupteth him, 
 teacheth him to be fallen and froward,it he have not his will, and 
 in thcendmaketh him infolent, that a man (hall nsver work any 
 good upon himi Nibil ntigis reddit iracttndot, quant edttcaiio moDif 
 & k'anda : Nothing trnre makjib. one prone to anger ibanfft andcocl^ 
 eying education. 
 
 % the felf-fame means a man muft ingraft into him good and 
 , honcft minncr : And h'rft to iuftruft him to fear aad reverence 
 
 God-
 
 The duty of Parents And Children. 459 
 
 God, to tremble under that infinite and invisible majefty, tofpeak 
 ftldom :.nu foberly of God, of his po er, eeernity, wifclora, 
 will, and of his works ', not indifferently and upon all occafious, 
 but fearfully, wirh (hame and reverence. Nor to be over fcrupulous 
 in themyfkries and point of Religion, bur to conform himfcJf to 
 the Government and Difciplincoftht Church* 
 
 Secondly, to replenifh and cherifh his -h art wirh ingenuity, 
 freedom, candor, integrity, and tc teach him to bean hondt man, 
 out of an honourable and honeft mrnde, KOI fcrvileJy and mecha- 
 nically, tor feir, or hope of any honour or prom, or other con- 
 fideration, than virtue it fetf. Tiicfe two are upecially for him- 
 fetf. $ 
 
 For another and the company with whom he converfeth,, he muft 
 work "m a fwett kinde of arTabiii.y to accommodate himfelf to 
 all kinde of people, to all faftiions \ Omnis Arljiippum dfcuit ca!or t 
 & Jhitlif-, & ret : Every countenance, condition and gefture became 
 Arijlippuf. Herein Aldbiades was excellent. That he learn how 
 to be able, and to know how to do all things, yea excefle and licen- 
 tious behaviours, if need be i but that he love to do only that whicfi 
 is good. That he refrain to do evil, not for want of courage, nor 
 iircngth, nor knowledge, but will. Mtfltttm intereft utrumpeccxrt 
 qtth nolit, ant nefcit : There if great difference, in not being wiling tofm t 
 and not being able. 
 
 Modefty, whereby hecontentetbnot, nor tyeth himfelf, either to 
 all, as to the greateft and moft relpe<Sive perfons, or fuch as are his 35 
 inferiors, either in condition or fufficicncy i nor defendeth any thing $>* lib. z.ctff 
 obltinately, with affirmative, refolute, commanding words, but ? 
 fweet,fubmiiTeai^d moderate fpeeches. Hereof hath been fpoken 
 elfewhere. And thus the three heads of the duties -of parents arc 
 ^ifpatched. 
 
 The fourth, concerneth their affection a-nd communication with 
 them, when they are great and capaceofthat whereunto they were 
 inftruded. We know that affedion is reciprocall and naturallbe- 
 twixt parents and their Children, but that &( parents towards their 
 children is far more ftrong and more naturall '> becaufe it is given by 
 nature to love thofe things that are coming on to the maintenance 
 and continuance of the world, efpecially thofe in whom a man doth 
 live when he is dead. That of children towards their parents is re- 
 trograde, and therefore it goeth not fo ftrongly, not fo naturally i 
 and it feemeth rather to be the payment of a debt, and a thankful 
 
 H h 4 ac
 
 'ike duty of Parents and Children. 
 
 acknowledgment of a benefit received, than a pure, free, fimpJe, and 
 natural love. Moreover, he that giveth and doth good, loveth 
 . more than he that rcceiveth and is indebted: And therefore a fa- 
 ther and every agent that doth good to another, loveth more than 
 be is beloved. Thereafonsofthis propoiition are many. All love 
 to Be (which Being is exercifcd and deraonftrated in motion and 
 aftion). Now he that giveth and doth good to another, is after a 
 fort in him that receiveth. He that giveth and doth good to ano- 
 ther, doth that which is honeft and honourable i he that receiveth 
 doth none of this : honefty is for the firft, profit for the fccond. 
 Now honefty is far more worthy, firm, liable, amiable than profit, 
 which in a moment vaniflieth. Again, thofe things are moft be- 
 loved that coft us meft i that is deareft unto us, which we come more 
 dearly by. Now to beget, to nourifh, to bring up is a matter of 
 greater charge, than to receive all thefe. 
 
 57 This love of Parents is twofold, though alwayes natural, yet 
 
 t o/^- after a divers manner: the one is (imply and univerfally natural, 
 twofold. ant j - s a m pj e j n ftind which is common with beafts, according to 
 which Parents love and cherifh their children, though deformed, 
 Hammering, halting, milk-fops, and ufe them like moppets or little 
 apes. This love is not truly humane. Man indued with reafon , 
 muft not fervilely fubjed hirafelf unto nature as beau's do, butfol- 
 low it more nobly with difcourfe of reafon. The other then is 
 more humane and reafonable, whereby a man loveth his children 
 more or kflfc, according to that meafure wherein he feeth the feeds 
 and fparks of virtue, goodne(s,and towardlinefie to arife and fpring. 
 up in them. Some there are who being befotted, and carried with 
 the former kind of affedions, have but little of this, and never 
 complaining of the charge fo long as their children are but fmall, 
 complain thereof when they come to their growth, and begin to 
 profit. It feemeth that they are in a fort offended and vexed to 
 ice them to grow and fet forward in honeft courfes, that they may be- 
 come honeft men : thefe parents are brutifh and inhumane. 
 
 Now according to this fecond, true, and fatherly love, in the well 
 38 governing thereof, parents fhouM receive their children, if they be 
 tofthe trutfa- capable, into their, focicty and partnerfhip to their goods, admit 
 love /t tneni to their counfd, intelligence, the knowledg and ccurfe of 
 bil? their, dpmcftical affairs, as alfo to the communication of their de^ 
 ing com* fignments, opinions, and thoughts, yea confent and contribute to- 
 dij- their hpneft recreations and paitim.es> as the. cafe fhall require*. 
 tr<t, alwayes
 
 The duty of Parents nvd Children. 46 f 
 
 alwaks referving their rank and authority. For we condemn the 
 auftere, lord-like, and imperious countenance and carriage of thofe 
 that never look upon their children, nor fpeak unto them but with 
 authority, will not be called fathers but lords, Though God himfelf 
 refufe not this name of Father, never caring for the hearty love of 
 their children, fo they may be feared, reverenced, and adored. And 
 for this caufe, they give unto them fparingly, keep them in want 
 that they may the better keep them in aw, and obedience, ever 
 threatning them fome fmall pittance by their laft Will, when they 
 depart out of this life. Now this is afottifh, vain, and ridiculous 
 foolery > It is to diitruft their own proper, true, and natural autho- 
 rity, to get an artificial i and it is the way to deceive themfelves, 
 and to grow in contempt, which is clean contrary to that they 
 pretend. It caufeth their children to carry themfelves cunningly 
 with them, and to confpire and find rqeanshow to deceive them% 
 For parents mould in good time frame their minds to duty, by 
 reafon, and not have recourfe to thefe means more tyrannous than 
 fatherly. 
 
 Erratlonge tnea quidemfenientiti,- 
 Qui imperitimcreelitejjegraviw aU 
 Viquddfit quam iUndquodamicitia adj 
 
 In my opinion he if much amifa 
 
 Who thinkj more firm or grave ibat rule nflif^ 
 
 Thai f wrought by force, than what offritndjhipM. 
 
 In the laft difpofition of our goods, the belt and fu reft way is to- 39, 
 follow the laws and cuftpmes of the Century, . Tta laws have *** *fa* f 
 better provided for it than we, and it is a fafer courfe to fuffer the '" the " 
 them to fail in fomething, than to adventure upon our own de- 
 fedts, incur own proper choice. It is to abufe that liberty we have. 
 therein, to ferve our foohCh famafies and private paflions, like 
 thofe that flirfer themftlves to be carried by the unwonted olriciousi 
 actions and flatteries of thofe that are prefent, who make ufe.ofthtU 
 laft Wills and teftaments, cither by gratifying or chaftjiing the actions 
 of thofe that pretend intereft therein. A man rnuft conform himfelf to 
 reafon and common cuftom herein which is wifcr than we are,&: the 
 furer way. 
 
 We come now to the duty. of children towards their Parents* 
 fo natural and fo religious, and which ought to be done unto them, 
 not as unto pure and fimple men, but demi- Gods, earthly, mortal, 
 vifible gods. And this is the reafon why fbilo- the Jew faid t i*ri* 
 
 that """
 
 
 The duty of parents And children. 
 
 that the Commandment touching the duty of children was written 
 the one half in th firft Table, which contained the Command- 
 ments that concern our duty towards God 5 and the other half in 
 the (econd Table, wherein are the Commandments that concern 
 our neighbour, as being half divine, and halt' humane. This duty 
 likewife is fo certain, fo due and requisite, that it m,.y ;iot bedif- 
 penfedwithallby any other duty or love whatfoever, be it never Ib 
 great. 
 
 For, if it fliall happen that a man fee his father and his 
 fonne fo indangered at one and the fame inftant, as that he 
 cannot refcue and fuccour them both, he muft forfake his fonne 
 and go to his father though his love towards his fonne be 
 greater, as before hath been faid. And the reafon is, becaufe 
 the duty of a fonne towards his father is more ancient, and hath 
 the greater privikdg, and cannot be abrogated by any later du- 
 
 ty- 
 
 Now this duty confifteth in five points, comprehended in this 
 Ibis duty co*- word i Honour tby father and thy mother. The tirft is reverence, not 
 infve only in outward gefture and countenance, but atfb inward i which 
 is that high and holy opinion and efteem, that a child ought to 
 have of his parents, as the authors and original caufe^ of his 
 being,and of his good : a quality that makes them referable God hirn^ 
 felf. 
 
 The fecond is obedience, even to the rougheft and hardeft com- 
 mands of a father, according to the example of the Rechaiitef> who 
 to obey the command of their father, never drank wine in all their 
 lives. 
 
 Nay fnore than that 3 7/**c refufed not to yield his neck to the fword 
 of his father. 
 
 The Third is to fuccour their parents in all their needs and necefli- 
 tics, to nourifh them in their old age, their impotency, and want > to 
 give them their affiftance in all their affairs. 
 
 Wehave an example and pattern hereof even in beafts. 
 
 In the Stork, whofe little ones fas Saint Bafil affirmethj feed and 
 nourifli their old dams, cover them with their feathers, when they 
 fall from them, and couple themfelvcs together to carry them upon 
 their backs. Love furnifheth them with this art. 
 
 points. 
 
 Jcr 
 
 ThU
 
 fhe duty of Parenti tnj Children. 
 
 This example is fo lively and fo fignificant, that the duty of 
 children towards their parents hath been figniried by the quality of 
 this creature, &fTfirt\*f>y>;rtcicoHf.irt. And the Hebrews call this bird 
 for this caufe, ChajUa, that is to fay, the debonair, the charitable Levit. 
 bird. 
 
 We have likewife notable examples hereof a mongft-roen. 
 
 Cymon the ibnne of the great Miltiidet, whofe father dy- 
 ing in prifon as (bme fay for debt, and not having where- 
 withal to bury his body, much IcfTc to redeem .it being ar- 
 icited for the debt whilft it was carried to the burial , ac- 
 cording to the laws of the Country > Cymon fold himfelf and 
 his liberty for money to provide for his funeral. He with his 
 plenty and goods relieved net his father, but with his liber- 
 ties which is dearer than all goods , yea and life too. He 
 helped not his father living and in ntceffity, but dead, and being 
 no more a father nor a man. What had he done to fuccour his fa- 
 ther living, wanting and requiring his kelp ? This is an excellent 
 precedent. 
 
 We have two the like examples, even in the weak and fee- 
 ble fex of women , of two daughters which have nourished and 
 given fuck the one to the father, the other to hir mother, be- 
 ing prifoners and condemned to die by famine,, the ordinary 
 puniLhments of the Ancients. It feemeth in fome fort a thing 
 againit nature, that the mother fhould be nourished with the 
 daughters milk, but this is truly according to nature, yea, 
 thofe rirft laws, that the daughter (hould nourilh her mo^ 
 ther. 
 
 . :iu:> . 
 
 The fourth is not to do, to a. tempt, or enterprife any thing ofy 
 weight or importance, without the advice, content, and approbation . 
 ef Parents, and especially in marriage, 
 
 The tilth is, mildly and gently to endure the vices, imperfcdrt' 
 ons, and telly and impatient humours of Parents, thtir fc verity 
 and rigour. M-xnlius had made good proof hereof j for the 
 Tribune Pomponius having, accufed the father of this Manlius in. 
 the prefence of the people of raapy crimes', and among/t others, 
 that he over-cruelly bandied his fonne, enforcing him to till the 
 earth: the ibnne goerh to the Tribune an ?i tind ing him in his bed* 
 pouting the point of his dagger to his throat, inforced him to (wear, 
 that he (hould deiiii from his purfuit he made againft his father, de.. 
 
 firing
 
 464 The duty of M 'afters and Servants. 
 
 firing rather to endure his fathers rigour, than to fee him troubled for 
 it. 
 
 A child (hall find no difficulty in thcfe five duties, if he confi- 
 dti how chargeable he hath been to his par&ms, and with what 
 care and affc&ion he hath been brought up. But he {hall never 
 know it well, until he have children ot his own, as he that was 
 found to ride upon a hobby-horfe playing with his children, en- 
 treated him that fo took him to hold his peace until he were him- 
 felf a father, reputing him till then no indifferent Judge in this acti- 
 on. 
 
 H! 
 
 CHAP. XV. 
 
 T'be duty ffMaJlers and Servants. 
 
 'Ere cometh the third and laft part of private and domcfti- 
 .call juftice , which is the duties of Matters and Servants. 
 Touching which, it is necefTary to know the diftindtion offervants; 
 for they principally are of three forts : That is to fay, of flaves 5 where- 
 ofall the world hath been full in former time, and is at prefent, ex- 
 cept a part of Europe, and no place more free than here about 
 France i they have no power neither in their bodies nor goods, but 
 are wholly their maftcrs, who may give, lend, fell, refel, exchange, 
 and u(e them as beafts of fervice. Of thefe hath been fpoken of at 
 large. There are inferiour (ervants, and fervants, free people, ma- 
 fters of their per fons and goods, yea they cannot bargain, or other- 
 wife do any thing to the prejudice of their own liberty i but they 
 owe honour, obedience, and fervice until fuch times, and upon fuch 
 conditions, as they have promifed, and their matters have power to 
 command, correct, and chaftife them with moderation and difcre- 
 tion. There are alfo mercenaries, which are leffe fubjeft, they owe 
 no fervice nor obedience , but only work and labour for mo- 
 ney i and they have no authority in commanding or correcting 
 them . 
 
 . The duties of mafters towards their fervants, as well of flaves 
 
 as inferiour fervants, are, not to handle them cruelly, remembring 
 they are men, and of the fame nature with us, but only fortune 
 hath put a difference which is very variable, and fporteth it felf in 
 inaking great men little, and little great. And therefore the dif- 
 ference is not Co great, Co much to contemn them, Sunt bom'iKts 
 Snec. contultrnalet) buwlet amici y confirvi, tque fortune fitbjcfti : They 
 
 art
 
 ibe duty ofSovereigtti} And Sttbjetfs. 
 
 trt men, dowSers with thee, bumble friends > ft^ve fcrvantf, equjfty 
 the fitbjetts of fortune. To handle fervants gently, feeking rather 
 to be beloved than feared, is the teftimony of a good nature : to ufc 
 tfaem roughly and too feverely, proceedeth from a crabbed and cruel 
 mind, and that he bearcth the fame difpofition towards all other 
 men, but want of power hindereth the execution thereof. They 
 pught to inftru& them with godly and religious counfcl, and thofc 
 things that arc requifite for their health and fafety . 
 
 The duties of fervants arc to honour, and fear their matters 
 whatfoever they be, and to yield them obedience and fidelity, fcr~ 
 ving them not for gain, or only outwardly, and for countenance, 
 but heartily, ferioufly, for confidence fake, and without diflimula* 
 tion. We read of moft worthy, noble, and generous fervices per- 
 formed in former times by fome towards their mailers, even to en- 
 gaging and hazzard of their lives^ for their matters fafegard and ho* 
 uour. 
 
 CHAP. XVI. 
 
 fbi duty ef Sovereigns, 
 
 OF Princes and Sovereigns, their defcriptions, notes, humour* 5 
 marks, and difcemmodities hath been difcourfed in the firft 
 book, Chapter 49. Their duty to govern the Common. wealth. 
 hath been fpokenofat large in this prefent book, chapter 2. and 3. 
 which is of politick prudence: yet we will touch a little here the 
 heads and general points of their duty. 
 
 The Sovereign as the mean betwixt God and the people, and; 1 
 debtor tothefc two, ought alwaiesto remember that he is the lively z&/feu/ 
 image, the Officer and Lieutenant general of the great God his 
 Sovereign, and to the people a perfect mirrour, a bright beam, a 
 clear looking glafle, and elevated theater for everyone to behold, a, 
 fountain where all refrclh themfelves, a fpur to virtue, and who 
 doth not any good, that is not famous, and put in the Regider of 
 perpetual memory. He ought then tirft of all fo fear and honour 
 God, to be devout, religious, to obferve piety not onlyforhimfelf 
 and for conference fake, as every. other man, but for his State, and as 
 he is a Sovereign, The piety which we here require in a Frince,is 
 The care he ought to have,, and to fhcw for the confcrvationot Re- 
 ligion and the ancient laws and ceremonies of the Country, 
 vjding by laws> penalties, and puniibmepts that the, Religion
 
 ike duty 
 
 neither changed, troubled, nor innovated. This is a thing that highly 
 
 rcdoundeth to his honour and fecurity ( for all do reverence, and 
 
 more willingly obey,and more flowly attempt or tntcrprife any thing 
 
 againft him whom they iee fear God, and believe to be in his prote&i- 
 
 Mereur. on and fafegard : Vna cttjtodia pietas : pium virttm nee mains geniur 
 
 Trifra. necfatumdevindt. Vent enimeripit eumab omnimalo. 1 he onlyfafegard 
 
 it piety: neither the evil gm*s nor fate fan overcome a godly man : for 
 
 God delivered him nut (fall evil.) And alfo to the good of the State, 
 
 for as all the wifeit have faid^ Religion is thetund and cement of 
 
 humane fociety^ 
 
 2 The Prince ought alfo to be fubject, and inviolably to obferve and 
 
 io obferve the . cau fc to be obferved the laws of God.and Nature, which are not to be 
 la-us of faeri- ^ifpenced with : and he that infringeth them, is not only counted a 
 tyrant but a monfter. 
 
 Concerning the people, he ought firft to keep his covenants, and 
 fvhtfUt pro- promifts, be it with fubjt&s or others with whom he is interefled 
 mijt. or hath to do This equity is both natural and univerfal. God 
 
 hirnfelf keepeth his promife. Moreover, the Prince is the pledge 
 and form or warrant of the law, and thofe natural bargains of his 
 fubjc&s. He ought then above all to keep his faith, there being no- 
 thing more odiousin a Prince than breach of promife and perjury', 
 and therefore it was well faid, that a man ought to put it among 
 thofe cafual cafes, if the Prince do abjure or revoke his promife, and 
 that the contrary is not to be prefumed. Yea, he ought to obferve 
 thofe promifes and bargains of his predeceflbrs,efpc:cially, if he he 
 their heir, or if they Be for the Benefit and welfare of the Common- 
 wealth. Alfa he may receive himfelf of his unreafbnable contracts 
 and promifes unadvifedly made,even as for the felf fame caufes private 
 men are relieved by the benefit of the Prince. * 
 
 He ought alfo to remember,that although he be above the law 
 4 (I mean the civil and human) as the Creatour is .above the crea- 
 T ttftntt th jure (for the law is the work of the Prince, and that which he may 
 taws. change and abrogate at his pleafure, it is the proper right of the So- 
 
 vereignty) nevertheldfe if it be in force and authority, he ought to 
 keep it, to live, toconverfe and judge according unto it:and it would 
 be a difhonourand a very evil example to contradict it, and as it 
 were falfifie it. Great Awgujlw having done fomething againft the law, 
 by his own proper adr, would needs die for grief: Ljcrg*.r, Agcfi 'aw 
 Zelettcus', have kit three notable examples in this point, and to their 
 coft. 
 
 Thirdly,
 
 The duty of "Sovereigns , and Subjetfs . 467 
 
 Thirdly the Prince owerh juftice to all his fubjedis > and he ought 5 
 
 to meafure his puiflance and power by the rule cf juftice. This is ft do juft'ttt 
 the proper virtue of a Prince truly royal and Prince-like v wherefore 
 it was rightly faid by an old man to King Philip that delayed him 
 juftice, faying he had no leifure,That he fhould then defift and leave 
 off to be King. But Demetrius fped not fo well, who was difpoffett 
 of his Realm by his fubje&s > for cafting from a bridg iuto the Ri- 
 ver many of their Petitions, without anfvver, or doing them juftice. 
 
 Finally, the Prince ought to love, cherifh, to be vigilant 
 careful of his State, as the husband of the wife, the father of hisaffefl 
 children, the fhepherd of his flock, having alwaies before his eyes 
 the protit and quiet of his fubjefts. The profperity and welfare 
 of the ftate is the end and contentment of a good Prince, H* .Re/^ Senec 
 pub. opibut firms-, copiif locuples gloria ampla^ virtute bonefta fit : 
 ?bat the Common-wealth be ftrong in porvcr^ rich in plenty , abound 
 1* glory^ hontft in virtue. The Prince that ticth himlelf to himfelf, 
 abufeth himfelf: for he is not his own man, neither is the State his, 
 but he is the State's. He is a Lord not to domineer, but to defend. 
 Cui non civittm fervitw tra/tita, fed tutela : 70 whom is committed 
 net the fervittttte of citizens^ but their fofegard, to attend, to watch, 
 to the end his vigilancy mayfecure his flecping fubjed:s,his travel 
 may give them reft, his providence may maintain their profperity, 
 his induftry may continue their delights, his bufmefs their leifure, 
 their vacation, and that all his fubje&s may underftand and knpw 
 that he is as much for them, a? he is above them- 
 
 To be fuch,andto difcharge his duty well, he ought to demeaa 
 and carry himfelf as hath been faid at large in the fecond and third 
 Chapters of this book, that is to fay, to furniih himfelf ofgood 
 counfel, of treafure, and fufficient ftrength with his ftate to fortifie 
 himfelf with alliance and forreign friends, to be ready and to com-r 
 mand both in peace and war > by this means he may be both loyed . 
 and feared. 
 
 And to contain all in a few words, he mufi love God above aH fc 
 things, be adviied in his enterprifes, valiant in attempts, faithful 
 and rirm in his word, wife in counfel, careful ofhisfubjed^belpp 
 full to his friends, terrible to. his enemies, pitiful to the affljfted, gcnr 
 tkand courteous to the good peopJe, feyeje to, the wicked, and jufl; 
 and upi i^ht towards all. 7^ Juty 
 
 The duty of &hje&s confiltcth ia three points, to yield due ho- /*>&. . ' 
 
 nour
 
 Exod- 
 
 lo 
 
 lawful to lay 
 
 violent bandt 
 
 ufotttht fer- 
 
 Jon of a ty- 
 
 rant. 
 
 A double tj- 
 
 rant. 
 
 I 
 tfii tMtratue. 
 
 'The duty of Sovereigns, A 
 
 nour, to their princes, as to thofe that carry the Image of Ged, or- 
 dained and eftabtilhed by him i therefore they are moft wicked, 
 who detrad orlUhdcr> fuch were the feed of Cham zndChanaa* 
 2. To be obedient, undei which h contained many duties, as to go 
 to the wars, to pay tributes and imports, impofcd upon them by their 
 authority. 3. Towifh themaHprolperity and happinefs, and to pray 
 for them. 
 
 But the queftion is, whether a man ought to yield theft three 
 duties generally to all Princes, if they be wicked, or tyrants. This 
 controveriie cannot be decided in a word, and therefore we muft 
 diftinguifti. The prince it a tyrant and wicked, either in the entraace^ 
 or execution of his government. If in the entrance* that is to (ay, 
 that he treaeheroully invadeth, and by his own force and powerful 
 authority gains the foverainfy without any right, be he otherwifc 
 good or evil (for this cauft he ought to be accounted a Tyrant) 
 without all doubt we ought to retilt him either by way of jufticc,, 
 if there be opportunity and place, or by furprife : aud the Grecians f - 
 faith Cicero, ordained in former times rewards and honours for 
 thofe that delivered the Commonwealth from (ervitude and op- 
 preflion. Neither can it befaid to be a refitting of the prince, ci- 
 ther by juftice or furprife,fince he is neither received nor acknowledge 
 ed to be a Prince. 
 
 J If in the execution, that is to fay, that his entrance be rightful and 
 
 execttti- ju(t,but that heearrieth himfelf imperioufly, cruelly, and wickedly, 
 IM three waits. an< j accor ding to the common faying, Tyrannically ; itisthenalfa 
 to be diftinguiflied : for it may be to three waies, and every one 
 Kiruffa*- tcquiKth particular confederation. The one is in violating the 
 bovt chap- 4* laws of God, and nature, that is to fay, againft the Religion of 
 the country, the commandment of Gd, enforcing and conftrain- 
 ing their confcienccs. In this cafe he ought not to yield any duty or 
 obedience, following thofe divine axiomes, That we ought rather 
 to obey God than men, and fear him more that commandeth the 
 intire man, than thofe that have a power but over the leaft part. 
 Yet he ought not to oppofe himfelf againit him by violence offi- 
 nifter means, which is another extremity, but to obferve the mid- 
 dle way, which is either to fly or fuffer fugerf aut pati i thefe two re- 
 medies arc named by the dodtrine of verity in the like extremities. 
 a. The other lefle evil, which concerneth not the confciences, but 
 only the bodies and the goods, is an abufe to fubje&s, denying 
 them juftit, imprifoning their perfons, and depriving them of their 
 
 goods 
 
 ratttty and re- 
 Mil*
 
 fbe dnty of Sovereigns^ and Suljtfts. 
 
 good. In the which cafe he ought, with patience and acknowledg- 
 ment of the wrath of God, yield thefe 3 duties following, honour 
 obedience, vows and prayers: and to be mindful of 3. things, that 
 all power and authority is from God, and whofoever refifteth the T . 
 power, refifteth the ordinance of God : Pri?icipi fiimmum rerttmjttdi- 
 cmm dii dsderttnt : ^Subditu o^jequii gloria rdittx eft bwos principts 
 voto expctere , quakfcunqctc tslerare. God hath given the fbvereign 
 judgment of affairs to the Prince : The glory 0f dutiful fcrvice is left to 
 tb^fabjeftf : to dcfire by prayer good Princes, and tolerate them wbat- 
 focver they be. And he ought not to obey a fuperiour, becaufc he is 
 worthy and worthily commandeth, but becaufehe is a fuperiour, 
 not for that he is good, but becaufc he is true and lawful. There 
 is great difference between true and good, everyone ought to obey 
 the law, not becaufe it is good and juti, but iimply, becaufeit is the 
 law. That God caufeth an hypocrite foreign for the fins of the 
 people, though he referve him for a day of his fury i that the 
 wicked Prince is theinftrument of hisjuttice,' the which we ought 
 to endure as other evils , which the heavens do fend us > quomodo jit- Taci6e 
 rilitatem out nimios imbres & cxitra nature mala , fie luxum & 
 avaritiam dominantium tokrare : M when we fafftr jhrility er 
 unfeafonable weaiber, atid otber evils cf nature^ fo muft n~e endurt 
 the rit and covetoufnejje cf our rulers. 3. The examples of Saul^ 
 Ntbucbadono^r) of many Emperours before Cmftantine^ and others 
 fince him as cruel tyrants as might be : towards whom neverrhe- 
 leffe thefe three duties have been obfcrved by good men, and enjoy- 
 ned them by the Prophets and learned men of thofe -days, accor- 
 ding to the oracle of the great Doctor of truth, which inferreth 
 an obedience to them which fit in the feat of Government, not- 
 whhftanding they oppreffc us withinfupportable burthens,and their 
 Government be evil. 
 
 The third concerneth the whole State, when he would change 
 or ruinate, fceking to make it elective, of hereditary > or of an Ariilo' 
 cracy, or Democracy, a Monarchy i orotherwife: And in this cafe 
 he ought to whhltand and hinder their proceedings, cither by \vay 
 of julticc, orotherwife: for he is not matter of the thte, butonelya 
 guardian and afurety. But thefe affairs belong not at all, but to the 
 tutors and maintainers of the State, or thofe that are intereffed 
 therein, as electors of elective States i or Princes apparent in heredi- I- 
 tary Statesi or States general, that have fundamental laws. And this *J 
 is the oncly cafe wherein it is lawful to rcfift a tyrant. .And all this cam 
 
 I i IS ero
 
 The duty of Sovereign) and Subjects. 
 
 isfaid of fubje&s, who are never permitted to attempt any thing 
 againft a fovereign Prince for what caufe foever j and the laws (ay 
 that he deferveth death, who attempteth, or giveth counfel, and 
 which intendeth, or onely thinketh it. But k is honourable for a 
 ftranger, yea it is moft noble and heroicall in a Prince by warlike 
 means to defend a people unjuftly opprcfled, and to free them from 
 tyranny > as Hercules did, and after Dion^ Timoleon^ and Tamber- 
 lain> Prince of the Tar tars, who overcame Bqazetk the Turkish Em- 
 peror, and befieged Conftantinople, 
 
 Thefe are the duties of fobjects towards their living Sovereigns: 
 12 But it is a point of juftice to examine their life after they are dead. 
 x*min*tiotit -j^is is a cuftom juft and very profitable, which benefiteth much 
 thofe nations where it is obfccved, and that which all good Princes 
 do defire, who have caufe to complain, that a man handfeth the me- 
 mory of the wicked as well as theirs. Sovereigns are companions 
 if not matters of the lawsi for feeing juftice cannot touch their 
 lives, there is reafon, it taketh hold f their reputation, to the 
 good of their fucceiTours. We owe reverence and duty equally 
 to all kings, inrefpe& of their dignity and office, but inward efti- 
 mation and affection to their vertue. We patiently endure them, 
 though unworthy as they are: We conceal their vices i for their 
 authority and publick order where we live, hath need of our 
 common help i but after they are gone, there is no reafon to re- 
 ject juftice, and the liberty of espreffing our true thoughts, yea it 
 is a very excellent and profitable example^that we manifeft to the pop- 
 fcerity faithfully to obey a Matter or Lord, whofe imperfections arc 
 well known.They who for fome private duty commit a wicked Prince 
 to memory, do private juftice to thejpublick hurt. An excellent leffon 
 for a fucceflbur, if.it were bferved*. 
 
 GHAP. XVII- 
 
 The duty ofMagiflrates. 
 
 /""^God people in a common-wealth would love better to enjoy 
 tttuft VjTeafe of contentment, which good and excellent fpirits know 
 #(agifiratts how ro give themfelves in coufidcration of the goods of nature, 
 and th? effects of God, thin to undertake publick charges, were it 
 no? that they fear to e ill governed, and by the wicked j and there- 
 fore they cou(ent to be rnagiftrates: but to hunt and follow pub* 
 lick charges, especially- the judgment-feat, is bafe and vile, and 
 
 condemned'
 
 The duty of Magiftrattt. 47? 
 
 condemned by all good laws, yea even of the Heathen i witnefle the 
 law Julia de ambittt, unworthy a perfbn of honour : and a man can" 
 not better exprefTe his inefficiency, than by feeking for it. But it is 
 moft bafe and vile by bribery or money to purchafe them -, and there 
 is no merchandize more hateful and contemptible than it : for it 
 neceflanly followeth, that he which buyeth in grofle, felleth by re- 
 tail : Whereupon the Emperour^wmjfpeaking againft the like in- Lafflpri J 
 convenience, faith that a man cannot juftly condemn him which Cd- 
 leth that he bought. 
 
 Every man apparelleth himfelf, and putteth on his beft habit 
 before he departeth his houfe to appear in publick : fo before a man 
 undertake publick charges, he ought privately to examine himielf, 
 to learn to rule hispaflions,and well to fettJe and eftabliftihis nun^ 
 A man bringeth not to the Turney a raw unmannaged horfe i neichci 
 doth a man enter into affairs of importance, if he hath not been 
 inftru&ed and prepared for it before : /b, before a man undertakes 
 thefe affairs and enters upon the flage and theater of this world, 
 he ought to correct that imperfedr and fav^ge part in hrra, to bridle 
 and retrain the liberty of arfeclions, to /earn the laws, the parts, 
 and meafures thereof, wherewith it ought to be handled in all 
 occafions. But contrarily it is a very lamentable and abfurd thing 
 as Socrates faith, that although no man undertakeththeprofeflion 
 of any myftery or mechannical Art, which formerly he hath n o 
 learned yet in publick charges, in t/Je skill to command and obey 
 well, to govern the world, the deepeft and difficulteft myitery of 
 all, they are accepted, and undertake it, that know nothing at 
 all. 
 
 Magiftrates are intermixed per(ons> placed between the Sovereign 
 and private men, and therefore it behoveth them to know how to 
 command, and to obey, how to obey their fovertign, yield to the 
 power of fuperiour Magiftrates, honour fheir equals, command their 
 inferiours, defend fhe \veak,make head againft the great, and be juft to 
 all : and therefore it was well faid, That magiftracy defcribeth a man, 
 being to play in publick (b many parts. 
 
 In regard of his Sovereign, the Magiftrate according to cne di- 
 verlity of the commands, ought diverfly to govern, or readily, or Magiftrates at 
 not at all to obey, or furceafe his obedience. Firft, in thofe com- louching th* 
 mands which yield unto him acknowledgment and allowance, as 
 are all the warrants of juftice, and of all other, where this claufe, 
 or any equivalent unto it (if it appear unto you) or which are with- 
 
 I i 2 out
 
 The duty of Mdgiftrates. 
 
 out attribution of allowance, juftand indifferent of themfelves he 
 ought to obey,and he may eafily difcharge himfelf without any icruple 
 and danger. 
 
 In thofe commands which attribute unto him no acknowledgment 
 but only the execution,as are warrants of command,if they be againft 
 right and civiljuftice, and that have in them claufes derogatory, he 
 ought fimply to obey: for the Sovereign may derogate from the 
 ordinary law, and this is properly that wherein Sovereignty confift- 
 cth. 
 
 3. To thofe which are contrary to right, and contain no deroga* 
 tory claufe but are wholly prejudicial to the good and utility of the 
 Common-wealth, what claufe foeverit hath, and though the Magif- 
 trate knoweth it to be falfe,and cnforceth againft right and by vio- 
 lence, he ought not to yield readily in thefe three cafes, but to hold 
 them in fufpence>, and to make refinance ence or twice, and at the fe- 
 cond or third command to yield. 
 
 4. Touching thofe which are repugnant to the lavr of God and na 
 turei he ought to difmiffe and acquit himfelf of his office, yeatoen-r 
 dure any thing, rather than obey or confent : and he need not fay that 
 the former commands may have fomc doubt in them : becaufe natu- 
 ral Juftice is more clear than the light of the Sun. 
 
 5. All this is good to be done in refpe& of the things themfelves : 
 But after they are once done by the Sovereign, how evil fbever they 
 be, it is better to diffemble them, and bury the memory of them, than 
 to ftir and lofe all (as Papiniaa didjFruftra niti,& nibil aliudnifi odium 
 qurere>) extreme dementi eft: It is extreme filly to labour to nspurpofe 
 and to get nothing clfe but hatred. 
 
 In refpeft of private Subjects, Magiftrates ought to remember that 
 the authority which they have over them, they have but at a fecond 
 hand, and hold it of the Sovereign, who al waies remaineth abfolute 
 Lord, and their authority is li-mited to a prefixed time. 
 
 The Magistrate ought to-be of eafie accefs,ready to hear and under- 
 Aand all complaints and fuites, having his gate open to all, and him- 
 felf alway at hand ; coniidering he is not for himfelf, but for all) and 
 fervant of the Common- wealth. Mtgnafertltus^tnagna for tuna : Great 
 Bput. itf. fortune is a ^reatferi'ittt^e.A.nd for. this caufe the law ofMofis provided 
 that Judges and the judgment feats were held at the gates of the 
 Cities, to the end every man might have eafie acceffe thereto.
 
 of the Magiftrates. 473 
 
 He ought alfb indifferently to receiveand hear all, great and little, 
 rich and poor, being open to allj Therefore a wife man comparetH 
 him to an altar, whereto a man repaireth, being opprefled and af- 
 flicted, to receive fuccour and comfort. 
 
 But he ought not to converfe. a;id be familiar with many j but 
 with very few, and thofe very wife^md advifed, and chat fecretly: for 
 it dcrbafeth anthority, it diminifheth and dhfolveth the grace and 
 reputation thereof. Chon called to the Government of the Com- 
 monwealth, aflembled all hij friends, and there renounced and 
 difclaimed all intimation, or inward amity with them, as a thing 
 incompatible with his charge ', for Cicero faith, he depriveth him- 
 felf of the perfon of a Friend, trut under taketh that of a Judg. 
 
 His office is efpecially in two things, to uphold and defend the C*V. lib. r. 
 honour, the dignity, and the right of his.Sovereign, and of the weal- Ojficior. 
 publick which he reprefenteth: Gerere^perfonam civitatis, ejiu dig- 
 nitatem&elecitf Juftinere't to represent the perfm of the City, to uphold 
 the dignity and glory thereof, with authority and mild (cverity. 
 
 Then as a good and loyal Interpreter, and Officer of the Prince, 
 he ought exactly to fee that his will be performed i that is to fay, the 
 law, of which he is the Minifter, and it is his charge to (ee it dili- 
 gently executed towards all, therefore heiscaJled the living law, the 
 (peaking law. 
 
 Although the Magistrate ought wifely to temper mildnefs witli 
 rigour, yet it is better for a Magistrate to be fcvere and cruel, then 
 gentle, facil, and pittiful : And God forbiddeth to be piuiful in 
 judgement. A fevere Judg holdeth Subjects in obedience of the 
 laws : a mild^ and pitiful makes them to contemn the laws, the 
 Magifuates, and the Prince, who made both. To be brief, to dif- 
 charge well his office, there is- required two thing 5 , honefty and 
 courage. The rirft hath need of the lecond. The tiritprtf-rveththe 
 Magistrate free from avarice, rei'pedr of perfons, of bribes, which 
 is the plague, and fmoother of truth, (Acceptatio mttnerum pr<gva- 
 ricaiio ejl veritatis : An accepting of gifts-} is a prevarication of ibe 
 trtt 6.) From the corruptionof juftice, which PLto calieth an hal- 
 lowed virgin : A!fo from paffions, pf hatred, of love, and others, 
 all enemies to right and equity. But to carry himfclf well againjlfc 
 the threatnings of great men, the importunate intreaties of 'his 
 friends, the lamentations and tears of the poor dilireffed, which 
 arc all violent and forcible things and yet have force colour of rea- 
 
 I i 3 fon
 
 474 Tbedntj of the great and fotatt. 
 
 fon and juftice, and which maketh fometimes the molt rcfoluteto 
 relent, he had need of courage : firm and inflexible conltancyisa 
 principal quality and vertue in a Magiftrate, to the end he may not 
 fear the great and mighty, and be not moved and mollified with 
 the mifcry of anotherjthough it carry with it fome {hew of goodneCs*. 
 But yet it is forbid to have pity of the poor in judgement. 
 
 CHAP. XVIII. 
 
 Ike duty rf great and f mull. 
 
 'T'He duty of the great confifteth in two things, in endeavouring 
 by all means, to fpend their bloud and ibility, for the defence^ 
 and confervation of piety, juftice, of the Prince, of the State, and 
 generally for the welfire and good of the Common-wealth ', of 
 which they ought to be pillars and fupporters-, andafrerin defend- 
 ing and protecting the poor afflicted and opprefred,ren"fting the vio- 
 lence of the wicked : and like good blood, to run to the wounded 
 part, according to the Proverb > That good blood, that is to fay, no- 
 bleand generous, cannetlie, that isto fay, deceive where is need. 
 By this means, Mfes became the head of the Jewiih Nation under- 
 taking the defence of men injured, and unjuftly trod under-foot. 
 Hercules was deified for delivering the opprefled from the hands of 
 Tyrants. Thofe that have done the like, have been called Heroes, 
 and demi-gods, and to the like, all honours have been anciently 
 ordained, that is, to Hich as cU&rved well of the Common-wealth, 
 and were the deliverers of the opprtflcd. It is no greatnefs for a man 
 to make himfelfe to be feared, (except it be of his enemies) and to 
 terrific the wcwrld, as fome have don?, which alfo have procured them 
 hate- Oderint qwm memant, l^cy bate whom they fear. It is better 
 to be beloved, than adored. 1 his commeth of a natural pride, and 
 iiihumanity, to contemn and difdain other men, as the ordure and 
 excrements of the world, and as if they were not men i and from 
 thence they grow cruel, and abufe both the bodies and goods of the 
 weak, a thing wholly contrary to true greatnefs and honour, who 
 ought to undertake the defence thereof. 
 
 The duty ofinferiours towards their fiiperiour.s confifteth in two 
 points in honouring and reverencing them, not only ceremonioully 
 in out ward flic w, which herouft do as well to the good as the
 
 Of Fortitudes Valour in getter til. 
 
 evil, but with love and affection, if they defcrve it, and are lovers of 
 the Common-wealth. Theie are two things, to honour and to e- 
 fteem, which are due to the good and truly great :to others to bend 
 the knee, to bow the body, not tHe heart, which istoefteem and 
 love. Moreover, topleafe them by humbly and ferviceable duties^ 
 and to infmuate into their favour, 
 
 Principibuf -piicuifle virit non ultima lauf eft: 
 Ihepraifeitnot the leajl, 
 To plejfe men of the left. 
 
 And to make himfelf capable of their protection } which if he 
 
 cannot procure them to be his friends, yet at theleaft, not to make 
 
 them his enemies,which muft be done with meafure and difcretion. 
 
 For over-greedily to avoid their indignation, ortofeek their grace 
 
 and favour, befides, that it is a teftimony of weaknefs, itisfilently to 
 
 condemn them of injuftice and cruelty : Non ex profeflb cavere attt 
 
 fagere : Ham quern quis fugrt, damnzt '> Not of fit furpofc to "bsicvirt 
 
 and, avoid : for he wljom any man fittnnetb, he condcmmtb : or to ftir 
 
 ' up in theni a dcfire to execute their fury } feeing fo bafe and fearful a 
 
 fubmiflion. 
 
 Of Fertitttdetbe third Verttte. 
 PREFACE. 
 
 HTHe two former precedent virtues, rule and govern men in com- 
 pany, or with another : thefe two following rule him in him- 
 felf : for himfelf refpeding the twovifagesofortune,the two heads 
 and kindes of all accidents, Profperity, and Adveriity : for fortitude 
 armethamanagainft adverfity, Temperance guide th him in profpe- 
 rity : moderating the two brutiih parts of our (buli fortitude ru- 
 leththe irafcible, temperance the concupifcibles Thefe two virtues 
 may wholly be comprifed and undcrftood by this word Conftancy, 
 which is a right and equal Ihyednefs of the rninde, in all accidents 
 and outward things, whereby he is not puffed up in prcfperity, not 
 dejected in adverlity, 
 
 Ii4 CHAP,
 
 4jd Of Fortitude or Valour in general. 
 
 CHAP. XIX. 
 
 Of Fortitude or Valour in general. 
 
 I 
 
 tit iefcripio* T TAIoiir (for this vertue is more properly fo called, than fortitude) 
 j 'valour. V is a right and ftrong rtfolution, an equal and uniform ftayed- 
 nefsofthe mind agaiuft all dangerous, difficult, and dolorous acci- 
 dents : in fuch fort, that difficulty and danger is the objedt and 
 matter wherein it is exercifed : to be brief, it is all that which hu- 
 Senee. mane weaknefs feared. Timendorumcontemptrix, gut terribHia, &fa\> 
 
 jugum libertatem noftram mittentia^ deficit, j>rovoc*t y frangh : It 
 covtcmnetb things to be feared, defpifeth, cbaflengetb and dejirojeth dread- 
 ful things^ and bringeib our liberty into bondage. 
 
 a Of all the vertues in greateft eftimation and honour, this is me ft 
 
 ike fraifitlxrt- renowned, which for the prerogative thereof, is fimply called 
 *f* virtue. That is the more difficult, the more glorious, which produ- 
 
 ceth the greateft, famous, and moft excellent eftx&s, it containcth 
 magnanimity, patience, conftancy, an invincib'e refolution, heroical 
 virtues, whereupon many have fought the inconveniencies that be- 
 long thereunto, with greedinefs to attain fo honourable imploy- 
 ment- This virtue is an impregnable Bulwark, acompleat armour 
 to encounter all accidents. Mttnimeniunt imbecittitatis human* in" 
 Seaeo- txpttgnabile '. quod cm clrcumdedit ftbi^ fecuru* in bac vit<e cbfidione 
 
 terdurtt : AH imindble fortrcff of humane wettyeff, that ivbojbever 
 armctb bimfelfwitballi continmik faun in this fiege (f life. 
 
 % Butbecaufe many do tniftake and in place of the only true ver- 
 
 efimperfeft tue,conceive the falfe and baftardly valours i I will in declaring more 
 rfalftv*' a t latge, the nature and definition thereof expel thofe popular errors 
 that arc here intruded. We will note then in this vertue, four con- 
 ditions > the firft is generally and indifferently againit all forts of 
 difficulties and dangers i wherefore they are deceived, that think 
 there is no other valour than the military, which only they efteem, 
 jrfjterfe* kccaufe, it may be, it is moft renowned and glorious, and carrieth 
 greateft reputation and honour ? which is the tongue and trumpet of 
 immortality, for to fay truth, there is more fame and glory there- 
 in than pain and danger. Now this is but a fmall part, and a little 
 *ay c/i light of the true, entire, perfedt, anduniverfil, whereby a 
 manisone and the fame in company in bed with hisgriefs, as in 
 the 6Jd, as little fearing death hi hishoufe, as in the Army, This- 
 
 4 ni~
 
 Of Fortitude or Valour in general. 477 
 
 military valour is pure and natural in beafts : with whom it is as 
 well in females as in males > in men it is often artificial, gotten by 
 fear, and the apprehenlibn of captivity, of death, of grief, of poverty^ 
 of which things, Beafts have no fear, rfumane valour is a wife cow- 
 ardlinefe, a fear accompanied with fore-fight, to avoid one evil by 
 another, choleristhe temper and rile thereof: Beaits have it lim- 
 ply. In men alfo it is attained by ufe, institution, example, cu/tom, 
 and it is found in bafe and llaviih minds : of a fervant, or llave, or a 
 faclor, or fellow trained up in merchandife,is made a good and valiant 
 fouldier, and often without any tinclure or inttru&ion of virtue and 
 true philofophical valour. 
 
 The fecond condition, it prefuppofeth knowledg, as wefl of the 4 
 
 difficulty, pain, and danger, which there is in the action that is pre- ZS^. r 
 fentedi as of the bueaty, honefty, juftice, and duty required in the ^ liy " 
 enterprife or fupport thereof. Wherefore they are deceived, that 
 make valour aninconfiderate temerity, or a fenfelefsbrutifhitupidi* 
 ty , Nay eft ixconfulta tftncritas^ nee peri:tt!orum amor^ nee for mi- 
 dabilium appetitio, dili&ennfjim* in tutcla fui fortiittdo eft : & eadem Sentc * 
 fatientifiw,* eoium quibxs falfa fpecies malorutn eji : It is nat an in- 
 sonfidtratt rajhncfs nor a love of danger, wr a dfire tf dreadful things^ but 
 fortitude is tneft diligent in thefafegardffa ntansfelf^ and m>Jl patient in 
 ibjfe things wherein there is afaljejbeii? of nils. Virtue cannot be with- 
 out knowledg and appreheniion, a man cannot: truly contemn the 
 dangerwhich he knoweth not , if a mm will alfo acknowledg this 
 virtue in Beafts. And indeed, they that ordinarily attempt without 
 any forefight or knowledg, when they come to the point of execution* 
 thefenfe is their beft intelligence. 
 
 The third condition j this is a refo- ution andfhyedncfs of the e 
 
 mind, grounded upon the duty, and the honefty. and juftice, of the BoJiljftreugt 
 enterprife > which refolution never flacketh, whattbcver hapnetlij 
 until he have valiantly ended the enterprife, or his life* Many of- 
 fend againft this condition, ririt, and more grolly, they that feek 
 this virtue in the body, and m the power and ftrength of the limbs. 
 Now valour is not a quality of the body, but of the raind v afetkd 
 ftrength, not of the arms and legs, but of the courage, Theefli- 
 mation and valour of a man, conlifteth in his heart and will : here 
 lieth his true honour, and the only advantage and true v thevidtoty. 
 ever his enemy, is to territie him, and to arm himfclf againlthis- 
 conihncy and M virtues all other helps are Grange, and borrowed.* 
 
 ftrtngth;
 
 47# Of Fortitude and V*lo ur in getter j?. 
 
 ftrength of arms and legs is the quality of a porfer : to make an enemy 
 to ftoop, to dazxel his eyes at the light of the fun, is an accident of foi- 
 tune. He whofc courage faileth not for any fear of death, quelleth not 
 in his conftancy and resolution : and though he fall,he is not vanquifli- 
 ed of his adverfary (who perhaps may in erTed:,bebut a bafe fellowj 
 but of fortune '> and therefore he is to accufe his own unhappinefs, 
 and not his negligence. The moft valiant, are oftentimes the moh un- 
 fortunate. Moreover, they are deceived, which difquiet themfelves, 
 and makeaccouat ot thofe vain Thrafonical brags of fuch fwaggtring 
 Braggadochios,vvho by their lofty looks,and brave words, would win 
 credit of thofe that are valiant and hardy, if a man would do themfo 
 much favour, as to believe them. 
 
 Moreover, they that attribute valour to fubtiliry and craft, or to 
 Art and In.- Art or Induftry, do much more profane it, and make it play a bafe 
 tyhy. am l a bjeft part. This is to difguifc things, and to place a falfe ftone 
 for a true. The Lacedemonians permitted no Fencers nor maftcr- 
 wreftlersin their Cities, to the end, their youth might attain their 
 to by nature, and not by Art. We account it a bold and hardy thing 
 to fight with a Lion, a Bear, a wild Bore, which incounter a man 
 only according to nature but not with Wafps, for they ufe fubti- 
 lity. Alexander would not contend in the Olympick games, faying, 
 there was no equality ; bscaufe a private man might overcorr.e, and 
 a King be vanquished. Moreover, it is not fitting for a man of ho- 
 nour, to try and adventure his valour in a thing, wherein a bafe fel- 
 low, in It rucred by rule, may gain the price. Forfuch vidrorycom* 
 eth not of virtue, nor c>f courage, but of certain artificial tricks and 
 inventions: wherein the ba(eft will do that, which a valiant man 
 knoweth not, neither uSould he regard to do it. Fencing is a trick 
 of Art, which may be attained by bafc perfons, and men of no ac- 
 count. And although infamous and ruffin-like fellows are apt to 
 right, or do any thing in Cities or Towns, with the dexterity of the 
 fword '> if they lee an enemy, would they not run away ? Even fo is 
 it in that, which is attained by long habit and cuftom, as builders, 
 tumblers, mariners, who undertake dangerous things, and more dif- 
 ficult than the moft valiant, being trained and inftrufted therein from 
 their youth. 
 
 7 Finally, they which confider not fufficiently, the motive and cir 
 
 Vajion, cumftance of adtions, wrongly attribute to valour and virtue, that 
 
 which appertained! and belongeth to paffion or particular intent. 
 
 For
 
 Of Fortttxe or valour in general. 470 
 
 For as it is not properly virtue, nor juftice to be loyal anj officious 
 towards fome, which a man particularly loveth , nor temperance, to - 
 abftaia from the carnal plcafure of his fitter, or of his daughter j nor 
 liberality towards his wife and Children: fo it is not true valour to 
 adventure himfelf to any danger, for his own benefit and particular 
 fatisfa&ion. Wherefore if it be for gain, asfpies, pioners, traitors, 
 merchants on the Sea, mercenary fouldiers > if for ambition or re- 
 putation to be efteemed and accounted valiant, as the moil part of 
 our men of war, who fay, being naturally carried thereunto, that if 
 they thought they (hould lofe their life, would not go i if weary of 
 his life through pain and grief, as the fouldier of Aniigonm^ who liv- 
 ing in extreem torment, by the means of a fittula he had, was hardly 
 to attempt all dangers, being heakd avoided themi tf to prevent 
 fliame, captivity, or any other evil ;, if through fury, and the heat 
 ofcholer; to be brief, if by piffion or particular confederation, as 
 Ajaxj Catiline? it is neither valour nor virtue > Sicut nm martyrem; 
 pKna^ficntcfartempttgnAifedcatifaf-'cit : As the torment mxkftb not a 
 martyr Jo doth not the conflift mike a vjl'unt nun-> bnt the cattfe* 
 
 The fourth condition. It ought to be, in the execution thereof 
 wife and difcreet, whereby many falfe opinions are rejected in this 
 matter, which are, not to hide themfelves from thofe evils, and in- 
 conveniences that threaten them-, neither to fear left they furprife 
 us, nor to riy, yea not to feel the firft blows, as the noifc of thunder 
 or (hot, or the fail of fome great building. Now this is to under- 
 ftand amifle : for fo that the mind remain firm and entire in its 
 own place and difcourie, without alteration, he may outwardly difc 
 quiet and make a ftir. He may lawfully, yea, it is honourable to o- 
 vcrthrovv, to undo, and to revenge himi"e!fofevils, by all means,, 
 and honeft endeavours : and where there is no remedy, to carry 
 himfelf with a fettled refolution. Mitts immctj. nuntt => hcbrym* 
 volvuntur in^nes* Vain tears flow apace, but the mind rimnnah im- 
 movcahle. Socratei mocked thofe that condemned flight : What, 
 faith he, is it cowardlyiufs to beat and vanquifh them by giving, 
 them phce?H>wer commendeth in his Vliffes the skill to tly 
 the Lzcedemon'uns profeffors of valour, in the journey of the Phic- 
 ans, retired the better to break and diflblve the Perfuv Troop, 
 which otherwile they could not do, and overcame them. This 
 hath been praclifed by the moft warlike people. In o:her places- 
 the Stoickj themielves allowed to wax pale, to tremble at therirlfe
 
 480 Of Fortitude, or Valour in particular. 
 
 fudden encounter,fo that it proceed no farther into mind and courage. 
 And this is valour in grofle. There are things which are juftly to be 
 feared and flied, as fhipwracks,!ightnings,and thofe where there is no 
 remedy, neither place of virtue, prudence, valour. 
 
 Of Fortitude andValow in particular. 
 
 rte proportion *Tpo divide the matter and difcourfe of that which is here to be faid, 
 avd divtfan of J. this virtue isexercifed and employed againft all that which the 
 this matter. W orld accounteth evil, Now this evil is twofold, external and inter* 
 nal, the one proceedeth from without, it is called by divers names, ad- 
 verfity, ar^idion, injury, unhappincfTe, evil and iinifter accidents: 
 The other is inward in the mind,but caufcd by that which is outward: 
 Thefe are hateful and hurtful pafltons, of fear, fadnefs, choler, and 
 divers or hers. We muft fpeak of them botlr,prefcribe means and reme* 
 dies to overcome, fupprefs and rule them. Thtfearethe auguments 
 and counfels of our virtue, fortitude and valour. It confifteth then here 
 of two parts, the one of evils or ill accidents, the other of pafllons, 
 Jkvhich proceed thereof. The general advice againll all good and evil 
 fortune, hath been declared betore : we will fpeak here more fpecially 
 and particularly thereof. 
 
 CHAP. XX. 
 
 The firft fart of outward wilt. 
 
 k will confiderthefe outward evils three wayes, in their cau- 
 eomp*rn fcs, which (hall be declared in this Chapter, afterward in their 
 
 uils by their effeds , laftly, in themfelves diftindly, and particularly every kind of 
 ' them : and we will give advice and means in them all, by virtue to be 
 armed againit them, 
 
 The caufe of evil and hateful accidents which happen to us all, are 
 either common and general, which at the fame inftant they concern 
 many, as pettiknce, famine, war, tyranny '. And thcfe evils are for 
 the moft part fcourgesfent ot God, and from heaven, or at leaft, the 
 proper and neereft caufe thereof we cannot properly know : Or 
 particulars, and thofe that are known, that is to fay, by the 
 areans of another. And fo there are two forts of evil-, publick 
 and private. Now the common evils, that is to lay, proceeding 
 of a publick caufe, though they concern every one in particular, 
 
 are
 
 fhefrft $&rt tfoui ward evils". 4$ 1 
 
 are in divers kinds, more or lefTe grievous, weighty and dangerous, 
 than the private, whofe caufes are known. More grievous, for 
 they come by flocks and troops, they aflail more violently, with 
 greater Hir of vdiemency and fury: they have a greater concourfe 
 and train : they are more tempeftuous, they bring fourth greater 
 diforder and confufion. Lefle grievous : becaufe generality and 
 community feemeth to mitigate and leflen every man* evil, It is a 
 kind of comfort, not to be alone in mifery : it is thought to be 
 rather a common unhappinefle, where thecourfe of the world and 
 the caufe is natural,than perfonal affliction. And indeed thofe wrongs 
 which a man doth us, torment us more, wound us to the quick, and 
 much more alter us. Both thefe two have their remedies and com- 
 forts. 
 
 Aainft publick evils, a man ought toconfiderfrom whom, and 2 
 
 by whom they are fent, and to marke their caufe. It is God, his pro- *** ** vict a ~ 
 vidence, from whence cometh and dependeth an abfolute neceffity, S* utllcl 
 which governeth and ruleth all, whercunto all things are fubjedt. ' 
 His providence, and deftiny, or neceflity, are not, to fay the truth, 
 two diftinft laws in effence, Tjovo/ct *l *W>*w,neither are they one. 
 The diverfity is only in the confideration and different reafon. 
 Now to murmur and to be grieved at the contrary, is, firft of all, 
 fuch impiety, as the like is not elfewhere found : for all things do 
 quietly obey, man only torments himfelf. And again it is a folly, 
 becaufe it is vain and to no purpofe. If a man will not follow this 
 fovereign and abfolute miftris willingly, it (hall carry all by force i 
 AdbocSaCrameHtumaelatti fumus fine rHortJia->ncc perturbariw, qu 
 vitarenolhtpeteftatis non eft : in regni natifamu^ Deoparere libertar eft* 
 We are brought to tbif neceflityjofuffer mortal things ,and not to be troubled 
 at thtfi things which are not in ourpcwer to avoid : we art born in a kjffg- 
 , it if freedom to obey God. 
 
 Define fata dehm fl?ftifperare qutrendo : 
 Swceafe to thinljhjt deftiny. 
 Can by cowpljining be put Ly. 
 
 There is no better remedy, than to apply our wills to the will 
 thereof '> and according to the advice of wifdom to make a virtue 
 of neceflity, Non eft al'md (ffngium necejitatM^ quant velle quod 
 ipfe co & at ' Ibtrt is no other aviding of mceQity-> than io witt that 
 wbklj,it cotftraineth. In feeking to contend or difpute aginft if, 
 we do but (harpen afnd ftir the evil > L*to animo ferre quicqxid ac-
 
 48 a Thefirft pan of outward evil/. 
 
 cider et) quafi tibi vofaerif accidere; debitijfit enim veVe, fijciflef ex 
 decreto Dei fieri : To Jujfer rritb & cheerful minde^ wbatfoever Jball 
 happen, at if than wouldeft have it bjppen unto tbee't for tbott ottghteft 
 to be willing, if tbott knoweft it to be done by the decree of God. Be- 
 iides we ftiall better profit our felves, we (hall do that which we 
 ought to do, which is to follow our general and fovereign who hath 
 fo ordained it : Optimum pati, quod entendare non poffij : & T)eum y 
 qua authore cuntta proveniunt, fine murmur at'tone ccmitari. Ma~ 
 lus miles eft qui imperatorem gemem fequitur : It if an excellent 
 thing patiently to faffer wbtt ibou canft not remedy i And to yield 
 unto God without murmuring, from whom, as autbour, all things pro- 
 ceed* He is an ev Ifouldier that fellowetk bis Commander with grudg- 
 ing. And without conteftation to allow for good whatfbeverhe 
 will. It is magnanimity of courage to yield unto him. Magnut 
 animus qui fe Deo tradiit: It is magnanimity to yield bimfelf unto God. 
 It is effeminacy and daftardlynefs to murmur or complain > pufiUuf 
 & degener qui obluftatur^ de or dine mnndi male exiftimat, & emendare 
 mavult ~Dcum quamfe : He is bafe andignob'e, tbatftruggletb againfl him, 
 bejudgeth ill of the order of the svorldand bad rather amendGodthan him- 
 felf. 
 
 3 Againft thofe private evils, which do proceed from the aft of 
 
 difti&ion another, and which pierce us more, we ought firft well to diftinguifli 
 them, left we miftake them. There is difpleafure, there is offence* 
 We often conceive ill of another, who notwithstanding hath not 
 offended us neither in deed nor will, as when he hath either de- 
 manded, or refufed any thing with reafon, but yet was then hurtful 
 unto us: for fuch caufes it is too great Simplicity to be offended, fince 
 that they are not offences. Now there are two forts of offences, 
 the one croffeth our affairs againft equity > this is to wrong us: the 
 others are applycd to the perfon, who is contemned by it ? and han- 
 dled otherwise than it ought, be it in deed or in word. Thefeare 
 more grievous and harder to be endured,than any other kind of afflic- 
 tion. 
 
 The firft and general advice againft all thefe forts ofevils, is to be 
 ^ rm anc * rc ^^ utc > not to ^ er himfelf to be led by common opinion 
 b ut without paflion to confider of what weight and importance 
 things are, according to verity and reafon. The world Tuffereth it 
 felf to be perfwaded and led by impreffion. How many are there, 
 that make lefs account to receive a great wound, than a little blow > 
 more account of a word, than of death ? To be brief, all is mea-* 
 
 fured
 
 The firft part of outward evilf. A$*> 
 
 fared by opinion : and opinion offendeth more than the evil i and our 
 impatience hurts us more, than thofe of whom we complain. 
 
 The other more particular counfels and remedies are drawn firft e 
 
 from our felves, (and this is that we muitfirft look into.) Thefe pre Pa-tku'itr 
 tended offenc.es may arifeofour own defects and weakneis. This v */' "*"*'* 
 might be a folly grounded upon fome detldfc, in our own perfon, d""*"/' 
 which anyone in deriiion would counterfeit. It is folly to grieve ' '' 
 and vex himfelf for that which proceedeth not from his own fault. 
 The way to prevent others in their feoffs, is tirft to (peak and to let 
 them know, that you know as much as they can tell you ; if it be that 
 the injury hath taken his beginning by our default^ and that we 
 have given the occafion of this abufe, why (hould we be offended 
 therewith ? for it is not offence, but a correction, which he ought to 
 receive, and make ufe of as a punKhmenr ^ But for the moA part it 
 proceedeth of our own proper weaknefs, which makes us melancholy. 
 Now he ought to quit himfelf of all thofe tender delicacies, which 
 make him live unquietly -, but with a manly courage 5 ftrong & ftoutly 
 to contemn, and tread underfoot, the indifcretions and follies of ano- 
 ther. It is no fign that a man is found, if he complain when one touch- 
 eth him. Never {halt thou be at reft if thou frame thy felf to all that is 
 prefented. 
 
 They are alfb drawn from the perfon that offendeth. We repre- 6 
 fent in general the manners and humors of thofe perfbns with 0/*fo 
 whom we are to live in the world. The moft part of men take no ****** 
 delight but to do evil, and meafure their power by the difdain and 
 the injury ef another. So few there are which tafte pleafiire to do 
 well. We ought then to make account that whitherfoever we turn 
 us, we fhall rind thofe that willl harm, and offend us. Wherefo* 
 ever we {hall find men, we (hall find injuries. This is fo certain and 
 neceffary, that the Lawyers thernfelvcs, who rule the traffick and af- 
 faires of this world, have winked, at, and permitted in dilhibutive 
 and communicative juftice many efcapes in Law. They have per* 
 mitted deceit and hindrances even to the one half of the juft prifev 
 This neceffity to hurt and offend cometh, hrft of the contrariety 
 and incompatibility of humours and wills, whereof it cometh that 
 a man is offended without will to offend. Then from the con-\ 
 currence and oppofition of affairs, which inferreth that the 
 pleafure, profit, and good of one, is the difpleafure , dammage, 
 and ill of others', and it cannot be otherwife, following, 
 this commoa and general picture of the. world j if he who of- 
 fendeth .
 
 44 fhe frfl part of outward evils. 
 
 1 fendeth thee is infolent, a fool, and rafhas he is,fforan honeft man 
 never wrongeth any) wherefore complaineft thou, fince he is no 
 more his own man, than as a mad man ? You can well endure a 
 furious man without complaint, yea, you will pitty him i an inno- 
 cent, an infant, a woman, you will laugh at them: a fool, a drunken 
 man, a chokrick, anindifcreet man in like fort, Wherefore when 
 thefe people affail us with words, weought not to anfwerthem : 
 we muft hold our peace, and quit our (elves of them. It is an ex- 
 cellent and worthy revenge, and grievous to a fool, not to make 
 any account of hitru for it is to takeaway that pleafure which he 
 thinketh to have in vexing us, fmce our filence condemns his fimpli. 
 city, and his own temerity is fmothered in his own mouth : if a man 
 anfwer him, he makes him his equal, and, by efteeming him too 
 much, he wrongs him fe If. Male loquuntur qula lem kqui nefciunt^ 
 facinnt quod folent & fciunt, male quiz mili y & fecund j. m fe : They 
 jfcak^, evil becaufe they kpow not bow to fpeak^ #, they do what they 
 are ufedto>and what the} kjtovKevilly becaufe they are evil^and according to 
 tbemfelves. 
 
 7 Behold then for conclusion the advice and counfel ofwifdom: 
 
 the cowlafion we mu ft nave r efpe<St unto our felves, and unto him that offendetk 
 fatf'l"' us. As touching our felves, we muft rake heed we do nothing un- 
 wltrfwib- worthy and unb:6tting our felves, that may give another advan- 
 #. tage againtt us. An unwife man that diftrufteth himfelf, growes 
 
 into paffion without caufe,and thereby gives incouragment to ano- 
 ther to contradict him. This is a weaknefs of the mind, not to 
 know to contemn offence : an honeft man is not fubj eel: to in jury : 
 he is inviolable : an inviolable thing is not only this, that a man 
 cannot be beat, but being beaten, neither receiveth wound nor hurt. 
 This refolution is a molt ftrong bulwark againft all accidentsj that 
 we can receive no evil, but of our felves. If our judgment be as 
 it ought, we are invulnerable. And therefore we alwaies fay 
 Wi-th wife Socrates Anitws , and MelitiK may well put me 
 to death, but they (hall never inforce me to do that I ought not. 
 Moreover, an honeitman, as he never giveth occafion of injury to 
 any man, Co he cannot endure to receive an injury; Lfdereeniml** 
 dique conjunilum eft. F&r to hurt and to be hurt^ are near neighbours* 
 This is a wall of bralfe, which a man is not able to pieree j fcoffes 
 and injuries trouble him not. Touching him that hath offended 
 us, if you hold him vain and unvvile, handle him accordingly, and fo 
 leave him : if he be otherwife, cxcufe him, Imagine that he hath 
 
 had
 
 Of outward evils, conjtdered in tktireffeffs dad fruits. 485 
 
 had occafion, and that it is not for malice, but by mifconceit and negli 
 c ncc ; he is vexation enough to himfelf, and he wttheth he had never 
 done it.Moreover,I fay,that like good Husbands, we muft make profit 
 and commodity of the injuries that are offered HS. Which we may do 
 at the leaft two wayes, which rcfpc& the oifendcr,and the offended. 
 The one, that they give us occafion to know thofe that wrong us, ta 
 the end, we may the better fly then at another time. Such a mm hath 
 ilandered thee, concludeprefently^that he is malicious, and truft him 
 jjo more. The other, that they difcover unto us our infirmity,and the 
 mean* whereby we are eafily beaten j to the end. we (hould amend 8i 
 repair our defects, leit another take occafion to fay as much or more. 
 What better revenge can a man take of his cnemies,than to make pro- 
 fit of their injuries,& thereby better and more fecurely to manage our 
 affairs? 
 
 CHAP. XXI. 
 
 Qf outward evils confidered in ibeireffefts and fruits. 
 
 AFter the caufes of evil, we come to the effects and fruits thereof, 
 where are alfo found true preservatives and remedies. The ef- Get(ttA i 
 feels are tnany, are great, are general and particular. The general re- 
 fpect the good, maintenance and culture of the univerfai. 
 
 Firft of all, the world would be cxtinguiflied, would perifh, and 
 be loit, if it were not changed, troubled, and renewed by thefe great 
 accidents of peftilence, famine, war, mortality > which feafon, per* 
 feet and purihe it, to the end, to fweeten the reft, and give more li- 
 berty and eafeto the whole. Without thefe, a man could neither 
 turn himfelf nor. be fetled. Moreover, beiides the variety and in 
 terchangeablc courfe, which they bring both to the beauty and or- 
 nament of the univerfe, alfo all parts of the world are benefited 
 thereby. The rude and barbarous are hereby poliflied and refined, 
 Arts and fciences arcdifperfed and imparted unto all. This is as 
 a great Nurfery, wherein certain Trees are tranfplanted from other 
 (locks, others pruned and pulled up by the root, all for the good and 
 beauty of the Orchard. Thefe good and general considerations, 
 ought to remain and refolve every honeft and reafonable mind, and 
 to hinder the curious inquiry of men, into thofe great and turbulent 
 accidents, fo ftrange and wonderful, fince they are the works 
 of God and Nature, and that they do fo notable a fervice hi 
 th? general courfe of the world. For we rouft think, that that 
 
 K k which
 
 486 GfovtWA rd evil f^ conjfdtrtdin their effeftt^ &c. 
 
 which is a loffe in one refpeft, is a gain in another jand to fpeak more 
 
 plainly, nothing is lofl i but fuch is the courfc of the woxld,(b it chang- 
 
 cth,and foit is accommodated. Virfupiens nihil indigneittr nifi accipere 9 
 
 fciatqne ifia iffa quihtv l*di vidttttr^ aa confervationem univerfi per^icre^ 
 
 ex htf efii, qu* curfum munch off.ciumque conjummant : Let a wife man 
 
 difitain nothing that fhall happen unto him, and let him know t tb jt thofe 
 
 things that fetm hurtful ffnto him, pertain to theprefervttion of the whole u- 
 
 niierfe^andtobief ihenattti-e of tbofi things lhatfinijk up thecottr/eanJ 
 
 cjfice of tbc world. 
 
 The particular effects are divers, according to the divers fpirits 
 . ^ f t and ftatesofthofe that receive them: For they exercife the good, re 
 ^S*"*Xt'W'/.lieveandamcnd the fallen, punifh the wicked. Of every one a wordv 
 i.til.oftht for hereof we have fpoken elfe-where. Thcfe outward evils are, in 
 veritiu, t h o f e that are good, a very profitable exercife, and an excellent 
 .. {hool 3 wherein (as Wreitlers and Fencers^ Marriners in a tempeft, 
 
 Souldiers in dangers, Philofophers in their Academies, and in all 
 other forts of people, in the ferious exercife of their profcfllon) they 
 are inftructed, made and formed unto virtue, conftancy 3 valour, the 
 victory of the world and of fortune. They learn to know themfelvc?, 
 to make tryal of themfelves, and they fee the meafure of their valour, 
 the uttermoft of their ftrengthi how far they may promifeor hope 
 of themfelves, and then they encourage and ftrengthen themfelves 
 to what is beft, accuttom and harden themfclves to all, become refo- 
 lute and invincible > whereas contrarily, the loiig calm of profperity 
 mollintth them,and maketh them wanton and effeminate. And there- 
 fore Vemetritu was wont to fay, that there were no people more mife- 
 rable, than they that had never felt any croiTes or afflictions, that had 
 never been mifej-able, calling their life a dead fea , 
 
 Thc-fe outward evils, to fuch, as are offenders, are a bridle to ftay 
 them, that they ftumble not, or a gentle correction, and fatherly rod 
 after the fall, to put them in remembrance of themfelves, to the end, 
 they make not a fecond revolt : They are a kind of letting bloud,and 
 medicine,or pre&rvative to divert faults and ofFcncesi or a purgation 
 to void and puritie them. 
 
 To the wicked and forlorn they are a punifhment, a fickle to cut 
 t ^em off, and to lake them away, or to afflicl them with a long and 
 miferabielangiiifliment. Andthefe are the wholfom and neceflary 
 cflfe&s, for which thefe outward evils are not only to be etfeemed 
 of and quietly taken with patience, and in good part, as the exploits 
 of divine juftice, but are to be embraced as tokens and inftrumcms 
 
 ef
 
 of the care, of the love and providence of God, and men are tomato a 
 profitable ufe of them, following the purpofe and intention of hirp, 
 who fendethand difpofeth them aspleafcth him. 
 
 tlvzs and pa 
 
 LL theft evils, which arc many and divers,are privationsof their 
 contrary good, as likewife the name and nature of evil dafigni- 
 tie. And therefore as many heads as there are of good, fo many are 
 there of evils, which may all be reduced and comprehended in 'ke 
 number of feven ; fickneft, grief, (I conclude thefe two in onej cap. 
 tivity, banifhment, want, infamy, lofle offriends, death > which are 
 the privations of health, liberty, home-dwelling, means or mainte- 
 nance, honours, friends,life,whereof hath been fpoken before at Urge. 
 We will here inquire into the proper and particular remedies and j^ ^ ,. * 
 medicines, againft thefe fevea heads of evils, and that briefly without g*^. 
 
 CHAP. XXII. 
 
 Offakptfs *nd grief. 
 
 WE have faid before, that grief is the greateft, and to fay the 
 truth, the only effential evil, which is motf f.lt, and hath leift 
 remedies. NeverthcldTe, behold fome few that regard the region, j 
 ftice, utility, imitation and rcfemblance with the greatdta-nd moft 
 excellent. 
 
 It is a common neceflity. To endureuhere is no reafon that for our 
 fakes,a miracle {hould be wrought i or that a mm Should be offended, 
 if that happen unto him, that may happen unto every man. 
 
 It is alfo a natural thing, we are born thereuntoiand to dcfire to be 
 exempted from it is injultice, we mult quietly endure the laws of our 
 own condition. We are made to be old, to be weak, to grieve, to be 
 lick, and therefore we muft learn to fuffcr that which we cannot 
 void. 
 
 If it be long, it is light and moderate, and therefore a mamc 
 to complain of it : if it be violent, it is fhort and ipeedy, ends either 
 it felf or the patient, which comes all to one end, Gonfid^fitmntu* 
 
 K k a f
 
 Ofjtcfyefs wdgritf. 
 
 non habet,teJttp*f dolor. Sigravis, brevis '> Silongtts-> levis* 
 Extreme, pain bath no ftrfetuity: ifitbegriev.otti^ititfeongone^ i 
 iban light. 
 
 And again, it is the body that endureth : it is- not our felves that 
 are offended, for the offence diminiflieth the excellency and per- 
 fc&ion of the thing. v and ficknefs or grief is fo far from diminifhing 
 that contrarily it fervef h for a fubjeft and an oecafion of a commen- 
 dable patience much more than health doth : and where there is 
 more oecafion of commendation, there is not Ids occaii&n of 
 good. If the body be the inftrument of the fpirit, who will co m* 
 plain, when the inftrument is improved to the fervice of that wj^rc- 
 unto it is deftinated? The body is made to ferve the foul : jf t he 
 foul (hould affli& it felf for any thing that hapneth to the body t he 
 fpul (hould ferve the body. Were not that man over-delicate aa j C u- 
 lious, that would cry out and afflict himfelf, becaufe fome on e O r o 
 ther had fpoiled his apparel, fome thorn had taken hold of j t or 
 fome wan pafling by had torn it ? Some bafe Broker perhaps would 
 be agrieved therewith, that would willingly make a commodity 
 thereof: but a man of ability and reputation, would rather laugh 
 at it, and account it as nothing, in refpecl: ofthatftate an( j a bu- 
 dance, that God hafh beftowedon him.. Now this body, i s b u t a bor- 
 rowed garment, to make our fpirits for a time, to appe ar U p On ^jg 
 low and troublefom ftage v of which only we (hould make account 
 and procure the honeur and peace thereof. For from whence corn- 
 raeth it, that a man fuffereth grief with fuch impatie ncv Mt is be- 1 
 caufe he accuftoraeth not himfelf to feek his content j n his fouH 
 nqnaffuefunt animoeffe content}', nlmwmiViicumcorfor e f H i t: tb e y b am 
 not accttftomed tbemfelves to be. content in mind'-) their contentment was 
 too myck with the body. Men have too great a com merce w jth thei 
 bodies, and it feemeth,that grief groweth proud,feej n g us toirernblc 
 under the power thereof. 
 
 It teacheth us to diftafte that which we muft needs leave and to un- 
 wind our felves from the vanity and deceit of this world,,an excellent 
 piece, of fervice, 
 
 The joy, and pleafure we receive by the recovery of our health afc 
 ter that our grkf or ficknefs hath taken his courfe, is a ftrange en? 
 lightning unto us v in fuch fort that it (hould feem that nature hath gi. 
 ven f^ckne^for.the greatethonourand fervice of our pleafure and de- 
 light. 
 
 then if the grief be indifferenty the patience foil be eafic
 
 jteft andgritf. 
 
 if it be great, the glory (hall be as great: if it feemoverhard, let us 
 accufe our delicacy and nicene.fs and if there be but few that can en- 
 dure it, let us be of the number of thofe few. Let us not accufe na 
 ture for having made us fo weak,for that is nothing,but we are rather 
 too delicate. If we fly it, it will follow uft if we cowardly yield unto 
 it, and fufter our fel-yes to be vanquifhed, it will handle us the more 
 roughly, and the reproach will light upon our felves. It would make 
 us arTraid, and therefore it ftandeth us upon, to take heart, and that 
 when it com^th, it .rind us more refoluie than wfs imagined. Our yiel- 
 ding makes that more eager, and more fierce, Starefidentcr : nm qttia 
 diffi 'cilia tton auderwN,fcd quia mn attdewuf, dijficilia funt. Tnftjnd con- 
 fiettntly : we do notjbrinl^at thetn^ becauje they he difficult '> ktrt they ai$ 
 diffcuit to endure^ becanfe we firing at tbrtn. 
 
 But left thefe remedies fliould feem but fair words, and meer i- g 
 imaginations, and the practice of them altogether impofflble, we Example^ 
 have examples, both frequent and rich, not only of men, but of wo- 
 men and Children, who have not only a long time endured long and 
 grievous ficknefles with fuch conftancy, that their grief hath rathet 
 given them life than courage i but have attended and born even with 
 joy yea, have fought after thegreateft and moftexquifite torments. 
 In Lacedemon, little Children whipped one another,yea, 1'bmetimes to 
 the death,without any fhe w in their i ountenance,of any grief or fmart 
 that they felt, only to accuftom themfelves to fuflfcr for their Coantrey. 
 Alexanders Page iuflfered himfelf to be burnt with a cole, without cry 
 or countenance of difcoutent, b^caufehe would not interrupt the fa- 
 crincc : and a Lad otLacedemo}), farfercd a Fox to gnaw his guts out 
 of his belly,b:fore he would difcoverhisthtft. Pompey being furprifed 
 by King Gentius^ who would have conftrained him to reveal the pub- 
 lick affairs or Jloiwe, to make known,that no torment (hould make him 
 to do it, did voluntarily put his hnger into the rirc, and fuffered it to 
 burn,untjl Gent'ws himldf took it out. The Uke before that,had Mudm 
 done, before another King,P.^r/?^ : and that good old Ee^ulus of 
 Carthage, endured more than all thefe : aiad yet more than ~R.e?u'uf % 
 Anaxarckiu,who being half pounded in a morter,by the tyrant Nico- 
 enon would never contefs, thai his mind was touched with any tor- 
 ment i B^at and pound the fack ot Anaxarchuf, till you be glutted., as 
 tor hinY.clf you lhall never touch Ijim. 
 
 K k 3 C H A P.
 
 Of Captivity and Imprifonttttnt. 
 
 CHAP. XXIII. 
 
 Of Captivity andlmprifonment. 
 
 THis afHicTionis no more than nothing, and in refpeft of fick- 
 nefle and grief, it is an eafie matter to vanquiftiit.For fick folk 
 are not without captivity in their beds, in their houfes, for the 
 time they lie in > yea, they ingrofle as it were affli&ion above captivi- 
 vity > nt verthelerfe, a word or two thereof. There is nothing but the 
 body, to cover the prifon of thy foul that is captive j the foul it felf 
 rtmaineth al way es free and at liberty, indefpightofalh and there- 
 fore how (houldthat man know or perceive that he is in prifon, 
 who as freely, yea, and more freely too, may walk and wander whi- 
 ther he will, than he that is abroad? The walls and Dungeons of the 
 Prifon, are not Itrong enough to fliut him up ', the body that touch - 
 eth him and is joyned unto him, cannot hold nor flay him. He that 
 knoweth how to maintain himfdfiu his liberty, and to ufeandhold 
 his own right, which is not to be (hut up, no not in this World, will 
 but laugh at thefe flight and cbildifli embarments, Chrijlianus cti- 
 am extra carcercm feculo rementiavit : in carcere, ethm carccri : nibil 
 iutereftuhifitis in feculo qui extra fecttlum ejlit : feramus caneris noften, 
 fieejfum vocemw '> &fi corpus ivcluditttr, caro detimtu,-, omniafpiritui pa- 
 tmt) totum bomnem animus circumfert, & qui vult transfer i. A Chriftian 
 man even out of prifon, hath renounced the World: in prifon alfo, he hath 
 renounced the prifon: It mittereth nothing where ihouartintheworld^ 
 rthi art ffthe world : Let Wf tal(e away the nam; of prifon, andeattit a quiit 
 retiring place, and if the body be included, tbeflefo isprifoner. but tbe/pirit 
 is free to aU things ^the mind carrieth about the whole man, and whither ht 
 lift it tranjportetb him* 
 
 The prifbn hath gently received into the lap thereof, many great 
 apd holy Perfonagesjit hath bscn the fan&uary, the havtn of healfh, 
 aud a fortrefs to divers that had been utterly undone, if they had had 
 their liberty, yea, that have had recourfc thereunto, to be in li- 
 berty -, have made choice thereof, and efpoufed themfelves unto it, 
 to the end, they might live at reft, and free themfelves from the cares 
 of the world e carcere in cuftodiam tranfl.iti, Transited from the 
 prifen of afftirs* to the quiet of 4. nejtis. That which is fliut up under- 
 lock and key, is in fifeft cuftody: and it is better to be under the 
 fa&gard of a key, than to-be bound and enthralied withthofefer- 
 
 ters
 
 Of captivity andimprifottttent. 
 
 ters and ftocks, whereof the world is full , that publick places and 
 courts of great Princes, and the tumultuous affairs of this world 
 bring with them, jealoufies, envies, violent humours, and the like. 
 Si recogitemus ipfitm magis mundum carcmm effe, exijje not <? careers 
 quam in carcerem introijfe intclligtmitf, majores teebraf habct mttndm 
 fjtt hominut* prteordia exctcant, graviores catenas ind*it t qu& ipfaa- 
 mmzs conflringunt, pej-ores immiaiditias exfptral, lilidtnes bomlnnm^ 
 pluresjojlremo rees continet-, univerjitm gwus bominum : If &e csnfider, 
 that the worlditfelfis aprifatti wejhati ttnderftansl, that ri are rather 
 gone out of the world, than entred into prifin i the world bath greater 
 dsr\tgtfi\ wherewith the inward cogitaiims of the hearts of rum are 
 blinded* it fettereth with inert grievous Irw, wherewith m*ns very 
 fouls are jhackled '> it brcatbeth forth worfer Hncleanneffes i* the lnjfo 
 and fenfitalities of men > it contaiueth mire guilty perfoHs^ even while 
 Mankind. Many have efcaped the hands of their enemies, and o- 
 ther great dangers and miferies, by the benefit of imprifonmcnt. 
 Some have there written Books, and have there bettered their know- 
 ledge. Plus in carcere fpiritw acqttirit quant caro amittit : The fpi.-it 
 gettetb more inprifon, than tbe fiefh lofitb. Bivers there are, whom the 
 pnfon having kept and prefetved for a time; hath re-fent unto their 
 former foveraign dignities,and mounted thf m to the higheft places in 
 the world-, others it hath yielded up unto Heaven, and hath not at any 
 time received any that it reftoreth not. 
 
 CHAP. XXIV. 
 
 OfBanifhrnent and Exile. 
 
 " 
 
 EXile is a .change of place that brings no ill with it, but in opinion, 
 it is a complaint and affli&ion wholly imaginary : for according 
 to reafon, there is not any ill in it:In all places, all is after one fafhion, 
 which is comprehended in two words, Nature and Virtue. Duoqu* 
 pulebcrrimafant^qHocutique nosmoverimus,fe(iumtur,natura c:mmunif fr 
 propriSvirtxs: tbere are two excellent ib'mgs,nbicb will follow us ^hither foe- 
 ver we g#, common Nature, and mans own Virtue. 
 
 In all places, we find the felf fame common nature, the fame 
 heavens, the" fame elements. In all places, the heavens and the ftars 
 appear unto us in the fame greatnefs, extent ; and that is it which Nature. 
 principally we are to confidcr, and not that which is under us, and 
 which we trample underfect. Again, at a kenning we cannoifeeof 
 
 K k 4 the
 
 and Exile. 
 
 the Earth above ten or twelve leagues : Angttftus animus qttem ter- 
 retu delcttant : The mind is narrow and ft fait, whom earthly things de- 
 light. But the face of the great azured firmament, decked and coun- 
 terpointed with fo many beautiful: and mining Diamonds, doth aJ- 
 wayes fhew it felf unto us ;. and to the end, we may wholly behold 
 it, it continually whirleth about us. It fheweih it felf all unto alj 
 andinallrefpedts, in &day and anight. The Earth, which with the 
 Sea, and all that it containeth 3 is not the hundred and ilxtyeth part of 
 the greatnefs of the Sun, fhewcthnot it felf unto us, but in that fmatt 
 proportion that is about the place where we dwell: yea, and that 
 change of that earthly floor that is under us, is nothing. What mat- 
 ter is it to be born in one place, and to live in another? Our Mother 
 might have layen in elfe where, and it is a chance, that we are born 
 here OK there. Again, all Countries bring forth and nourish men, 
 and furnifli them with whatfover is necelfary. All Countries have 
 kindred : nature hath knit us altogether in blood and in charity. All 
 have friends j there is no more to do, but to make friends and to 
 win them by virtue and wifdom. Every, land is a wife mans Coun- 
 trey, or rather no Land is his particular Countrey. For it were to 
 wrong himfelf,and it were weakncfsand bafenefs of heart, to think 
 to carry himfelf as a wrangler in any place. He muftal wayes ute his 
 own right and liberty, and live in all places as with himfelf, and up- 
 on his owni Omms terras tanquamfuufvidere^ftt^ tAnqnam omnium'-) 
 ttfee all Lands as their own-> and tbt'w own as the Lauds of all, 
 
 Moreover, what change or difcommodity doth the diverfify of? 
 the place bring with it ? Do we not alwaies carry about us one and 
 the fame fpirit and virtue? Who can forbid faith Brutw, a banifhed 
 man to carry with him hrs virtues ? The fpirit and virtue of a man 
 is n fhut up in any place i but it is every where equally and indif- 
 ferently. An honeft man is a Citizen of the World, fres, chearful, 
 and content in all places, al wayes withm himfelf, in his own quar- 
 ter, and ever one and the fame, though his cafe or fcabbard be re- 
 moved, and carried hither and thither: Animus facer & tterntts u- 
 bique tji dlis oognatus^omni rmtndo <& *vo par : Tie* facred and eternal 
 Jbttl is every where, of near affinity rvitk God, alike to all the world \ and to 
 aflages. A man in every place, is in his own Oountrey, where he is 
 well. Now for a man to be well,itdependethnot upon the place 
 but himfelf. 
 
 tjow many are there, thai for divers confidcrations, have willing- 
 
 fe
 
 Ofpovtrtj) want) lojfc of goods. 
 
 ly banilhed themfelves ? How many others fcaniftied by the violence 
 of another, being afterwards called home, have refuted to return =, and 
 have found their exile not only tolerable, but pleafjnt and delight&Ij 
 yea, never thought they lived until the time of their baniflirnent, as 
 thofe noble Romans,Rf j/;r, MarctHns? How many others have been 
 led by the hand of good fortune out of their Countrey, that they may 
 grow great and puiflant in a (trange Land. 
 
 CHAP, XXV. 
 
 Of poverty, want) !(JJe ofgoodf, 
 
 THis complaint, is of the vulgar and mifcrable. fottifli fort of 
 people, who place their fovereign good, in the goods of for- 
 tune, and think that poverty is a very great evil. But to (hew what if 
 is, you muft know that there is a two-fold poverty : the one ex 
 tream, which is the want' of things necefTary,and requititc unto na- 
 turej this dth feldom or never happen to any man, nature being r. Want of 
 fo juft, and having formed us in fuch a fafiiion, that few things are **"***/ 
 neceffary, and chofe few are not wanting, but are found every -I*'*' 
 where j Parabih eft quod natttra de/iderat, & cxpofitum : 7 bat which 
 nature dcfireth if ready andeafie to be had'-) yea, in fuch a fufficiency, 
 as being moderately u(ed, may fuffice the cofldition o every one. 
 Ad manum eft, qwd fat eft: 'that vclolcb fujficetb, M ready and a*> 
 band. If we will live according to nature and reafon, the defire and 
 rule thereof, we (hall alwaits find that which is fuSicitnt. If we- 
 will live according to opinior, whileft we live, we (hall never find it: 
 Si ad naturam lives, nunqttam eris patiper i fi ad opinionem, ttunquam 
 dives '. exiguum naiura defiderat, cfinio int men/urn : If that wilt live 
 according to nature^ ikon (halt never be poor i if according to opinion, m- 
 verrich: natttredefireth little, opinion much, and beyond me.jfttr.e- And 
 therefore, a man that hath an Art or fcience to (tick unto, yea, that 
 hath but his arms atwil^isitpoffiblehe (hould either fear,, or com- 
 plain of poverty? 
 
 The other is the want ofthingsthat are more than fufficieut, re- a . wi**i>f 
 quired for pomp, plcafure and delicacy. This is a kind of medi t 
 ecrity and frugality: and- to fay the truth, it is that which we fcar, 
 tolofe our riches, our moveables, not to have our bed foit enough, 
 our diet welldreft, tobe deprived of thefc commodities i and in a 
 it is deiicitenefs that holcfeth us, This is our true malady, 
 
 Mow .
 
 i loffe of goods. 
 
 Prov.3. Now this complaint is unjufti, for fuch poverty israther tobe defi- 
 rcd than feared : and therefore the wife man asked of God;, Nee men- 
 fUcitatem nee divitias, fed necejfaria : Neither poverty nor riebes, but 
 things neceffary. It is far more juft, more rich, more peaceable and 
 certain, than abundance, which amanfomuchdefireth, More juft i 
 tor man came naked, Nimo nafcitur dives i No man i* brn rick, and 
 he returneth naked out of this world. C%n a man term that truly his, 
 that he neither bringeth nor earrieth with him? The goods of this 
 world, they areas the moveables of anlnne. We are not to be dif- 
 contented fo long as we are here, that we have need of them. More 
 rich , It is a large flgnory, a Kingdom : Magx* dhitie lege nature 
 compofit* paupcrtas ' tnagnuf qufftttf pietas cum fujficientia : Moderate 
 and quiet powrty bj the law of nature, if great riches', Gedtineft if great 
 L.Tirfl. 6. gain rvith Efficiency. More peaceable and allured ', it fearefh nothing, 
 and can defend it (elf againft the enemies thereof: Edam in obfejfa 
 via pattpertas pax eft : Poverty ba;b peace, even in a befieged way. A 
 {mall body that may cover and gather it fclf under a Buckler , is in 
 betterfafety than a great, which lieth open, unto every blow. Itis 
 never fubjed to great lofTes, nor charges of great labour and bur- ' 
 then. And therefore they that are in fuch an eftate, are alwayes more 
 chearful and comfortable > for they never have fo much care, nor 
 fear fuch tempefts. Such kind of poverty is free, chearful, allured, it 
 makethus truly matters of our own lives i whereof the affairs, com- 
 plaints, contentions, that do neceflarily accompany riches, carry a- 
 way the better part, Alas! what goods are thofe, from whence 
 proceed all our evils? They are the caufe of all thofe in juries that 
 we endure, that make us flavess trouble the quiet of our fouls, bring 
 with them fo many jealoufies, fafpicions, f.ars, frights, dcfircs ? He 
 that vexeth himfelf for the lofTe ofthefcgoods,is a miferable man; 
 for together with his goods, he lo{eth his fpirit too. The life of 
 poor men, is like unto thofe that fail near the fhore > that of the rich, 
 like to thofe that caft thcmfelvesinto the mane Ocean. Thefe cannot 
 attain to land, though they defire nothing more, byt they muft attend 
 the wind and the tide i the other come abroad, paiTe and repafle, as 
 often as they will. 
 
 , Finally, we mufr endeavour to imitate thofe great and generous 
 
 perfonages, that have made themfelves merry wirh fuch kind of 
 lofles, yea, have made advantage of them, and thanked God for 
 thtmi as Zenan^ after his fnip-wrack, falriclus, Serjmv, Curium 
 It (hould feem that poverty is fome excellent and *!ivine thing,
 
 GflnJAmy. 495 
 
 fince it agreeth with the gods, who are imagined to be naked > fince 
 the wifeilhave embraced it,or at lead have endured it with great con- 
 tentment. And to conclude in a wordi with fuch as are not overpaid 
 onate it is commendable, with others infupportable. 
 
 CHAP. XXVI. 
 
 Ofinfamj. 
 
 THis affliction is ofdivers kinds, If it be lofle of honours and dig- 
 nities, it is rather a gain than a loflc : Dignities are but honoura- 
 ble fervitudcs, whereby a man by giving himfelf to the wealpublick,is 
 deprived of himfelf. Honours are but the torches ot envy, jealouiie, 
 and in the end, exile and poverty. If a man (lull call to mind the 
 hiftory of all antiquity, he (hall rind, that all they that have lived, and 
 have carried them(elvcs worthily and virtuouily, have ended their 
 courfe, either by exile, or prifon, or feme other violent death: witness 
 amongft the Greeks, Anjiidef^hemijiocles^ fbocion^Sccrates\ amonglt 
 the Romans, Camdhts, Scipi^ Cicero, Fapinitn > among the Hebrews, 
 the Prophets: In fuch fort, that it mould feem to bethe livery of the 
 more honcft men', for it is the ordinary recompence ofa publick (rate, 
 to fuch kind of people. And therefore a man ofa gallant and generous 
 fpirit, mould contemn it,and make fmall account thereof,for he difho- 
 noureth hinafelf,and (hews how little he hath profited in theftudy of 
 wifdcm, that regardeth in any refpeclr, thecenfures, reports,and 
 fpeeches of the people, be they good, or evil. 
 
 CHAP. XXVII. 
 
 Cftbe loffe of friends. 
 
 I Here comprehend Parents, Children, and whatfoever is near and 
 dear unto a man. Firft, we muit know upon what this pretended; 
 complaint or afrli<5tion is grounded, whether upon the intertlts, or 
 good of our friends, or our own. Upon that of our friends i I 
 doubt we (hall fay Yea to that, but yet wemuft not betoecredu- 
 lous to believe it. It is an ambitious raining of piety, whereby vre 
 make a (hew of forrow and grief for the hurt of another, or the 
 hinderance of the weal-publick : but if we (hall withdraw die veil 
 cf diffimulation, and found it to the .quick, we (hall iiad^foit it is 
 
 our-
 
 Of the lojfi of Fricndt. 
 
 out own particular good that is hid therein, that toucheth us neareft. 
 We complain that our own Candle burneth,and is con fumed, or at 
 Icaft is in fome danger : This is rather a kind of envy, than true piety* 
 for that which we (b much complain of,touching the lofle of our 
 friends, their abfence, diftancefrom us, is their true and great good : 
 Mcerere hoc eventum, invldi maguquam amid eft: to mourn jor tbisevmt^ 
 is rather the part of an envioMfperjonthanof a friend. The true ufe of 
 death is, to make an end of our mifcries. God had made our life 
 more miferable, if he had made it longer. 
 
 And therefore to fay the truth, it is upon our own good, that this 
 complaint and affliction is grounded : now that becommeth us not, 
 it is a kind of injury to be grieved with the reft and quiet of thofe 
 that love us, becaufe we our felves arc hurt thereby. Suit incommodit 
 angij non amicum, fedfeipfum antantis eft : to he grieved for his awn dij- 
 cmmoditits,Jhevpeth a man net to love his friend, but himfelf. 
 
 Again, there is a good remedy for this which fortune cannot take 
 from us, and that is, that furviving our friends, we havemeanesto 
 make new friends. Friendship, as it is one of the greatelt bleffings of 
 our life, fo it is moft eafily gotten. God makes men, and men make 
 friends. He that wanteth not virtue, (hall never want friends. It is 
 the inftrument wherewith they are made, and wherewith, when he 
 hath loft his old,he makes new.If fortune hath taken away our friends, 
 let us endeavour to make new i by this means, we (hall not lofe them . 
 but multiply them. 
 
 CfDeath. 
 
 WE have fpoken hereof fo much at large, and in all reflects in 
 the eleventh and latt Chapter of the fecond book,that there re- 
 maincth not any thing tlfe to be fpokemand therefore to that place 
 I refer the Reader. 
 
 Ibejecondfart of inward evils-) ttdidus and trru^ 
 
 PREFACE. 
 
 FRom all thofe above-named evils, there fpring and arifein us, di- 
 vrs pafllons and vuel affc&ions : for theic being taken and 
 
 confidere<J
 
 Again ft Fear. 49 7 
 
 confidered fimply as they are,they breed fear, which apprehendeth c- 
 vils as yet to ccme, forrow for prcfent evils, and if they be in another, 
 pitty and eompaflion. Being confidered as comming , and procured 
 by the a A of another, they ftirupin us the pafliba of choler, hatred, 
 envy, jealoufie, defpight, revenge, on all thofc that procure difplea- 
 fure i or make us to look upon another with an envious eye. Now 
 this virtue of fortitude and valour, confifteth in the government and 
 receit of thefe evils, according to- reafon, in the refolute and couragi- 
 ous carriage of a man, and the keeping of himfelf free and clear from 
 all paffions thatfpring thereof. Butbecaufe theyfubfitt not, but by 
 thcfe evils, if by the mea,ns and help of fo many advifementsand re- 
 medies before delivered, a man can vanqutflv and contemn them all, 
 there can be no more place left unto thefe paflions. And this is the true 
 mean to free himfelf, and to come to the cad i as the belt way to put 
 out a fire, is to withdraw the fuel that gives it nourifliment.Neverthe- 
 le(s, we will yet add fome particular counfels againft thefe paflions, 
 though they have been in fuch fort- before deciphered, that it is a mat* 
 ter of no difficulty. to bring them into hatred and deteftation. 
 
 HAP. XXVIIL 
 
 LEt no man attend evils before they come, becaufe it may be v 
 they will never come : our fears are as likely to deceive us, as 
 our hopes i and it may be, that thofe times that we think will bring 
 moft affliction with them* may bring greateft comfort. How many 
 unexpected adventures may happen, that may defend a man from 
 that blow we fear ? Lightning is put by with the wind ofamans hat, 
 and the.fortunesofthegreateiUhtcs, with accidents of fmall mo- 
 ment. The.tum of a wheel moumeth him that was of loweft de- 
 gree, to the higheft ftep of honour i and many times it falleth out 
 that we are prefervcd by that, which we thought would have been 
 our overthrow. There is nothing (o eafily, d eoei ved, as humane fore- 
 fight. That which it hopeth it. wantcth v-tbar which it teareth, va- 
 nilheth , that which it expedteth, hapneth not. God -hath his 
 counfel by himfelf : That which man determinefh after one 
 manner, he refolveth after another. Let us not therefore 
 make our (elves unfortunate, before our time, Nay when per- 
 haps we, are never likely to be fo. Time to come which deceit 
 
 veth.
 
 . a Jgainft Sorrow. 
 
 vcth fo many, will like wife deceive us as foon inrmr fears, as in our 
 hopcrs. It is a maxim commonly received in Phyiick, that in (harp 
 nuladies the predictions are never certain : and even fo is it, in the 
 molt furious threatnings of fortune ; To long as there is life, there is 
 hope, for hope continues as long in the body as the foul: quamdi* 
 fpirtjpero. 
 
 But forafmuchasthis fear proceedeth not alwayes from the di- 
 fpofition of nature, but many times from an over-delicate education 
 (for by the want of exerciic and continual travel and labour, tvea 
 from our youth, we many times apprehend things without rea- 
 fonj) we riiuli by a long practice, accuftom oyr felves unto that, which 
 may moft terrific us, prefent unto our fclvts the molt fearful dan- 
 gers that may light upon us, and with chearrulnefs of heart at- 
 tempt fometimes cafual adventures, the better to try our courage, to 
 prevent evil occurrents, and to feize upon the arms of fortune. It is 
 a matter of lefle difficulty, to refift fortune by availing it, than by 
 defendjng ourfclvcsagainftit. Foi then we have ka(ure to-arm our 
 felves, we taKe our advantages) we provide for a retrain whereas 
 when it aflaulteth,it furpriicthus unaware?, and handlethus at her 
 own pleafure We mutt then while ft we aflii I fortune, learn to de- 
 fend our tclves, give unto our felvts fulie alarums, by propoling unto 
 us, the dangers that other great pcrfonages have paflcd, call to 
 mind, that fome have avoided the greattft, brcaufe they were not 
 aftonifhcd at than v others have been overthrown by the leaft, for 
 want of rciolutien. 
 
 CHAP. XXIX, 
 
 Agalnft Sorrow. 
 
 PHe remedies againft forrow ffet down before as the moft tedious, 
 hurtful, and unjull piflion) are two fold t fome are direct or 
 ftraighr, others oblique. I call thoie direcl:, which Philofophy 
 tcacheth, which concern the confronting and difdaiiiingof cvi!s,ac- 
 counting them not evils, or at lealtwife, very fmall and light C though 
 they be great and grievous^ and that they are not worthy the leaft 
 motion or alteration ofour minds', and that to be forry for them, 
 or to complain of them, is a thing very unjuft and illb^htting a mm 
 as teach the Stmc]y , Peripatetic^ and flaioxifts. This manner of 
 preferving a man from forrow and rnclancholick paflion, is as rare, as 
 it is excellent, aad belongs to fpirits of the rirft rank, There is like- 
 
 wilc
 
 Again ft mercy And cotHfaffion. 
 
 wife another kind of Philofophical remedy, although it be not of fo 
 good a fUmp, which is eafie, and much more in ufe, and it is obliquei 
 this is by diverting a maus mind and thought to things pleafant and 
 delightful, or at leaft indifferent from that that procureth our for- 
 row: vdiich is to deal cunningly, to decline and avoid an evil, to 
 change the objcft. It is a remedy very common, and which is u(ed 
 almolt in all evils, if a man mark it, as well of the body as of ttic 
 mind. Phyiitians, when they cannot purge a Rheum, they turn it in- 
 to fome other part lefle dangerous. Such as pafle by iteep and preci- 
 pitate deeps and downfalls, that have need of lancings, (earing Irons, 
 or fire, Ihut their eyes, and turn their faces another way. ValiaHt 
 men in war, do never tafte nor confider of death, their mindes be 
 tng carried away by the defire of victory i in fo much, that divers have 
 fut&red death gladly, yea, have procured it, and been their own ex- 
 ecutioners, either for the future glory of their name, as many Greekf 
 and Romans > or for the hope of another life, as Martyrs, the Difci- 
 plesof Hegefati) and others, after the. reading otPlatohis book to 
 Antiochitf} Ve morte contemnendj or to avoid the miferies of this 
 life and for other reafons. All thcfe, are they no divertions? Few 
 there are that confider evils in themfelves, that relifh them as Socra- 
 tes did his death > and Flaviut condemned by Afcr*, to die by the 
 hands of Niger. And therefore in finifter accidents and mifadven- 
 tures,, and in all outward evils, we mull divert our thoughts, and turn 
 them another way. The vulgar fort can give this ad vice, Think not 
 of it. Such as have the charge of thofe that arc any way afHiftedjfhould 
 for their comfort, furnim affrighted fpirits, with other obje&s. Abdu- 
 tindut eft animt addiaftudia^olicitudmej^ cur as ^ negotix i loci deniut 
 mutatione firpe c*r*nd*seft. The mind is to be led away to ot 
 tares-) affairs j /o^/y, by change of place it is often cured. 
 
 CHAP. XXX. 
 
 Againft meroy and compaffioH, 
 
 is a two-fold mercy, the one goad, and virtuous, which i 
 i-n God, and in his Saints, which is in will, and in dfcdttofuc- 
 cour the afH-.dted, not affliding; themfelves or diminifhing any thing 
 that cocerneth honour or equity;, the other is a kind of feminine 
 piffioiute pitty, which proceedeth from two great a tenderuefs and
 
 - G0 Againft cheler. 
 
 wcakncfsofthemind, whereof hath been fpoken before in the above- 
 named paflion. Again this wifdom teacheth us to fuccour theaffli&ed, 
 but not to yield and to fuflfer with him. So is God faid to be merciful, 
 as the Phytician to his patient, the advocate to his Client, anordeth all 
 diligence and induftry, but yet takcth not their evils and affairs to 
 the heart > fo doth a wife man,not entertaining any grief or darkning 
 h'fs fpirit with the fmoke thereof. God connnandeth us to aid, and t 
 Jiave a care of the poor, to defend their caufei and in another place 
 .he forbids us to pitty the poor in judgment. 
 
 CM A P. XXXI. 
 
 i 
 
 Againft cbokr* 
 
 THe remedies are many and divers, wherewith the mind muft 
 before- hand be armed and defended, like thofe that fear to be 
 befieged i for afterwards it is too late. They may be reduced 
 to three heads j the firlt is to cut off the way, and flop all the pafla- 
 ges unto choler. It is an eafier matter to withftand it, and to ftay 
 the Paflage thereof in the beginning, than when it hath feized upon 
 a man to carry himfelf well and orderly. He muft therefore <juit 
 himfelffrom all the caufes and occafions of Choler, which hereto- 
 fore have been produced in the defcription thereof, that is to fay, 
 I. weaknefs and tendernefs, 2. malady of the mind in hardning it 
 (elfagainft whatfoever may happen. 3. too great delicatenefs, the 
 lore of certain things do accuftorn a man to facility, and iimplicity 
 the mother of peace and quietnefc, Ad omnia comp.ifni fimM : qu* 
 bona & paratiara,fint nobis metier a &grttiera '> Let us be fetkd to aU 
 things : let tbife things vrbick art good and ready at bjnd, It bet- 
 ter and mere acceptations. It is the general doctrine of the wi(c 
 King Cotjs, who having received for a preient many beautiful and 
 rich veffels, yet frail and eafie to be bjoken brake them all, to the 
 end, he might not beftirredto choler and fury, when they fhould 
 happen to be broken. This was a diftruft in himfelf, and a bafe 
 kind of fear that provoked him thereunto. 4. Curiolity i according 
 to the example of C<e/ir, who being a Conqueror, and having reco- 
 vered the letters, writings, and memorials of his enemies , burnt 
 them aK before hefawthem. 5. Lightnefs of belief. 6. And above 
 all, an opinion of being contemned, and wronged by another, 
 which he mufi etacc from him as unworthy a man of fpirit 
 
 for
 
 inft Choler. 
 
 for though it feem to be a glorious thing, and to proceed from toe 
 high eiteem of himfelf (which neverthelefTe is a great vice) yet it 
 cometh of bafenefsand imfaecillity. For he that thinketh himfelf to be 
 contemned by another, is in fome fenie his inferiour, judgeth himfelf 
 or fears that in truth he is fo, or is fo reputed, and diftrufteth himfelf. 
 Nemo non eo^ a quofe cyntempttimjuciicat, mmr eft i No man but lefier 
 than he of wham he thinketh himfelf to be contemned. A man muft theie* 
 fore think that it proceedeth rather from any thing than contempt* 
 that is,fotti(hnefs, indifcretion^want of good manners. Ifthis fuppo- 
 fed contempt proceed from his friends, it is too great familiarity : If 
 from his fubje&s or fervants, knowing that their rrraiLr hath power 
 to chaften them, it is not to be believed that they had any fueh 
 thought : If from bate and inferiour people, our honour, our dignity 
 or indignity, is not in the power of fuch people : Indi^nut Cefaris irai 
 unworthy the wrath ofCtfar. Agttbjcles and Aatigontts laughed at thole 
 that wronged them, and hurt them not, having them in their power. 
 Ctfor excelkd all in this point j and Mofcs, David, and all the greatt ft 
 perfonages of the world have done the like. Magnam fw'-tMam 
 magnus animus decet \ a great mind becometb a great f tune. The moil 
 glorious conqueft is for a man to conquer himielf, not to be moved by 
 another. To be ftirredtochole,istoconfefstheaccu(ation. Convitis 
 ft irafcare agmtavidwtur.fpreta exolefcttnt: Reproachful! fpeechsfifthotf 
 be Angry at tbtmjeem acknowledged* if th u defpife them they vant/h to no- 
 ibing.&c can never be great,that yield, th himfelf ro the offence of ano- 
 ther : if we vanquifli not our cholcr that will v^nquifh us. Inju- 
 ries & offexfiomsfifperne defpicere '. Highly to dejpifi injuries and ffin- 
 ces. 
 
 i. 
 
 The fecond head is of thefc remedies that a man muft employ 
 when the occafions of cholerare offered, and that there is a Hkeli* 
 hood that we may be moved thereunto ; which are firft, to keep 
 and contain our bodies in peace and quietntfs, without mofion 
 or agitation > which inflameth the blood aad humours 5 and to keep 
 himielf tilent and fohtary. Secondly, delay in believing and refol- 
 ving, and giving leifure to the judgment to confider. If we can 
 once difcover it, We (hall eafily ftay the courfe of this Fever. A wife 
 man counfcllcd Angujl*s being in choler, not to be moved before 
 he had pronounced the letters of the Alphabet. Whatfbever we fay 
 or do in the heat of our blood, ought to be fufpeded, Nil tibi l.csAt^ 
 dunt iraficrif* gjuare /* ui* vis omtria faere* Nothing is IA- 
 
 L 1 fuS
 
 Againft cooler. 
 
 fbl fir ' thte trhileft thou an angry. Why ? becaufe thott wilt then 
 have all things lanfttl fw thee. We muft fear and be doubtful f our 
 felves, for fo long as we are moved, we can do nothing to purpofe. 
 Reafon, when it is hindted by paflions, ferveth us no more than the 
 wings of a bird being fattened to his feet. We muft therefore have re- 
 courfe unto oir friends, and furTcr our choler to die in themiddeftof 
 our difcourfe. And laftly, diverfion to all pleafant occafions, as mu- 
 (ick,-8cc. 
 
 The third head confifteth in thofe beautiful confid^rations, 
 wherewith, the mind muft long before be feafoned. Firft, in the 
 confide ration of the a& ion and motions of thofe that are in cho- 
 kr which (hould breed in us a hatred thereof, fo ill do they be- 
 come a man. This was the manner of the wife, the better to dif- 
 fwade a man from this vice, to counfel him to behold himfelf in 
 a glafle. Secondly, andcontrarily, of the beauty which is of mode- 
 ration i Let us confider how ranch grace there is in afweet kind 
 of mildnefs ano clemency, how pleafing, and acceptable they arc 
 unto others, and commodious- to our felves : It is the Adamant 
 that draweth unto us the hearts and wills of men. Thi* is Princi- 
 pally required in thofe whom for tune hath placed in high degree of 
 honour, who ought to have their motions more rcmifleand tem- 
 perate > for as their actions are of greateft importance, fo their 
 faults are more hardly repaired. Finally in the confideiation of 
 that efteenk and love which we Should bear to that wifdom which 
 wa here ftudy, which elpecially fheweth it felf in retaining and 
 commanding it (elf, in -remaining conftant and invincible > a man 
 muft mount his mind from the earth, and frame it to a difpofition, 
 like to the higheft region of the air, which is never over (haddo wed 
 with clouds, nor troubled with thunders, but in a perpetual fere- 
 nity:(b our mind muft not be darkned with forrow, nor moved 
 with choler, but fly all precipitation, imitate the higheft Planets 
 that of all others are carried more ilowly. Now all this is to be 
 uoderftood of inward choler, and covered > which endureth being- 
 joyncd with an ill affc&ion, hatred, defrre of revenge : qu* in fin* 
 ftultsrttm requufcit) ttt qui repotwnt odia i quodqtte fev* cogitationit indv* 
 cium.- eft, feereto ftto fatittxtur : which reft in the bofem of a fool^ at 
 \)A that layttb up hatred* and which is a token of a cruel mind-,- being 
 inwardly glutted therewith : For the outward and open choler is 
 (hurt, a fire made of ftraw without ill affection which is only to 
 make a&othcr to fee his fault, whether, inferiours by reprehenfions 
 
 or
 
 Jgainft hatred. 503 
 
 ing the wrong and indifcretion they commit; it is 
 
 t thing profitable, neccfiary, and very commendable. It is good and 
 profitable, both for himfelf, and for another, fometknes to be moved 
 to anger i but it mult be with moderation and rule. 
 
 There are (bme that fmoother their choler within/to theend it ^ 
 break not forth, and that tney may fecm wife and moderate, but ft * *gry, 
 they fret thetnfclres mwardly, and offer themfelves a greater violence W ^ M '* " 
 than the matter is worth. It is better to chide a little, and to vent the 
 rire, to the end it be not over ardent and painful within. A man in- 
 corporateth choler by hiding it. It is better that the point thereof 
 mould prick a little without, than that it mould be turned againftit 
 felf: QmniA vitia in aperto levior afunt, &tunc perniciofjfintstwmfimjtla* 
 ta Janitate fubfidttnt : M difeafes that appear openly arc the lighter ^ and 
 then are mejt dangerout when they reft bidden with a counterfeit health. 
 
 Moreover, againft thofe that underftand not,or feldom fuflfer them- 5 
 (elves to be led by rca(bn } as againft thofe kind of fervants that do no- for 
 thing but for fear, it is neceflary that choler either true or difTembled w * 
 put life into them, without which there can be no rule or government * / * 
 in a family. But yet it muft be withtbefe conditions : Firft, that it be 
 not often, upon all, or light occasions. For being too common, it 
 grows into contempt, and works no good effect. Secondly, no: in the 
 air,murmuring and railing behind their backs, or upon uncertainties, 
 but be fure that he feel the fmart that hath committed the offence. 
 Thirdly, that it be fpeedily, to purpofeand fcrioufly, without any 
 mixture of laughter, to the end it may be a profitable chaftifement for 
 what is paft, and a warning for that which is to come. To conclude- 
 it muft be ufed as a medicine. 
 
 All thefe remedies may ferve againft the 
 following paflions. 
 
 CHAP. XXXII. 
 
 Agrinft Hatred* 
 
 THat a man may the better defend himfelf againft hatred, he 
 * muft hold a rule that is true, that all things have two handles 
 whereby we may take them : by the one they feem to be grievous 
 and burthenfome unto us, by the other, eaQe and light. Let us then 
 receive things by the good handle, and we (haH find that there is 
 
 L 1 2 fomething,
 
 fomethinggood and to be beloved, in whatfoever we accufe and hate. 
 
 For there is nothing in the world thatjis not for the good of man. And 
 
 in that which offendeth us, we have mere caufeto complain thereof, 
 
 than to hate it; for it is the firft offence,and receiveth the greateft dam- 
 
 naagc becaufe it lofeth therein the ufe of reafon the greateft lofle that 
 
 may be. In fuch an accident then, let us turn our hate into pity, and 
 
 let us endeavour to make thofe worthy t be beloved,which we would 
 
 hate> as Lycttrgtff did unto him that had put out his eye, whom he 
 
 made, as a chaftifement of that wrong, an honeft 5 virtuous,and modeffc 
 
 Citizen by his good inftrudion. 
 
 CHAP. XXXIII. 
 
 Againft 
 
 A 
 
 Gainft this paffion, we muft confidcr that which we efteem and< 
 envie in another. We willingly envie in others riches, honours, 
 favours ', and the reafon is, becaufe we know not how dearly they have 
 cpft them. He that (hall fay, thou (halt have as much at the fame price-, . 
 rather refufe his offer, than thank him for it. For before a 
 
 man can attain unto them, he muft flatter, endure afflictions, injuries ,, 
 to be brief, lofe his liberty, fatisfie and accommodate himfelf to the 
 pleafures and paflions of another. Man hath nothing for nothing in 
 this world. To think to attain to goods, honours, ftates,offices,other- 
 wife,and to pervert the law, or rather cuftom of the world, is to have 
 the mony and wars too. Thou therefore that makeft profeffion of ho- 
 nour, and of virtue, why doft thou afflict thy felf if thou have not thefe 
 goods, wh'tch are not gotten but by a fhamcful patience?Do thou there- 
 fore rather pity others,than envie them.If it be a true good that is hap- 
 pened to another, we {hould rejoyce thereat ^ for we (hould defire the 
 good of another : To be pleafed with another mans pro(perity,is to en- 
 creafeour own, 
 
 GHAP. XXXIV. 
 
 Agaiinft revenge* 
 
 AGainS this cruel paflidn, we rnuft firft remember that there 
 is nothing fo honourable, as to know how to pardon. Every, 
 man may profecute the law to right that wrong that he hath recei- 
 ved > but to give grace, to remit and forgive, belongeth to a So- 
 
 vereign
 
 Jgaixft Revenge. 
 
 foveraign Prince. If then thou wilt be a King, of kings tbcmfclves, &c 
 do an adi that may become a king, pardon frcely,be gracious towards 
 him that hath offended thee. 
 
 Secondly, there is nothing fo great and fo viclorious>as hardineflc 2 
 
 and a couragious infenfibility in the {ufferiug of injuries,whercby they 
 return and rebound wholly upon the wrongers, as heavy blows upon 
 a hard and fteeled anvil, which do no other but wcund and bcnum 
 the hand and arm of theihikcr : To meditate revenge is to confefs 
 himfclf wounded i to complain is toacknowledg himfelf guilty and 
 inferiour. Vhi3-> dolorif confcjfio eft: non eft nugnus anirnur (ttemincitrvat 
 injuria : ingens animus & verttf ejiitnatorfHi. nm vind cat injurijm,quia 
 nwfentit : revenge if a conffffion (f grief : a bigl; and generous mind if not 
 fubjeft to injury \ m ignanimitj and trxe valcur rntngetb not an fajxryjbct 
 taufeitfeeletb it not. 
 
 But fome will objed,(hat it is irkfome and dishonourable to endure * 
 an offence. I agree thereunto, and I am of opinion not to futfer, but 
 vanquish and mailer it i but yet after a tan and honourable fa(hioi,by 
 fcorning it and him that offered itiiiay ,morc than that,by doing good 
 unto him. In both thcfe, Cefar was excellent. It is a gloiiou* victory 
 to conquer,and make the enemy to ftoop by beneh"ts,and ofan enemy 
 to make him a friend, be the injury never fo great. Yea to think that 
 by how much the greater the wrong is,by fo much the more worthy it 
 is to be pardoned i and by how much the mere juft the revenge is, by 
 fo much the more commendable is clemency* 
 
 Again, it is no reafon that a man mould be judge and a party too,as 
 he that rcvengeth is. He mult commit the matter to a third pcrfon, 
 or at leafi: take counfel of his friends, and of the wifcr fort, not giving 
 credit unto himielf.Jwp/ffr might alone dart out his favourable light- 
 nings but w hen there grew a queftion offending forth his revenging 
 thunderbolts, he could not do it without the counfel and afliftance of 
 the twelve eods. This was a ftrange cafe that the Created of the gods, 
 who of hinfjfclf had power to* do good to the whole world, could not 
 hurt a particular perfon, but after afblemn deliberation. Thewifdom 
 of Jupiter himfclf feared to crre, when there is a quem'on of revenge, 
 and therefore he hath need of a councel to detain him. 
 
 We muft therefore form unto our fclves a moderation of the 
 mindi This is the virtue of clemency, which is afweet mildneft^, * 
 and gucioufueft, which tempereth, rctaineth, and reprefleth all ""** 
 
 L I 3 our
 
 our motions. It armcth us with patience, it perfwadeth us that wt 
 cannot be offended but with our (elves > that of the wrongs of another 
 nothing remaineth in us, but that which we will retain. It winneth 
 wnto us the love of the whole world, and furnUheth us with a mod eft 
 -carriage agreeable unto all. . 
 
 CHAP, XXXV. 
 
 Ag* inft jtalffufie. 
 
 THc onely mean to avoid it i is for a man to make himfelf wor 
 thy of that he defircth, for jealoufie is nothing elfe but a di- 
 ftruftofourfelves, and a teftimony of our little deferr. TheEm- 
 perour Aunlittt^ of whom Yattftint his wife demanded, What he 
 would do if his enemy Cttflius Ihould obtain the victory againft 
 him in battcl, anfwered, I ierve not the gods fo flenderly as that 
 they will fend me fo hard a fortune. So they that have any part 
 in the affection of another i if there happen any caufe of fear tolofeit, 
 fhouldfay, I honour not fo little his love, that he will deprive me 
 of it. The confidence we have in our own merit,is a great gage of the. 
 will of another. 
 
 He that profecuteth any thing with virtue, is eafed by having a 
 companion in the purfuit ^ for he ferveth for a comfort, and a trumpet 
 to his merit. Imbecillity only feareth the encounter, becaufe it think- 
 eth that being compared to another,the imperfection thereof will pre* 
 fently appear. Takeaway emulation, you takeaway the glory & fpur 
 of virtue. 
 
 My counfcl to men againft this malady, when it procecdeth 
 from their wives, is, that they remember that the greateft part, and 
 moft gallant men of the world have fallen into this miffortune , 
 and have been content to bear it without ftirring and moleftation : 
 Lcl7w/, C<efar, Pompey, Cata, Anguftw-) Aatontus^ and divers 
 others. But thou wilt fay, the world knoweth and fpeaks of it : 
 And of whom fpeak they not in this fenfe, from the greateft to ths 
 kaft? how many honeft men do every day fall into the fame re- 
 proach? and if a man ftir therein, the women themfelves make a 
 jeftofit: the frequency of this accident, (hould moderate the bit- 
 terneCs thereof, finally, be thou fuch that men may complain of 
 thy wrong, that thy virtue extinguifluhy hard fortune, that honeft 
 men may account never, the lefleof thee, but rather cuifethc occafl- 
 oo.
 
 Of 'fcmpet Anct in Getter at. 507 
 
 As touching women > there is no counfel againft this evil, for 4. 
 their nature is wholly compofed of fufpition, vanity, curiofity. It 
 is true, that they cure thcmfehres at the charge of their hasbands, 
 turning their evil upon them, and healing it with a greater. But'f 
 they were capable of counfel, a man would advifc them not to 
 care for it, not to fecra to perceive it: which i* a fiveet mediocrity 
 between this foolilh jealoufic, and that other oppofite cuftom pra* 
 &ifed in the Indies and other nations, where women labour to get 
 friends, and women for their husbands feek above all things their ho- 
 nour and pleafure (for it is a teltimony of the virtue, valour, and repu* 
 tation of a man in thole countries to have many wives.) So did Lima 
 to A*g*ft*s, Stratonite to King T>eloiarttf : and for multiplication of 
 , Racbel t to Abraba** and Jacob. 
 
 e, tbefonr& virtvt. * 
 CHAP. XXXVI. 
 
 Of Temperance in general. 
 
 TEmpcranee is taken two ways, gencraliy for a moderation and 
 fweet temper in all things. And fo it is not a fpecial virtue, 
 general and common, the feafoning fauce of all the reft > and it is per- 
 petually required, efpecially in thofe affairs where there is controver- 
 lie and conteftation, troubles and divjfions. For the prefervation 
 thereof, there is no better way, than to be free from particular phan- 
 tafies and opinions, and (imply to hold himfelf to his own devoir. All 
 lawful intentions and opinions are temperate i cholcr, hatred, are in 
 feriour to duty, and to juftice, and fcrve only thofe that tic not them- 
 fclves to their duty by fimple reafon. 
 
 Specially, for a bridle and rule in things pleafant, delightful, 
 which tickle our fenfes, and natural appetites. Haben* voi 
 inter libidincm & ftuperem natura pnfita, cujus elu4 partes'i 
 (tfndia in fuga turfitu*, honcftas in obfervatione dtcori : The bridlt 
 tfpleajure, if placed between defirc and dulneft of nature , of which 
 there is two psrts : (hamefaftnefs in the avoiding of filthy di/hontt 
 things: and huntfty-> in the cbftrvatim of comeliness and decency. We 
 will here take it more at large, for a rule and duty in all profperity 
 M fortitude is the rule in all adverfity, and it (hall be the bridle, 
 
 H 4
 
 Of temper Ante in general. 
 
 as fortitude the fpurr.With thefe two we (hall tame this brutiftij&vagr, 
 untoward part of our paffions which is in us, and we (hall carry our 
 felves well and wifely in all fortunes and accidents, which is a high 
 point of wifdom. 
 
 Temperancy then hath for the fubject and general object there- 
 - Itcrjptiottot all prot'p-rity, pleafure, and plaulible things ,. but tfpjcially and 
 */ 3V*r7..pr P er ^y P lea ^ ure whereof it is the razor and the rule v the razor 
 'to cut off ftrange and vicious fuperfluities , the rule of that which 
 is natural and neceflkry : yoluptatibus imperat^ alias edit & abi- 
 jf, alias dijpenfat & ad fanttm modum redigit : nee ttncuam ad ittts 
 proffer itiat venit : fcit optimum ejfe modum cupitorum, non quantum 
 vtlis-t. fid quantum debeas. It commandeth cur pleafuseft fame it 
 batetb *na> ekafetb away, others it fettetb in order and bringe:b to a 
 found mediocrity.: miiber doth it ever come tinto tbem fur them i it 
 hioiveth tbat ibe beft. mean of things to be defired^ is not fo much as 
 ikou wuldeftj butfo much as tbou eugbteji. This is the authority 
 and power of reafon, over concupifcence and violent affedtions, 
 which carry our wills to delights and pleafures. It is the bridle of 
 ur foul, and the proper inftrument to clear thofe beyling tempcils 
 which arife in us by the heat and intemperancyofou^blood, that 
 the foul may be alwaics kept one, and apphant. unto reafon, that, it 
 apply not it felf to fcnfible obje8:s, but that it rather accommo- 
 date them unto itfelf, and make them ferve it. By this we wean 
 our foul from the fwect milk of the pleafures of this world, and we 
 make it capable of a more folid and foveraign nourifhment. It is a 
 f ule that fwcetly acccmmodateth all things unto nature, to neceifi- 
 ty,fimp1icity, facility, health, conftancy. Thefe are things that go 
 willingly together, and they are the meafures and bounds of wi 
 domi as contrarily Arts, luft, and fuperfluity, variety, and multi^ 
 plicity, d fficulty, malady, and delicatcncfs, keep company toge- 
 ther following int:mpe<.ancy and folly. Siwplice cvr a conftantneceffaria^ 
 in de ; iciisiab"rttur. AJpjrata nati jitmus't ms omnia nibisdiffcitiafa- 
 riljmnf.fttfiaficiwUj: 7 fare needs no%r*at care fur things necejfary y the 
 lal ow is in delicac : es Wz are birti to iblngs already prepared: but we bsut 
 m*deall tbings tbatrrtre taft, dif.cult ttato ustbeu^h loatbftmenefi. 
 
 CHAE.
 
 connfell thereupon. 
 
 CHAP. XXXVIT. 
 
 Of profperity, and cjunftll tbere*j>o. 
 
 THat profperity which fweetly falls upon us, by the common 
 courfe and ordinary cuftom of the World, or by our own 
 wifdom and difcreet carriage, i? far more firm,and aflured,and 
 leflfe envied, than that which comeih from Heaven, with fame and 
 renown, beyond and againft the opinion of all, and the hope even 
 of him that receiveth thefe bounties. 
 
 Profperity is very dangerous : whatfoever there is that is vain 
 and light in the foul of man, is raifcd, and carried with the firft 
 favourable wind. There is nothing that makes a man fo much 
 to lofe, and forget himfelf, as great profperity, as corn lodgethby 
 too great abundance, and boughs overcharged with fruit break a 
 funder, and therefore it is ncceflary that a man look to himfelf, and 
 take heed, as if he went in a flippery place, and efpecially of info- 
 kncy, pride, and preemption. There be fome that fwim in a (hallow 
 water, and with the leait favour of fortune are puffed up, forget 
 themfelves, become infupportable, which is the true picture of fol- 
 
 ly- 
 
 From thence it comcth that there is not any thing more frail, 
 
 and that is of left continuance than anilladvired profperity, which 
 commonly changeth great and joyfull occurrents into heavy and 
 laraentable,and the fortune of a loving Mother is turned/into a cruel 
 itep-dam. 
 
 Now thebeft counfell that I can give to a man, to carry himfeTf 
 herein, is, not to elkem too much of all forts of profperity and good 
 fortunes, and in any fort not to defire them : if they (hall happen 
 to come out of their good grace, and favour, to receive them wil - 
 lingly and cheerfully: but as things ftrange and no way neceflary, 
 but fuch as without which a man may pafle his life, and therefore 
 there isnoreafon he (hould make account of them, or think himfelf, 
 the worfe or better man- for them ^Ntn eft tttum, fortune quod fecit /*,- 
 *m, Qxi ttttarn vttam agere volet, jftavifiata btneficiz devitet \nildig~ 
 nut* putare qttod fperet. Quid digmtm habet fortune quod cencupifcas ? 
 It if not ibine^ which fortune bath nude thine. He that will had a fafe 
 Ufe y let him ejcbeep tbofe alluring benefits-, and tbink^ nothing tvjrtby tbat 
 
 that fcouldli hope for. WJDM wrtby thing hath fortune^ 
 or dtfirt. 
 
 CHAP,.
 
 6fPleafere t A9td advise thtrtu$**. 
 
 CHAP. XXXVIII. 
 
 Of fletfurt) and Advice thereupon. 
 
 . * . f . git pLeafure is an apprehenfion and fenfc of that which is agreeable 
 
 to nature, it is a pleafant motion and tickling i as contrarily, 
 ffflefure. g t ief or forrow, is unwelcome and unpleafing to the ienfcs i never- 
 t ie lefte, they that place it in the higheft degree,, and make it the 
 foveraign good, as the Epicures, take it not fo, but for a privation of 
 evil and difpleafurc, in a word, Indolence. According to their 
 opinion the not having of any evil, is the happieft efhtcthat a mam 
 can hope for in this life. Nimium bom e/f cm nibil r/f malt : It if 
 to much goodwbicb hath no evil. This is as a mid-way or neutra- 
 lity betwixt Picafure taken in the firft and common fenfe, and 
 Grief. It is, as fometime the bofom of Abraham was faid to be 
 betwixt paradife, and the hell of the damned. This is a fweet and 
 peaceable ftate and felling, a true, eonftant and ftaied pleafure, 
 which refembleth, in fome fort, the tranquility of the foul accoun- 
 ted by Philofophers the cheif and foveraign good :' the other firft 
 kind of pleafure is adive and in motion. And fo, there fhould be 
 three eftates : The two extreme oppofites, Grief and Pleafure, 
 which are not ftable nor durable, and both of them fickly : and 
 that in the middle, ftable, firm, found, whereupon the Epicures 
 gave the name of pleafure fas indeed it is in regard of grief and 
 forrow) making it the chief and fovercign good. This is that 
 which hath fo much defamed their fchool,as Seneca hath ingenu- 
 ufly acknowkdged and faid, that their evil was in the title and 
 words, not in the fubftance, having never had either do&rine or 
 life more fober, temperate,.and enemy to wickednefs and vice than 
 theirs, And it is not altogether without reafon, that they called this 
 Indolence and peaceable ttate, Pleafure : for that tickling delight 
 which feemeth to mount us above indolence, aimeth at nothing elfe 
 but indolence, or want of grief, as its proper But> as for Example,that 
 appetite that ravifheth us, withdefireofwomcn,feeketh nothing elfc 
 but to ftie that pain,that an ardent and furious dcfire to fatifrie our luf 
 bringeth with it, to cjuit our felvcs of this fever, and to purchase our 
 * reft. 
 
 4*t*J*- Pkafarc diverfcly hath been fpokcn of, and more bricrty and 
 Sparingly than was fit: fome have denied it, others dctefteditasa 
 womficr, asd tremble at the very word i taking it al waves in 
 
 the
 
 Of Pleafure, *nd advice thereupon. 511 
 
 the worferpart. They that do wholly contemn it, fay, firft, it is 
 fhort, a tire ofilraw, efpeciallyif it be lively and aftive. Secondly, 
 frail and tender, eafily and with nothing corrupted and ended, aw 
 ounce of forrow marrs a whole Sea of pleafure : It is called a 
 ehoaked piece of Artillery. Thirdly, bafe, fhamefull, exercifing it feH 
 by vile Inftruments', in hidden corners, at leaft for the moil part, 
 for there likewife are magnificent, and pompous pleafures. Fourth- 
 ly quickly fubjed to faticty. A man knows not how to continue 
 long in his pleafures > he is impatient as well in his delights, as his 
 griefs., and it is not long ere repentance follow, which many times 
 yields pernicious effects, the overthrow of men, families, common- 
 weals. Fifthly, and above all, they allcdge againftit, that when it 
 is in his highett ftrength, it mafkrcthinTuch a manner, that reafon 
 can have no entertainment. 
 
 On the other fide, it is faidtobe naturall, created, andefhbli-^ . ' . 
 ihed in the world, for the prefervation and continuance thereof, M p >tf *' 
 as well by retail, of the individuall parts, as in groffe of thefpe- 
 ciall kinds. Nature the Mother of pleafure, in thofe adtions thac are 
 for our need and neceflity, hath liKewife mingled pleafure. Now to 
 live well, is to confent unto Nature. God, faith Mofes^ hath created 
 pleafure, plxntaverat Uominus faradifitni votttptatis : The Lurdplantetb 
 ibeparadije of pleafure^ hath placed, and eftablifhed man in a plea- 
 (ant eftate, place and condition of life ', and in the end, what is the 
 lalt, audhigheft felicity, but certain and perpetuall \ l.afure? Inebria* 
 buntttr ab ubtrtate domur tu & torrent e voluptatls tufpotal'u eos> Suis 
 twtenta finibW) res tjt divinx voltytas : Ibeyjhall be made drunken 
 with the plenty ef thj houfe, and tbottflult nukf them drin 1 ^ in tht 
 jtreamr oftbypleajitre. Divine pleafare if a thing that is conttnt with her 
 bounds. And to fay the truth, the moll regular philofophers 5 and 
 the greatcit protefious of virtue, Zev/0, Cat^ Scipia, Epstniwmtas , 
 Plato, Socrates himfclf, have been in effcft amorous, and drinkers , 
 dancers, fporttrs, and have handled, fpokcn, written of love, and o- 
 ther pleafures. 
 
 And therefore this matter is not decided in a word, but w^ muft 4 
 dittinguifhs for pleafures a,re diver?. There are naturall , and notifo <Hfi 
 naturall : This diltindion, as more important, we will prcfcntly f pt'-'f"*' 
 better confiderof. There are fome that arc glorious, arrogant and 
 difficult', others that are obfcure, mild, eatie, and ready, Though to 
 &y the truth 1 , Pleafur: is a quality not greatly ambitions jit is 
 Kcountedrich enough of it felt, wuhouctlic addition oi any thing 
 
 te
 
 ^ *nd advice thereupon. 
 
 to the reputation thereof, and it is loved beft in obfcurity. They 
 likewifc that arefo eafie, and ready, are cold and frozen, if there 
 be no difficulty in them: which is an inducement, a bait, a (pur 
 unto them. The ceremony, (hame and difficulty that there is in 
 the attainment of the laft exploits of love, are the fpurs, and matches 
 that give fire unto it, and encreafe the price ihereof. There arc 
 fpirituall pleafures and cerporall, not ( to fay the truth ) bccaufe they 
 are feparated: for they all belong to the entire man, and the whole 
 compofed Subject: and the one part of our felves hath not anyfo 
 proper, but that the other hath a feeling thereof, fo long as the 
 marriage, and amorous band of the foul, and body continueth in this 
 world. But yet there arc fome wherein the foul hath a better part 
 than the body, and therefore they better agree with men than 
 beafts, and are more durable , as thofc that enter into us by the fenfc 
 of feeing, and hearing, which are the two gates of the foul, for ba- 
 . ving only their palfege by them, the foul rcceiveth them, concoct- 
 ed! and digefteththem, feedeth, and delighteth it felf a long timei 
 the body feeleth little. Others there are wherein the body hath 
 the greater part, as thofe which belong to the tafte, and touch, more 
 grofle, and materiall, wherein the beafts bear us company > fuch plea- 
 fures are handled, tried, ufed, and ended in the bodyitftlf, thefcul 
 hath only the afiiftance and company, and they are but fhorr,likc 
 a fire of ftraw, foon in, foon out. 
 
 The chief thing to be coniidered herein, is to know how we 
 Mvtrtifimeutj fa ou \ cajjy^ an d govern our felves in our pleafures, which wifdom 
 
 * w in teac h us ^ jt is the office of the virtue of temperance. We 
 muft firft make a great and notable difference between thenatu- 
 rall, and not naturall. By the not natural!, wedonotonlyundcr- 
 ftand, thofe that are againft nature, and the true ufe approved by 
 the laws; but alfo the naturall the mfelves, if they degenerate into 
 too great anexcefle and fuperfluity, which is no part of nature , 
 which contenteth it felf with the fupply of neceffity > whcreunto a 
 man may add likewife decency and common honcfty. It is naturall 
 pleafure to be covered with a houfc and garments againft the ri- 
 
 MTI **- g 0ur of the Elements, and the injuries of wicked meni but that 
 ^y (houid b e of Gold, and Silver, of ]afper,or Porphyry, it is not 
 naturall: Or if they come unto a man by other means than natu- 
 rall, as if they be fought and procured by ^rl, by medicines, or 
 other unnaturall means : Or if they be rirft forged in the inind , 
 ftirred by pa/Con, and afteswards from thence come . unto the bo- 
 dy
 
 Of Pleafare, a n advice thereupon. 5 1 5 
 
 dy, which is a prepofkrous order: for the order of nature is, that 
 pleafures enter into the body, and be defired by it, and fo from thence 
 afcend unto the mind. And even as that laughter that is procured 
 by tickling the "arme-holes , is neither natural!, nor pleafing but ra- 
 ther a kind of convulfion i fo that pleafure that is either fought or 
 kindled by the foul, is not naturall, 
 
 Now the firft rule of wifdome, concerning_pleafure is this, to , 
 chafe away, and altogether to condemn the unnaturall , as vicious, f ^efi r ff ani 
 baftardly ( for as they that come to a Banquet unbidden, are to be re- getunH rult. 
 fufedifothat thofc pleafures without the invitation of nature pre- 
 {ent them felves, are to be cejcded ) to admit and receive the natu- 
 rall i but yet with rule and moderation : and this is the office of 
 temperance in general! to drive away the unnaturall, to rule the 
 naturall. 
 
 The rule of naturall pleafures confiikth in three points. Firft ' R/ fn i& 
 that if it be without the offence, fcandall, dammage and prejudice of natttrttl ^ 
 another. 
 
 Secondly, that it be without the prejudice of himfelf, his honour, 
 his health, his leifure, his duty, his functions. 
 
 Thirdly, that it be with moderation, that he take them no more 
 to the heart, then againft the heart, neither covet them, nor rly. 
 from them, but take and receive them, as men do honey with the 
 tip of the ringer, not with a full hand, not to engage himfelf in 
 them too far, nor to make them his principal bufinefs, and onely 
 work > much lefs to enthrall himfelf unto them^ and of recreations 
 make them neceflities, for that isthcgreateft mifery of all otheia. 
 Pleafure mould be but as an acceflary, recreation for the time, that 
 he may the better return to his labour* as fleep which ftrengtheneth 
 the body and giveth us breath to return the more cheerfully to 
 our work. To be (hort , a man muft ufe them, not enjoy them. 
 But above all, he muft take heed of their treafon : for fome there 
 are that whileft we give our felves unto them, and love them over 
 dearly, return evill for good, and more difpleafure, than delight : 
 but this is treacheroufly, for they go before to befot, and deceive us , 
 and hiding from us their tail, they tickle us and embrace us to 
 ftrangle us. The pleafure of drinking goes before the pain of the 
 head: (uehare the delights, and pleafures of indifcreet and fiery youth 3 
 wherewith they are made drunken. We plunge ur felves into them, 
 but in our old age they forfake us as it were drowned and over- 
 whelmed, as the Sea in his reflux over-ruuneth the Sandy-banks: 
 
 Tbat .
 
 514. Ofctling tnddnnkjng.Abftinence and Solriety. 
 
 That fweetnefs which we have fwallowedfo greedily, endeth with 
 bitternefs and repentance, and filleth our fouls with a venemous hu- 
 mour thatinfccteth and corrupteth it. 
 
 g No w,as moderation, and rule in pleafurcs is an excellent and pro- 
 
 lix cf go- fitable thing according unto God, nature, reafon,fo exceffeand im- 
 vernment i moderate unruhneffe is of all others the matt pernicious both to 
 pi<*fr*,p r eju- th:publick and private good. Pleafure ill valued, foftneth and 
 weakneth the vigour both of foul and body i Deb'ilitstem induct 
 delitie , blandiflime Vomine : Delicacies have brought in debility 
 at ***$ al'uring Mijireff, it befotteth, and effeminateth the beft 
 courages that are, witneffe H**z7W: and therefore the Lacedemo- 
 nians that made -profdfion of contemning all pleafures, were called 
 men-, and the Athenians, foft and delicate women. Jfcrxwtopu- 
 nifli the revolt of the Babylonians, and to affure himfelf of them in 
 time to come, took from them their arms, forbidding all painfull 
 and difficult exercife, and permitted all pleafures and delicacies 
 whatfoever. Secondly, it banifheth and driveth away the princi- 
 pal virtues, which cannot continue under fo idle and effeminate an 
 Empire:M*x*/ virtutes jacere oportet, volttptate dominate: Jbe cbief- 
 eft virtue mttft be laidafide, when pleafxre beareib aUtbefrvay Thirdly 
 it degenerateth very fuddenly into the contrary thereof which 
 isgriefj forrow, repentance : for as the Rivers of fweet water run 
 their courfexo die in the Salt Sea, fo the honey of pleafures endeth 
 in the gall of grief. Infr&iptfi e jl, ad dolorem vergitjn contrarium abit 
 nifrmodttmtencat.Extremagaudiilttttiif occupy. It & fifttBtaAJJ^ 
 
 I / fl * ! *l * 1 r- . *J/ C '' *VJ'K*flcn 
 
 downfall, it encltnetb towards grief, ;/ converted into the contrary un- 
 lejfe there betyta mean. Sorrow eccupietb extremities of \ y Finallv it 
 is the feminarie of all evils, of allruine. Malomm; ef ca vodtat 
 PUaJure is the habit of cvill. From it come thofc clofe, and fecret in- 
 telligences, then treafons,and in the end evcrfionsand ruines of com 
 monweales. Now we will fpeak of pleafures in particular. 
 
 CHAP. XXXIX. 
 
 Of e*iing,and drinking, Abfti nenct an & 
 Sobriety* 
 
 iftualsarefor nouriOiment , to fuftain and repair the infirmity 
 rf the body ' the moderatc > natural!, and pleafant ufe thereof 
 
 * cntertaineth it, maketh it a fit and apt instrument for the foul i a s 
 
 contrariJy
 
 Of eating and drinking A^ftinince an d Sobriety. 5 15 
 
 contrarily an unnatvirall excefle weakneth , bringcth great and 
 loathfomedifeafes, which are the naturall punifliments of intem- 
 perancy. Simplex ex fmpliti cattfa valetudo multot morbos fup~ 
 plicia Ittxuri*, mttlta fercttla fecerttnt : A fwtple bedtb proceeds from 
 * faglecaufe'j many difltts have caufed many difeafis, the punishments 
 ofexceffe. A man cemplaineth of his brain for fending down fo 
 many rheums, the foundation of all dangerous maladies > but the 
 brain may well anfwer him. Define f under e^ & ego definam flttere. 
 Ctafe topottr rn-> Irvitt ccafe to pour cut. Be thou fober in pou- 
 ring down, and I will be fparing in dropping down. But what? 
 theexeefle and provifion, the multitude, divcrfity, and exquifite 
 preparation of viands is come into rcqueftj and it is our caftom even 
 in thegreateltand moft fumptuous fuperflaites, to crave pardon for 
 not providing enough. 
 
 How prejudicate both to the mind and to the body a fulldief, 
 withdiverfity, curiofity, exquifite and artificiall preparation is, eve- 
 ry man may find in himfelf: Gluttony and drunkeneffe are idle 
 and undecent vices? they bewray themfelves iufficiently by the 
 geftures , and countenances of thofe that are therewith taintedi 
 whereof the beft, and more honeftis to be dull and drowlie, unpro- 
 fitable and unfit for any good : for there was never man that lo- 
 ved his belly too well, that did ever perform any great work. More- 
 over it is the vice of brutifli men, and of no worth '> efpcclally drun- 
 kennefle, which leadeth a man to all unworthy actions '> witneflfe 
 AltXAnder^ otherwife a great Prince, being overcome with this 
 vice killed his deareft friend C/Z/MT, and being come to himfelf, 
 would have killed hitnfelf for killing Clititf. To conclude, it wholly 
 tobbeth a man of his fenfe, and preverteth his understanding. Vi- 
 num clavo car& 9 dementat fapientetjacit repxerafcere fines : Wine tvxnt- 
 etb government, it mjf^eth wife m n fools ^ and old men become children <? 
 gain. 
 
 Sobriety though it be none of the greatcft and more difficult vir- 3 
 tues i and which is not painfulltoany but fools, and madmen, yet Sokitty c*n 
 it is a way and a kind of progrcfTe to other virtues : It extinguifheth 1 " ' 
 vice in the cradle, and ttifleth it in the feed : It is the Mother of 
 health and'a aflured medicine againft all maladies, and that 
 kngthencth a- rnans life. Socrates, by fobriety had alwayes a 
 ftrong body and lived ever in healths Mafaffa the fobereft King 
 of all the reft, got children at 86. years of age, and at 92. van- 
 quiihedthe. Carthaginians i whereas. Ahxandt? by his drunkennefle 
 
 died.
 
 51 6 Of riot and txtzfft in appareH, &c. 
 
 died in the flower of his age, though he was better born aad of a 
 founder conttitution than them all. Many, fubjedt to Gouts and 
 other diftafes, by Phyfick incurable, have recovered their health by 
 diet. Neither is it ferviceable to the body only, but to the mind too, 
 which thereby is kept pure, capable of wifdome and good counfell. 
 Sjlubrium confrkorttm parcns febrietas: Sobriety is the mother of whole- 
 jbme counjells- All the greateft perfonages of the world have been fo- 
 ber, not only the proteiTours of fingular vertue and aufterity of life, 
 but all thofe that have excelled in any thing, Cyrus , C<e/ir, Julian 
 the Emperor, Mabemet : Epicurw the great Doctor of pleafure, herein 
 excelled all men. The frugality of" the Roman Cr, and Fa- 
 britii is more extolled than their great victories : the Lacedemo- 
 nians as valiant as they were made exprefsprofeflion of frugality and 
 fobriety. 
 
 * But a man muft in time and from his youth embrace this part of 
 
 temperancy, and not ftay till the infirmities of old age come upon 
 him, left that he be utterly caft down with variety of difeafes as 
 the Athenians, who were reproached for that they never demanded 
 peace, but in their morning garments after they had loft their kind- 
 red and friends in warr, and were able to defend themfelves no lon- 
 ger. This is to ask counfell when it is too late j Sir a in fuudo parfi- 
 . monia.)lt it too late to fpare when all if Jpent. It is to play the good 
 husband when there is nothing left but bare walls, to make his mar- 
 ket when the fair is ended. 
 
 It is a good thing for man not to accuftom himfelf to a delicate diet, 
 left when he (hall happen to be deprived thereof, his body grow 
 out of order, and his fpirit languish and faint j and contrarily to 
 ufe himfelf to a grofTer kind of fuftenance, both becaufe they make a 
 man more ftrong and healthful, and becaufe they are more eafily got- 
 ten. 
 
 CHAP. XI. 
 
 Of riot and excejfe in apparreV) and ornamt //, 
 and of frugality. 
 
 T hath been (aid before that garments are not naturall, nor ne- 
 ceffary to man , but artificiall, invented, and ufed only by him in 
 the world. Now inafmuch as they are artificiall, ( for it is the man- 
 ner of things artificial to vary and multiply, without end and mea- 
 fure, fimplicity being a friend unto nature ) they are extended and 
 
 multiplied
 
 Cdrttall Pleafure, ChaftitjtContinettcj. 5 \.j 
 
 multiplied into fo many inventions ( for to what other end arc 
 there fo many occupations and traffiques in the world, but for rhe 
 covering and decking our bodies ?J diSfolutions and corrupts 
 ons, inSomuch that it is no more an excufe and covering of our de- 
 fects and ncceilities, but a neSl of all manner of devices vextiui* 
 (uperbi*) nidut luxuries Ihe bjnner of -pride, the neft rf Ittxurie , 
 the fubje& of riot and quarrels: for from hence did tirStbtgin the 
 propriety of things, mine, and thinev and in the greatest communi- 
 ties of fellowships that are, apparel is always proper, which is fig 
 niried by this word, difrobc. 
 
 It is a vice very familiar and proper unto women (I mean cxceft 
 in apparell) a true testimony of their weakneSIe, being glad to win 
 credit and commendations by thefe fmall and ilender accidents, be- 
 caute they know themSelves to be too weak and unable to purchaSe 
 credit and reputation by better meansv for fuch as are vcrtuojs, care 
 leaSl for fuch vanities. By the Lawsof the Lacedemonians, it was 
 not permitted to any to wear garments of rich and coltly colours, 
 but to common women: that was their part, as virtue, and honour 
 belonged unto others. 
 
 Now the true and lawfull ufe of apparel, is to cover our Selves a* 
 gainft wind and weather, and the rigour of the air, and Should nerer 
 be uled to other end i and therefore as they Should not be excef- 
 Sive nor fumptuousv fo Should they not be toobafe and beggerly. 
 Nee ajfeftsttfordef ttectxfjJtifutmunditiic : Neither offeRed Hricleannejft, 
 nir exruifite picfydHejfe. Caligula was as a laughing-Stock to all that 
 beheld him, by reaSbn of thediSTolute faShion of his apparreK 
 
 "/ was commended for his niodeSly. 
 
 C H A F. XLI. 
 
 Carnal fleafure^ Cbjflity^ Continent j. 
 
 COntinency is a thing very difficult, and muft have a careful! and * 
 a painfull guard : It is no eafie matter wholly to refift nature , Stt *** ta f 
 which in this is moft ftrong .and ardent. 
 
 And this the greatdt commendation that it hath , that there 
 is difficulty in it, as for the reit,it is without action and without 
 fruit, it is a privation, a not doing, pain without profit, and there- 
 fore Sterility is fignitied by Virginity. I fpeak here of Simple conti- 
 nency, and only in it ft!f, which is a thing altogether barren and un- 
 prohtable, and hardly commendable, no more than not to play the 
 
 M m gluttoa
 
 5 18 Car/tall pleafitre, chaftitj) 
 
 glutton not to be drunken & not of Chriftian continency, which to 
 make it a virtue hath two things in it, a deliberate purpofe always 
 to keep it, and that it be for Gods caufe. Non hoc in virginibits 
 
 Auguft. j>r*dicamus , qwd fat virgints fid quid Deo dicat*: Wt praife not 
 this in Virgins , for that they be Virgins, but becattfe tbej bt dedica- 
 ted unto God: witnefstheVeftals, and the five foolifh Virgins, {hut 
 out of doores: and therefore it is a common error, and a vanity , 
 to call continent women , honeft women and honourable, as if it 
 were a virtue, and there were an honour due to him that doth no 
 evill 3 doth nothing againft his dutyi why fhould not continent 
 men in like fort have the title of honefty and honour ?There is no 
 reafonforit, becauie there is more difficulty, they are more hot, 
 more hardy, they have more occalionSjbetter means.So unlikely is it, 
 
 jjtjaf.6o. th a t honour fhould be due unto him that doth no evill, that it is net 
 due unto him that doth good, but only, as hath been faid, to him 
 that is profitable to the weale publick, and where there is labour, 
 difficulty, danger. And how many continent perfons are there 
 (tuft with other vices, or at leaft that are not touched with vain- 
 glory and prefumption, whereby tickling themfelves with a good 
 opinion of themfelves, they are ready to judge and condemn others? 
 And by experience we fee in many women how dearly they fell it 
 unto their husbands, for diflodging the devill from that place 
 where they row, and eftabliftiing the point of honour as in its pro- 
 per throne, they make it to mount more high, and to appear in the 
 head to make him believe that it is not any lower elfewhere. If 
 neverthelefle this flattering word, Honour, ferve to make them 
 more carefull of their duty, I care not much if I allow of it. Vani- 
 ty it felf ferves for fome ule, and fimple incontineucy and fole in it 
 fclf is none of the greateft faults, no more than others that are 
 purely corpora'l, and which nature committeth in her actions ei- 
 ther bycxcefs or defect without malice. That which difcrediteth 
 k, and makes it more dangerous, is, that it is almoft never alone 
 but it is commonly accompanied and follewed with other greater 
 faults', infected witfi the wicked and bafc circumftances of prohibi- 
 ted perfons, times, places-, practifed by wicked. means, lies^impo- 
 itures, flibor nation, treafbns, bcfidesthe lofle of time, diffractions 
 of thofe fractions troin whence it pioceedeth, by great and grie- 
 vous (candals. 
 
 * And becaufe jthis violent paffion and likewHc deceitfulf, we 
 
 our felves againft it, and be wary in defcrying the baits 
 
 thereof
 
 Carnal! Pleafure, Chaflity^ Continency. 5 1^ 
 
 Hereof, and the more it flattereth us, more diftruft it: for it would 
 willingly embrace us to ftrangle us '> it pampereth us with honey*' 
 to glue us with galij and therefore let us confider asm'ich, that the 
 beaaty of another, is a thing that is without us, and thatasfoonit 
 turneth to our evil, as our good, that it is but a flower that pafTeth, 
 a fmall thing,and almoft nothing but a colour of a bodyiind acknow- 
 ledging in beauty the delicate haiad of nature, wemuft prife it as 
 the Sun and Moon, for the excellency that is in it : and coming to 
 the fruition thereof by all honeft means, always remember that the 
 immoderate ufe of this pleafure confumeth the body, effcmimteth 
 the foul, weakncth the fpirit , and that many by giving themfelves 
 overmuch thereunto, have loft, fome their life, fome their fortunes, 
 fome their fpirif, 8c contrarily,that there is greater pleafure and glory 
 in vanquishing pleafure,than in poflcffing it,that the continency of A' , 
 lextnder & Scipio hath been more highly commended, than the beau* 
 tifull countenances of thofe young damofels that they took captives. 
 There are many kinds or degrees of continency and inconti- 
 nency. The conjugal! is that which importeth more than all the 
 xeit, which is moft requifite and neceflary, both for the publick 
 and particular good, and therefore mould be by all in greateit ac- 
 count. It muft be kept and retained with the chafte breart of that 
 party, whom the deftinies have given for our T companion. He 
 that doth otherwise, doth not only violate his own body , ma- 
 king it a veflelof ordure by all laws , the law of God which com- 
 mandeth chaftity i of Nature, whkh fbrbiddeth that to be common 
 which is proper to one, and impofcth upon a man fiith and con- 
 ft an cy of Countries, which have brought in marriages i offamilies, 
 transferring unjuftly the labour of another to a ftranger iand laftly 
 Juftice it felr,bringing in uncertainties, jealoufies,and brawls, amonglt 
 Kindred, depriving children of the love of their parents, and parents 
 of the piety and duty of their children. 
 
 C 'H A P. XLII. 
 
 OfGltry andAmbition 
 
 AMbition, the defireof glory ind honour (whereof we have al- 
 ready fpoken ) is not altogether and in all refpe&s to be 
 condemned. Firit, it is very profitable to the weal-publick as the 
 wor.'d gocth, for it is from thence the greateft of our honourable 
 a&icns doth rife, that heartneth men to dangerous attempts , as 
 
 M m 2 we
 
 Of Glory i And Ambition. 
 
 we may (eeby the greateft part of our ancient heroicall men , who 
 have not all be en led by a Philofophicall fpirit, as Socr*tef y Pbocion-) 
 Arift'det , Efaminttdas^ Cato and Scipio, by the ondy true, and 
 lively image of virtue > for many, yea the grcateft number have 
 been ftirrcd thereunto by the fpirit of Jhemiflsdes^ Alexander^ Ce- 
 far : and although thefe honourable achievements and glorious 
 exploits have not been with their authors and aclorSj true works 
 oj virtue, but ambition > nevertheleilc their effedts have been very 
 bentriciall to the publick ftate. Befides this confideration, accor- 
 ding to the opinion of the wifeft, it is excufable and allowable in 
 two cafes : the one, in good and profitable things but which are 
 inferiour unto virtue, and common both to the good and to the 
 evil* as Arts and Sciences: Hwt alit artes : incendttMur omnef 
 *d ftHdia gloru : Honour noitrifhetb the Arts : all are ittfljmed 
 through glory to jhtjy. Invention, induftry , military valour. The 
 other, in continuing the good will, and opinion or another. The 
 wife do teach, Not to rule our adrions by the opinion of another, 
 except it be for the avoiding oi fuch inconveniences, as may hap- 
 pen by their contempt of the approbation and judgement, of ano- 
 ther. 
 
 B^itthat a man mould be virtuous, and do good for glory, as if 
 that were the falary and recompence thereof is afalfe and vain opi- 
 nion. Much were the itate of virtue to be pitied, if (he mould fetch 
 her commendations aiad prize from the opinion of another > this 
 coine were but counterfeit, and this pay too bafe for virtue', She 
 is too noble to beg fuch recompence. A man muft fettle his foul, and 
 in fuch fort compofc his actions, that the brightneffe of honour da- 
 icllnot his reafon, aud ftrengthen his mind with brave resolutions, 
 which fcrve him as barriers againft the aflaults of ambition. 
 
 He mult therefore perfwade himfclf, that virtue feeketh not a 
 more ample and more rich Theater to fhew it felf than her own 
 confciencc: The higher the Sun is, The leflcr madow doth it make : 
 The greater the virtue is, thj leiTe glory doth it feek. Glory is truly 
 compared to a ftwdow which followetht note that fly it, and flyeth 
 thofe that follow it. Again, he muft never forget that man com-- 
 meth into this world as a Comedy, where he chufeth not the 
 part thaf heisto play, but only bethnks himfelfhowtop ay that 
 part well that is given unto him : or as a banquet wherein a man 
 feeds upon that that is before him, not reaching to the far fide of 
 the table, or matching the ditties from the mafter of the feaft. If a
 
 infpcech, 
 
 commit a charge unto us, which we arc capable of, let us ac- 
 cept of it modefiy, and exercife it fincerely \ making account that 
 God hath placed us there to ftand fentinel,to the end that others may 
 reft in (afety under our care. Letnis feek no other recompence of our 
 travel, than our own confcience to witnefs our well doing, and defirc 
 that the witnefs be rather of credit in the Court of our fellow Citizens 
 than in the front of our publick actions. Tobefliort-, let us hold it 
 for a maxime that the frutf of our honourable actions, is to have acted 
 them. Virtue cannot hnd without it felf,u recompence worthy it felf. 
 To refufe and contemn greacjiefs, is not fogreata miracle, it is an 
 attempt of no difficulty. He that loves himfelf, and judgeth foundly, 
 is content with an indifferent fortune. Magiftracics very active and 
 paflive are painful, and are not defired but by feeble and fick fpirits. 
 Qtancs one of the feven that had title te the foveraignfy of Fcrfia, gave 
 over unto his companions his right, upon condition that he and his 
 might live in that Empire free from all fubje&ion and magi ftracy, 
 except that which the ancient laws did impofe, being impatient te 
 command, and to be commanded. D'wlefian renounced the Empire, 
 the Popedom. 
 
 CHAP. XLIII. 
 
 Of Temperance infyetcb^ and o 
 
 THis is a great point of wifdom : he that rulethhis tongue well 
 in a word, is wife, ^ttiin verbor,o offwdit^bicperfeSuseft: The 
 reafon hereof is, becaufe the tongue is all the world,in it is both good 
 and evil, life and death, as hath beenfald before. Let us now fee what 
 ad vice is to be given to rule it well. 
 
 Theh'rft rule is, thatfpecchbe fober and feldocn : To know how 
 to be lilent, is a great ad vantage to fpcak well s and he that knows not 
 vv-11 how to do the one, knows not the ether. 
 
 To ipeak well and much is not the work.of one man i and the bcft 
 tnen are tin y that fpeak kait, faith a wife man. 
 
 They that abound in words, are barren in good fpeech and good 
 a&ionsi like thofe trees that are full of leaves and yield little fruit, 
 much chafte and little corn. 
 
 The Lacedemonians, great profefTors of virtue and valour, did 
 likewile profefTe filence, and were enemies to much fpeech: And 
 therefore hath it ever been commendable to be fparing in fpeech, to 
 
 M m 3
 
 5 ai - f 1w$er A * c y infaech, and of Eloquence. 
 
 keep a bridle at the mouth : Pone Vomine ctejloJiam on meo : 
 fit a, watch onmy mouth. And in the law ofMofes that veflel that had 
 not his covering fattened to it,was uaclean.By fpeech a man is known 
 and difcerned : The wife man hatff his tongue in his heart, the fool 
 his heart in his tongue. 
 
 2 The fecond, that it be true : the ufe of fpeech is to aflift the truth, 
 
 and to carry the torch before it, to make it appear and contrarily, 
 to difcover and reject lying. Infomuch, that fpeech is the inftiument 
 whereby we communicate our wills and our thoughts > It had need 
 be true and faithful, fince that our underftanding is directed by the 
 only means of fpeech. He that falfifieth it, betrayeth publick fockty j 
 and if this mean fail usand deceive us, there is an end of all, there is 
 no living in the world. But of living, we have already fpoken. 
 
 
 
 The third, that it be natural, modeft and chafU not accompanied 
 with vehemency and contention, whereby it may fecm to proceed 
 from paflion > not attificial nor affected? not wicked, immodeft, li* 
 centious. 
 
 The fourth, that it be ferious and profitable, not vain and unprofi- 
 table. A man muft not be too attentive in relating what hath hap 
 ned in the market place or theater or, repeating of fbnets and meri 
 ments, it bewrayes too great and unprofitable leafure, otto abtttentis^ 
 & abundantis : Of one abounding with eafe, and abufing it . Neither is 
 it good to enter into any large difcourfe of his own actions and for- 
 tunes, for others take not fo much pleafure to hear them as they to re- 
 late them.. 
 
 Eut above all, it muft never be offenfive,(or (pcech is the inftrument 
 and forerunner of Charity '> and therefore to ufe it againftit, is toa 
 bufe it, contrary to the purpofe of nature. All khid of foul fpeech, de- 
 traction, mockery, is unworthy a man of wifdome and honour. 
 ^ The iixth,to be gentle and pleafing,not crabbed,harfti and enviousi 
 
 and therefore m common fpeech acute and fubtHe queftions muft be 
 avoided, which.rcfemble crafilhes, where there is more picking work 
 than meat to eat, and their end is nothing elfe but brawls and conten- 
 tions. 
 
 Laftly, that it be conftant, ftrong, and generous, not Ioo(e, effemi- 
 nate, languifhing, whereby we avoid the manner of fpeech of Pedan- 
 ties, pleaders, women. . 
 
 To this point of Temperancy belongeth fecrecy ("whereof we 
 have fpoken in the Chapter of faith or fidelity) not only that which 
 
 UK,
 
 cj in fpeech, and of Eloquence.- 533 
 
 is committed unto us, and given us to keep, but that which wifdomc 
 and difcretiou telleth us ought to be fuppreflcd. 
 
 Now as fpeech makes a man more excellent than a beaft, fo Elo- 
 quencc makes the profeflbrs thereof more excellent than other men. 
 For this is the profeffion or art of fpeech, it is a more exquifite com- 
 munication of difcourfe and reafon, the ftern or roother of our fouls, 
 which difpofeththe heart and affe&ions, like certain notes to make a 
 melodious harmony. 
 
 Eloquence is not only a purity, and elegancy of fpeech, a difcrect id" 
 choice of words properly applied, ended in a true and a juft fall, i* Jefc 
 but it muft likewife be full of ornaments, graces, motions , the words 
 muft be lively, firft, by a clear and a diftind: voice, railing it felf, and 
 falling by little and little-, Afterwards, by a grave and natural acti- 
 on, wherein a man may fee the vifage, hands, and members of the 
 Oratour fo (peak with his mouth, follow with their motion that 
 of the mind, and reprefent the affections : for an Oratour rouft firft 
 put on thofe paflions which he mould ftir up in others. As "Bracidat 
 drew from his own wound the dart wherewith he flew his enemy ; 
 So paffion being conceived in our heart, is incontinently formed into 
 our fpeech, and by it proceeding from us, entereth into another, and 
 there giveth the like impreffion which we our felves have, by a fubtil 
 and lively contagion. Hereby we fee that a fweet and a mild nature 
 is not (bfit for eloquence, becaufe it cannot conceive ftrong and cou~ 
 ragious paffions, fuch as it ought, to give life unto the Oration', in 
 fuch fort, that when he (hould difplay the mafter fail of eloquence in a 
 great and vehement adion, he cometh far (hort thereof > as Cictr* 
 Knew well how to reproach Cafti&ivts, who accufcd GaVus with a cold 
 and over mild voice and action, *fumfi finger es^f.c ageres? tkiu thy J 'elf 
 TFcttldeft ikon dofo, if tkou diddtft not counterfeit? But being likewife 
 vigorous, and furnilhed as hath been faid, it hath notltfTe force and 
 violence than the commands of tyrants, environed with their guards 
 and halberds i It doth not only lead the hearer, but intangle him, it 
 reigneth over the people, and eftablifhefh a violent Empire over our 
 fouls. 
 
 A man may fay againfi Eloquence, that truth is fufficiently i t 
 maintained and defended by it felt, and that there is nothing mor e ofy&ions 
 eloquent than it felf: which I confeffe is true, where the mind of fawt, 
 men is pure, and free from paffions : but the greateft part of the 
 world, cither by nature, or art, and ill inftrudion, is preoccupated, 
 and ill difpofed untovirtue and verity, whereby itisneceffary that 
 
 M m 4 men
 
 offe**pent*te in fpettb, and of Eloquence . 
 men be handled like iron, which 2 man may foften with fire, befo 
 I he temper it with water: So by the fiery motions of Eloquent 
 they muft be made fupple and maniable, apt to rake the temper of 
 verity. This is that whereunto Eloquence efpecially tendeth > and 
 the true fruit thereof is to arm virtue againft vice, truth againft. 
 lying and calumnies. The Orator, faith Tbeojbraftitf, is the true 
 Phyiitian of the foul, to whom it belonged! to cure the biting of 
 Serpents by the mufick of the Pipe, that is, the calumnies of wick- 
 ed men by the harmony, of reafon* Now fince no man can hinder, 
 but that fome there are that feaze upon eloquence, to the end they 
 may execute their pernicious defignrnents, how can a man do lefs 
 than defend himfclf with the fame arms > for if we prefent our 
 (elves naked to the combat, do we not betray virtue and verity ? 
 But many have abufed eloquence to wicked purpofes, and the ruine 
 of their country. It is true, but that is no reafon why Eloquence 
 fhould be defpifed, for that is common to it, with all the excellent 
 things of the world, to be ufed or abufcd, well ox ill applyed, ac- 
 cording to the good and bad difpofition of thofe that pofltffc them : 
 Moft menabufe understanding, but yet we mmftnot therefore con- 
 clude .that undemanding is not necefltry. 
 
 F I N I S-> 
 
 AN
 
 AN 
 
 Alphabetical TABLE of all 
 principal matters contained 
 in this B 00 K. 
 
 the 
 
 AB/lwtic} in a Souldier. 
 374 Sec Sobriety. 
 jldvertifcn what manner of 
 men they muft be, and what 
 they muft advertife: Reafons 
 for both. 3^4 
 
 jldverftty, which of the two is more 
 difficult to bear Profperity or Adverjt- 
 tj. 2:8 
 
 An advice of the wife upon both. 27 p 
 General advifemcnts againft all Aivtr- 
 - fry. 281 
 
 It is common to all men, but worketh 
 divers eflefta, according to the divers 
 fubjefts. 28 1 
 
 Wife men many times raife themfelves 
 to the higheft pitch of their defires by 
 AAvtrity. 282 
 
 itf proceed from three caufes 
 and have three effects. 282 
 
 How a man muft acquit himfelf of all 
 three. 283 
 
 the true fruit of fin, and the 
 ruine thereof. 283 
 
 jdvtrjities are of two forts. 283 
 
 jJvtrJiy toucheth but the leffer part of 
 a man. 284 
 
 A fairs. It is the part of a wife man to 
 carry himfelf wifely in his affairs.-^o \ 
 Eight general inftniftions-, how this 
 may be done. joi- 
 
 The firft; Knowlcdg of the perfoa 
 and affair t. 301 
 
 According to the divers natures of the 
 perfons and affairs we muft change 
 our fly le and manner of proceeding. 
 
 301 
 
 Of that prudence which is required 
 in difficult affairs and ill accidents. 
 
 382. 
 
 Of affairs or evils prefent prefling and 
 extream. 383 
 
 What courfe to be taken in doubtful 
 Affairs, what in etr&cult anddaDge- 
 rous. 385 
 
 j/ffettion, over great Afelio to ajiy 
 thing brings many evils with it. 235 
 
 Affeftions proceed from three caufes. 282 
 
 ^MJ, no fmall prop of State. 355" 
 It is wifdom in a Prince to take heed 
 with whom and how he joyn in alii- 
 ana. 35<5 
 
 ^jm0defcribed. 70 
 
 Ambition two fold. 71 
 
 1 he force and primacy otantbiHon. 71 
 
 ^m/i/c. never fstisfied. 71 
 
 It refpe&eth not Religion. 72 
 
 It offereth violence to the laws of na- 
 turc. 7? 
 
 It hath no limit?. . 73 
 
 /?r&uw;excvifed. 74, 
 
 It hardencth men to dangerous at- 
 tempts. 583 
 
 It.is allowed in two cafes. 583
 
 THE TABLE, 
 
 JmtitioH a bad motive to war. 
 
 Arms. 3$i 
 
 An Arircd power very neceflary for a 
 Prince. 354 
 
 Armei powers two-fold. 355 
 
 A wife Prince muft always have foroe 
 people ready prepared and experien. 
 cedinarwi. 355 
 
 See War . 
 
 Amy- A hungry army obferveth no dif- 
 cipline. 
 
 Art preferred before nature. 
 
 Authority, a Pillar of State. 358 
 
 Tyrannical authority to be abhorred 
 
 stfo 
 
 Nothing greater in the world than 
 Authority. 288 
 
 It is maintained by two things. a88 
 Jthority is firft in the lawmaker, fe- 
 condlyintheLaw. 288 
 
 B 
 
 B 
 
 ill, but opinion. 
 
 than mm. 
 
 Two forts of bounties or good 
 
 Advifemcnts how a man ftould di- 
 re<a himfclf in thofe beiufit, he be- 
 ftoweth ; eleven in number. 414 
 
 Beaut? a powerful quality. j<$ 
 
 Two forts of Bt*uty. L -j 
 
 A defcription of the btxttty of the face. 
 
 1 9 
 
 Stauty is as wifdom, and wifdom a 
 
 fpiritual Be/tuty. 303 
 
 Body. It is made to ferve the foul. 4^5 
 
 Bsoki. What Books fitteft for young 
 
 children. ^^ z 
 
 Burials. Againfl thecuftom of interring 
 
 the bodies of men. 221 
 
 Cuftoms in the difpoflng of dead bo- 
 
 dies reduced to five. 22 
 
 Examples of the commodities of Ba- 
 *i foment. 511 
 
 Rules for Btttails. 377. fee Kitks. 
 Beneficence & mean to attain benevolence. 
 
 357 
 
 Mtwvolence the pillar of a Prince and 
 Jtate. ibid. 
 
 Beafts. Many things common to beafls 
 with men. 96 
 
 Zeafts excel men in many thing?. $j 
 Advantages ef man above Eeaffs 401 
 Divers Hiftories of tine wit ana under- 
 fianding of */&. j>8 
 
 A queftion whether leafti be deprived 
 of real on, difcipline, judgment. p 
 A greater difference betwixt a man 
 & a man, than a man and a beaft. 101 
 Biaftsmote moderate in their ptea- 
 fures than man. 103 
 
 Which the moli vertuous,a Man or a 
 B/?. 103 
 
 -Br/i// live more accordiag to nature 
 
 s. There are two forts of Cap 
 aitu, 374 See General. 
 * CaftMM or General mufl not flam 
 1S viftory with infolency. 378 
 
 u ndry advifcments hew to carry 
 Imfelf being Conqueror or conquer- 
 
 Captivity is nothing in refpe& of fick. 
 nefle and grief. 500 
 
 Many excellent commodities and 
 pleafures arife from imprifonmenr. 
 
 5oi 
 
 Ceremony. We are more fcrupulousin 
 matters of Ceremony, than nature 24 5 
 Ceremony and decency ought carefully 
 to be kept. 2.45 
 
 How a wife man is to obferve Ctreme- 
 nies. 2 7 
 
 An infelicity to many Courtiers, to 
 be Idolaters of Ceremonies. 2^7 
 
 Children. The love of Children towards 
 their Parents retrograde. 457 
 
 The duty of Children towards their 
 Parents. ^jp 
 
 The Commandement touching the 
 duty of C*/Wrf;theone half in the 
 firft table, the other in the {ccond.352 
 ity. With what raafonsand per- 
 fwafions
 
 THE TABLE. 
 
 fwafionswearetoplantand eftablifh The Company of the vulgar fort of 
 
 people dangerous, 
 
 ChriJHttnity Among infidels. aoo , y t .-.-- 
 
 Cities, are prifons to the fpiritsof men. Counfel is the foul of the State. 
 
 194 Two forts of Counfe Hours. 
 
 In Cities vices ase hid in the root.iWrf. 
 
 What commendable in cities. ips 
 Choler, The defcription thereof. 8 1 
 
 The caufes thereof. Mi. 
 
 The Ggns and fymptomes of Choler . 8 a 
 
 The effects. *biA. 
 
 Cboler proceeds from bafeneflc and 
 
 an 
 
 347 
 
 counfellorf, what manner of men they 
 wuftbc. 348>34^ 
 
 Nothing more dangerous than the 
 Coutefel of the Cabinet. 34^ 
 
 Secrecy the foul of counfel. 350 
 
 To be ftirred to Choler 
 theaccufation. 
 
 is to confeffe 
 
 Many times good counfels have bad 
 events. 331 
 
 nquefts, the fecond means to Increafo 
 the Princes treafure, 351 
 
 Command. It is from Heaven. See Sov* 
 
 raignty. 
 Community. The common Afle is always 
 
 ill fadled. / P? 
 
 Degree of Community. _'P4 
 
 55 a Contempt of a Prince, the death of a 
 
 State. 
 
 Hatred armed by contempt. 
 Contempt of a Prince, from whence it 
 procecdeth. tUd. 
 
 Contintncy required in a Sbuldier. 37$ 
 
 Common wealth well governed without ConttrpaJJiou a remedy againft palEon. 
 Science or Learning. 44P 2K 
 
 Commotions. There are many forts of Conversation two fold. ap? 
 
 . 388 Country life is the coufen of wifdome 
 and remedies againft 
 388 
 
 furious 
 38p 
 
 authority. 
 
 advifements againft Covetoufnefl described.. 
 It is a Gangrene. 
 
 Commotions. 
 
 Advifements 
 
 them. 
 
 Two means to appeafe a 
 
 people. 
 
 AdvifcmeRts for particular perfons 
 
 touching Commotions. 3P5 
 
 fonfcience. The power thereof. $ '. 8 
 
 Conjurations. The defcription thereof. 
 
 35 
 
 Remedies and 
 
 Confpirators. 3 8(5 
 
 The confpiracy being difcovered, 
 what is to be done. 387 
 
 Confpirators muft rigoroufly be pu- 
 nifhcd, but yet with wifdom and dif- 
 cretion. 387 
 
 Conference. It is a troublefome thing to 
 confer or difpute with a fool. 300 
 
 fonfejfio*' A modcft confej/ion of our 
 fauks,healeth the malady of our fouls. 
 
 C*mfJJion two- fold. p,a 
 
 CBfp.JMy.The Company ,of a wicked man 
 
 dangerous. ipi 
 
 No Company mor dangerous than a 
 
 saauJowiu jpi, 103 
 
 ip 4 
 
 Jr\ 
 
 The tountry life wholly in exercife. 
 
 Countries newly found, in ufe a thou- 
 fand years before they were found, 
 both in matter of religion and poli- 
 cy. 2U 
 
 Ctn/*ncy in a Prince,, a mean to win 
 
 3SP* ><5c 
 7? 
 75 
 Covetonfnefi 
 
 The folly and,.mifery 
 
 in five points. 75 
 
 Credulity, A man muA not be cvet-cre- 
 dulous except ofhisbeft friends. 305 
 Credulity is rather an error or weak- 
 nefle than malice* . 147 
 
 Cruelty, a fin againft nature. 87 
 
 Cuftomes of couutrys to be obferved. zao 
 Cujtotn in covering the head, fitting 
 at meat, interring the dead in appa- 
 rel, in things natural. aai 
 
 Cuflomt is an imperious miftcefle r it 
 planteth authority by ftealth. a?8 
 
 Nothing more ftrange, than the diver 
 n the world, . 
 
 cu
 
 THE TABLE. 
 
 -eesofdiverj. 
 Th authority of Cuftom*. 
 Cujlomt; and Jaws are to be obferved, 
 not for their juftice, but for their re- 
 verence. 
 
 j That is the beft thatisleaft 
 premeditated. 133 
 
 The preparation before ' t\b a grea- 
 ter torment than the execution. 13$ 
 It is an excellent thing to learn to 
 dye. 3P 
 
 What we muft do to dy e well. ibid. 
 A five fold manner of carriage in 
 Death. ibid. 
 
 Remedies againft the foar of Death, 
 
 12 
 
 To contemn Death is good, if it be for 
 a thing that deferves it. 318 
 
 He that Jtnorwe^h not how to con- 
 temn Death, expofeth hirafelf to di' 
 vers dangers. ibid. 
 
 The contempt of Death produeeth the 
 boldejft and- m oft honourable ex- 
 ploits ibid. 
 Excellent fpeechcs uttered by many 
 great perfonages touching the con- 
 temp t of Death. 31 8 , ; 1 9 
 Two caufes why a man (hould defire 
 T'tath. 32O 
 It is a good thing to dye, when to 
 live 8cc. ibid. 
 A firme belief and hope cf the hap- 
 pmeflcof the life to come, is incom- 
 patible with the fear and horrour of 
 Death. 32.1 
 Whether a man may be his own Ex- 
 ecutioner, and the author of his own 
 Smth. ibid. 
 Reafons fcr it and againft it, and ex- 
 amples to prove both. 321,322 
 Though it feern by all humane and 
 philofophical reafon to be pra&ifed, 
 yetChriftianitydothno way approve 
 
 323*324 
 
 ability in defiling and chufing. 116 
 In pofleffing and ufing. tkid. 
 
 In good and evil, virtue and vic e 
 
 11 
 
 Touching Debility in virtue j thr e 
 points to be confidered. ibid' 
 
 Debilitf in policy, juflice, verity, reli- 
 gion, lip. no 
 In policy many rnifchiefs permitted 
 to avoid greater. i i p 
 Debility in juftice. ibid 
 Debility in verity, divine, humane. 
 
 1 20 
 
 Debility in Religion. i a i 
 
 Debility in a man in what is evil. 124 
 
 Defire. The bottomlefle depth thereof. 
 
 The diftinclioa. 
 5 Natural. ? 
 
 i Not natural. 5 19 
 
 Our Dfjtres gather ftrength by hope. 
 
 19 
 
 To Defire little is the firft rule to go- 
 vern our plea Cures or De fires. 1-6 
 He that is poor in Dejtrts, is rich in 
 contentment. ibid. 
 
 Demaitt, the firft means to increafe a 
 Princes treafure. 151 
 
 It muft not be alienated. ibid. 
 
 Difci flint. It is Dtjcipltvt that makes 
 men valiant. 372 
 
 It is necefTary in war. ibid. 
 
 It hath two parts. ibid. 
 
 Deftair, a torment to hope. 80 
 
 DiJ/imulatfof the Science or feed of dif 
 truft. 33P 
 
 Necefiary in Princes, how far forth. 
 
 4*1 
 
 Two forts of people in whom Dijft- 
 mutation is excufable. 42 1 
 
 Diftntft required in a Soveraign how far 
 forth 53p 
 
 Of en Dt/ruft inviteth to deceive./^;^ 
 D'ftrttf of the counfels of another, 
 many times makes a friend an enemy. 
 
 605 
 
 Dherjton,3ii\ excellent remedy aginft 
 all evils. 384 
 
 Drunktnntft, the vice of brutifli men, 
 and of no worth, and leadeth a roan 
 to ail unworthy aft ions. 5 o 
 
 Ex-
 
 THE TABLE. 
 
 Examples thereof. 
 
 Doubting as lawful as to affirm. 225 
 There is a kind of Doubting more cer- 
 tain than Science. 22f 
 Doubting t is the fcience of Sciences. 
 
 225 
 
 It is no affliction to remain always in 
 Doubt. 12$ 
 
 It is an excellent thing to know well 
 how to Z>0;. 403 
 
 Learning by Examples two-fold. 
 Exemption from vulgar errors, the firft 
 preparative to wifdom. 209 
 
 Exemption from paffions, the fecond 
 preparative to wifdora. 2Op 
 
 Excxft of fin a garment made of fig- 
 leaves. 245 
 Inconfidcrate excufes fcrve for accu- 
 fations. 204 
 Experience more firm and aflured, than 
 knowlcdg by Hiftory. 
 
 T\LeSion or choice. Choice of things 
 
 Elthe office of wifdom. 30 * 
 
 What choice to be made of thofe 
 things that are not evil. 304 
 
 That are evil. 304 
 
 The choice of two indifferent things, 
 in all things alike, from whence it 
 cometh. 304 
 
 e, the praife thereof. 506 
 
 The defcription. 50 1 
 
 Objc&ions againft EtytttMct anfwer- 
 d. $07 
 
 iMvy coufen german to hatred . 84 
 Remedies againft this jaffion. 505 
 
 Eftimation of things according to their 
 true worth, the true office of wifdom. 
 
 302 
 
 A twofold caution touching this //- 
 nation. 302 
 
 We ffluft Eftetm of things by their 
 true, natural, and eflential value. 302 
 
 Equality. Againft the Equality and ine- 
 quality of riches. 204 
 It is impoffible to eftablifh an E^uali 
 
 EquivotatioMf, whether lawful! in a 
 Prince. 34 l 
 
 External Evils conGdered 3. wayes. 
 
 480 
 Zvthquir offices, not to befoldtobafe 
 
 ai.d mechanical perfons. 554 
 
 Ex rcife in arms what it is. 372 
 
 Example teacheth with more cafe, and 
 
 cooredtlight. 453 
 
 or confederacy what It i r 
 JT From whence it arifeth. jpo 
 
 Advifements for particular perfons 
 touching FaQioit. 3p 5 
 
 Father. The power of the Father over 
 
 his children. 173. See Power. 
 Fear defcribed. pz 
 
 The malice and tyranny thereof, pa 
 Ftar, of all other evils is the greateft. 
 
 It robbcth us of thepleafure of this 
 life. 3 
 
 It procecdeth as well from the want 
 of judgment as of heart. p,$ 
 
 States governed with Fear t are never 
 durable. 
 
 No man can be feared by many, but 
 he rnuft Ft ar many. 344 
 
 Felicity what is it. 196 
 
 field. The Field in abattel gives many 
 times a great advantage. 977 
 
 An excellent thing to be firft in the 
 FuU. 377- 
 
 fidelttj. The dignity thereof. 41 2 - 
 A manmuft keep his faith to whom 
 ever, to his fubjec^, to an enemy, a 
 thief, the enemies of Religion. 414 
 Faith or promife given, and confirm- 
 ed by a u oa th is to be performed. 4 1 $ t 
 flattery. ll,itterers 
 
 An opinion of greatnefs is felled 5 a 
 the hearts of Kings by Ihtttreri. 3* i 
 Flatter-f dangerous to every particu- 
 lar perfgnjJhe mine of a Prince aaA 
 State. 4 8 
 
 The
 
 THE TABLE. 
 
 defcription and antithesis of 
 Flattery and true friendfhip. 4ip 
 will not be handled by reafon, but 
 authority. 287 
 
 flight not alwaics to be condemned. 479 
 
 Fotmctt. A comparifon betwixt Footmen 
 and horfemeH. 369 
 
 .Fmw.j///?jdcfcribed. 142. 
 
 fortitude or valour defcribed. 476 
 The praife thereof. ilid. 
 
 fortitude is not a quality of the bo- 
 dy, but of the mind. 478 
 
 ftrtttue may make a man poor, but not 
 vicious. 384 
 
 Which feath greateft power in the 
 affairsof the world, Induftry or ff- 
 **. y>6 
 
 The fuccefle of affairs in the power 
 cf Fortune. 331 
 
 It makes men happy in defpight of 
 virtue. ibid. 
 
 fortfight or prudence,a remedy againft 
 all evils. 28^ 
 
 How to attain this fortfgkt ibid. 
 
 friendjhip. Friends. The defcription of 
 amity or friendfiif. 40 6 
 
 Sundry diftinftions of friendjhip from 
 the caufcs which are four. 407 
 
 A defcription of pcrfeft Fritttdjbip. 
 
 410 
 
 GJrmn$uc not natural, but 'artifi- 
 cial. 540 
 
 Garments the nefl of all manner ef vices 
 
 .520 
 
 The true and lawful ufe of Apparel. 
 
 580 
 
 Gtntran. The General in a Camp all 
 in all. ?7 4 
 
 He is either the Prince hirafelf or 
 fuck as he hath committed the charge 
 unto. 574 
 
 Sundry qualities required in a Gene- 
 &. ibid. 
 
 He muft not himfelf. or fuffer his 
 fflei to attend the booty. 3-8 
 
 fts orrewards/hy * > ba diflcibut<d 
 
 by a Prince. 365 
 
 Gh.y is not the falary and recompencc 
 
 of virtue. 583 
 
 Gltry compared to a Shadow. 584 
 
 See Ambition. ibid. 
 
 Gluttony brings loathfome difeafes 578 
 
 Goedneffe. What Goodntfle required in a 
 
 wife man. 247 
 
 Good nefft made compleatby the grace 
 
 of God. 250 
 
 ^ The free gift of God. ibid. 
 
 4*r*ce is not contrary to riature, but per- 
 
 fe&eth it. ibid. 
 
 H 
 
 TlJtreJ. nothiag in the world tor- 
 1 Jmentethusmore. gj 
 
 What it is, and from whence it pro- 
 ceedcth. ~6i 
 
 Health defer i bed. if 
 
 Health how maintained. itf 
 
 How deftroyei. t $ 
 
 Hearing the obje& thereof. 54 
 
 Thepreheminenceof Hearing. 40 
 1 he Organ of Htaring y the ears. 40 
 Faith cometh by Hearing. *Q 
 
 Herejies fpring from men refolute in 
 opinion. 217 
 
 An Acaderaick er Parrhonian was 
 never Heretic!^. 228 
 
 ^w^,difguifedlye. 421 
 
 He that makes profeffion thereof, 
 lives in great pain. 421 
 
 Hipocrijte natural in women. 421 
 
 Hontfty required in a Magiftrate, 472 
 Koneflj the firft principal and funda- 
 mental part of wifdom. 237 
 
 True Howftj how todifcover It. 233 
 Vulgar Honefty according to thefiyle 
 of the world. ^g 
 
 A true Hwft man is perpetually Ho- 
 ^> at all times and in all places. 241 
 A man muft not be an Hone/ man 
 bccaufe there is a Paradrfe and a Hell. 
 
 2.^0 
 
 Honour. The defcription thereof. 200 
 To what actions Honour is due- 201 
 Honour no comcon 6r ordinary gueft 
 
 20 Z
 
 THE TABLE. 
 
 three things required unto Honour. 
 
 Thcdefireof Honour though a pow- 
 erful pafion, yet profitable. ibid. 
 Marks of Honour ibid. 
 
 Hope inflames defire. 80 
 
 Horfeme*. A comparison between korfe- 
 rneH and footmen. gtfp 
 
 Htufiould husbandry, the duties are, 
 three. 433 
 
 There is nothing more beautiful than 
 a houlhold well and peaceably go- 
 verned. 435 
 
 Hwbandti what power they have over 
 rheir wives. 171 
 
 Particular duties of the Htuband to- 
 wards his wife. 434 
 Humors, to be fubjcft to them is a 
 great vice. 
 
 I /<>/ defer ibed. 
 The weaknefle thereof 
 The venome thereof, 
 Remedies againft it. 
 Imagination is hot. 
 
 8.5 
 85 
 
 8 5 
 
 5_ ; 8 
 45 
 
 Many differences of the Imagination. 
 
 40* 
 
 The Imagination is active snd ftirr- 
 ing. 4<5 
 
 God is the highcft pitch of our Jm~ 
 gination. 2.77 
 
 Impojitions not without the confent of 
 the fubjefts. 351 
 
 ExceflSve Impojtiiom have a refern- 
 blance of Tyranny. 363 
 
 In equality good, fo moderate. 205 
 
 tnce/f, It is not nature, but laws and 
 cuftomes that makes Inceft a fin in the 
 Collaterals. 2px 
 
 Induftry, the more honeft certain, glo- 
 rious. 34p 
 
 luJgtment. A point of wifdomto judge 
 of all things. 218 
 
 To deprive man of Judgement, is to 
 make him no more a man but a beaft. 
 
 219 
 A wiie man carrieth himfelf accor- 
 
 ding to the cuftnm of the world, r- 
 fervingflil! the judgement of things 
 to hirafelf. a4o 
 
 Ittcontinency. 
 
 Conjugal iKcontiwncy is a breach of 
 all laws. 530 
 
 Infamy. Divers kinds of Infamy. 550 
 Infelicity what it is. iptf 
 
 Inferiours. The duty of inferiours to- 
 wards their fuperiours, confiftethin 
 two points. 474 
 
 Infirmity. See Debility. 
 Ingratitude. It is a fin againft nature, 
 without all excufe, and there is no 
 thing in it, but bafe di&oncfty and 
 fhame. 431 
 
 Jttftict two fold. up, 3^7 
 
 Jaftice neceflary in a Soveraign. 333 
 Without it States arebutrobberiey. 
 
 337 
 
 A fpecial ufe of Jvftiee to condemn 
 ore, that he may icrve for example 
 unto others. 443 
 
 Jufkice defined. 
 The firft and original JufHct. 
 A great defect is in diflributive 
 fttct. 
 
 Innovations dangerous. _ . 
 
 innovations mull be wrought by little 
 
 and little. 3=60 
 
 Innovators have alwayes glorious and 
 
 plaufible titles. 395 
 
 Intelligence, a fubtilty cemmon among 
 
 Princes. 340 
 
 Inftrttftio* . 
 
 The Infhru&ion of a Child reduced 
 unto three point*. 
 ^ The forming of the fpitit. 
 ^ The ordering of the body. 
 C The ruling of the manners. 
 Two forts of meancs of 
 , .5 Precepts.? 453 
 
 b y'l Example 5 
 
 tvftruftion by way of quefttoniag, an 
 excellent thing. 4? 5 
 
 Invention^ front the fufficiency of in- 
 vention, have proceeded thofe works 
 that have ravifhed tfce world -wirh 
 admiration^ $6
 
 THE TABLE. 
 
 lavetttio* doth not only imitate na- 
 ture, but excels ir. $5 
 
 Knowledge of our felves, the firft 
 thing we are to letrn. a'O 
 
 Enjoyned to all by all reafon. ibid. 
 The Knowledge of the perfons with 
 whom, and the affaires about which, 
 ncceflary in a wife man. 301 
 
 Acoraparifon between the countr 
 Life, and the Citizens. jp 
 
 Lovt vicious. 
 
 Three principal kinds of this Lwt to 
 which all the reft arc referred, itid. 
 Cadinal Lou a furious pafflon. 71 
 
 M 
 
 L About required inaSouldier. 373 
 Law. Multiplicity of I*tv/atefti- 
 rnony of a fick" common- wealth. 337 
 The law of Mofes in his Decalogue, 
 is an outward publick copie from 
 whieh all the Laws are taken. ^^^ 
 ReaCon the life of the Law. ibid. 
 
 Lazinefle or flownefle. 
 
 A man muft confult flowly, execute 
 fpeedily. 35 
 
 Leagues. Many forts of Leagnet. 
 Leagues either pcrpetuall, or Halted. 
 
 Learning, A learned man like a Crow 
 decked with the feathers of other 
 Birds. 448 
 
 Learning and wifdom go feldora toge- 
 ther. The reafon thereof. 448 
 Learning doth intoxicate the braine. 
 
 450 
 
 Learning the proper means to wifdom. 
 
 450 
 
 Learning marreth weak wits, pufe- 
 
 cteth the ftrong. 451 
 
 The grcatcft tyranny, that may be to 
 
 bridle the Liberty of the fpirit. ajp 
 
 liberality required in a Sovereign. 344 
 
 A two-fold Liberality. 344 
 
 It mud be with meafures 345 
 
 ljr/. The foulnefic and hurt thereof. 
 
 420 
 
 ft is the part offlaves to ?ye, of free- 
 men to (peak the truth. 420 
 '. The eftimation thereof. ) o $ 
 Tie length and brevity ef Life. 
 
 M 
 
 Agifli 
 
 M*gifir*ttt of divers degrees. 
 
 i8< 
 
 In the prefenceof the Sovereign they 
 have no power to command. ibid. 
 A general defcription of MAgiflrmti. 
 
 471 
 
 How is he to cirry himfelf touching 
 thofe commands that are repugnant 
 to the Law of God. ?4Z 
 
 A Magiftratt a fervant ol the corn- 
 won- wealth , a fpeaking law. 472 
 Better for a Magiftratt to be fcvere 
 than gentle. 4-. 
 
 M*gn**imity required in a Soveraign. 
 
 46 
 
 .W^w/wi/w/^requir'd in a Magiftrate. 
 
 500 
 
 Man confidcred by all his parts and 
 members. 
 
 Martin Epitome of the whole world. 
 
 g 
 
 Man made by deliberation and coun- 
 fel. g 
 
 Created naked, upright, and the rea- 
 fon why. ^ 
 
 Mam body divided into four regions 
 or degrees. ra 
 
 Man compared to a common-wealth. 
 
 6l 
 
 M confidered by comparing him 
 with all other creatures. $$ 
 
 M-i hath many things common with 
 ether creatu res, many different, e 6 
 Man born to forrow. 131 Sec Sorrow 
 The confidcration of Man by thofe 
 varieties and differences that are in 
 him. 15I 
 
 Whereof there are five parts. i 3, 
 Divers fhapcs of men. 153 
 
 Nothing
 
 THE TABLE. 
 
 gr 
 
 Nothing more beautiful! in the body 
 of Man than the vifagc. ip 
 
 Seven fingularities in the vifage of 
 Man. 48 
 
 Manners. 
 
 Divers Manners and conditions of 
 people. i$tf 
 
 The caufes of thefe diverfities. 1 58 
 
 Manners the third head of Provifion. 
 
 It is the Guardian or Regiider oT 
 things apprehended by the 
 
 Three kinds of differences of Mem 
 
 rv 
 7 m 
 
 40- 
 
 , 
 ^ 
 
 Manners the fecond part of difcipline. 
 
 373 
 inftru&ions touching manners. 458 
 
 Two- C Bad. ? Bad and good 
 fold for I Goo*. 5 which they are. 
 
 458 459 
 
 Marr iagt the fountain of humane focie- 
 
 ty. 1^4 
 
 Obje&ions againft Marriages. 16$ 
 Thebaadof^fam'^eunjuft. i<5$ 
 
 Marriage corrupteth good and great fpi. 
 rits. id's 
 
 It hindreth the contemplation of 
 things celcftial. *66 
 
 Two things eflcntial unto Marriage, 
 
 168 
 
 Equality in Marriage conGfteth of a 
 perfect communication and commu- 
 nity of all things. i<5p 
 
 Inequality agreeth with lawes and 
 policies. i5p 
 
 An Adviceraent touching the ufe of 
 Marriage. .'35 
 
 Miferies of Princes in their Marriages 
 
 181 
 
 Marriages firft inftituted by God him- 
 felf. 1*7 
 
 The love of Married 1 couples parta- 
 kers of fricndihipinaftraitline, and 
 of Collateral! friendship. 408 
 
 MatrimottiaR friendlhip , two-fold 
 
 4 op 
 
 M'ditatisn a remedy for the wife againft 
 adverGty. 
 
 Mtditation prepareth the foul and 
 confirmeth it againft all affaults. i8* 
 Read more of Mtdttation. 402 
 
 Memory. 
 The Memory tnoift. 5<5 
 
 The Sciences of the Mimory. * 
 
 Memory, the treafurc of Science. 4^. 
 Many with a Memory full ftuft con 11 
 nue fools. 
 Military profeffion. 
 
 Thepraife and difpraife thereof, ip 
 M:nd. 
 
 Particular advifement is touching th 
 Mind. 44 < 
 
 Miferjf. $^ 
 
 Man is Mifery it felf. up 
 
 Man is miferable in regard of hi 
 fubftancc,his entrance into the world* 
 his continuance, his end. 131 
 
 Mtferies of Princes and Soveraigns 
 
 18 
 
 Modefly required in a Souldier. 373 
 Monarchy. 
 
 Of the three Soveraign States, the 
 Monarchy is the more ancient and raa- 
 jeftical. i6x 
 
 Munition. 
 
 The principal provifions zndMttniti 
 
 ons of war arc three. 
 
 C Money. *} 
 
 <Armes. ^ 3.^8 
 
 C Visuals. S 
 
 'Attire enjoins honefty 2 -p 
 
 Nature teacheth honefty. 241 
 Nature the firft fundamental law of 
 God, alight.iingj a ray of the Divi- 
 nity. 24 
 We rouft follow Nat *, as a guide 
 amlMiftris. 
 Nature how to be underftood 
 
 NectJJlty as enemy invincible 
 A violent School-N'iftris. 
 It fharpencth cowardlinefle. 
 
 Neutrality or Neuters. 
 
 Neuters odious to all men . 
 
 ^olnliiy according to divers nations and 
 N n judgements 
 
 243 
 245 
 377 
 y, 8
 
 judgements, hath divers kinds, ip? 
 ~ ""r defined -~ 
 
 Two things in perfeft Nobility, ip8 
 The Mobility that is given by letters 
 patents difeonourable. aoo 
 
 "Kottrijhment 
 
 What tfottrifimtnt (befides the day ) 
 fitted for an Infant. 439 
 
 THE TABLE. 
 
 Oration Oratour 227 
 
 An Oration good to encourage fouldi- 
 ers. 378 
 
 Order neccflary in war, and rauft be kept 
 for divers caufcs, and after a divers 
 manner. 
 
 What choice to be made of 
 
 440 
 
 The Mother the true and natural 
 
 ath, marks of infirmity. 
 
 o 
 
 Obedience more neccflary for the weale- 
 publick than command 164 
 
 Obligation, 
 
 There is a two-fold Obligation. 430 
 A&ive,paffivc: 
 
 Qlftinacy in opinion 1 49 
 
 Men prone to nothing more than to 
 give way to their own opinions. i4p 
 A vice proper to Dogma fifts. 149 
 Two means to captivate the beliefs of 
 men to our opinions. 1 4p 
 
 Qbftinacy in opinion accufeth a man 
 of many vices and imperfections. 300 
 
 Offtncet, or injuries. 
 
 Wherefocver we ftall find men , we 
 ftall find injuries. 483 
 
 Neceffity to offend from whence it 
 
 comcth 35 
 
 The infirmities of old *gt more in 
 number than of youth. lop 
 
 Old men twice children. 109 
 
 Old age condemneth pleafures and 
 why? i op 
 
 The vices of Old sge, what they are. 
 
 jop 
 
 Opinion, defined. <5i 
 
 Opinion, uncertain, unconftant, fleet' 
 ing, the mother of all mifchicfs , the 
 guide of fools. 6\ 
 
 The world led by Opinion* 63 
 
 held .by all. 
 
 "iiu<ki. 373> 
 
 Order well kept makcth an Army in- 
 vincible. 373 
 
 Parents. 
 The duty ofPr*hath four fuc- 
 ceffive parts, according to thofc four 
 benefits that a child ought to rcceie 
 fucceffively from his parents^life^ou- 
 ri(hnant,inftrucl:ion,comraimication. 
 
 437 
 
 The feverity of Parents in the educa- 
 tion of their children condemned. 
 
 443 
 flattering indulgence as great a fault. 
 
 444 
 
 Parents doubly obliged to bring up 
 their children. 437 
 
 paJTitns'm general. 
 
 PajJioHs defcribed. 66 
 
 How they rife and kindle therafclves 
 in us. j 66 
 
 Their agitation. 66 
 
 Divers degrees in their force of agita- 
 tion. (6 
 PaJfionAte affection troubleth all, enfor- 
 ccrh the wiU, deceives the judge. 
 ment 34 
 Patience. 
 
 Reafon to perfwadc Patience in Cck- 
 ncfle. 5473548 
 
 Examples of Patience $4$ 
 
 Peace good in all refbe&s, to the vanqui- 
 fliera and vanquiQicd. 380 
 
 Treatifes of Peace do well fucceed 
 when they are concluded under a 
 Buckler. 380 
 
 It muft be free without fraud and hy- 
 pocrifie. 381 
 
 Pajlor . 
 
 A Paftor a far more noble calling thaa 
 that of e Mpnk or Hermit. ipa
 
 THE TABLE. 
 
 PeinMies. 
 
 A Pedant ie defer ibed. 141 
 
 No people more fottifh, none more 
 prefumptuous. 141 
 
 See more of this in the 3. Book 13. 
 Chap. Ped*nties have a good opinion 
 oftherafelvcs. 143 
 
 People. 
 
 Northern People their qualities and 
 condition!. 157 
 
 Southern, their qualities and con- 
 ditions, 157 
 
 three forts and decrees of People in 
 the world. 158 
 
 alargedefcription of the People, or 
 vulgar fort 187,188,189 
 
 He that would be wifermift alwayes 
 fufpeft whatsoever pleafeth,and is ap- 
 proved by the People. 211 
 
 Perfettfo* 
 Three degrees of Perfeftio*. , 248 
 
 Pleajure. 
 
 The higheft Pleafure hath a fight and 
 complaint to accompany if. H 
 
 Pleajures rarecomc not willingly, and 
 are never pure. 1 31 
 
 Temperance is the rule of out Plea - 
 f tires. 274 
 
 It is a fantaftical opinion generally to 
 condemn all Pleasures. 2- $ 
 
 Piety ncceflary in a Soveraign. 3 3$ 
 Piety and probity muft be joined to- 
 gether. atfp 
 
 Polygamy. Some accufe Chriftianity for 
 taking it away. i"i 
 
 Poligamy helpeth to Multiplication. 
 
 171 
 P$ligamy divers. 171 
 
 Poverty, Riches and Poverty the ground 
 of all difcords. 204 See R.iches. 
 The Power of the Husband over his 
 wife. 170 See Husband. 
 
 The Power of the Father over his 
 children. 1-3 
 
 The Power of Soveraigns. 178 
 
 threefold manner. . icJj 
 
 Soveraign power fubdivided. idi 
 1 he Father in former ages had power 
 over the life of his children. 173 
 remedy againftpaflion.i7$ 
 To learn by Precepts is a long 
 way. I he reafons. 453 
 
 Learning by Precepts two- fold. 453 
 
 Precipitation an enemy to wifdom. 306" 
 It proceedeth from paflion,and infuf- 
 ficiency. 3rf 
 
 The vice contrary to it is Iazinefle.3o5 
 A long and unprofitable repentance 
 is the reward of headlong haflincfle. 
 
 307 
 
 p r efevts, tributes &c. 
 Prefects, the third meansto encreafe 
 a Princes treafure. 351 
 
 Prejamption confidered diverfly. 155 
 Prefumptiotiof our own fufficiencies, 
 a capital enemy to wifdora. 149 
 
 Pride and. preemption the grateft de- 
 feds of the fpirit. 60 
 
 Principles. 
 
 It is an injuft tyranny to fubmit out 
 felves to Principles, 22.5 
 
 No man hath power to give Principles 
 but God alone,who is onely to be be- 
 ^lieved^ecaufe he faith it- 22.$ 
 
 ffhy Seals, the beft way to levy money , 
 or to enrich a Kings treafury 352 
 
 Prodigality. 
 
 Not to endure riches is rather weak- 
 nefs of mind than wifdom. 77 
 
 Prosperity and adverfity the two Schools, 
 and touchftones of the fpirit of man 
 
 very oae of thofc governed after a 
 
 which of the two is more difficult to 
 bear, frefperity or adverfity. 278 
 
 Many have periflied by the want of 
 difcretionto moderate themfelves in 
 their Profperity. 571 
 
 An advice how a man muft carry 
 h imfelf i n Prosperity. 5 7 
 
 Providence and deftinyor necetGty, arc 
 not two diltindk laws in cflence, nei- 
 ther are they one. 481 
 
 See ort-Jight. 
 
 Provifiw, 
 
 NH There
 
 THE TABLE, 
 
 334 
 33$ 
 
 337 
 
 347 
 
 There arc feven heads of Provijiou 334 
 
 f Knowledge of the State. 
 
 I Virtue. 
 
 r Manners 
 
 1 Counfel. 
 Ireafure. 
 
 An armed power. i54 
 
 Alliance 356 
 
 Prudena. The excellency thereof, the 
 defcription. 330 
 
 Itconfifleth of three things, theuni- 
 vcrfality, obfcurity thereof. 330 
 It is a Sea without any bottom or 
 brink. 331 
 
 Of that Prudenct that is required in 
 difficult affairs publike and private.- 
 
 ftt ijhment. 
 
 funt/hment of offenders divers in di- 
 vers Countries. 156 
 An advice for Bunijbments though 
 juft and neceflary in a ftate. 362 
 Six rules therein to be obferved.352 
 
 Yurveyoun by their rigorous courfes ex- Hieftitution. 
 
 hath neither the one nor the other. 
 
 271 
 
 Repentance a teftimony of infirmity. 331 
 Repentance is a denial of the will, it is 
 inward, the medicine of the foul, the 
 death of fin. 253 
 
 Reprehenjion. See Admonition , 
 
 Free Admonition the beft offence of a- 
 mity. 415 
 
 Profitable to Princes. i<$ 
 
 Three things required to this office. 
 
 A wholfome holy Reprehenjion may be 
 J.udicioufly applyed. 416 
 
 The rules of true admonition eight. 
 
 416 
 Repudiation. 
 
 Someaccufe Christianity for taking 
 it away. i-t 
 
 Anfwers to the objcftions made for 
 Repudiation. 171 
 
 Repudiation divers. ^72 
 
 Caufesof Repudiatittt. 172 
 
 pofe the Prince to the hatred, of the 
 
 people. 363 
 
 R 
 
 RjSaftn hath divers faces, which pro- 
 ceed from many caufes. 54 
 I A wife man ruleth himfelf according 
 * to Rtafon* 403 
 It is a main bonus genius, 403 
 Religion 
 
 Diverfity of Religion, 2<;7 
 
 All agree in many principles of 
 
 Four things therein (to be obferved. 
 
 43* 
 
 That it be not too fpeedy. 431 
 
 That it be with fome ufuiy. 432 
 That it be with a good heart, 423 
 That the will be forward where the 
 
 ability is wanting. 435 
 
 Revenge. 
 
 Iti is a cowardly paflion. 85 
 
 The valiant mind contemns it. 8 5 
 It isabitingunjuftpaffion. 85 
 
 Riches and Poverty the ground of aH 
 difcords and troubles. 204 
 
 Which of the two moft dangerous.. 
 
 204 
 Every Countrey"prefers his Religion Riot.'m apparel,a vice proper to women. 
 
 All differ in many. 
 
 The cruel. cuftomes of many countries 
 
 in matter of ILelifien 
 
 above the reft. " 2C>o 
 
 Ghriftian Religion the trueft. 260 
 What Rdigign that is that hath great- 
 eft appearance of truth. 265 
 A man mult be honeft before he be 
 
 He that hath Rtlig /o-without honefty 
 it is far more dangerous^ than he that 
 
 580 
 
 to prefcribe certain Rules and perpe- 
 tual it is impoffible. 374 
 Some to be observed throughout a 
 war, fome upon occafioa. 575. 
 Rules for the whole time, of war whac 
 they are. 37; 
 
 Rules.
 
 THE TABLE. 
 
 Rules for the fighr,where*many things 
 ate to be confidered. 37^ 
 
 SJeramentr. 
 The Sacraments teftimonies of mans 
 infirmity. il 
 
 See Debility. 
 
 Sacrifices, markes-of humane infirmity. 
 
 122 
 
 S*d>tefs or Mourning. 
 Thedefcription thereof. 
 It is not natural. 88 
 
 Ceremonious forrow deceitfuL 88 
 /t is unjuft pernicious. 83 
 
 . 181 
 
 No people more unfit for all things 
 than SchoUers. 450 
 
 SckRers learn oyt of books excellent 
 knowledg, but with ill means and as 
 bad fuccefs, 451 
 
 Schoolmaster. 
 
 Inftrudions for a fcboolmafter to make 
 his fcholer to fpeafc and to reafcn. 
 
 Demands and queftions neceflary in 
 zfikoolmeifter. 5^4. Seelnftru&ions. 
 Severity infchoolmafers condemned. 
 
 443 
 Mildnefs commended. 443 
 
 Science in what rank to place it ; all are 
 not of one opinion. 20? 
 
 A defcription of Science. 446 
 
 Memory the treafure offcience 445 
 Science not neceflary for fundry cau- 
 fes. 4 4 5 
 
 An advice touching the choice of /- 
 etict. 453 
 
 Sciences are the riches of the fpirit. 
 
 303 
 
 Secrecy a charge full of Inconvenience. 
 
 415 
 
 Sedition what it is. 3pi 
 
 From whence it arifeth. 3pi 
 
 What men fit reft for fuch a bufincfs. 
 
 3pi 
 
 S.tlf love the gangreen aod corruption of 
 the foul, 21(5 
 
 It proceeds from the ignorance we 
 have of our weaknefs. a 1 6 
 
 Senft in general. 
 
 The faculty of ftnfe, that is, of per- 
 ceiving and apprehending outward 
 things, is done after a fivo fold man- 
 ner which we call the five fenfes. 32 
 The objeds of the fenfes different ac- 
 cording to the diverfity oSthtfenfe. 
 
 33 
 
 Six things required in the cxercife of 
 this faculty. ^ 
 
 Senje when and how it is made. 34 
 The common fenfe what it is. ? $ 
 
 All knewlcdg begun in us by the/t M- 
 f' 35 
 
 The number and whether onely five 
 
 ?5- 
 
 OF every particular finfe, fee under 
 their right letter. 
 
 Servitude t wo fol d . i ff 
 
 Severity a means to win authority. 
 Severity in a prince commended 
 Severity, muft be mhagled withforae 
 moderation. 3^0 
 
 Sight . The objec> of the fyhinot colour 
 but light. 34 
 
 . The organ of the/^, the eye, which 
 is a part of rhe body, firft formed, laft, 
 fin iiiied. ^9 
 
 Th* fenfe of feeing excelleth all the 
 reft in five things. 3^ 
 
 The.ufe ofSfaves monftnous and 
 ignominious. i-jtf 
 
 Permitted by th laws of Mofes how? 
 
 Four forts fjfjR 
 
 Sobriety a way to the other vimies. 578 
 Thepraifa-of Sobru^j. j^8 
 
 Not only ferviceable to the body, but . 
 the mind too 57^ 
 
 The time when a man muft begin to 
 be fober. 5 ^p 
 
 Stuldieri. Diveis fort? of faultier*. 36 p 
 Foot preferred before horfemen, na- 
 tural before ftrangers, ordinary and^ 
 fubfidiary both neceflary. 36^ 
 
 Solitarlnefsno fii^uary againil fin,tem- 
 ptations. i yi
 
 THE TABLE. 
 
 Monarchal. 
 
 three 
 
 Every one of thefe governed after a 
 three- fold manner. 162 
 
 SffveraigM power fubdivided. 1 6 1 
 
 Ssvtraignty the cement and foul of 
 humane things. 118 
 
 Subject to changes. 1 78 
 
 The defcription otfoveraignty. \ 7 8 
 1 he properties thereof. 178 
 
 Sovereignty.vthy fo much defired. 178 
 The manners of Soveraiftts. 1 80 
 The raiferies and inconveniences of 
 Soveraigns. 180 
 
 Miferies in their change. 180 ^ 
 
 Miferies in their pleafures. 1 8 1 
 
 Mifcriesln their marriages. 181 
 
 So"v tr *tgns marry not for themfelves, 
 but the good of the State. 183 
 
 Soveraigns or Princes fee with other 
 roens eyes, undcrftand by other mcns 
 ears. 1 84. 
 
 Stvtratgns poflefled by three forts of 
 people. 183 
 
 Four principal virtues required in a 
 Sovtraign. 33^ 
 
 A Sovtraign muft mingle prudence 
 with juliice. 33 
 
 A Soveraign muft be a Lion in his blows 
 aFoxinhiscounfel. 339 
 
 Credulity dangerous in a Prince. 330 
 Intelligence neccflary with Princes, 
 how far forth. 34* 
 
 SwertigHs muft do BO unjuftice in a- 
 ny cafe,but with great unwillingnefle 
 and grief ef mind. 34 Z 
 
 Valour required in a Sovtraign. 342, 
 Clemency required in a Sovtraign. 
 
 343 
 
 The government and maintenance of 
 a Prince in his State, confifteth of be- 
 nevolence, authority. 357 
 It is a part of wifdomina Prince to 
 temper his demency 364 
 A Sovtraign that loieth never Jib little 
 of his authority marreth all. ; 60 
 He muft not make any fubjeft too 
 great 
 
 Tyranny to be abhorred in a 
 ratgn. 360 
 
 A Soieraign muft carefully preferve 
 himfelf from three things. 363 
 
 A Sovereign muft alwaycs have in his 
 hand a little book or memorial con- 
 taining three things 365 
 How he muft order rewards andpu- 
 nifliments. 365 
 A Sovereign in the enterprife of war 
 muft look into the juftice of thecaufe 
 
 355 
 
 A Soveraign before he undertake a 
 war muft advifedly confider of four 
 principal points. 3*8 
 
 ro/. The definition of theSoiJ very 
 difficult. 2.1 
 
 Eafy to fay what it is not. 2* 
 
 Hard to fay what it is. 22 
 
 The nature and eflence of a humane 
 Soul 2? 
 
 The foul whether corperal or lacor- 
 poral. 23 
 
 The faculties of the /#/ divers. 24 
 The immortality of the Soul. zp 
 Man naturally inclined to believe it. 
 
 19 
 Three differences or degrees of fouls, 
 
 3 . 
 The eftate of the foul after death. 9 1 
 
 Of the vegitable Soul and her fubal- 
 tcrnals. 32 
 
 Sorrow never pure without the alliance 
 of feme pleafurc. 117 
 
 Man born to/or row. i j\ 
 
 Three reafons why /arrow is natural. 
 
 Sprit humane. 
 
 The offices thereof. 50 
 
 The general defcription and praife 
 thereof. 72. 
 
 Diverfity of diftinftions of the ftirif. 
 
 The S^rrit a perpetual agent , 53 
 
 It is a miracle to find agreatSp/m 
 well ruled and governed. 57 
 
 A man ef an indifferent Spirit fittett 
 for government. 5p 
 
 The fineft wits not the wifeft men. tf$ 
 
 Man
 
 THE TABLE, 
 
 Man hath a bufie troublcfome Sp irit. 
 
 A fharaefcl bafe thing for the Spir it, 
 to ferve the body. 44 
 
 Speech. The force and authority of/pwA 
 
 40 
 
 Speech the hand of the fpirit. 40 
 The correfpondency of hearing and 
 fpetch. 4^. See tongue. 
 * Rules lorjpeech. $3 
 
 Sketch common to man with other 
 creatures. p6 
 
 State. Two parts of matter of Sttte. 
 
 333 
 
 T know the Statt the chief point of 
 proviGon. 334 
 
 States governed with fear arc never 
 durable. 337 
 
 The props of * State Ate feven. 338 
 See Provifion. 
 
 Stsrkf. The nature of the Storks, 54P 
 
 Stratagem, whether lawful in war, per- 
 mitted in war, and without the preju - 
 die* of mans faith- 3-p 
 
 Stupidity a remedy againft paffions. 
 
 214 
 
 SttbjeSs. The duty off*by$s confifteth 
 in three points. 5<55 
 
 Hovrfub'yfts are to carry thcmfelves 
 under a Tyrant. 567 
 
 SubjeSs never permitted to attempt 
 any thing againft a Soveraign Prince 
 for what caufe foever. 571 
 
 Subfidiesand. Lotus. 
 Subfiles the fixth means to encreafe a 
 9iinces treafure. 352. 
 
 H6/*fcUrMbut upon neceffity. 352. 
 Snbjidies not to be inipofed, but with 
 thefubjefts confent. 352. 
 
 See ImpofitioMS. 
 
 Subiiiny to defend, is as commendable as 
 it is difhoneft to offend* 300 
 
 Superioars. 
 
 The duty of Juptrburs conGfteth in 
 two things. 583 
 
 It is no greatnefs for a man to make 
 himfelf to be fearedexcept it be of his 
 enemies. 590 
 
 s, injurious to God, an cue- 
 
 my to true religioa. no 
 
 Nothing doth more refemble true re- 
 ligion, and yet no greater enemy 
 thereunto than fuptiftition . z 46 
 
 The difference betwixt Religion and 
 fuperftnion. 
 
 the property of Hercticks, 
 Sophifts, Pedanties. ij^ 
 
 femptr**cj r wo -fold. 
 C General, 
 
 C Special, j 
 The fubjea and general objeft of 
 fetnperancy is properly pleafurc, 
 whereof it is the razor and the rule. 
 
 Divers defcriptions of temper anty. 
 
 530 
 
 Whether it be lawful to lay violent 
 hands upon the perfon of a tyrant 
 
 474- 
 
 He may be a Tyrant in the execution 
 three- way C3. 474 
 
 In matter of religion,con(lraining his 
 fubjefts confciences. 474 
 
 A tyrant the inftcument of Gods ju- 
 ftice. 57$ 
 
 One only cafe wherein it is lawful to 
 refift a Tyrant. 575 
 
 tyranny what it is. 3^2. 
 
 Thccaufe of publick commotions and 
 rebellions, 393. 
 
 Tyranny muft either be hindrcd at the 
 entrance or fuffered being cftablifhed^ 
 
 393 
 Tyranny to be abhorred in a King 
 
 375- 
 
 Ttngue. 
 
 The toHgnt the inftruraent of whatfo * 
 ever is good or ill. 5*3--. 
 
 The tongue in all the world. 5'4 . 
 
 Tortures rather a proof of patience than 
 verity. iao 
 
 Tortures bad means to fift out the 
 truth. i-o 
 
 Injuftice te Ttrtntt for an offence, yet 
 doubtful. i2i 

 
 THE TABL'E. 
 
 trafatu which the Sovereign ufeth by 
 his fatoBs,thefth mean to increafe a 
 Princes treafure. 34P 
 
 traffiqut of honours and offifes bafe. 
 
 350 
 
 A three fold ufe of ufery in Princes 
 for five in the hundred. 350 
 
 tranquillity of fpiiit the crown of wife- 
 dora. 325 
 
 tranquillity what it is. 326 
 
 The means to attain thereunto. 3<*$ 
 treachery more bafc than Athcifm: 43$ 
 Injurious to God and man. 54* 
 
 treafon what it is. 388 
 
 What kind of people are fubjeft 
 thereunto. 3 8 P 
 
 The advifements and remedies, the 
 fame that belong to conjurators. 38p 
 To pitty a traitor is cruelty. 3&p 
 adviferaents for particular perfons 
 touching trtaftn. 404 
 
 treafure the fifth head of provifion. 34P 
 treafure the finewes of the State. 34P 
 Truth lodged in the bofom of God. 54 
 The greateft argument of truth the 
 general ^onfent of the world. 5 1 
 The truth and cflcnccof things, en- 
 fcreth not into us by its own proper 
 flrength and authority. 6 o 
 
 Truth two fold. i 10 
 
 Humane irabecillity cannet endure 
 the fplendor of truth. 120 
 
 The two principal means to attain to 
 the kno wlcdg of the truth 
 < Reafon 7 
 i Experience. > 
 A thoufand lies for one truth. az? 
 
 VAgalonds. 
 The increafe of Vagabonds in the 
 world. , 178 
 
 F/*/<?r required in aSoveraign. 350 
 Difcipline makes men Valiant. ;8o 
 To valour three things are required. 
 
 389 
 
 True tta&j? doth not fpeak, bnt exe- 
 cute. 9 1 
 
 The defcription of valour or fortitude 
 
 488. 
 
 True valour mufl fpring from a true 
 ground, not from palHon", 'hope of 
 gain, ambition, weariVrels of liTe 3 or to 
 prevent captivity. 4p5 
 
 ^anity the moft eflential quality of hu- 
 mane nature, in 
 Vanity (hewed' many wayes, and after 
 a divers manner. 1 1 % 
 Vanity in falutations,congies, comple- 
 ments. 1 1 5 
 We are Vain at the charge of our own 
 cale, health, life. 115 
 Virtue, i 
 
 It is not in the power of man to put in 
 practice all Virtues. n8 
 
 A man many times cannot perform 
 that which belongs' to one Virtue, 
 without thefcandal or offence of a- 
 nother, or of it (elf. 1 18 
 
 Victory confifteth not in the number, but 
 in the force and valour. 384 
 
 ' heeving viftories condemned by A. 
 Itxanier- 38 <; 
 
 Vittual. The ufe of ViSual- 504 
 
 Vifage or Face. Nothing more beautiful 
 in the body of man, than the vifage. 
 Seven Singularities in this vifage of 
 man. ip 
 
 ImpofHble to find two in all things 
 alike. 154 
 
 Vocation. The choice of a vocation or 
 form of life very difficult, wherein a 
 man carrieth himfelf diverfly. 254 
 Some happy, fome unhappy in their 
 choice. 
 Moft men deliberate not ofchoice. 
 
 2-55 
 
 Vud<rftanding,or the intellective faculty 
 The feat thereof, the brain, not the 
 heart 43 
 
 The Vnder/tatuHng dry. 44 
 
 and therefore old men, melancholiks 
 ingenious. So bea/is of a dry tempe- 
 rature. 45 
 Three principal offices anddifieren- 
 cesof the Under jttnding. 46 
 Cold ferveth the VnkrftanJin 46 
 
 Tbe
 
 THE TABLE. 
 
 The Sciences that belong to the V*- 
 ierftattdinx. 46 
 
 The Vder[la*di*z the beft of the 
 three faculties of the foul. 47 
 
 VtiderJtMtdittg not given alike unto 
 ell. ' 48 
 
 The difference betwixt thcVtiJerfta*- 
 ding and the will. tfo 
 
 In nan the Vniirjt anting in the So. 
 reraign. 13 
 
 The power of the VttdtrfttndfHgcoT- 
 rupted by the Senfes. 66 
 
 W 
 
 WAr or military a Ction 
 Military action reduced to 
 three heads. $66 
 
 God favoureth juft Wars. 366 
 
 The firft head enterprife. 3 66 
 
 Ambition and avarice bad motives to 
 War. 3^7 
 
 That a W*r be in all points juft, three 
 things are neceflary. cj 
 
 IT<*rdefenfivemoftjuft. ibid. 
 
 Jp<*r offcnfivc upon what caufes. ibid. 
 The end of War muft be peace. ibid 
 
 Wiclydiuf?, a defcription of Wickfdnefl. 
 
 2.54 
 
 It ingendreth offence and repentance 
 in the foul. 274 
 
 Whether there may be any fiich profit 
 or pleafure.as may carry with it a fuf- 
 ficient excufc, for the committing of 
 fuch or fuch a fin. -260 
 
 1 hree forts of Wickedwefi and wicked 
 people: their comparifon. 25 1 
 
 Wife. The duties of the Wife to her huf- 
 band. 171 
 
 Particular duties of the Wifi towards 
 her Husband. ^^4 
 
 Wit. The Witt a world turned topGe tur- 
 vie. 60 
 
 The Wit corrupts the undcrflanding. 
 
 (*0 
 
 Impietici, Herefies, Errours in faith 
 and Religion fpring from our wicked 
 and corrupt Witt. ^ r 
 
 The prehcmincnceard importance of 
 the (Til. 
 
 WVflorlaftteftament; 
 In the laft difpofition of our 
 the beft way is to follow the lawes and 
 cuflomcsof tkccountreys 461 
 
 A pattern of an excellent Wi&. 430 
 Wijdomind fcience things very differ- 
 ent. ,60 
 Wijdom more worth than Sciance.soo 
 Wtfdom and Science go feldoni toge- 
 ther. 45, 
 1 he reafons thereof. 
 Wifdom the rule of the foul. 440 
 Wifdem a neceflarygood, and univer- 
 fallycomraodious. 447 
 Wijdom properly a mans own. $\-i 
 Common- weales well governei by 
 tuifdom without learning. ^48 
 Two preparitives to WifJom. 200 
 Two foundations ofWifdam. 200 
 Six offices and functions of Wifdom. 
 
 201 
 
 Two fruits or effects of Wifdom. 20 2 
 Awifemandefcribed. o? 
 
 To have a certain end and form of 
 life, the fecond foundation of ivifdor* 
 
 25* 
 
 The principal rules of Wijdom con- 
 cern ing religion, and thcworftiSp of 
 God 2^4 
 
 It is the part of a wife man to obfcrve 
 the Laws, Cuftome?, and ceracmon ; cs 
 ofthe Countrcy. 28? 
 
 It is a bafe thing for wife mentofuf. 
 fcr themfclves to be carried withcu- 
 ftoraes 28$ 
 
 The part of a wife man to keep him- 
 felfalwayes ready for death. ' aoi 
 It is the crown of wi/dem for a man 
 to maintain himfelf in true Tranqui- 
 lityoffpirit. ]- Q9 
 
 Two forts of wife men 338 
 
 World. The divifion of the Wvrli irto 
 three parts.. Northern, Middle, Sot,. 
 
 t h u crn - '64 
 
 Their natures and difference in every 
 
 thln S iSj 
 
 In the bodies, fpirits.rtligionjinanfrs 
 of men. |tf< 
 
 The caufes of the differences i<5 
 O Ttf
 
 THE TABLE. 
 
 The wrU divided into three parts. poGtion, twt not we* underflood. 
 
 166 
 
 There is nothing in the world either 
 neworftrange. 8<s> , Y 
 
 Divers opinions touching the begin- 
 
 ning and end, sgesjeftates, changes of \70utb. The vices of Tenth what they 
 theWor'J. 2.27 j[ arc. lop 
 
 /he T^orW a god, a creature com pofed rem* mufl be held in obedience. 
 of a body and afoul. '228 460 
 
 , difcoverd> as the Eaft & How rn^ is nurturcd.See43$;4)(5. 
 
 The worW,not that we think and judg 
 it to be. Not always the fame.. 
 
 T9 contemn the Wwtt is a brave pro 
 
 . ihe Ziws habitable which 
 were thought unhabitable.
 
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