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is but superficial, and rather the virtue of a player, should be placed so high above those other noble parts of invention, elocution, and the rest: nay, almost alone, as if it were all in all. But the reason is plain. There is in human nature, generally, more of the fool than of the wise; and therefore those faculties by which the foolish part of men's minds is taken, are most

magnum alter alteri theatrum sumus:" as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel before a little idol, and make himself subject, though not of the mouth, as beasts are, yet of the eye, which was given him for higher purposes. It is a strange thing to note the excess of this passion; and how it braves the nature and value of things by this, that the speaking in a perpet-potent. Wonderful like is the case of boldness ual hyperbole is comely in nothing but in love. Neither is it merely in the phrase; for whereas it hath been well said, that the arch flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly the lover is more. For there was never proud man thought so absurdly well of himself as the lover doth of the person loved; and therefore it was well said, that it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved, but to the loved most of all; except the love be reciprocal. For it is a true rule, that love is ever rewarded either with the reciprocal, or with an inward and secret contempt: by how much the more men ought to beware of this passion, which loseth not only other things, but itself. As for the other losses, the poet's relation doth well figure them; that he that preferred Helena, quitted the gifts of Juno and Pallas: for whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom. This passion hath its floods in the very times of weakness, which are great prosperity, and great adversity: though this latter hath been less observed: which both times kindle love, and make it more fervent, and therefore, show it to be the child of folly. They do best, who, if they cannot but admit love, yet make it keep quarter; and sever it wholly from their serious affairs and actions of life: for if it check once with business, it troubleth men's fortunes, and maketh men that they can no ways be true to their own ends. I know not how, but martial men are given to love: I think it is, but as they are given to wine; for perils commonly ask to be paid in pleasures. There is in man's nature a secret inclination and motion towards love of others, which, if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men to become humane and charitable; as it is seen sometimes in friars. Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth and embaseth it.

OF BOLDNESS.

It is a trivial grammar-school text, but yet worthy a wise man's consideration. Question was asked of Demosthenes, what was the chief part of an orator? He answered, Action. What next?-Action. What next again?-Action. He said it that knew it best; and had by nature himself no advantage in that he commended. A strange thing, that that part of an orator, which

in civil business; what first?-Boldness. What second and third?-Boldness. And yet boldness is a child of ignorance and baseness, far inferior to other parts. But nevertheless it doth fascinate, and bind hand and foot those that are either shallow in judgment or weak in courage, which are the greatest part; yea, and prevaileth with wise men at weak times: therefore we see it hath done wonders in popular states, but with senates and princes less; and more ever upon the first entrance of bold persons into action, than soon after; for boldness is an ill keeper of promise. Surely, as there are mountebanks for the natural body, so there are mountebanks for the politic body: men that undertake great cures, and perhaps have been lucky in two or three experiments, but want the grounds of science, and therefore cannot hold out: nay, you shall see a bold fellow many times do Mahomet's miracle. Mahomet made the people believe that he would call a hill to him, and from the top of it offer up prayers for the observers of his law. The people assembled: Mahomet called the hill to come to him again and again; and when the hill stood still he was never a whit abashed, but said, "If the hill will not come to Mahomet, Mahomet will go to the hill." So these men, when they have promised great matters, and failed most shamefully, yet, if they have the perfection of boldness, they will but slight it over, and make a turn, and no more ado. Certainly to men of great judgment bold persons are a sport to behold; nay, and to the vulgar also boldness hath somewhat of the ridicul ous for if absurdity be the subject of laughter, doubt you not but great boldness is seldom without some absurdity: especially it is a sport to see when a bold fellow is out of countenance, for that puts his face into a most shrunken and wooden posture, as needs it must; for in bashfulness the spirits do a little go and come; but with bold men, upon like occasion, they stand at a stay; like a stale at chess, where it is no mate, but yet the game cannot stir: but this last were fitter for a satire than for a serious observation. This is well to be weighed, that boldness is ever blind; for it seeth not dangers and inconveniences: therefore it is ill in counsel, good in execution: so that the right use of bold persons is, that they never command in chief, but be seconds, and under the direction of others. For in counsel it is good to see dangers; and in execution not to see them, except they be very great.

OF GOODNESS, AND GOODNESS OF
NATURE.

like, but the deeper sort to envy and mere mischief. Such men, in other men's calamities, are, as it were, in season, and are ever on the loading part: not so good as the dogs that licked Lazarus' sores, but like flies that are still buzzing upon anything that is raw; misanthropi, that make it their practice to bring men to the bough, and yet have never a tree for the purpose in their gardens, as Timon had. Such dispositions are the very errors of human nature, and yet they are the fittest timber to make great politics of; like to knee-timber, that is good for ships that are ordained to be tossed, but not for building houses that shall stand firm. The parts and signs of goodness are many. If a man be gracious and courteous to strangers, it shows he is a citizen of the world, and that his heart is no island cut off from other lands, but a continent that joins to them. If he be compassionate towards the afflictions of others, it shows that his heart is like the noble tree that is wounded itself when it gives the balm. If he easily pardons and remits offences, it shows that his mind is planted above injuries, so that he cannot be shot. If he be thankful for small benefits, it shows that he weighs men's minds, and not their trash. But above all, if he have St Paul's perfection, that he would wish to be an anathema from Christ for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.

thou come and follow me; that is, except thou have a vocation, wherein thou mayest do as much good with little means as with great: for I take goodness in this sense, the affecting of otherwise, in feeding the streams thou driest the the weal of men, which is that the Grecians call fountain. Neither is there only a habit of goodphilanthropia; and the word humanity, as it is ness directed by right reason; but there is in used, is a little too light to express it. Good- some men, even in nature, a disposition towards ness I call the habit, and goodness of nature the it; as on the other side there is a natural maliginclination. This, of all virtues and dignities of nity. For there be that in their nature do not the mind, is the greatest, being the character of affect the good of others. The lighter sort of the Deity; and without it man is a busy,'mis- malignity turneth but to a crossness, or frowardchievous, wretched thing, no better than a kindness, or aptuess to oppose, or difficileness, or the of vermin. Goodness answers to the theological virtue charity, and admits no excess but error. The desire of power in excess caused the angels to fall; the desire of knowledge in excess caused man to fall: but in charity there is no excess, neither can angel or man come in danger by it. The inclination to goodness is imprinted deeply in the nature of man; insomuch, that if it issue not towards men, it will take unto other living creatures; as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms to dogs and birds: insomuch, as Busbechins reporteth, a Christian boy in Constantinople had like to have been stoned, for gagging, in a waggishness, a long-billed fowl. Errors, indeed, in this virtue of goodness or charity may be committed. The Italians have an ungracious proverb; "Tanto buon che val niente;" So good that he is good for nothing. And one of the doctors of Italy, Nicholas Machiavel,* had the confidence to put in writing, almost in plain terms, that the Christian faith had given up good men in prey to those that are tyrannical and unjust: which he spake, because indeed there was never law, or sect, or opinion, did so much magnify goodness as the Christian religion doth: therefore, to avoid the scandal and the danger both, it is good to take knowledge of the errors of a habit so excellent. Seek the good of other men, but be not in bondage to their faces or fancies: for that is but facility or softness which taketh an honest mind prisoner. Neither give thou Æsop's cock a gem, who would be better pleased and happier if he had a barleycorn. The example of God teacheth the lesson truly; "He sendeth His rain, and maketh His sun to shine upon the just and the unjust;" + but He doth not rain wealth, nor shine honour and virtues upon men equally: common benefits are to be communicated with all, but peculiar benefits with choice. And beware, how in making the portraiture, thou breakest the pattern: for divinity maketh the love of ourselves the pattern, the love of our neighbours but the portraiture: "Sell all thou hast, and give it to the poor, and follow me." But sell not all thou hast, except

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OF ATHEISM.

I had rather believe all the fables in the Legend, and the Talmud,+ and the Alcoran, than that this universal frame is without a mind. And therefore God never wrought miracle to convince atheism, because His ordinary works convince it. It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion: for while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no farther; but when it beholdeth the chain of them confederate and linked together, it must needs fly to Providence and

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Deity. Nay, even that school which is most accused of atheism, doth most demonstrate religion; that is, the school of Leucippus, and Democritus, and Epicurus. For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence duly and eternally placed, need no God; than that an ariny of infinite small portions, or seeds unplaced, should have produced this order and beauty without a divine marshal. The Scripture saith, "The fool hath said in his heart, There is no God:"* it is not said, "The fool hath thought in his heart." So as he rather saith it by rote to himself, as that he would have, than that he can thoroughly believe it, or be persuaded of it. For none deny there is a God, but those for whom it maketh that there were no God. It appeareth in nothing more, that atheism is rather in the lip than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it within themselves, and would be glad to be strengthened by the consent of others: nay more, you shall have atheists strive to get disciples, as it fareth with other sects: and, which is most of all, you shall have of them that will suffer for atheism, and not recant; whereas if they did truly think that there were no such thing as God, why should they trouble themselves? Epicurus is charged, that he did not dissemble, for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves without having respect to the government of the world. Wherein they say he did temporise, though in secret he thought there was no God. But certainly he is traduced; for his words are noble and divine: "Non deos vulgi negare profanum; sed vulgi opiniones diis applicare profanum." Plato could have said no And although he had the confidence to deny the administration, he had not the power to deny the nature. The Indians of the west have names for their particular gods, though they have no name for God; as if the heathens should have had the names Jupiter, Apollo, Mars, etc., but not the word Deus: which shows, that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists the very savages take part with the very subtilest philosophers. The contemplative atheist is rare; a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists. But the great atheists indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterised in the end. The causes of atheism are: divisions in religion, if they be many; for any one main division addeth zeal to both sides; but many divisions introduce athe

more.

* Pe. xiv. 1, and liii. 1.

ism. Another is, scandal of priests; when it is come to that which St Bernard saith, "Non est am dicere, ut populus, sic sacerdos: quia nec sic populus, ut sacerdos." A third is, custom of profane scoffing in holy matters, which doth by little and little deface the reverence of religion. And lastly, learned times, especially with peace and prosperity, for troubles and adversities do more bow men's minds to religion. They that deny a God destroy man's nobility, for certainly man is of kin to the beasts by his body; and if he be not of kin to God by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature: for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man, who to him is instead of a God, or melior natura: which courage is manifestly such, as that creature, without that confidence of a better nature than his own could never attain. So man, when he resteth and assureth himself upon divine protec tion and favour, gathereth a force and faith, which human nature in itself could not obtain; therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself above human frailty. As it is in particular persons, so it is in nations; never was there such a state for magnanimity as Rome; of this state hear what Cicero saith: "Quam volumus, licet, patres conscripti, nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec callidate Poenos, nec artibus Græcos, nec denique hoc ipso hujus gentis et terræ domestico nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus."

OF SUPERSTITION.

It were better to have no opinion of God at all than such an opinion as is unworthy of Him, for the one is unbelief, the other is contumely, and certainly superstition is the reproach of the Deity.

Plutarch saith well to that purpose: "Surely," saith he, "I had rather a great deal men should say, there was no such man at all as Plutarch, than that they should say, that there was one Plutarch, that would eat his children as soon as they were born, as the poets speak of Saturn." And as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue, though religion were not: but superstition dis mounts all these, and erecteth an absolute monarchy in the minds of men. Therefore atheism did never perturb states; for it makes men wary of themselves, as looking no farther: and we see the times inclined to atheism, as the

time of Augustus Cæsar, were civil times. But superstition hath been the confusion of many states; and bringeth in a new primum mobile, that ravisheth all the spheres of government. The master of superstition is the people; and in all superstition wise men follow fools; and arguments are fitted to practise in a reversed order. It was gravely said by some of the prelates in the Council of Trent,* where the doctrine of the schoolmen bare great sway; that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phenomena, though they knew there were no such things; and in like manner, that the schoolmen had framed a number of subtile and intricate axioms and theorems, to save the practice of the Church. The causes of superstition are: pleasing and sensual rites and ceremonies: excess of outward and pharisaical holiness: overgreat reverence of traditions, which cannot but load the Church: the stratagems of prelates for their own ambition and lucre: the favouring too much of good intentions, which openeth the gate to conceits and novelties: the taking an aim at divine matters by human, which cannot but breed mixture of imaginations and lastly, barbarous times, especially joined with calamities and disasters. Superstition without a veil is a deformed thing: for as it addeth deformity to an ape to be so like a man; so the similitude of superstition to religion makes it the more deformed. And as wholesome meat corrupteth to little worms, so good forms and orders corrupt into a number of petty observances. There is a superstition in avoiding superstition; when men think to do best, if they go farthest from the superstition formerly received: therefore care would be had, that, as it fareth in ill purgings, the good be not taken away with the bad, which commonly is done when the people is the

reformer.

OF TRAVEL.

Travel in the younger sort is a part of education; in the elder a part of experience. He that travelleth into a country before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor or grave servant, I allow well; so that he be such a one that hath the language, and hath been in the country before; whereby he may be able to tell them what things are worthy to be seen in the country where they go, what acquaintances they are to seek, what exercises or discipline the place yieldeth. For else young men shall go hooded, and look abroad little. It is a strange thing, that in sea-voyages, where there is nothing to be seen but sky and sea, men should make diaries; but in land-travel, wherein so much is to be observed, for the most part they omit it: as if chance were fitter to be

* Which met for the first time in 1545, and continued its sittings for eighteen years.

registered than observation. Let diaries therefore be brought in use. The things to be seen and observed are: the courts of princes, especially when they give audience to ambassadors: the courts of justice, while they sit and hear causes: and so of consistories* ecclesiastic: the churches and monasteries, with the monuments which are therein extant: the walls and fortifications of cities and towns, and so the havens and harbours: antiquities and ruins; libraries, colleges, disputations, and lectures, where any are; shipping and navies: houses, and gardens of state and pleasure near great cities; armouries, arsenals, magazines, exchanges, burses, warehouses; exercises of horsemanship, fencing, training of soldiers and the like; comedies, such whereunto the better sort of persons do resort; treasuries of jewels and robes, cabinets and rarities: and to conclude, whatsoever is memorable in the places where they go. After all which, the tutors or servants ought to make diligent inquiry. As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shows, men need not so be put in mind of them; yet they are not to be neglected. If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do: first, as was said, he must have some entrance into the

language before he goeth. Then he must have such a servant, or tutor, as knoweth the country, as was likewise said. Let him carry with him also some card or book describing the country where he travelleth, which will be a good key to his inquiry. Let him keep also a diary. Let him not stay long in one city or town; more or less as the place deserveth, but not long; nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town to another, which is a great adamant of acquaintance. Let him sequester himself from the company of his countrymen, and diet in such places where there is good company of the nation where he travelleth. Let him, upon his removes from one place to another, procure recommendation to some person of quality residing in the place whither he removeth, that he may use his favour in those things he desireth to see or know. Thus he may abridge his travel with much profit. As for the acquaintance which is to be sought in travel, that which is most of all profitable is acquaintance with the secretaries and employed men of ambassadors; for so in travelling in one country, he shall suck the experience of many. Let him also see and visit eminent persons in all kinds, which are of great name abroad; that he may be able to tell how

the life agreeth with the fame. For quarrels they are with care and discretion to be avoided: they are commonly for mistresses, healths, place,

and words. And let a man beware how he keepeth company with choleric and quarrelsome

Synods, or Councils.

persons; for they will engage him into their own quarrels. When a traveller returneth home, let him not leave the countries where he hath travelled altogether behind him, but maintain a correspondence by letters with those of his acquaintance which are of most worth. And let his travel appear rather in his discourse than in his apparel or gesture; and in his discourse, let him be rather advised in his answers than forward to tell stories: and let it appear that he doth not change his country manners for those of foreign parts; but only prick in some flowers of that he hath learned abroad, into the customs of his own country.

OF DELAYS.

Fortune is like the market, where many times, if you can stay a little, the price will fall. And again, it is sometimes like Sibylla's offer, which at first offereth the commodity at full, then consumeth part and part, and still holdeth up the price. For occasion, as it is in the common verse, turneth a bald noddle, after she hath presented her locks in front,* and no hold taken : or at least turneth the handle of the bottle first to be received, and after the belly, which is hard to clasp. There is surely no greater wisdom, than well to time the beginnings and onsets of things. Dangers are no more light, if they once seem light and more dangers have deceived men, than forced them. Nay, it were better to meet some dangers half way, though they come nothing near, than to keep too long a watch upon their approaches; for if a man watch too long, it is odds he will fall asleep. On the other side, to be deceived with too long shadows, as some have been when the moon was low, and shone on their enemies' back, and so to shoot off before the time; or to teach dangers to come on, by over-early buckling towards them, is another extreme. The ripeness or unripeness of the occasion, as we said, must ever be well weighed; and generally it is good to commit the beginnings of all great actions to Argus with his hundred eyes, and the ends to Briareus with his hundred hands; first to watch, and then to speed. For the helmet of Pluto, which maketh the politic man go invisible, is secrecy in the counsel, and celerity in the execution. For when things are once come to the execution, there is no secrecy comparable to celerity; like the motion of a bullet in the air, which flieth so swift as it outruns the eye.

OF CUNNING.

We take cunning for a sinister or crooked wisdom; and certainly there is great difference between a cunning man and a wise man; not only in point of honesty, but in point of ability.

* In allusion to the common saying, "Take time by the fore-lock."

There be that can pack the cards, and yet cannot play well; so there are some that are good in canvasses and factions, that are otherwise weak men. Again, it is one thing to understand persons, and another thing to understand matters: for many are perfect in men's humours, that are not greatly capable of the real part of business which is the constitution of one that hath studied men more than books. Such men are fitter for practice than for counsel; and they are good but in their own alley: turn them to new men, and they have lost their aim: so as the old rule to know a fool from a wise man, "Mitte ambos nudos ad ignotos, et vide. bis," doth scarce hold for them. And because these cunning men are like haberdashers of small wares, it is not amiss to set forth their shop.

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"It is a point of cunning, to wait upon him with whom you speak with your eye; as the Jesuits give it in precept; for there be many wise men that have secret hearts and transparent countenances. Yet this would be done with a demure abashing of your eye sometimes, as the Jesuits also do use.

Another is, that when you have anything to obtain of present despatch, you entertain and amuse the party with whom you deal with some other discourse; that he be not too much awake to make objections. I knew a counsellor and secretary, that never came to Queen Elizabeth of England with bills to sign, but he would always first put her into some discourse of estate, that she might the less mind the bills.

The like surprise may be made by moving things when the party is in haste, and cannot stay to consider advisedly of that is moved.

If a man would cross a business, that he doubts some other would handsomely and effectually move, let him pretend to wish it well, and move it himself in such sort as may foil it.

The breaking off in the midst of that one was about to say, as if he took himself up, breeds a greater appetite in him with whom you confer, to know more.

And because it works better when anything seemeth to be gotten from you by question, than if you offer it of yourself, you may lay a bait for a question, by showing another visage and countenance than you are wont to the end to give occasion for the party to ask what the matter is of the change; as Nehemiah did, "And I had not before that time been sad before the king." +

In things that are tender and unpleasing, it is good to break the ice by some whose words are of less weight, and to reserve the more weighty voice to come in as by chance, so that he may be asked the question upon the other's speech: as Narcissus did, in relating to Claudius the mar riage of Messalina and Silius.

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