Morbus tialis. Princeps. then will be rein'd with one bridle. There was not that variety of beasts in the Arke; as is of beastly natures in the multitude; especially when they come to that iniquity, to censure their Soveraign's actions. Then all the Counsels are made good, or bad by the events. And it falleth out, that the same facts receive from them the names; now of diligence; now, of vanity; now of Majesty; now of fury: where they ought wholy to hang on his mouth; as hee to consist of himselfe; and not others counsels. After God, nothing is to be lov'd of man like the respect for Prince: He violates nature, that doth it not with his whole heart. For when hee hath put on the care of the publike good, and common safety; I am a wretch, and put of man, if I doe not reverence, and honour him: in whose charge all things divine and humane are plac'd. Doe but aske of nature, why all living creatures are lesse delighted with meat, and drinke, that sustaines them, then with Venery, that wastes them. And she will tell thee, the first respects but a private; the other, a common good, Propagation. De eodem. Orpheus De opt. Hee is the Arbiter of life, and death: when hee finds no other subject for his mercy, hee should spare himselfe. All his punishments are rather to correct, then to destroy. Why are prayers with Orpheus said to be the daughters of Iupiter; but that Princes are thereby admonished, that the petitions of the wretched, ought to have more weight with them, then the Lawes themselves. It was a great acculation to his Majesties deserved prayse; that men might openly visit, and pitty those, whom his greatest prisons had at any time received, or his Lawes condemned. haud con nisi Wise, is rather the Attribute of a Prince, then De learned, or good. The learned man profits others, Princ: adjunctis. rather then himselfe: the good man, rather himselfe Sed then others: But the Prince commands others, and verè doth himselfe. The wise Licurgus gave no Law, but prudens what himselfe kept. Sylla, and Lysander, did not so: cipi possit the one living, extreamely dissolute himselfe, in- Princeps, forced frugality by the Lawes: the other permitted simul & those Licences to others, which himselfe abstained bonus. from. But the Princes Prudence is his chiefe Art, and Licurgus. safety. In his Counsels, and deliberations hee fore- Sylla. Lysees the future times. In the equity of his judgement, Cyrus. hee hath remembrance of the past; and knowledge of what is to bee done, or avoyded for the present. Hence the Persians gave out their Cyrus, to have beene nurs❜d by a Bitch, a creature to encounter it: as of sagacity to seeke out good; (103) shewing that Wisdome may accompany fortitude, or it leaves to be, and puts on the name of Rashnesse. sander. studen There be some men are borne only to sucke out De the poyson of bookes: Habent venenum pro victu: imò malign: pro deliciis. And such are they that only rellish the tium. obscene, and foule things in Poets: Which makes the profession taxed. But by whom? men, that watch for it, (and had they not had this hint) are so unjust valuers of Letters; as they thinke no Learning good, but what brings in gaine. It shewes they themselves would never have beene of the professions they are; but for the profits and fees. But, if an other Learning, D Contro vers. scrip- More Andabatarum, qui well used, can instruct to good life, informe manners; no lesse perswade, and leade men, then they threaten, and compell, and have no reward, is it therefore the worse study? I could never thinke the study of Wisdome confin'd only to the Philosopher: or of Poetry to the Divine: or of State to the Politicke. But that he which can faine a Common-wealth (which is the Poet) can gowne it with Counsels, strengthen it with Lawes, correct it with Iudgements, informe it with Religion, and Morals; is all these. Wee doe not require in him meere Elocution; or an excellent faculty in verse; but the exact knowledge of all vertues; and their Contraries; with ability to render the one lov'd, the other hated, by his proper embattaling them. The Philosophers did insolently, to challenge only to themselves that which the greatest Generals, and gravest Counsellors never durst. For such had rather doe, then promise the best things. Some Controverters in Divinity are like Swaggerers in a Taverne, that catch that which stands next them; the candlesticke, or pots; turne every thing into a weapon: oft times they fight blind-fold; and both beate the Ayre. The one milkes a Heegoat, the other holds under a Sive. Their Arguments are as fluxive as liquour spilt upon a Table; which with your finger you may draine as you will. Such Controversies, or Disputations, (carried with more pugnant. labour, then profit) are odious: where most times une Truth is lost in the midst; or left untouch'd. And the fruit of their fight is; that they spit one upon clausis another, and are both defil'd. These Fencers in Religion, I like not. The Body hath certaine diseases, that are with Morbi. lesse evill tolerated, then remov'd. As if to cure a Leprosie, a man should bathe himselfe with the warme blood of a murthered Child: So in the Church, some errors may be dissimuled with lesse inconvenience, then can be discover'd. intem pestiva. Men that talke of their owne benefits, are not lactantial beleev'd to talke of them, because they have done them: but to have done them, because they might talke of them. That which had beene great, if another had reported it of them, vanisheth; and is nothing, if hee that did it speake of it. For men, when they cannot destroy the deed, will yet be glad to take advantage of the boasting, and lessen it. I have seene, that Poverty makes men doe unfit Adulatio. things; but honest men should not doe them: they should gaine otherwise. Though a man bee hungry, Moral rather tis hee should not play the Parasite. That houre,er counties wherein I would repent me to be honest: there were wayes enow open for me to be rich. But Flattery is a fine Pick-lock of tender eares: especially of those, whom fortune hath borne high upon their wings, that submit their dignity, and authority to it, by a soothing of themselves. For indeed men could (104) never be taken, in that abundance, with the Sprindges of others Flattery, if they began not there; if they did but remember, how much more profitable the bitternesse of Truth were, then all the honey distilling from a whorish voice; which is not praise, but poyson. But De vita humana. now it is come to that extreme folly, or rather madnesse with some: that he that flatters them modestly, or sparingly, is thought to maligne them. If their friend consent not to their vices, though hee doe not contradict them; hee is neverthelesse an enemy. When they doe all things the worst way, even then they looke for praise. Nay, they will hire fellowes to flatter them with suites, and suppers, and to prostitute their judgements. They have Livery-friends, friends of the dish, and of the Spit, that waite their turnes, as my Lord has his feasts, and guests. I have considered, our whole life is like a Play: Wherein every man forgetfull of himselfe, is in travaile with expression of another. Nay, wee so this insist in imitating others, as wee cannot (when it is necessary) returne to our selves: like Children, that imitate the vices of Stammerers so long, till at last they become such; and make the habit to another nature, as it is never forgotten. De piis & probis. Mores Good men are the Stars the Planets of the Ages wherein they live, and illustrate the times. God did never let them be wanting to the world: As Abel, for an example, of Innocency; Enoch of Purity, Noah of Trust in Gods mercies, Abraham of Faith, and so of the rest. These sensuall men thought mad, because they would not be partakers, or practisers of their madnesse. But they plac'd high on the top of all vertue, look'd downe on the Stage of the world, and contemned the Play of Fortune. For though the most be Players, some must be Spectators. I have discovered, that a fain'd familiarity in great |