do speak it seriously and positively; for so it pleaseth Machiavel to say, "that if Cæsar had been overthrown, he would have been more odious than ever was Catiline;" as if there had been no difference, but in fortune, between a very fury of lust and blood, and the most excellent spirit (his ambition reserved) of the world? Again, is there not a caution likewise to be given of the doctrines of moralities themselves, (some kinds of them,) lest they make men too precise, arrogant, incompatible; as Cicero saith of Cato, "In Marco Catone hæc bona quæ videmus divina et egregia, ipsius scitote esse propria; quæ nonnunquam requirimus, ea sunt omnia non a naturâ, sed a magistro?" Many other axioms and advices there are touching those proprieties and effects, which studies do infuse and instil into manners. And

so likewise is there touching the use of all those other points, of company, fame, laws, and the rest, which we recited in the beginning in the doctrine of morality.

But there is a kind of culture of the mind that seemeth yet more accurate and elaborate than the rest, and is built upon this ground; that the minds of all men are at some times in a state more perfect, and at other times in a state more depraved. The purpose therefore of this practice is, to fix and cherish the good hours of the mind, and to obliterate and take forth the evil. The fixing of the good hath been practised by two means, vows or constant resolutions, and observances or exercises; which are not to be regarded so much in themselves, as because they keep the mind in continual obedience. The obliteration of the evil hath been practised by two means, some kind of redemption or expiation of that which is past, and an inception or account "de novo," for the time to come. But this part seemeth sacred and religious, and justly; for all good moral philosophy, as was said, is but a handmaid to religion.

ing virtue by habit, while a man practiseth temperance, he doth not profit much to fortitude, nor the like; but when he dedicateth and applieth himself to good ends, look, what virtue soever the pursuit and passage towards those ends doth commend unto him, he is invested of a precedent disposition to conform himself thereunto. Which state of mind Aristotle doth excellently express himself, that it ought not to be called virtuous, but divine: his words are these: "Immanitati autem consentaneum est opponere eam, quæ supra humanitatem est, heroicam sive divinam virtutem:" and a little after, "Nam ut feræ neque vitium neque virtus est, sic neque Dei: sed hic quidem status altius quiddam virtute est, ille aliud quiddam a vitio." And therefore we may see what celsitude of honour Plinius Secundus attributeth to Trajan in his funeral oration; where he said, "that men needeth to make no other prayers to the gods, but that they would continue as good lords to them as Trajan had been;" as if he had not been an imitation of divine nature, but a pattern of it. But these be heathen and profane passages, having but a shadow of that divine state of mind, which religion and the holy faith doth conduct men unto, by imprinting upon their souls charity, which is excellently called the bond of perfection, because it comprehendeth and fasteneth all virtues together. And it is elegantly said by Menander of vain love, which is but a false imitation of divine love, "Amor melior sophista lævo ad humanam vitam," that love teacheth a man to carry himself better than the sophist or preceptor; which he calleth left-handed, because, with all his rules and precepts, he cannot form a man so dexterously, nor with that facility to prize himself and govern himself, as love can do: so certainly, if a man's mind be truly inflamed with charity, it doth work him suddenly into greater perfection than all the doctrine of morality can do, Wherefore we will conclude with that last point which is but a sophist in comparison of the other. which is of all other means the most compendi- Nay further, as Xenophon observed truly, that all ous and summary, and again, the most noble and other affections, though they raise the mind, yet effectual to the reducing of the mind unto virtue they do it by distorting and uncomeliness of ecand good estate; which is, the electing and pro- stasies or excesses; but only love doth exalt the pounding unto a man's self good and virtuous mind, and nevertheless at the same instant doth ends of his life, such as may be in a reasonable settle and compose it: so in all other excellencies, sort within his compass to attain. For if these though they advance nature, yet they are subject two things be supposed, that a man set before him to excess; only charity admitteth no excess. For honest and good ends, and again, that he be reso- so we see, aspiring to be like God in power, the lute, constant, and true unto them; it will follow angels transgressed and fell; “Ascendam, et ero that he shall mould himself into all virtue at once. similis Altissimo:" by aspiring to be like God And this indeed is like the work of nature; where- in knowledge, man transgressed and fell; "Eritis as the other course is like the work of the hand. sicut Dii, scientes bonum et malum:" but by asFor as when a carver makes an image, he shapes piring to a similitude of God in goodness or love, only that part whereupon he worketh, (as if he neither man nor angel ever transgressed, or shall be upon the face, that part which shall be the transgress. For unto that imitation we are called: body is but a rude stone still, till such time as he "Diligite inimicos vestros, benefacite eis qui odecomes to it; but, contrariwise, when nature runt vos, et orate pro persequentibus et calumni makes a flower or living creature, she formeth ru-antibus vos, ut sitis filii Patris vestri qui in cœlis diments of all the parts at one time: so in obtain- est, qui solem suum oriri facit super bonos et malos,

et pluit super justos et injustos." So in the first you could get but some few to go right, the rest platform of the divine nature itself, the heathen religion speaketh thus, "Optimus Maximus:" and the sacred Scriptures thus, "Misericordia ejus super omnia opera ejus."

Wherefore I do conclude this part of moral knowledge, concerning the culture and regimen of the mind; wherein if any man, considering the parts thereof which I have enumerated, do judge that my labour is but to collect into an art or science that which hath been pretermitted by others, as matter of common sense and experience, he judgeth well. But as Philocrates sported with Demosthenes, "You may not marvel, Athenians, that Demosthenes and I do differ; for he drinketh water, and I drink wine;" and like as we read of an ancient parable of the two gates of sleep, "Sunt geminæ somni portæ : quarum altera fertur Cornea, qua veris facilis datur exitus umbris: Altera candenti perfecta nitens elephanto, Sed falsa ad cœlum mittunt insomnia manes:"

so if we put on sobriety and attention, we shall find it a sure maxim in knowledge, that the more pleasant liquor of wine is the more vaporous, and the braver gate of ivory sendeth forth the falser dreams.

would follow :" so in that respect moral philosophy is more difficile than policy. Again, moral philosophy propoundeth to itself the framing of internal goodness; but civil knowledge requireth only an external goodness; for that as to society sufficeth. And therefore it cometh oft to pass that there be evil times in good governments: for so we find in the holy story, when the kings were good, yet it is added, "Sed adhuc populus non direxerat cor suum ad Dominum Deum patrum suorum." Again, states, as great engines, move slowly, and are not so soon put out of frame: for as in Egypt the seven good years sustained the seven bad, so governments, for a time well grounded, do bear out errors following: but the resolution of particular persons is more suddenly subverted. These respects do somewhat qualify the extreme difficulty of civil knowledge.

This knowledge hath three parts, according to the three summary actions of society; which are Conversation, Negotiation, and Government. For man seeketh in society comfort, use, and protection: and they be three wisdoms of divers natures, which do often sever; wisdom of the behaviour, wisdom of business, and wisdom of state.

The wisdom of Conversation ought not to be over much affected, but much less despised; for it hath not only an honour in itself, but an influence also into business and government. The poet saith,

"Nec vulta destrue verba tuo:"

But we have now concluded that general part of human philosophy, which contemplateth man segregate, and as he consisteth of body and spirit. Wherein we may further note, that there seemeth to be a relation or conformity between the good of the mind and the good of the body. For as we divided the good of the body into health, a man may destroy the force of his words with his beauty, strength, and pleasure; so the good of the countenance: so may he of his deeds, saith Cimind, inquired in rational and moral knowledges, cero, recommending to his brother affability and tendeth to this, to make the mind sound, and easy access; "Nil interest habere ostium aperwithout perturbation; beautiful, and graced with tum, vultum clausum ;" it is nothing won to admit decency; and strong and agile for all duties of men with an open door, and to receive them with life. These three, as in the body, so in the mind, a shut and reserved countenance. So, we see, seldom meet, and commonly sever. For it is easy Atticus, before the first interview between Cæsar to observe, that many have strength of wit and and Cicero, the war depending, did seriously adcourage, but have neither health from perturba- vise Cicero touching the composing and ordering tions, nor any beauty or decency in their doings of his countenance and gesture. And if the gosome again have an elegancy and fineness of car-vernment of the countenance be of such effect, riage, which have neither soundness of honesty much more is that of the speech, and other carnor substance of sufficiency: and some again have riage appertaining to conversation; the true model honest and reformed minds, that can neither be- whereof seemeth to me well expressed by Livy, come themselves, nor manage business: and though not meant for this purpose: Ne aut sometimes two of them meet, and rarely all arrogans videar, aut obnoxius; quorum alterum three. As for pleasure, we have likewise deter-est alienæ libertatis obliti, alterum suæ:" the mined that the mind ought not to be reduced to stupidity, but to retain pleasure; confined rather in the subject of it, than in the strength and vigour of it.

sum of behaviour is to retain a man's own dignity, without intruding upon the liberty of others. On the other side, if behaviour and outward carriage be intended too much, first it may pass into affectation, and then "quid deformius quam CIVIL Knowledge is conversant about a subject scenam in vitam transferre" (to act a man's life?) which of all others is most immersed in matter, But although it proceed not to that extreme, yet and hardliest reduced to axiom. Nevertheless, it consumeth time, and employeth the mind too as Cato the Censor said, "that the Romans were much. And therefore as we use to advise young like sheep, for that a man might better drive a students from company keeping, by saying, flock of them, than one of them; for in a flock, if" Amici fures temporis;" so certainly the intend

ing of the discretion of behaviour is a great thief | son, or of a purchase or bargain, or of an accusaof meditation. Again, such as are accomplished tion, and every other occasion incident to man's in that form of urbanity please themselves in it, and seldom aspire to higher virtue; whereas those that have defect in it do seek comeliness by reputation: for where reputation is, almost every thing becometh; but where that is not, it must be supplied by punctilios and compliments. Again, there is no greater impediment of action than an over-curious observance of decency, and the guide of decency, which is time and season. For as Solomon saith, "Qui respicit ad ventos, non seminat; et qui respicit ad nubes, non metet:" a man must make his opportunity, as oft as find it. To conclude: behaviour seemeth to me as a garment of the mind, and to have the conditions of a garment. For it ought to be made in fashion; it ought not to be too curious; it ought to be shaped so as to set forth any good making of the mind, and hide any deformity; and above all, it ought not to be too strait, or restrained for exercise or motion. But this part of civil knowledge hath been elegantly handled, and therefore I cannot report it for deficient.

life. So as there is a wisdom of counsel and advice even in private causes, arising out of an universal insight into the affairs of the world; which is used indeed upon particular causes propounded, but is gathered by general observation of causes of like nature. For so we see in the book which Q. Cicero writeth to his brother, "De petitione consulatus," (being the only book of business, that I know, written by the ancients,) although it concerned a particular action then on foot, yet the substance thereof consisteth of many wise and politic axioms, which contain not a temporary, but a perpetual direction in the case of popular elections. But chiefly we may see in those aphorisms which have place among divine writings, composed by Solomon the king, (of whom the Scriptures testify that his heart was as the sands of the sea, encompassing the world and all worldly matters,) we see, I say, not a few profound and excellent cautions, precepts, positions, extending to much variety of occasions; whereupon we will stay awhile, offering to consideration some number of examples.

"Sed et cunctis sermonibus qui dicuntur ne accommodes aurem tuam, ne forte audias servum tuum maledicentum tibi." Here is concluded the provident stay of inquiry of that which we would be loath to find: as it was judged great wisdom in Pompeius Magnus that he burned Sertorius's papers unperused.

The wisdom touching Negotiation or Business hath not been hitherto collected into writing, to the great derogation of learning, and the professors of learning. For from this root springeth chiefly that note or opinion, which by us is expressed in adage to this effect, that there is no great concurrence between learning and wisdom." For of the three wisdoms which we have set down to pertain to civil life, for wisdom of behaviour, it is by learned men for the most part despised, as an inferior to virtue, and an enemy to meditation; for wisdom of government, they acquit themselves well when they are called to it, but that happeneth to few; but for the wisdom of business, wherein man's life is most conversant, there be no books of it, except some few scattered advertisements, that have no proportion to the magnitude of this "Qui delicatè a pueritia nutrit servum suum, subject. For if books were written of this, as the postea sentiet eum contumacem." Here is signiother, I doubt not but learned men with mean ex-fied, that if a man begin too high a pitch in his perience, would far excel men of long experience favours, it doth commonly end in unkindness and without learning, and outshoot them in their own unthankfulness. bow.

Neither needeth it at all to be doubted, that this knowledge should be so variable as it falleth not under precept; for it is much less infinite than science of government, which, we see, is laboured and in some part reduced. Of this wisdom, it seemeth some of the ancient Romans, in the sagest and wisest times, were professors; for Cicero reporteth, that it was then in use for senators that had name and opinion for general wise men, as Coruncanius, Curius, Lælius, and many others, to walk at certain hours in the place, and to give audience to those that would use their advice; and that the particular citizens would resort unto them, and consult with them of the marriage of a daughter, or of the employing of a

"Vir sapiens, si cum stulto contenderit, sive irascatur, sive rideat, non inveniet requiem." Here is described the great disadvantage which a wise man hath in undertaking a lighter person than himself; which is such an engagement as, whether a man turn the matter to jest, or turn it to heat, or howsoever he change copy, he can noways quit himself well of it.

"Vidisti virum velocem in opere suo? coram regibus stabit, nec erit inter ignobiles." Here is observed, that of all virtues for rising to honour, quickness of despatch is the best; for superiors many times love not to have those they employ too deep or too sufficient, but ready and diligent.

"Vidi cunctos viventes qui ambulant sub sole, cum adolescente secundo qui consurgit pro eo." Here is expressed that which was noted by Sylla first, and after him by Tiberius: "Plures adorant solem orientem quam occidentem vel meridianum."

"Si spiritus potestatem habentis ascenderit super te, locum tuum ne dimiseris; quia curatio faciet cessare peccata maxima." Here caution is given, that upon displeasure, retiring is of al

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This conceit or position, if it be too much declared and professed, hath been thought a thing impolitic and unlucky, as was observed in Timotheus the Athenian; who having done many great services to the estate in his government, and giving an account thereof to the people, as the manner was, did conclude every particular with this clause, "and in this fortune had no part." And it came so to pass that he never prospered in any thing he took in hand afterwards: for this is too high and too arrogant, savouring of that which Ezekiel saith of Pharaoh, "Dicis, Fluvius est meus, et ego feci memet ipsum;" or of that which another prophet speaketh, that men offer sacrifices to their nets and snares; and that which the poet expresseth,

Neither was this in use only with the Hebrews, | natus esset, sibi ipse fortunam facturus videbut it is generally to be found in the wisdom of retur." the more ancient times; that as men found out any observation that they thought was good for life, they would gather it, and express it in parable, or aphorism, or fable. But for fables, they were vicegerents and supplies where examples failed: now that the times abound with history, the aim is better when the mark is alive. And therefore the form of writing which of all others is fittest for this variable argument of negotiation and occasion is that which Machiavel chose wisely and aptly for government; namely, discourse upon histories or examples: for knowledge drawn freshly, and in our view, out of particulars, knoweth the way best to particulars again; and it hath much greater life for practice when the discourse attendeth upon the example, than when the example attendeth upon the discourse. For this is no point of order, as it seemeth at first, but of substance; for when the example is the ground, being set down in a history at large, it is set down with all circumstances, which may sometimes control the discourse thereupon made, and sometimes supply it as a very pattern for action; whereas the examples alleged for the discourse's sake are cited succinctly, and without particularity, and carry a servile aspect toward the discourse which they are brought in to make good.

But this difference is not amiss to be remembered, that as history of times is the best ground for discourse of government, such as Machiavel handleth, so history of lives is the most proper for discourse of business, because it is most conversant in private actions. Nay, there is a ground of discourse for this purpose fitter than them both, which is discourse upon letters, such as are wise and weighty, as many are of Cicero ad Atticum, and others. For letters have a great and more particular representation of business than either chronicles or lives. Thus have we spoken both of the matter and form of this part of civil knowledge, touching negotiation, which we note to be deficient.

But yet there is another part of this part, which differeth as much from that whereof we have spoken as "sapere," and "sibi sapere," the one moving as it were to the circumference, the other to the centre. For there is a wisdom of counsel, and again there is a wisdom of pressing a man's own fortune; and they do sometimes meet, and often sever; for many are wise in their ⚫ own ways that are weak for government or counsel; like ants, which are wise creatures for themselves, but very hurtful for the garden. This wisdom the Romans did take much knowledge of: "Nam pol sapiens," saith the comical poet, "fingit fortunam sibi ;" and it grew to an adage, "Faber quisque fortunæ propriæ;" and Livy attributeth it to Cato the First, "in hoc viro tanta vis animi et ingenii inerat, ut quocunque loco

"Dextra mihi Deus, et telum quod missile libro, Nunc adsint!"

for these confidences were ever unhallowed, and unblessed and therefore those that were great politicians indeed ever ascribed their successes to their felicity, and not to their skill or virtue. For so Sylla surnamed himself "Felix," not "Magnus:" so Cæsar said to the master of the ship, "Cæsarem portas et fortunam ejus.”

But yet nevertheless these positions, "Faber quisque fortunæ suæ: Sapiens dominabitur astris: Invia virtuti nulla est via," and the like, being taken and used as spurs to industry, and not as stirrups to insolency, rather for resolution than for presumption or outward declaration, have been ever thought sound and good; and are, no question, imprinted in the greatest minds, who are so sensible of this opinion, as they can scarce contain it within: as we see in Augustus Cæsar, (who was rather diverse from his uncle, than inferior in virtue,) how, when he died, he desired his friends about him to give him a Plaudite, as if he were conscious to himself that he had played his part well upon the stage. This part of knowledge we do report also as deficient: not but that it is practised too much, but it hath not been reduced to writing. And therefore lest it should seem to any that it is not comprehensible by axiom, it is requisite, as we did in the former, that we set down some heads or passages of it.

Wherein it may appear at the first a new and unwonted argument to teach men how to raise and make their fortune; a doctrine wherein every man perchance will be ready to yield himself a disciple, till he seeth difficulty: for fortune layeth as heavy impositions as virtue; and it is as hard and severe a thing to be a true politician, as to be truly moral. But the handling hereof concerneth learning greatly, both in honour and in substance: in honour, because pragmatical men may not go away with an opinion that learning is like a lark, that can mount, and sing, and please herself, and nothing else; but may know that she holdeth as