ESSAYS, OR Rather Imperfect Offers, BY ROB. JOHNSON Gent.  
Seen and allowed.  
LONDON Printed by john Windet, for john Barnes. 1601.   

Essay. 1. OF Greatness of mind.  
Greatness of Mind is an ornament to virtue, setting it forth in an higher degree of excellency, teaching us to contemn all these imaginate worldly greatnesses, and confirming us with a puissant resolution to enter upon the bracest enterprises: where this aptness is wanting, the virtues which specially befitte great fortunes (as depth of wisdom, height of courage and liberality) are also wanting, and it is as impossible to enlarge a little mind to any of these virtues, as with the puff of the mouth to force a tall vessel against a strong and deep stream.  
For how can they be carried to embrace worthy deeds, who so highly prise this interim of life, how can they be wise, who distracted with vain fears, do not settle in this resolution, that all worldly happiness hath his being only by opinion▪ how can they be liberal, whose minds confined to the world, think of living continually?  
chose, where learning hath gotten such a disposition to work upon, it is most powerful, and can plant an opinion against the strongest fear of death. Then a man is easily induced not to esteem the gifts of Fortune for their specious show (for that were to admire them) but for their use, and that is to govern them. ●t teacheth that it is a better thing to give then to receive: Illud enim est supera●tis, hoc ver● eius qui superatur, the one being the ensign of superiority, the other the signifying note of subjection, arguing a defect with acknowledgement of a better. And indeed great minds cannot endure to make show of a behold They love their own benefits, and it is better by commemoration of former favours to draw them to accomplish our desires, then by mentioning those good good turns, which proceeding from us to them, might in reason bind a granting our petitions: for by so doing they think Destrui fortunam svam and interpret it to a diminution of their greatness, and disabling them of ability to requite: and when the benefits are greater than hope of recompense, in am of a grateful acceptance, they are repaid with a most malicious ill will▪ for there is no worse & more dangerous hatred than the shame and inward guilt of an abused benefit  
With those men the most prevailing manner of intercession is to give thanks, as in Traian's time the best Phrase of suiting for offices was to show that he had been lately endowed with one: Optimé magistratus magistratu, honore honos peritur.  
These minds with a noble despisingnes, overpassing small matters, contend for an excess of estimation reserving and husbanding their prowess for the greatest employmentes, AEnaeas in the Poet.  
- solum densa in caligine Turnum Vestigat lustrans: Solum in certamina poscit.  
Neither can I more fitly compare them, then to those noble dogs; which presented to Alexander by the king of Albany, would not stir at small beasts, but with an overflowing of courage contemned to encounter but with Lions and Elephants.  
They are spare in speech, open in action, ever musing and retired, such as Scipio is described by Cicero, and Sylla (by the most cunning searcher of men's minds) Sallust in whom he sayeth: there was an incredible height of spirit in concealing his courses. They are neither proudly conceited in prosperity, nor discouraged with the storms of adversity, no way impeachable or subjecteth to the base dominion of Fortune. Such was Furius Camillus, who being alway like himself, neither by attaining the Dictatorship, was inflamed to haughtiness, nor by being forbidden his country, was strooken into melancholy: and surely in this virtue the Romans were generally admirable, who neither in their conquering age were puffed up to insolency, nor in their cross & unlooked for accidents stooped to despair. As in the disaster at Cannae, (when all the world did ring out peals, that their fortunes were dead) they did nothing unworthy themselves, that might be a derogation to the ancient dignity of their name: for being driven to that exigent, that having lost the flower and strength of their nations, they armed their servants and aged men to the battle, yet they never offered any capitulations for a truce, neither would they redeem their captives, both which actions imported an invincible confidence: and afterward in the enterprise of Asia, they proposed before the victory conditions to Antiochus, as i● they had overcome, and after the conquest out of a wonderful moderation, as if they had not vanquished.  
But little minds having risen with a prosperous wind, are lifted up far beyond the level of their own discourse: Then they begin to speak in a commanding accent to condemn other men's actions, to affect singularity, to usurp undue authorities, to contravert in argument without respect, and to persevere with an unflexible stubbornness, persuaded that all things become them, and thus drunken with vain greatness, founded upon no worthiness are easily trained into opinion, that their state was achieved by their virtue, and that their virtue was worthy of a better state. But when they begin to taste any disfavour, presently discountenanced in themselves, they are either by seldom comfortless flatterers, brought to some unreasonable purpose (as Claudius blinded with the false informations of Pallas to adopt Nero) or else having no greatness but outward, and standing on no true ground inwardly, are more ready to fall then calamity can depress them, and presently like vile and abject creatures, not adventuring to recover, despair of renewing, and reintegrating their fortunes.  
But as the best wine becometh the egrest vinegar, and what degree of goodness a thing holdeth while it abideth in his nature, the same degree of evil it taketh, when it is abused: So this greatness of mind, if it be not accompanied with virtue, maketh men dangerously bad & terrible, producing the same effects, which it did in Catiline, Immoderata, incredibilia, nimis alta semper cupiendo: but being guided by clearness of judgement, causeth men to be solely earnest for the public good, not to be contentious, self-seeking, or any thing respecting their peculiar advantages.   

Essay. 2, Of Wit.  
MEN of slow capacity, are more apt to serve, then to rule, their conceit is so tough, that neither the rules of learning, nor precepts of wisdom▪ nor habit of virtue can make any impression. Tardis mentibus virtus non committitur, sayeth Cicero. They have a dullness enemy to wisdom, a slowness hurtful to the moments of occasion, a certain understanding alway f●aught with suspicion, the less they perceive, the more they conceive, (for the selfe-guiltines of their own defects makes them willing to appear curious) rather following chance, then doing any thing upon free election: they fail in that greatness of mind, that nobleness in their ends, that reason to resolve, that spirit to execute, that feeling of disgraces, which a man ought to have.  
Some in the choice of Ministers, elect men of this disposition, contemptu magis, quam gratia, who stand so far good, as a simple voidnes of evil serveth them for a ground of fidelity: but I cannot see how to allow this opinion, since we ought to prefer those which are good, and know why they are good, when again these simple wits are easily both altered and deceived.  
A Wit too pregnant and sharp is not good: It is like a razor whose edge the keener it is, the sooner it is rebated, or like soft wood which is ready to receive the impression of the Limner, but for warping is unable to keep, and therefore not fit for any worthy portraiture.. Men of this disposition are of a more quick than sound conceit, having store of thoughts rather stirred the digested, in all their actions unstaid and fickle, one while embracing an opinion, as seeming the best, then again looking more nearly, and not able to answer the doubts, which are ready to enter an open invention, fall to a straying kind of uncertainty: the more thinking, the more not knowing what to think, very irresolue where there is some probability to breed on both sides conjectural likelihoods: For a working and crafty wit draws commonly with it a doubtful and wavering judgement: Such was noted in Tiberius stirring up trifling regards to contain him in suspense, rather increasing new doubts, then giving any ground to settle an opinion, being the true cause, why his speech was commonly obscurely doubtful, subject to a double interpretation, dissolved in itself, and not knit to any constant end. Such was Clement the seventh, who having a pregnant wit, and a deep knowledge in all the affairs of the world, yet coming to points of execution, was very unfortunately irresolute, ready to reduce the reasons into discourse, which first moved him to any design.  
In Negotiations they deem that of other men's proceeding, which in their own case they would do, and in this security are oftentimes so overreached by their adversary, that they cannot return without great disadvantage and loss: Commonly they follow rather subtle then wise counsels, which for the most part do not speed: they are pri●ae specie laeta, things of appearance, and no substance, rather great and magnificent, then easy and secure, they are Tractu dura, and by how much the subtlety is the greater, by so much it is necessary, that the handling be very precise, or else they will sort to no end, being like the clock which most artificiously composed, is soon disordered, and put out of frame, they are eventu tristia, most odious to the world, & so disfavoured of God, that they are alway waited on with most unprosperous ends The same of craft is alway hateful, and procureth enemies, and these cunning companions are of opinion that they can dispose the whole world at their pleasure, and I think this imperfection hath some similitude with that arrogancy of the stoics, which maketh men busy-headed and turbulent, desirous to be set a work.  
Again, quick wits are ready in speech, but affected, highflying Poets, but seldom Grave Orators, commonly betaking themselves to an humorous kind of jesting, to play upon any thing, and stir the spleen, rather finding causes why a thing should be amiss, then willing to amend.  
And therefore wit doth in some respect resemble the Sun, which so long as his beams wander abroad according to their natural liberty, doth gently warm the earth, but when they are by a violent union assembled in the hollow of a burning Glass, consumeth that which ought to be refreshed: so Wit the lamp of man's little world, endued with a sensible volubility, governeth our actions according to our desire: but being armed with vehement & working spirits becometh the traitor of our blessedness, and therefore grief is said to be the touchstone of the finest wit.  
To close up this discourse, I approve a quiet discourse of reason: It is ordinarily in a sanguine complexion, which is so tempered with a measure of melancholy, that the sudden motions and enforcements of the blood be allayed. These men are of a stately presence, sound body, long life, ready to invent, firm of memory, copious to dilate, silent in tongue, secret of heart, determinate in advise, regular in proceeding, wise in seeing the best, just in performing it, temperant in abstaining from the contrary. They are actu otiosi● simillimi they dispatch their business with such moderation.  
Such a wit will even in the execution perceive, and upon present occasion determine, and take counsel, as fencers do in the lists, whom the countenance of the adversary, the bending of his body, the moving of his hands doth admonish, how to proportion the distance, how to offend where is lest ward, how to defend where is strongest assault.   

Essay. 3. Of Education.  
EDucation is a good and continual manuring of the mind, the principal foundation of all human happiness, and as the soul is the formal cause of our life: so this is the efficient of a good life, giving light to the understanding to know Good, and make difference from the contrary: confinement to the will solely to perform it, restraint to the growing affections, government in actions, ableness to the body, without which, men are burdens and eye sores to the common weal, nothing but a number.  
- Et fruges consumere nati.  
Honest company is like an wholesome air, a man may profit much even by the chanceable interview of a good man, and he that applieth himself to the conversation of the wicked, is subjecteth to the contagion of their vices: but especially it is a thing of great consequence in young minds, which are pliable & apt to be seasoned, either with virtuous or wicked resolutions, and to receive the impression of any customs which their first company (a warrant for common errors) shall by the silent persuasions of their proper actions impose upon them.  
This is the reason why the qualities of the mind do commonly run on a blood, & become hereditary, insomuch that some families retain proper customs naturalised in them. As in Rome the Piso's were frugal: the Metelli religious: the App●● ambitious, the Manly austere, the Laeli● wise, the Publicolae courteous, which qualities, proceeded not from the difference in temperature, (for that doth vary by interchangeable marriages) but of the diversnes of breed, which I may properly call a second, and better nature.  
In restraining the humours which may feed vices in youth, it is not good to aggravate small errors with terms of affected indignation: for it is a dangerous thing to use a medicine stronger than the nature of the disease & complexion of the patient. The best course and of most efficacy in disposing generous minds is with reprehensions to mix praises: imitating wise commanders, who seeing their soldiers dismayed do not vpb●aid them with the name of cowardice, but by recording their honourable services, inflame them to imitate and surpass themselves. The form is in the Poet: O Achilles where is that valour which hath filled the world with your fame: doubtless you forget yourself in overthrowing all the excellent things you have done, and distaining them with so shameful a retiredness Thus having awaked him out of his sleep of idleness, he telleth him, Tibise peritura reseruant Pergamon, and so maketh demonstration how he may honourably redeem the already conceived infamies.  
For as evil eyes, although they they can see there is a Sun, yet through weakness cannot delight in the Sun: so a mind overweighed with the violence of passions, hardly admitteth that freeness of speech, which reason might warrant, but requireth such a Physician, who can let blood in the right vein, and then again bind up the wound. Such corrections are smoothly covered with an unexpected praise: and the memory of their former virtues toucheth the mind with a noble and feeling shame of the present fault.  
Again, it is better to entreat by persuasions, then enforce by commandments, for fear and servile restraint (the instruments to compulsion) exasperated free spirits▪ making them who would be overweighed with the sweet violence of reasonable words, to cast away shame and persevere in faults. Every man desireth to have this commendation added to his actions, that they are natural, and not affected either for fear of punishment, or hope of reward. He governeth better, who suffereth men to be good, than he that maketh men good: but above all I approve that moderation in parents, which shall seem rather to have found then rendered their children dutiful.  
Father's must love their children with that affection that they ought: but let them perceive as little, as the gentleness of their nature will bear, neither too lavishly giving them the reins: nor too carefully grieving them for want of well ruled liberty. And although the best rules be to enure them to labour, to acquaint them with simple diet, so that by custom all miserable actions may be natural: yet if there be not a moderation used, young minds will be presently discountenanced, and great spirits embased with no small empairement of their worth: for little minds, though never so full of virtue, can be but a little virtuous.   

Essay. 4. Of Exercise.  
THe exercise ought to be such, which may occupy every part of the body, as the play at the ball, never sufficiently commended by Galen: or hunting, by which men are accustomed to contraries, to heats, to colds, to watchings▪ to fastings, to water▪ to beer, to wine.  
To commend hunting I need not, only I will say, that it maketh men laborious, labour begetteth good customs, good customs are the roots of good laws, laws founded upon such grounds, the producers of military prows, and that where these three concur in any degree of excellency, they cannot but make a strong & puissant common weal. But above all other recreations it confirmeth the body in ability both of doing and suffering, & acquainteth the mind by degrees with danger: so that I may say as Cicero did of Fencing: that it is, Fortissima adversus mortem, & dolorem disciplina: For in that, it resembleth peril, it maketh us familiar with peril, (custom diminishing the terror of those things, which by nature are indeed fearful,) and so by little and little resolveth us against any daunting, which the imminency of danger might draw with it. So Mar●us before he would bring out his soldiers to fight with the Cimbres, set them upon the trenches to acquaint themselves with the terrible aspect, and immane bodies of those Savages: and by this counsel● brought to pass, that now they began to contemn those which at the first sight they amasedly feared.  
His artibus futuri duces imbuebantur, sayeth Pliny: for by these sports images of battles were delivered to the memory, which afterward abler judgement might dispense: whereupon the ancient Worthies, and Heroes which ranged the whole world to their obeisance, are reported to have been bred in the woods, and employed in continual huntinges: by which they did not only strengthen their body, resolve their minds, but also being ridden in all Grounds became good discoverers (a quality very mainly required in a conductor): for a man having perfectly beaten one place, may sooner attain to know the situation of another, because all regions do somewhat resemble one another in proportion, and so by comparing one known, a man may compendiously inform himself of m●nie unknown.   

Essay. 5. Of Learning.  
ALthough Learning have a private and pleasing end in itself, as being the harbour where the free & untroubled consideration hath a delightful repose from the Sea of more unquiet thoughts, yet it is but a serving quality, preparing the mind to a nobler end of well doing, which (as the proud inconstant stoics held) doth not consist in refraining or ceasing, but in working and performing, and is not a defect or not doing of things, but an effect or doing of things.  
For knowledge teacheth not her own use, but as a necessary mean enableth us for good actions, and it ought to be measured by virtue, & if loved for any th●ng, it must be, because it informeth to do virtuously. It is an excellent commendation, that Pliny attributeth to Traian: Praestas quaecunque tr●cip●ūt ●antūque eas (literas) diligis, quantum ab illisprobaris. We must use the precepts of Learning as the Laws of our behaviour, accounting of them in no other proportion, then as the waiting Ministers, by whose mediation a more easy access is prepared to wisdom: we must remember, that the glory and increase of knowledge consists in the exercising goodness: that these maiden muses do not answer the hope of men, except they be joined to that masculine and active power of the mind, which maketh us perform good things and great things.  
So when Rome was in her flourishing age, and began to terrify all Countries with the fame of her expected greatness, even at that time, Ingeniura nemo sine corpore exercebat, there was none who freed his mind to take repast on these so divine sciences, but he remembered that he had a body with fit organs to enure their behests, and that he should be a forgetful receiver of his country's benefits, except he in some sort made recompense by employing his powers for her advancement and good.  
Too much to retire to these studies doth not accord with state or gravity: but by separating a man from more worthy devoirs, bringeth him into contempt: It is an happy ●hing to keep a mean of wisdom, lest while we think too much of doing, we leave undone the effect of thinking: but especially we must eschew with too vehement fervency to embrace this glorious profession, and record that saying of Cato, that active minds can not be with a more honest ●dlenesse, than the study of letters, corrupted nor idleness by any greater or more dangerous policy, find easy entertainment in a well governed commonweal.  
Some object, that howsoever this refiner of invention learning is commendable in lower fortunes, yet in Great men it is an occasion of more intolerable vices: that it raiseth their thoughts into vain regions of ambition, and to the accomplishment of things not Feasible, that it overmastreth their reason with the sweet insinuation of haughty matters, directing them to work their private ambitions with the public inconvenience. To this I answer that the argument is taken only from the abuse, and therefore of no validity, because all reasons either of praise or dispraise aught to be taken from the right use, to which a thing is directed. Moreover I think, that their conceit is inueagled with the same fury, which possessing some such goodlesse minds, hath taught them to inveigh against the unspeakable wisdom of the Creator, for this reason only, because he had endued them with reason. For (say they) as wine because it doth seldom help, but often distemper the sick, is better detained, least through a soothing hope of doubtful health, a certain danger be incurred: so (this swift moving of the mind) reason is better denied to creatures, because more abuse it to naughtiness, then rightly use it in virtuous enterprises.  
And a little to urge on this so strange position, Is there any wrong glozed, any right eluded, any discord sowed, any machination, or guile laid to entrap the well-meaning of honest men, but reason worketh it even with a more refined sharpness of invention. Ingeniosior enim est ad excogitandum simulation vertitate, servitude libertate, metus amore. In the Tragedies we may see Medea, with what cunning and acquaint discourse of reason, what subtle preparation she seeketh to compass her designs, while laying this groundhold of proceeding. 
Fructus est scelerum tibi nullum scelus putare.  She worketh by congratulating her enemies with gifts, knowing that to be a course, where wary distrust might make no prevention of her malice. Nay, to leave fables, and come to the life of truth history: had not Nero great reason to supplant all those. whose liberty of mind he could not endure, as a thing hurtful to his seat of tyranny. His reason told him, that absolute power was given him from the Gods, that he only as Lord could give fortune to the world, and distribute haps, and mishaps at his pleasure▪ that it was an untimely policy to preserve those men, who standing strong in their own virtue and love of the people might heave him out of that abominable injustice and usurpation.  
But these reasons are but colours, to keep our judgement from entering into consideration of the true cause, which in these smiling railers stirreth up an ingrateful scorn against literature: And I think their hatred proceedeth either from Domitian's reason, who privy to him●elf● of mo●t horrible vices, exiled ●hese arts: Ne quid usquam honesti oc●les occurreres or from reverence, as to a mind guilty there is nothing more terrible than the sight of that which might pluck into the remembrance the omitting of doing worthily. Even so if virtue were beheld in bodily organs, undoubtedly she would not as some Philosophers have taught, stir up the degenerate minds to embrace her effects, but rather work a desire never to come to look upon her: for as men did see, so they would again be seen by h●r, and the sight would rub into their minds, and urge their consciences with deserved infamy and vice in such comparison would seem fuller of deformity, and then men so hardly aggrieved would forsake both fear and shame (the only means to withdraw evil men from wicked courses, and put on such a proud contempt, as should take a bravery and felicity in naughtiness.   

Essay. 6. Of Experience.  
EXperience is the guide of the understanding, the rule of will, the overruler of opinion, the soul, and most entire part of wisdom, without which even the most absolute Scholars cannot attain to any degree of perfection in civil actions. There is more certainty in the principles of practice, then in the most necessary demonstrations or clearest discourses of reason: and these men that are intendants and practised in the occurrents of Courts, are fitter for any active employment, and can with better easiness dispatch any businesses: Quoniam enim habe●t ●culum ab ipsa experientia, vident ipsum principium. These are as it were trusty Oracles, on whose judgement a man may safely reappose his whole fortunes: they are upon earth instar praesciorum numinum, whose advise a man ought to take, before he engage himself in any action.  
For the mean, by which wisdom in ableth us to foresee the success, and accordingly after due consideration rule the present is conjecture, which by comparing things passed, presupposeth out of the same causes, the same effects: Now in this obscure and incertain deliberation upon the future, a man experienced is like him, who having tried a dangerous passage in his own person, & noted the by turnings which might divert him into an error, can in the darkest night with a secure & forward alacrity, go the same way, and overcoming all the difficulties, arrive at the appointed place, whereas another though furnished with the soundest directions) yet never having proved it, quaketh at every shadow) and having his spirits shut up in amazement, plainly hazardeth his person.  
The rules to perfect experience are, to frequent the courts of justice, as Free schools of civil learning, to endeavour to understand all occuriences, to confer concerning the news of the world with men expert, real, of a deep insight, such as are not carried away with appearances, but can spy day light at a little hole, and make judgement out of matters themselves, and discern between truth and truth likeness, and know when overt designs are the foils of more eminent intentions.   

Essay. 7. Of Histories.  
History is the mixture of profit and delight, the seasoning of more serious studies, the reporter of cases adjudged by event, the interlude of our haps, the image of our present fortune, the compendiary director of our affairs, by which valour is quickened, judgement ripened, and resolution entertained. Here are the reasons, why some estates live quietly, others turmoiled in continual disturbances, some flourish by the delights of peace, others by continuing war, some spend lavishly without profit, others sparingly with honour. Here we may see ruins without fe●●e, dangerous wars without peril, the customs of all nations without expense.  
By this observation of noting causes and effects, counsels and successes, likeness between nature and nature, action and action, fortune and fortune is obtained that wisdom, which teacheth us to deliberate with ripeness of judgement, to persevere in things deliberated, to execute with readiness, to temporize with inconveniences, to abide adversity, to moderate prosperity, to know the Scriptures, but in such sort, that neither superstition make us vainly fearful, nor neglect cause us to be contemptuously presuming. And by opening to us the plots, which gave life to all the actions, it teacheth more than twenty men living successively can learn by practice, as the General by seeing the counsels which govern the event must necessarily profit more than the Soldier, who not able to search into the causes, perceiveth only the naked events.  
But as Histories are diverse, so their operation in benefiting the perusers are divers. In some as it were in Cleanthes table, virtue is set out in her best ornaments, as in the describing of famous battles, where specious wars, the ruin of nations, the situation of Countries, the uncertain traverses of fortune, the death of brave Commanders, have a certain kind of Majesty linked with delight, and the mind by conversing in them is not only delighted, but also lifted up with a spirit of better resolution, and raised to think of imitating: These fill a man with better courage, but fail in enabling him for the manage of civil actions.  
Another kind there is like labyrinths, relating cunning and deceitful friendships, how rage is suppressed with silence, treason disguised in innocence, how the wealthy have been proscribed for their riches, and the worthy undermined for their virtue. These provoke us to eschew their vilety and lack of virtue, and to be rather viceles then greatly virtuous: and although they be distasted by those who measure History by delight, yet they are of most use in instructing the mind to the like accidents. And sithence men prostituting their wits to all hopeful ends of gain, are ready to adventure themselves in the like actions, they are the most necessary things, that can be warned us, to the intent that in the like practices, me may seek means of prevention and frustrate all the attempts of such subtly evil companions.  
In this rank I prefer Tacitus as the best that any man can dwell upon: He showeth the miseries of a torn and declining state, where it was a capital crime to be virtuous, and nothing so unsafe as to be securely innocent, where great men's gestures were particularly interpreted, their actions aggravated, and construed to proceed from an aspiring intent: and the prince too suspiciously jealous touching points of concurrancie, suppressed men of great desert, as competitors with them in that chiefest ground, the love of the people: When Princes rather delighted in the vices of their Subjects, either because every man is pleased with his own disposition in another, or because by a secret of long use, they thought those would most patiently endure servitude, whose contemptible manners and vilety, might excuse their base subjection. He showeth how informers men of desperate ambition, sharpsighted in spying faults, and cunning in amplifying occasions of dislike, forswore all honesty, redeeming the security of their own persons with the loss of good name, and living on the vices of men, as scarrabeckes on vicerous sores: How vain men were preferred to be treasurers, that they might fall with their proper vanities and want of government, being used like sponges, which after they had been wet with the spoils and extortions, were crushed and condemned that their long gathered wealth might return to the Prince's coffers.  
Here some infer, that the knowledge of evil doth induce and draw men to effect, that the imitation of an evil doth alway excel the precedent in height of mischief, but the following of virtue doth scarce equalize the example in any degree of goodness, that the conversing in Tacitus doth deter men from doing worthily, where are Canii, Senecae, Sorani, Aruntii, men of admirable virtues in so corrupt a government, overliving their prosperity, and dying, like Traitors in the same age, when Se●aanus an impudent informer strangely compounded of the two contrarieties of pride and flattery, in show modest, & therefore more dangerously aspiring, sweigheth the fortunes of men at his pleasure, and by lucky passing through mischievous devices, is grown Ferox sceleris, & emboldened in his treacheries▪  
But yet these men ought to remember that those mischiefs are but mischiefs to a base mind. Quemcunque sortem videris, miserum neges: that although they were oppressed, yet they remained still superiors, governors of necessity, rather directing then obeying the vexations. And I will not deny but such corrupt minds may also suckle venom out of the most wholesome flowers, and armed with some dangerous Positions out of the treasure of books, may like poison mingled with the best wine more forcibly hurt by training on their mischievous purposes more cunningly: But yet me thinks, men have great incitements to hold themselves up in virtue, by seeing evil men so contemptuously set forth, quaking with the inner upbraid of conscience, not entertaining sleep, but disquieted with a continually tormenting executioner: We may learn also to praise God for our gracious Sovereign, under whose peaceful reign, we are secured from all those miseries, and enjoy all those benefits whose worth we shall know, when we suffer privation of them, under whom our subjection is to the law, our service observation, our obedience a care not to offend.  
In Tacitus are three notes, which are required in a perfect History, first, truth insincerely relating without having any thing Haustum ex va●o: secondly, explanation in discovering not only the sequels of things but also the causes & reasons: thirdly judgement indistinguishing things by approving the best, and disallowing the contrary, but yet he performeth this with such an art, hiding art, as if he were aloud agens, by interlacing the seri●s of the tale, with some judicial, but strangely brief sentences.  
In making use of this History knowledge, we must not ascertain to ourselves the sequel of any thing to fall out just according to the like case in the History, but determine of it, as a thing apt to chance otherwise: for an example only informs a likelihood, and if we govern our counsels by it, there must be a concurrence of the same reasons, not only in general, but also in particularities.  
In making judgement of History, and considerately applying it to our present interests, we must specially regard the dispositions of the agentes, and diligently remark how they are affected in mind, which is the least deceiving ground of forming opinion: for without this pondering, and knowledge of the qualities of those nations, which we meet with in reading, a man is unable to make any due comparison between the present particular, and the former example. But to leave these disputations, and the causes of variety in Customs to the schools, as a matter some will not grant, & fewer understand, I will only give some instances of the proper qualities of some Countries, which most familiarly occur in reading. The ancient romans were men of an invincible spirit, not dismayed with what frowning disasters soever fortune could suppress their courage, and having a mind superior to all adversity, resembled Antaeus in the Poet, who so often as he was thrown to the ground received fresh strength, but being lifted up, was soon tamed by his adversary: so they in their declining state, promising better of their hopes, armed up their valour, and were fil●ed with a greater bravery of mind, but coming to the height of fel●citie, and flowing with the spoils of the whole world, overswayed with their own grandeur, began to quail in the last act, and after a safe escape from the main sea of foreign encumbrances, to suffer shipwreck in the haven: then over many good fortunes bred in them a proud reckleshnes, then through the disuse of arms all things fell into the relapse and private dissensions were kindled to ruin themselves, than the city which was wont to give law to the whole world, began to be facunda inimicitiis, fruitful in provoking partialities, desirous of civil tumults, crafty in espying and aggravating secret dislikes, ready to catch at any occasion of innovation. Their valour made them quiet, and quiet wealthy: but according to the revolution of all things with a swift & violent return their wealth effiminated their valour with idleness, idleness occasioned disorder, disorder made ruin. And as the iron begetteth rust which consumeth it, and ripe fruits produce worms which eat it, so their greatness nourished such vices as by little and little brought them to confusion, insomuch that a great time their state was maintained more by reputation of things done, than any other present foundation.  
The French are too adventurous in the imminency & nea●enes of peril, overwaging the difficulties of terror with a too furious resolution, in assault more than men, in maintaining the medley less than women, very irregular in their actions, grounding them upon fallible hopes and vain expectations, light, inconstant, insolent in prosperity, destined rather to conquer, then keep: as contrarily the Venetians have recovered by the arts of peace and composition that, which they have foregone by war.  
The Spaniards are subtle, wrapping their drifts in close secrecy, expressing surely in their words, but keeping their intentions dissembled under disguised assurance of amity, betraying the innocency of their friends, in malice infinite▪ and so over carried with that passion, that for the most part they execute a revenge far above the nature of the offence: not giving any sudden appearance of it, but waiting for opportunity so much redouble the blow, by how much it hath been nourished with tract of time, and hung in suspense.   

Essay. 8. Of Art Military.  
THere is a barbarous opinion of the contrariety of arms and learning, and the impossibility of their meeting in any person: which unreasonable Paradox well sitteth those who know nothing but the fury of strength, and not the virtue of courage. For without this, fortitude is entitled to those actions which hold rather of vice, and the more it seeks to hurt, the less it is able to hurt, and is either a rashness which after the first brunt dieth in itself, Et ut quaedam animalia, amisso acul●o torpit, and cannot hurt, like some beasts which shoot the sting, and partake no more with the poison, or a false vigour proceeding from despair, when men weary of the worlds eyes shall thrust themselves into manifest peril without any sufficient ground of reason: or a fierceness, when choler & the effects of anger are made the motives of valour, or a confidence, when a man after the often aspect of danger, & by the lucky passing of divers sights is become hazardous, and enterprising in such sort, as the vice of drinking▪ In pralia trudit ●●ermen. Without learning Hercules is furious, Dares insolent, Achilles overcome with vain delights, unable to command his own decent appetites, and ready to have ingloriously separated himself from revealing his virtue, if wise Ulysses had not by a timely policy drawn him to retire into himself, and consider the frail foundations of those weaknesses, which did so enfeeble his resolution.  
But although learning be of great consequence in perfection of a martial man, yet experience is the chiefest point, neither can a man be absolute by reading other men's exploits. The true School of war, is the field, and not the Chamber▪ the teacher is use, and the best course for attaining is to be present in the important deliberations, to observe and ponder upon the executions, to consider the events, and the counsels which governed them, from which observation ariseth that wisdom, which enableth us to make choice of our advantages, to advance opportunities, to cut off by celerity all discourse of counsel from the enemy, to make his inventions sort to his proper ruin, to overcome by quickness the difficulty of those things which could not be suppressed by expecting, to accommodate provisoes to all chances, to alter our determinations according to the suddenness and variety of occurrences, neither to fear nor despise the enemy, but to remember, Vt semper pendeat hamus, to be ready to catch at that period of time, occasion, which by a fortunate meeting of circumstances doth ease us in the compassing our projects.  
Great men ought to frequent the war, proposing to themselves these three reasons which moved Tiberius to address Drusus into Illyricum: The first was, suescere militiae, to enure and experience him in warfare: for it is not sufficient to have military science in our mind, but by often meditations to make it familiar to our hands and feet. He is the best soldier that is most experimented, neither can I more fitly compare these book knights then to a physician, who insisting only upon the Theoric, is not able to express any thing.  
The second was, Studia exercitus parare, to wind himself into the favour of the Soldiers: which thing of what consequence it is in raising and preferring a man, we may see in Hannibal, who being whol●e a martial man, borne and nourished in his Father's pavilion and sight of the soldiers, was before the prime of his youth chosen general through their consent & applause: neither was there any other apparent cause of the obtaining that dignity at so unripe years but the affection of the army: which alway desireth such a Leader, whose manners they are most familiarly acquainted with.  
The chief rules to get this fame and reputation are these, to have a watchful eye, a diligent hand, a resolute heart, at the beginning to do rather too much then too little, sometime to hazard fairly, to watch and ward, to glory in being content with a little, not to be more costly appareled, than a private soldier, Arma & equi conspiciantur: in action, to be heedfully earnest, to refuse no employment for fear, nor enter into any upon an humour of ostentation, to suppress the esteem of your achievements, and vnde●ualewing them humbly like a Minister, refer the honour to the Fortune of the General. For such modesty augmenteth the fame of virtue, being indeed like those shadows which cunning painters use to increase the lustre, and grace of their protraytures: & men seeing such respectless such account made of things done, will preoccupy conceits of some nobler future successes: jugurtha's art in inworthying himself was, purimum facere, & ●i●il de s●ipso loqui, and so he conquered envy, and the passion of emulation with an infinite glory.  
The third reason was, Simul Iu●uenem urbano luxu lasciu●entem, melius in castris haberi rebatur Tiberius. Therefore the Camp must not be frequented as a secure and privileged place of licentiousness, but as a School where the body ought to be enured, and by continual labour subjecteth to the miseries of travel, thereby not to be daunted in the imminency of danger, nor to fear a wound but with an invincible vigour to endure all corporal adversities.   

Essay. 9 Of Travel.  
Travel entertaineth a man with delight, neither is there any ●o confirmed in a contempt of all worldly things, who findeth not himself out of a mere instinct of nature, infinitely pleased with the stately representation and Majesty of strange and famous cities: But what an inward oblectation it is to see the ruins of theatres, of triumphal Arcusses, to view the places which do yet testify the virtues of the ancient Worthies, 
Et campos ubi Troia fuit,  They know best, whose minds so are higher, and become greater by beholding the memorial of other men's glory and magnificence.  
But because reason biddeth us to provide rather for the beautifying of our nobler part the mind, then for th● flattering of sense, the chief scope must be ability, and the greatest delight to feel with Solon: Senescere se multa indies addiscentem. For although these studies require rather retiredness & immunity from those disquiets which this (unsettled kind of life) traveling doth draw with it: yet let us know that to this ornament of knowledge concur not only the sense of seeing, to converse in the monuments and treasure of books▪ but also of hearing in conferring with men, excellent in every profession: in enfelowshipping with diverse natures & dispositions. For this variety of company bettereth behaviour, subtelizeth arts, awaketh and exerciseth wit, ripeneth judgement, confirmeth wisdom, and enricheth the mind with many worthy and profitable observations: performing all these by so secret a working, and insensible alteration, that a man doth sooner acknowledge himself much abler, than he can apprehend the means: Even as in the growing of a tree we perceive not the successive motion of increase, but at length may sufficiently assure ourselves, that there hath been an augmentation.  
In this observation, as there are many general things, with which a man may trust himself, so there are many particularities which are more specially to be observed, as most powerful to inspire us with civil wisdom, and enable our judgement for any active employment, vid. the religion, laws, form of government, situation, castles, fortifications, cities, forces, what neighbours confine, of what power, how inclined: The noble Families, their descents, intermarriages, their potency, either immediate of themselves, or by reason of the kings countenance, their adherences, sects, dependencies, partialities, and th● causes of all.  
But because in foreign countries there are many peculiar vices covered with the spetious semblance of humanity, which having born● long sweigh and growing into custom, unworthily find not also pardon, but also commendation: an● our weakness is prone to participa●● those evil habits, which either flatter it with novelty, or deceiue● with a glorious show of virtue, therefore a man ready to enter such expeditions must observe these rules, 〈◊〉 the chiefest preservations of reaso● against any such infection, so muc● the more dangerous, when th● contagion inueagleth and ente●reth in the air of a perverse appro●bation.  
For assuring ourselves that whe●● are many vices, there are also inf●●nite virtues (because no evil is 〈◊〉 bad, as that which proceeds fro● the corrupt seeds of goodness we must in such places affect th● familiarity of the best, by all convenient observances, endearing them who as they preacede in all worthy qualities: so especially in this virtue of easiness and humanity. And although many dangerous minds are hidden under the false Glass and deceivable appearances of feighned meekness (a virtue rather taken on, then taken into them) yet the best rule is (if there be no other manifest cause of prohibition) to apply to their conversation, who are most excellent in the Forms of behaviour: For thereby men are bettered in a certain external virtue of civility and gentleness: which if it flow kindly, natural without forcing against the hare and void of the two imperfections affecting, and ostentation undoubtedly cannot but worthily commend a man, and make demonstration of a mind answerable.  
In meeting with nature's close and retired, spare in revealing themselves, conformed to all turnings of sleights, skilful in dissembling passions, such as can pretexe spite with a countenance of amity, it is good (if they be innocent and harmless) to use semblings, as opportune defences to frustrate their projects, but not as machinations invented for mischieving. Therefore the countenance (the gate of the mind) must be open and free to all, the tongue sparing in utterance of things of importance, the mind closed, and this remembered. Chi vuol andar per pass, due hanere bocca d● porcello, L'orechie d' asinello.   

Essay. 10. Of Affability.  
Affability is like Music, which is made by a judicial correspondency of a sharp and flat, it is a mixture of pleasingness, and severity in such sort, that neither gentleness by being a derogation, weaken reverence, nor severity love. It is not sufficient to be altogether real in performing the effects of a loving mind: but also every man requireth to be assured by utter appearances, as messengers of the inner intentions: And if by these oblations a man give not his friend confidence and surety, I may not unfitly compare his benevolence to an image, which in itself well proportioned, but not appareled in apt colours, doth want that delightful lustre, which should satisfy the greedy eyes of the spectators.  
A man must be not only present in ministering any convenience office, but also by sending forth in the countenance the paunes and assurance of love, by exciting men to open and reveal their businesses, and by promising all convenient furtherance. For as men warm in the youthful desires of love, take greatest comfort by being seen of their Mistress, and receive more joy from a wanton look, then from any other sense: so among all the kind offices of friendship, there is none so desired, as this acknowledgement by outward respects, especially when the end is mere salutation: for there is no more contrary enemy to true friendship, than the motion of proper interest.  
The romans not to defraud any man of a due and convenient Congee, retained certain Admonitors (called N●menclatores) who should suggest the name, quality, and account of every one they encountered, that they might be saluted in a conformable style: for to look strange and disdainful, to be backward in returning these respects procureth hatred even in the dearest friends, so much more dangerous, by how much men can less endure to be despised, then injuried, because other grievances concern only the body, and bring this comfort, that he is some body in his conceit that so offended him: but the injuries of contempt are a disreputation, and the offended taketh himself to be accounted no body, and therefore such omissions can hardly by any means be redeemed.  
Caesar through his wonderful virtues had settled himself in the strong love of the people, and with his easiness and affability, (as with sugar sprinkled upon a bitter medicine,) had mitigated the grief, which a Roman spirit might take from the precious remembrance of lost liberty: while by seeming to arrogate nothing, he obtained that all affairs of consequence should remain at his devotion: yet one uncircumspection in not receiving the senate with due reverence, canceled all memory of former deserts, gave his enemies honest colour to bear him ill will, and authorised an opinion, that his death was meritorious and lawful.  
The seasoning of these oblations and ceremonies is, a readiness to pleasure, devotion, faith sincerity, which we ought to address according to the present opportunity. In these appearances aequalles must be esteemed superiors, and no circumstance must be omitted, either of meeting, or of accompaniing, or of salutation: for these outward forms are observed as demonstrations of the inward affection: Inferiors must be received with manifestation of an hopeful willingness to see them compeares, by acknowledging their merit and worthiness: but if they be of equal rank, (as followers of some great state) a man must stand indifferent to all: otherwise some will be discontent, and think him moved with passion's: others insolent, when they know that he is necessited to depend on them, howsoever they entreat him.  
If any shall importune an unwonted request, the repulse must be modest by showing the quality of the matter to be intractable, by rendering some sufficient excuse (which may arise from the circumstances of time and place, or o●her infinite accidents) by revealing a desire to open in a more fit time those effects which envious occasion will not now permit. Thus Denials will be interpreted as special favours, and men filled with a certain hopeful reviving of mind will be contented with promise. Sic homines front & oratione mag●s, quam ips● beneficio, reque capiuntur.  
The way to attain acceptable behaviours, is not a point of endeavour, (for then it is feighned, & it alway chanceth that feighned courtesy turneth to pride) but rather consists in a certain induction and readiness of the mind, w●ich if it be excellent, will easily suit itself in these Forms: for (as it was said by one, whom to name were presumption) behaviour is but a garment, and it is easy to make a comely garment for a body in itself well proportioned, whereas a deformed body can never be so helped by Taylorsarte, but the counterfeiting will appear. Observation also is a good mean, but a carelessness in expressing doth add a singular grace, as one motion in dancing kindly proceeding, performed recklessly, cunningly implieth that a man can do better than he can. If there be any art used, it must be in hiding art, otherwise it will hold either of affected self conceit, or of tedious ostentation.  
Again, it is not sufficient to provoke men to disclose their interests, by giving ready audience and easy access: but also a man must patiently attend their suits, the behaviour being such, as may show all our powers occupied in consideration of them, but by contradicting or foreconceiving of the conclusion to break off their conceits is a contempt, which toucheth the mind, and cannot be redeemed with never so great good pleasures.  
To deny a suit doth dismiss men discontented, therefore in some cases it is better to promise, although there appear no conveniency for the effectuating: for howsoever the present affair be disappointed, yet men are more pleased with him, whom they see hindered in dispatch of weightier occurrences, than they would be if they received a flat denial. This rule although it cannot stand with the strict precepts and square of honesty, yet it is a special point of this quality, (which I may call with Cicero, Artificium benevolentia colligendae) which is either a virtue, or cannot stand without virtue.  
Also benefits must seem to be received rather of courtesy then of deserving: and (amplifications drawn from the circumstances) it is good highly to esteem them, as matters of great moment and very necessary, and employed in time: for men love to be accounted profitatable, and to have their services acknowledged.   

Essay. 11 Of jests.  
IT is a point of Affability to interlard our discourses with some sayings which may come from a readiness of Wit, and to place Mercury (as it were) in the midst of the graces. A continued grave spe●chdoth hold of tediousness: To abuse jests too often doth diminish the reputation of the business, and impair●th gravity: but as a little water doth not quench the fire, but is used to inflame it: so these witty sayings serving opportunity, and sparingly scattered in our speech, are acceptable in reinforcing of it, and causing a stronger apprehension. They are the seasoning, and must not want that matter and judgement which ought to be seasoned: otherwise in stead of giving a delicate taste, they become tediously troublesome: He rein let us imitate wise painters, who chief propose to counterfeit the miniature less intentive to the utter ornaments as things apt to be varied, as shall best serve for setting forth the principal: so the mind must be accommodated to the present business, and jests (the appareling of our speech) used as Parentheses, which being in beautify, and mar not the sense.  
And as skilful Architectes so dispose the windows in a stately edifice, that neither the multitude weaken the house, nor the want be a deficient cause of darkness: so a man must provide that neither the often use of jests cause him to incur the name of ridiculous, nor the want breed opinion of incourteous austerity. And as they take in the light where the air swimming along a pleasant place, may make the prospect more excellent: so we ought to inlette a jest into the body of more grave reasonings, when the opportunity and lucky meeting of circumstances may make the delight more full.  
These jests are of special force in avoiding idle questions (many things being fit so to be answered lest they might be thought worthy of a grave determination) vanita●● proprié festivitas cedit. They are more passable after provocation and the apprehension of the wit appears greater, especially if the countenance be● grave, and set, and if more may be surmised then the bare letter doth express: All dishonest forms or vulgar baseness must be eschewed: They must not note any true defect, and therefore with weak and small natures, not standing upon the might and strength of their own virtues, it is good to contain many words, which may relish of a witty pleasingness. For presently, men guilty, think their ●●ate is touched, whereas another, who pretendeth to virtue, and out of well grounded confidence, feareth no disreputation would be delighted. They must not concern any man's present calamity: for men in misery are prone to suspect, and receive any thing as a contumely, by an impotency persuaded that their misery is derided, and in minds already troubled, new displeasures make a deeper impression, than they do in such spirits as are free and void of passion.   

Essay. 12. Of Discretion.  
DIscretion is the Governess of virtue, the rule of our behaviour, the measure of our affections, the Mistress of demeanour, that seasoning of our actions, which maketh them acceptable, teaching us to be comely without wantonness, handsome without curiosity, solemn without tediousness, learned without vainglory, friendly without factiousness, severe without disquiet, valiant without braving, courteous with gravity, and benign with Majesty: and to conclude it is the balance, in which we should weigh all our actions. But least in setting forth the points of this quality, I should stray into the confines of wisdom, and entitle it to those actions which hold of an higher virtue, I will restrain it to such indifferent things, whose form and quality of usage may appertain either to virtue or vice: But in performing them a man must be precise: for the vulgar sort, 
(Qui stupet in titulis, & imaginubus)  not able to see into matters themselves, will ever judge of the substance by the circumstances, and according to the outward semblance preoccupy conceits of the inward intentions: This is that which Cicero commendeth in great Fortunes: non solum animis, sed etiam oculis ser●iro cinium, & not to think himself discharged, except he accompany his actions with fair likeliehoodes. This modesty (if it be not taken on for show, nor affected & violent) is an external composure, and decency of Customs, rising out of that inward moderation, by which all disordinate passions and irregular motions, are subjecteth to the rule of reason, and through which a man fulfilleth that Decorum, which by a sweet Harmony and good accord of fit time and place, addeth a singular grace to all our actions: teaching us to put a difference in persons, and which divers natures to treat diversly: with familiars to be open hearted, with strangers suspicious, with clear dealing men secure, with subtle Companions wary, with pleasants delicate, with the learned real, with the ambitious desirous of their greatness, with the modest free from passions, with the interessed distrustful, to evil men spa●ing in giving trust: And by this applying to every man's humour, things difficult become facile, and matters of trouble lose their grievousness.  
Some men are so incapable, that they make small things great, easy businesses impossible, and enterprise nothing, which through their perverse grace is not difficultly accomplished, whose frowardness a man may compare to the unskilfulness of some chirurgeons, who in stead of healing, fester a wound, and in am of mitigation make the torments more grievously dangerous, whereas expert Leeches do with gentle lenitives redress the malady before the Patient have any feeling of pain. So men discreet having their spirits awaked to all circumstances manage matters with a more delicate deportment, and by certain premised preparatives so dispose the mind of the other agent, as it may be apt to receive any form which they shall impose: And with the same art deal with those, who by a crooked nature show themselves insupportable, or transported with the fury of passions utter words full of disdain. Now men endued with this virtue of easiness, (as cunning Vaulters by a nimble sleight save themselves from the impetuous assault of the adversary) either by drawing their reasons from some unexpected place, or by passing with a readiness of apprehension to a more plausible subject, or by sounding a far off with some extravagant words, so follow their understanding, that at length they condescend, using the same consideration, which good Players at ball have, who not to suffer a rest, do not only stand attentive to send it to their companion, but with like heed provide to retake it, by accommodating their person, & expecting is in the likeliest place: so they to avoid all hindrances do not only suit their own words, but also give favourable constructions to the speeches of the other agent, by dissembling the discontentments which might arise: even as the Sun doth not altogether move with the highest heaven, nor yet is moved directly contrary, but fetching a compass a little overthwart, maketh an oblique circle, and by variety of approaching and departing keepeth the world in good temperature: So Otho being not well established, and knowing that he must moderate that discipline, which might seem to be exacted in such a case, in repressing a mutiny, imputeth the confusion & disturbances, to a tender and excessive affection of the Soldiers towards him, more zealous than considerate. Nimia pieta● vestra, etc. And thus he quieted those, who (being by the guilt of rebellion excluded from all hope of pardon) might according to the nature of man, (which hateth those whom it hath hurt) fall to desperation of recovering favour, when desperation in such times of commotions might draw them to a settled resolution to keep themselves out of reach of correction. For if one play false, the best rule is, to seem not, to perceive it, & (if he begin (as suspected) to clear himself) to semble never to have doubted of his fidelity. Qui enim so non pu●at satafacere, amicus esse nullo mod● poorest: Therefore Agripp●●● in Tacitus knowing her life attempted by N●ro, knew well, that her only remedy was to take no notice of the treasons.  
Neither is it the part of a servilely fawning nature, to answer them with moderation, which urge out of passion, but rather a quiet temper grounded upon a certain and infallible confidence in virtue. A man must rule his affections and make reason like another Automedon to direct them, thereby to tolerate other men's defects, and make a virtuous resistance against pride, arrogancy, and other such unjust rebellions of passions.  
We must use the shield of mansuetude, which may mitigate the suddenness and fury of anger, compose the inner powers of the mind, and conform the appetite of revenge to reason: for this affection not regulated by an higher power, maketh a man forgetful of God and conscience, depriving the mind of the light of judgement, distempering the humours of the body, and giving them a pray to diverse dangerous diseases.   

Essay. 13. Of Speech.  
Our language must be natural without affectation▪ honest, comely, significant, expressive, proper, void of all feat and effeminate terms. In speaking the rules are to utter our mind freely without dissembling: for words doubtful and obscure reserved in particular, bound to respect or fear, or arguments of a base mind, and tokens of imbecility of spirit: To avoid in private discourses to take up the chair: for there is nothing more odious then to affect to be wise out of time, & learning tasteth not kindly to every Pallet: To use sometimes conceits of learning, as the embroideries, but in an hiden manner like as apparel doth represent the proportion, but not the bareness of our members. To point at Histories without making any particular relation of the circumstances: to avoid comparisons, except they be restrained to a Metaphor, for otherwise they cannot be sine apparatu Rhetorico, or some other unseasonable insinuation, To avoid preposterousnes, for to know what is treated, is the mother of attention in the hearer. But generally it is the greatest wisdom rather to attend others, then to be an eloquent Merchant of self conceits, for men expert and practised, can out a man's words deduce great consequences, and take light of matters of great importance.   

Essay. 14. Of Wisdom.  
IF we will know, what wisdom is, let us lay aside the curious questions of Schoolmen, and such as are truly Nominalles, and consider it in the frame of our Microcosm: where are two eyes signifying foresight with pondering upon the likelihood of success, two ears patiently to admit the counsel of others, and not to be carried away with self complacence: one heart for persevering in an uniform resolution, and two hands for quick dispatching, and putting it in execution: And this is wisdom, whereof there cannot be devised a more expressive Hieroglyphic, than the composition of our bodies.  
This heavenly gift, begetting in our hearts a secret and invisible light, hath some resemblance to the eyes of some courageous wild beasts, which in the morning when every silly creature maketh use of the sight, repose themselves: but in the dark night see clearest, and then address themselves to pray: So wisdom in difficult affairs such as are beyond the strain, and level of a common discourse, behaveth herself excellently: but trivial matters with a certain despisingnes neglecteth or handleth them under expectation a● a common judgement would do. Therefore men of a deep insight & great understanding, having neither degree nor riches, nor authorities, equal to their sufficiency in things of small moment, as disproportionated to their virtue, behave themselves sometime inconsiderately careless: but admitted to the sweighing of great matters, unexpectedly come to reveal in deeds and conceits that greatness and majesty which by the baseness of their fortune was oppressed and kept under. Excitantur enim ad meliora magnitudine rerum, and they love to be employed in that which might be, rare excellent, singular, and above the ordinary capacity.  
The first part of Wisdom is deliberation, in which we must resolve neither with haste nor affection, the one not giving time enough to discuss those things which ought to be considered, the other so occupying the mind, that no thought creep in which doth not in all regards conform itself to give sufferance to that passion: we must promise ourselves nothing before our conceptions are by great presumptions assured of success. For the fervency of hope maketh men somewhat more reckleshly negligent, insomuch that when they are disappointed, they are as impatiently grieved, as if they had fallen from an essential felicity, like novice Merchants, who forecounting great gains, & failing of their fresh expectation, are suddenly embarked in that unrecoverable mischief of debt.  
In counsel it is the greatest excellency (and in many natures rather to be wished then hoped for) to prefer the opportunity of time before the suggestion of disdain, to moderate designs according to the adverse, or prosperous wind of occasion, to serve time and not obstinately wrestle with foul weather, but like an experienced Pilotte put into some harbour till the cleared sky promise a more secure passage. But we must not betake ourselves to those remedies, which do rather declare the greatness of danger, then redress the inconveniences, neither must we think in great deliberations to avoid all inconveniences: for it is impossible that in this world one thing be engendered without the corruption of another, and every commodity is unfortunately annexed to some discommodity, But let us remember 
Rade volte aduien, i ad alte imprese  
Fortuna ingiuriosa non contrasti.  Slow counsels are fit rather to preserve then increase a state, speedy and quick do rather increase then preserve: Agendo, audendoque res Romana crevit. But in cases of exigency, the worst course is to be governed by middle counsels, neither to be cautelous sufficiently in providing, nor earnest enough in executing.  
But as mines if they be secretly made, produce wonderful effects, otherwise endamage more than they avail: so counsels if they be wrapped up in silence, are very fortunately powerful in civil actions, but diwlgated lose their force, when the other party hath time to frustrate their ends.  
The way to keep a thing private is to acquaint no body with it: Those things which are known only to ourselves, cannot be common, those things which are imparted to another cannot be secret. No man but hath some friend, whose fidelity he holdeth so assured that he may safely entrust him with his nearest touching secret, and he presently will with equal confidence to another disclose, till at length it be generally known.  
And how can a man exact that faith in another, which he hath violated in himself? or how require silence when he hath not performed it? or what indiscretion is it by opening to another to enter a voluntary servitude, and to live awed, lest we discontent him? But in committing any secrets to another, we must imitate those, who in trying a new vessel, first prove it with water, before they trust it with wine.  
There is nothing more contrary to this quality, than the passion of anger, which a man ought especially to moderate, by empiring over his affections, and triumphing in commanding himself to forgive in such sort, that it break not out into words, specially against those, who stand able to justify themselves in the full of reputation: Those men, (which as Cosmo said) carry their heart in their mouth, are rather to be pitied then feared, their threatenings serving for no other end, the● to arm him that is threatened.  
The chiefest rules of Wisdom are these▪ To provide against the beginnings of evil: for disorders at the first little gather strength in tract of time, even as insensible vapours bring forth horrible tempests: But wh●n the evil doth exceed power of resistance, it is best by timing and discreet waiting to expect opportunity, for things in time receive contrary revolutions, and conclude clean different from their first appearance and likelihood.  
To continue in action and managing of matters: for new businesses arise out of the former, both by reason of the coherency and way, that one open to another, and als● by the authority which is regained by being engaged in the handling of them: Cas●r at his first rising into great expectation, would not suffer any matters of moment to pass at Rome, without his participation and notice, insomuch that even no conspiracy or matter of innovation could happen but he was an agent: For he was a party in the combination of Crassus and his companies, of Cairt P●s● and of Catiline. But to be interessed in many businesses of consequence at one time, doth divide a man, and cause him to make imperfect offers, and reverse things before they be perfected.  
To accompany all actions with a good colour, for many (quibus magno● vinos per ambitionem est imare moest) not able to see into things themselves, will make judgement by the circumstances.  
To avoid sudden changes: for that doth hold of violence, and violence doth seldom sort to any prosperous ends.  
To prefer the present state, before innovations, and that which is it in turbido: for this is nothing else but to account rather of certainty, than incertainety, rather of things easy and safe, then magnificent and dangerous.  
Not to give sufferance to the first wrongs: for that breedeth proper derogation: Such unworthy tolerations inspire the party wi●h boldness, and are (as it were) pulleys to draw on injuries: but to call things into correction, preserveth authority.  
To dissemble according to the appearances and fashions of the time: Tiberius gloried in nothing so much as his cunning in cloaking his purposes with fair pretences, and going invisibly, in which surely he was excellent.  
To settle more assurance in him, that expecteth, them in him who hath received a benefit: for by speeding in suits, men become slack waiters, when hope of honour and gain (the only sovereign mean to conserve men in due devotion) shall be satisfied.  
To be wisely diffident, and put on a judicial distrust: Put on I say because there is nothing less familiar, and easy to honest men then to suspect: for they think the strength of virtue in another, whereof they find the foundation in themselves, for it is very true that men most fairly conditioned are of the first impression & apt to be trained into errors: but such as are practised in wickedness, go alway armed against the like. To suspect causelessly in stead of imagined wrong, returneth an effectual injury, and many have invited their friends to deceive them while too injuriously their fidelity is called in question.  
To despise injuries of honour nobly, and with an highness of mind: for contume lies not regarded vanish of themselves into oblivion, but repined at, argue a guilty conscience, Men envious (desiring to perish rather with their own vices, then be saved by another's virtue) are ready to diminish the reputation of a more worthier: But the best answer to their slanders is to answer nothing, and so to steward the effects of revenge, as if the adversary were rather to be contemptuously pitied, then reckoned of: or rather a man must endeavour by doing well to authorize an ill opinion of them. For as envy is the shadow of virtue: So when virtue shall come to that perfection, as to reveal itself to the world, then like the vertical sun it abateth all shadows, which the low creeping objections of detraction can stir. In suffering things of this quality is showed the greatest force and magnanimity, and a sure confidence in virtue: Let us remember that an honest and wise man can no way be dishonoured: that it is an excellent and divine commendation, Ab ●●ditione mala non timeba●.  
To qualify envy (which undoubtedly will arise in men of no action, in sufficiency being very apprehensive) the best course is to attribute the successes rather to felicity th●n virtue. Therefore Sylla to suppress any such humours, as prejudicial to his rising and greatness, referred the honour of his exploits to the special grace of Fortune, and the better to increase that opinion oftentimes averred, that enterprises hazarded according to the sudden occasion, better prospered with him, than those which by good advise he determined of.  
Envy also hath no force when it appeareth, that the actions are directed rather to virtue, then to fame. Great Fortunes having achieved matters worthy themselves, must not ambitiousely seek ceremonies, nor abuse the prosperous ends to vanity of Speech: but by avoiding popular meetings, by moderating the rumour of desert, they must begin,- Otium & somnum loqus, and excuse themselves from entering into any actions of the like quality, but in such sort, that neither through the motion of worldly appetite, and ambition, they seek to embrace more than is convenient, nor through too many suspicions, and toomuch incredulity, they deprive themselves of great occasions.   

Essay. 15 Of Reputation.  
REputation is a common conceit of extraordinary virtue acquired not by the multitude, but by the greatness of acts, by so stewarding a man's seasonable endeavours, as that which is done may be apprehended, as rare, singular, great, without paragon, admirable. Small virtues & of ordinary excellency win both trust and love: for the understanding presently finding in them a degree of worthiness, moveth the will to embrace them: but great virtues drawing with them a certain divine competency and greatness, so amuse the intellectual part in contemplation of their vale●●, that the affection of love is excluded as not able to honour, when the mind is never satisfied in admiring.  
Those actions do chiefly settle this impression, which proceed from a discreet despising of those things, which the common sense of worldlings apprehendeth to be desired: as to refrain from those lustful affections, into which humane imbecility is prone to seduce the most restrained imagination: or to resolve against death, and rather encounter the most hideous forms of danger, then overcome by any unjust advantages: or by commanding over all private interests, by forgetting all natural affections, when they stand not with an higher virtue: So Scipio by offering no dishonour or violence to that fair damsel Allucius his Spouse: So Fabritius in returning the traitorous Physician to his deserved punishment, So Manlius by performing exemplary justice upon his sole son, obtained this esteem, and a love mixed with authority. Surely that action imported a wonderful temper of mind, & an absolute victory of those passions which in such cases would oversweigh the best grounded resolution: For even Aeneas himself, in whom magnanimity doth shine through all misty fearfulness, having with a secure bravery of mind, passed multitudes of his enemies, yet when he hath taken charge of his Father, and his son 〈◊〉, he findeth himself disarmed of that virtuous indifferency, fearing their fear, quaking at every shadow, 
Et pariter comitique, onerique timentem.   
To confirm our minds in this despisingnes, we must direct our course to attain the Haven, and quiet of a good conscience, accounting all other things in no other proportion, then as the winds and tempests, which would remove us from this determination, by forcing us with a weak despair, and coward hating of life to retire into the harbour of idleness: we must remember to accustom our thoughts to expectation of troubles, to receive them with no perturbation, to rule over Fortune, to think her nothing if humane ignorance and imbecility did not deify her, if our vain ambitions and disordinate concupicences did not arm her in that usurpation of reason's signory: we must seek true felicity in the centre of the mind, and not in the circumference of worldly things, which are subject to continual revolution: for that is to give ourselves a pray to those alterarions, which follow the interchaunge of fair and contrary accidents: we must know, that as we are compounded of an heavenly, and earthy substance, so our care must be to provide for the good of the better part, and for the body but in a lower degree, as the instrument of the soul. And as we must not contemn in this life, fame, honour, wealth, friends, and those things which in the deceivable style of appetite are called goods, and attributed to fortune, but by honest means endeavour their fruition, as things good or bad according to the use: so we must not delight in them for themselves, nor be troubled in suffering their privation, nor out of an humour of confidence provoke miseries: Ascanius in a youthful bravery, 
Optat aprum, aut fuluum descendere monte leonem:  But that desire proceedeth from a not well guided (but yet excusable) heat of unripe years: We perform our devoirs, if void of fear (the only thing to be feared) we so tolerate unavoidable mischiefs, that they neither disturb reason, nor drive the mind to unrest: otherwise as a fever do●h hinder the operations of the body, so sorrow springing from these chances (if it be not moderated) disquieteth reason, admitteth many corrupt & disdainful inclinations, subjecteth the mind to infinite defections, and stayeth the execution of great and worthy actions.  
This aptresse of resolution, or of disposing a man's inward self, is waited on with valour and wisdom which are the two most principal pillars of Reputation, not only in respect of their coherency in the same manner, as the eye and the hand, but because they rather come of a benefit of nature, than intent & choice (the one proceeding from a readiness of wit, the other from a presence and courage of mind) drawing with them in a kind of dependency these heroical virtues, magnanimity, patronage of justice against all oppressions and magnificence. Other virtues of meekness, humanity and courtesy, in ministering to the wants of men, in preferring them to places of honour, in redeeming the offendor from the rigour of the law, do stir affection: but these ●ertues, if the common weal be a party in enjoying them; win admiration. The actions which chiefly reveal them are victories in the field beyond expectation, surprisings of Cities, erections of stately houses for common uses, grave and fortunate counseling the State, discreet discharging of Embassages.  
To the obtaining this opinion, must concur two other helping causes, as especially remarkable in great Fortunes: first Nobility, for if the ancestors were men of valour, and eminency in virtue, the vulgar ●ort (out of a true love to men of defer) will preoccupy the same conceit of their issue. secondly conversation, which if it be among men worthy, presently argueth a likeness in manners, to the people which see● nothing but appearances and maketh judgement by that which is subject to fight, thinking a man so qualified 〈◊〉 those with whom he doth enfelowship. But these reasons, although they are of great consequence, yet are doubtful, and the expectation is weakly grounded upon opinion only, which presently changeth, except it be established by some overt action, which may be worthy themselves both for difficulty of accomplishing and sucessefull end.  
Those things which are done in youth (because this age is not only not envied, but also favoured) are of great moment in giving life to the opinion of the world, and in nourishing such presumptions, as confirmed by some great and noble exploit, may suddenly grow into this actual reputation. Therefore in Rome the young men of greatest hope did either prefer some law in behalf of the people, or put law-breakers in suit (a thing as Plutark● sayeth, pleasing the people as much as to see a notable course of a dog at an hair) or which is more commendable, defended the innoc●n●● of the oppressed against the injurious ●ntreaties of the powerable and great ones, (as Cicero's patronizing of Rosciu● at so unripe years, ●nd with such liberty of speech against the potency of proud Sylla, was the first step to the possibility of his greatness,) Or did some thing which might move talk and become Fabula vulgi through the whole City, as Manlius his rescue of his Father from the Tribunes, or Caes●rs dealing in compounding the ciu●ll dissensions of Pompey and Crassus, by showing them, that their mutual depressions served for nothing, but to increase the authority of their enemies, and arm a third with ●h●t credit, which now remained inviolable in themselves: This action argued a wit far overgoing the greenness of his age, and was the first mover of the people's affection towards him: for what is more honourable then to treat in according two so noble personages, which had lived so long in separation. But because an opinion thus obtained must be fed by the like means, or else vanisheth as soon as it appears to the world: This commendation must be accounted in no other measure, but as an encouragement to do better, or as the air, which maketh men grow up in virtue, and quickeneth the appetite to enterprise things of high deserving praise.  
For preserving Reputation is required Religion, and (that concurrence of divine virtue) felicity: When the opinion of being religious is established, it seemeth that all other virtues must follow of necessity, and by it all suspicions of any v●●etie, or lack of virtue are silenced. But here we must avoid two rocks, superstition, and dissimulation: In the one is small wisdom, because these bugbears, and chimeras of opinion, render a man uncapable of weighty matters, idle, contemptuous, vainly fearful, simple and open to be practised upon by all deceitfulness: In the other appeareth great craft, and when zeal is put on, as a pretext to palliate wickedness, it bringeth such Nullifidians to be odious, suspected and abhorred by the common consent of men: and therefore it is best to be social in show, but precise in effect: to keep God sparingly in our mouth, but abundantly in our heart.  
The works which chiefly betoken a man religious are, to apprehend, to advance the ministery, to provide for those, who do not in plausible forms preach themselves, but despising such a pompous and malapert manner breath grace and truth: to furnish them with sufficient livings, because there is nothing which more impaireth the reverence due to that profession, than neediness.  
Concerning felicity, some men are borne under a propitious aspect of heaven, or rather favoured with divine grace, which guideth their actions under a continual protection of good luck▪ These men bringing their designs to prosperous issues, are thought of ● judgement and valour equal for the accomplishment of the like, and as the Comedient sayeth, 
- Exinde eos sapere omnes dicimus,  While not considering the weakness and imperfections of their counsels, we make judgement by the event.  
The chief Rules to maintain Reputation are these: To have more deeds than words, rather doing things worthy to be spoken, then speaking things worthy to be done: To avoid words of vaunting or bravery, and in relations to be reserved in self commendations: for fame by suppressing is augmented, and praise in this resembleth a acquaint Dame, which followeth those that despise her, and flieth those that follow her: To acknowledge no dependency, for that is to confess uncapablenes and defects: To be uniform in life ●nd actions, constantly maintaining ●orde and promise's: To attempt things within power and feasible: ●or easily to give over enterprises implieth either small judgement in ●ssaying, or a little min●e in not ●roseq●uting: To neglect sma●l ac●ions after the accomplishment of ●reat▪ for to a Personage of valour ●here is not a more necessary thing, ●hen to know the height of his greatness. M●rius in not contenting himself with the reputation gotten ●n the Cimbrian war diminished it ●y entering into other actions: Not ●o be discountenanced in missing ●ny place, or office: for sometime, ●uch failing in suits augmenteth this esteem: We may read of Lamias ●n Tacitus a Senator of birth & quali●y, whosuing to be governor of Siri● was repelled: At non promissa prouin●ia digna●ionem addiderat. ●he cause was, because the people which is a beholder of the Prince's actions, maketh overbold interpretations of them, and ambitiously comparing men of merit, when they find desert unacknowledged, presently with presumptuous rashness conclude the defect in the Prince, and by making it the subject of their conference, increase his esteem that was disappointed: for this reason Cato said, that he had rather that the people should inquire why he had no statue erected to his memory, then why he had. And again, I observe that at the solemnizing of junias funerals among the images of twenty noble houses, were left out that of Cassius, her husband and Brutus her brother, to the intent to extinguish their memory: but yet they did shine above all the rest for this only, because their images were not represented.  
Moreover, things must be entrusted to men responsal and sufficient: To use base and unable men for instruments in executions of weight, doth impair their credit. No office must be undertaken with any extraordinary opinion▪ For 〈◊〉 not answering such conceits, (men desiring things impossible) doth in time breed infamy.  
This Reputation once obtained, works a loving fear in the people, (love stirring their affection, & fear mingling it with authority) Love is the most forcible of all our p●ssions, and as the principal giveth vigour and motion to the rest: but it is a thing doubtful and deceivable, in respect of the imperfection of men: for no man can demean himself with such circumspection, that he can satisfy and please all, because men's minds are by nature insatiable, upon every accident changing opinion, inconstant, murmuring for trifling regards, alway disliking the present, and preferring things of expectation and hope, before certainty and quietness, insomuch that one favour, if it be not equally given to all, but in any greater proportion measured to one particular, clean cancelleth the memory of forepast good turns: Such is the nature of man, that late benefits are clean lost if there be not an hope to receive more, and although the obligations be never so great, yet one thing denied doth solely possess the memory, and all our favours are drowned in forgetfulness. Fear is a more certain ground, then love for maintaining authority, because love is in the power of the lover, fear in him, that maketh himself feared: But yet fear procureth hatred, which although it be dissembled so long as it is unable to shake off obedience, yet when a greater force shall untie that knot, it will burst out into open contesting.  
Now because men easy bring themselves into contempt, men terrible and austere incur hatred, there is another middle quality, which I may either call a loving fear, or a reverencing love following Reputation. This is a conserver of that obedience and authority, in which men of great quality ought to retain the multitude: for as the Elements which otherwise stand at defiance, are by the heavenly Spheres conformed into well ruled motions without violence or enforcement, only obeyeing the nobleness of their nature: so men show themselves willing to be didirected by those, who preceade, and are ennobled by an eminency of virtue.   

Essay. 16. Of Liberality.  
SOme receive and entertain favourites with kind gestures only, unmeasurable in promises, but spare in ministering to their wants, whom I may fitly compare to some fruits, which by a luscious smell, & delightful colour invite a man to eat, but prove unsavoury & distasteful. They that are the dispensers of Gods temporal graces must apply themselves to find out men of an honest and exemplary life & to acknowledge their desert, Vt non sit tantum ex conscientia merces. They are the second causes, which by giving life and entertainment to virtue, must so dispose and prepare men of honest demeanour, as they may be fit to receive any form of honour or place, which (the first mover of the common weal) the prince shall bestow upon them: It is a fair title to be the fosterer of desert, and the countenance of those, who through modesty are ready to retire from revealing themselves in doing their country good.  
The rewards of goodness, or vice frame men accordingly: few are of so judicial a wit, as they measure virtue for the inner peace and contentment, and not according to success: others seeing the guerdon due to merit, abused in maintaining wickedness, think to obtain by the same means, and fashion themselves accordingly, and when evil men receive favour and place (besides the injury done to virtue) Ha●d facile quisquam gratuito bonus est: Liberality thus employed in favouring good wits, in nourishing arts, in quickening those lifeful seeds of goodness, in inviting men to surpas themselves, is the only virtue, wh●●h overcometh envy, and breed●●h regard even in our enemies: for men learned once endeared by an●● obligation, as the heads and o●●rrulers of the common opinion of the world, bind all other men to reverence their patron, and by sweet commemoration of received benesites win them to pattern themselves to their courses, as the only hopeful ends to rise by.  
This virtue must be natural & amongst those things which cannot be imputed to election, and exercised with delight to do good: when it is encouraged by a grateful return of hoped gain, it is nothing but a base kind of counterchange & merchandising; It resembleth the divine nature, which communicateth to all, and expecteth no future advantages: and although the use of this virtue is sw●ete, when a man findeth the return of thankfulness, yet Liberalitatem cl●riorem ingratus debitor facit: it is more noble when it findeth the repayment of ingratitude: Discretion must govern this virtue, otherwise the ●races which are virgins will turn whores: Followers ought to be countenanced both in their own suits, and also in the requests of their familiars: for as apparel at first cold, receiving heat from us, conserveth our bodies with the heat, we have given it, so the Ministers or attendants of a great state, being advanced by their patron, increase his reputation and power ableness: But they must not be over importune, or urge oftener than is convenient: For so they become like the Iu●e, which by an over hard embracing hindereth the growing of the oak. It is good also to be reserved in giving to those, who quicksighted in spying secret dislikes, will make use of such occasions, and by multiplying suspicions, wind themselves into favour, by working a more worthier into disgrace: These men know no other habits but avarice, selfeseeking contempt of others, and an high esteem of their own unworthiness. It is a difficult thing to sound their hollow dispositions, and cauterized consciences, but the best notes to know them by are these. They have no conformity with themselves, now commending, anon discommending the same thing, taking or putting of a person, as the time or place shall require: they never stand well affected with men of their own rank or society, but if they love any, they must be Great men, It is an infallible sign of a crooked nature, (as Cicero sayeth,) to seem affected to none but to Praetors.  
FINIS.