OPINION DIEFIED. Discovering the Jngins, Traps, and Trains, that are set in this Age, whereby to catch Opinion. Neither Flourished with Art, nor Smoothed with Flattery. By B. R. Gentleman, Servant to the Kings most Excellent Majesty.  
LONDON. Printed for Thomas adam's. 1613.   

TO THE MOST HONOURABLE SIR THOMAS RYDGEWAY Knight Baronet, viz. Treasurer, and Treasurer at Wars in his majesties Realm of IRELAND, and one of his majesties privy Council in that Realm.  
MOst honourable and most worthy to be honoured Knight, Cato hath set down his Opinion, That those that did nothing learned to do ill.  
I believe him, and I think it again to be true that he doth much evil that knoweth no good at all.  
I may boldly speak thus much (without any great ostentation to myself) that I do sometimes think of doing good, though I do but little, now he that sometimes thinketh well, perhaps other whiles may it upon doing well: but when I look into the Cattalogue where good deeds are commanded, I find it written that we must Feed the hungry, Cloth the naked, Help the poor and needy. Comfort the comfortless, Visit those that be sick.  
When I look again unto my betters, that are well able to perform these prescriptions: I find the most good they do, is God help ye, God help ye, indeed I have not for ye.  
Well God be thanked yet, good prayers are good cheap, for we had rather open our mouths, and say God help ye twenty times, then once to open our purses and to bestow a penny.  
Now to speak of any good that I can do myself, I confess it is very small, yet to avoid that ill that Cato says we do learn by doing nothing, I have betaken myself to my pen, thereby to avoid idleness, I have woven out the Web of vain Opinion, briefly expressing how it hath Dominered from the beginning: I have made a short Medley of altogether, if it be good for any thing I care not, I hope it will prove either hot or cold, and then it may be employed to use, either fit for Summer or Winter, be it good or bad or how so ever, I have made bold to present it to your judicious view, wherein I have imitated his simplicity, that presumed to present lines to Minerva, but it is Opinion that hath made me thus bold, yet not the Opinion of mine own wit or worthiness, but the Opinion that I have of your worthy acceptance, for I have so much the better Opinion of myself, knowing myself to be favoured by you: it is your many favours towards me, that hath always made me mindful of your virtue and worthiness.  
I beseech you Sir, to accept it as a service of his good intent that would be glad to present you with more worthier presents: in the mean time, can but wish long life, still lengthened out with all happiness, evermore resting.  
To do you all service BARNABY RICH.   

The Contents of the Book.  

The potency of Opinion. Chap. 1.  
The antiquity of Opinion. Chap. 2.  
What diversity in Opinions amongst the Philosophers. Chap. 3.  
What contrarieties in Opinion amongst Christians. Chap. 4.  
A general Opinion received by all men. Chap. 5.  
Of diverse and several Opinions concerning government. Chap. 6.  
Of several conceived Opinions behoveful for Princes. Chap. 7.  
What diversity in Opinions who fit to be made counsellors. Chap. 8.  
All human policy, but vain Opinion. Chap. 9  
It is Opinion that placeth men in office and authority. Chap. 10.  
It is Opinion that maketh Fools to be admired for their wisdom. Chap. 11.  
The government is never good that is managed by Opinion. Chap. 12.  
What diversity in Opinions about the prerogative of Princes. Chap. 13.  
The mutability of Opinion in all times and ages. Chap. 14.  
How opposite in Opinion to our predecessors, our actions bear witness. Chap. 15.  
What variety in Opinion whether the miseries that are drawn in by war, or the vices that are hatched up in peace, are most tolerable. Chap. 16.  
What diversity in Opinion amongst Lawyers. Chap. 17.  
Of Opinion what it is. Chap. 18.  
From whence Opinion hath his being. Chap. 19  
How Princes and other great personages are led astray by Opinion. Chap. 20.  
How unworthy persons do creep into the Opinion of Princes and other great persons. Chap. 21.  
Nobility led into Opinion by Parasites. Chap. 22.  
Of self Opinion how it besotteth. Chap. 23.  
The unconstant Opinion of the vulgar. Chap. 24.  
Of particular Opinion, how it infecteth Fools. Chap. 25.  
What Opinion the antiquity held of Fame. Chap. 26.  
The vain Opinion of those that have hunted after Fame. Chap. 27.  
That Fame and Renown are but popular Opinions. Chap. 28.  
Of the number of Follies in this age whereby to win Opinion. Chap. 29.  
From whence it is that men are so easily drawn into Opinion. Chap. 30.  
What it is that only bridleth Opinion. Chap. 31.  
Opinion Diefied. Chap. 32.   
FINIS.   

OPINION DIEFIED.  

The Potency of Opinion. Chap. I.  
SIMONIDES, a great Philosopher, being desired by Cicero, to inquire what God was, craved a days respite to meditate of the matter, which request when he had obtained, and that he began to summon his senses, and to enter into a consideration of the business, he found it to be so intricate and obscure that the next day when he should have given his resolution, he was enforced then to crave one whole month longer, in which mean time he might the better bethink him: which request being likewise granted unto him, being now in his deepest cogitations of the task he had taken in hand, he was so confounded in his enterprise, that the farther he sought, the farther he was from his purpose, he was therefore enforced to stay his attempts, and to subject his Opinion to the inscrutable essence of the most highest  
Now whether is more to be wondered at in the Philosophers for the insight they had in natural things, or for their blindness in the knowledge of him that was the author of all things, who the more they laboured by their philosophy to comprehend, by so much the sooner they lost themselves: I am brought into this predicament with the Philosophers, for having a little begun to meditate of this subject by me undertaken, I found the potency of Opinion to be ample and infinite, that the more I looked & considered of the matter, the less I found myself able to perform it, and as in the night time, the more we fix our eyes on the firmament, the greater number of stars we still discover: so he that shall but look into Opinion, how it hath swayed in the world from the beginning, may easily find matter wherewithal to begin, but never find time when to make an end: he that should then enter into that Labyrinth, had need of Theseus clew to wind himself well out: but for mine own part, I confess I never came near those places where the Muses have used to frequent: I dare not therefore wade to deep in this subject, for Opinion was never so nice and foolish to please as she is at this hour: and she is in nothing more curious then in censuring of books, for he that will presume to publish a book, if he doth not learn with the Tailor and the Atyremaker, to put it into a new fashion, it will never sell, it will lie still in the Printers hands, and those lines that are now put in print if they contain any matter of piety, or that are any whit at all intending to honesty, they do but pester a Stationer's stall, and there are very few or none that will bestow one penny of them, such is the curiosity of Opinion in this age, but especially concerning books, I might yet speak of some strange conceited books that hath been published by sundry authors, one amongst the rest In the Contempt of glory, some others In the praise of the pestilence, In the praise of the quartan Ague, In the praise of Baldness: In the praise of a Fly, in the praise of Nothing: and that great Clerk Erasmus of Rotterdam, writ a book In the praise of Folly: & all these and diverse others that might be yet named, the mere motives of Opinion.  
But leaving to speak of Pamphlets, I might speak of great volumes nay (excepting the holy scriptures) how many books are extant, which Opinion hath not had some hand in?  
It was a strange Opinion that led Alexander to bury his horse Bucephalus, Augustus to bury his Parrot, Heliogabilis his Sparrow: & what should we say to Hortensius a Roman Gentleman, that mourned certain months for the death of a fish.  
By this little it may appear the Potency of Opinion, how it hath reigned and ruled in the world in all times, in all ages, in all places, and hath had sovereignty with all sorts of persons.   

The Antiquity of Opinion. Chap. II.  
THe first conception of Opinion was in heaven, at that time when Lucifer fell: for it was a self overweening Opinion that puffed up those glorious Angels into that height of pride, that was the cause of their perdition.  
It was after hatched up in Paradise: for when the Serpent insinuating himself to curry favour with the woman, that she might the rather conceive a good Opinion of him: what (saith he) hath God forbidden you, that you should not eat of the tree of knowledge? but why stand you in doubt of that prescript, there is no such danger in the matter as he hath protested, for God doth know that when you shall eat thereof, your eyes shall be opened, and you shall be as Gods, knowing both good and evil.  
This pleasing persuasion so alured the woman to like of his speeches that she believed all to be true, but it is Opinion that first begetteth belief (according to the old proverb) Men are believed as they are beloved, for we neither trust nor believe him in whom we have no conceit whereby to draw on our affiance, but where Opinion is a little settled, every moulehill is turned to a mountain, we believe impossibilities, we wonder at matters of no moment, nay we many times, extol, and commend ugly vice, for seemly virtue: this poor blind Opinion hath ever since so dominired in Adam's posterity, that it no less over ruleth the Prince than the Peasant, the mighty than the mean, the rich then the poor, the wise than the foolish.   

What diversity in Opinions amongst the Philosophers. Chap. III.  
WHat variety in Opinions amongst the Philosophers, and how many sectaries were there amongst them, as Stoics, Peripatetics, Ethnics, Academics, Epicures, and as histories do make mention, there were 50. several sects amongst them, and what were these contrarieties, they were but Opinions: and those that still were striving to uphold Reason with so many reasons, were yet utterly ignorant from whence Reason came, the wisest amongst them did but guess of the Immortality of the Soul, yet they were still disputing and arguing one against an other to uphold opinions, that were sometimes far from the truth.  
They could speak many good words concerning manners and conversation amongst men, but of God, they spoke nothing but dreamingly, neither dreamt they of him, but overthwartly and how many grievous in counters have there been amongst them concerning the principles of natural things whereof there are many, that do yet hang before the judge not fully decided.  
Thales Mylesius, one of the wise men of Greece, beginning to look into the generation of things, concluded that the world had his first beginning by water.  
And Archelaus (not far dissenting from his Opinion) affirmeth that the creation of the earth, was but by liquid water inflamed by the heat of fire, and by resolution turned into dust.  
Heraclitus, he thinketh all things to have their original of fire, concluding with Aristotle, That the corruption of one thing, is the generation of an other, Democritus and Chrysippus with diverse others, they refer the original of the world to a little nothing, & making up a something of this Chaos, they conclude it to be the subject of corruption.  
Anaxagoras trusting in his own opinion, fabled that the Sun was composed of bright Iron, and that the heavens were of stone, wonderfully knit together lest they should fall.  
I might yet speak of many other contrarieties in Opinion, that was holden amongst the Philosophers, about Fate, about Fortune, about Felicity, & what distinctions they made between Natura Naturans, and Natura Naturata, so that to conclude the Philosophers that have so much busied themselves to search out the beginning of things, could never find out God the creator and maker of all things.  
The wisdom of that Philosopher is yet to be admired who suspected the uprightness of his own carriage, when he heard himself to be commended, by a man that was noted to be of a lewd conversation.   

What contrarieties in Opinion amongst Christians. Chap. FOUR  
AS this jarring and seditious disputing was of continuance amongst the Philosophers, so Opinion is made a matter of conscience with Turks, Infidels, Papists, and Sectaries, and there were amongst the Heathen in times past, who to win an opinion, were fain to persuade the world falsely, that they had conference and communication with the Gods.  
In a great part of the world (even at this day) Mahomet is worshipped, who was the author of a very foolish religion: And the jews are yet looking after their Messias, but amongst us Christians, it is strange to see what disagreement there is amongst our clergy men about rites, about ceremonies, about worshipping, about apparel, about discipline, & about many other matters too long to be spoken of, but this is especially to be wondered at above the rest, that they do think by opposition, and contention to ascend into heaven, for the which in times past Lucifer was thrown down into hell: the divisions that are amongst divines by sinister opinions holden about religion, are so diverse, doubtful and contrary, that they have filled the Schools and Universities with contention & scolding, who contend not for the confines of Christian religion, but for the principal appertaining to our salvation.  
I dare not affirm confidently, that learning & knowledge is able to give virtue unto us, but this I know, it prepareth our minds to embrace it: and as there are many that under the veil of virtue, do shadow their vices, so then be as many again that do endeavour to learn (but not how to live well) but how to dispute against the truth, an ungracious study that doth nothing else, but learn how to err.  
How many do make themselves blind, by seeing too much, who curiously searching out the virtue of words, do carelessly subvert the words of the truth.  
A mad opinion in those that having a Saint john's Gospel or an Agnus Dei, hanging about their necks, do think themselves thereby to be free from all manner of danger, and that the perfection of a Christian man, doth especially consist in those gaudy trifles: but yet most foolish of all to believe, that when Christ came to work the salvation of the world, that he did not finish the work that he came for, but left the greatest part of the business, to be performed by a popish priest.  
And these dreams and fantasies that are but the obstinate, wilful and blind opinions of papists, they would wrest to be matters of conscience, and do no less reverence them, than the heathen do their Gods.   

A general Opinion received by all men. Chap. V.  
ONe religion is the author of unity, but from a confused religion, there always groweth dissension, therefore this opinion is generally received, that one religion is to be observed in one kingdom.  
Contrarieties in religion doth move sedition, it draweth to conspiracy, to treason and rebellion, and therefore here is no place for clemency, for those that do violate religion (by the opinion of all men) are worthy to be chastised, yet in diverse countries after diverse manners.  
Some cries out burn, torture, torment, saw a sunder, kill, murder, poison, masaker, blow up with gunpowder, but leaving to fetch any precedents from any of those tyrannical governments, yet I never heard of godly policy, where the disturbers of religion, did ever escape unpunished, but if the Prince be not sometimes able to rule the minds of the erroneous yet it is very expedient for him to bridle their tongues.  
Let us but overrun all Europe a little in our imaginations, and see for religion, whether the difference in opinions, doth not breed a discordancie in affections, neither may Princes wink at corrupt and vicious religions, for as a man cannot serve two masters, so the service that a Christian prince should yield unto Christ (in respect of his royal vocation) is to make laws for Christ, which if he should do the like for Antichrist, it cannot be salved but that he should then serve both God and Mammon: and Saint Augustine was of Opinion, that light should not be matched with darkness, nor Christ yoked with Antichrist.  
Solomon was rejected for admitting other Gods to be served (within his dominions) besides the God of Israel, though his toleration were granted in respect of his own wives which were strangers.  
But where the edge of correction is abated and taken away, it giveth boldness to subjects not only to forsake God, but likewise to spurn against the Prince, and to live in contempt of his laws and proceedings.  
And it moreover draweth after it an unbridled liberty to do evil, and maketh offences to become usual, and to grow headstrong: wholesome severity therefore, hath ever been still commended, and is many times more necessary than this overmuch clemency.   

Of diverse and several Opinions concerning government. Chap. VI  
WHat diversity in Opinions hath there been about the government of common wealths, what disputations, some upholding that which is called Monarchia, others Aristocratia, other some that which they called Democratia: and as there were great contrarieties in opinion what government was best, so when it was resolved that the kingly government was most agreeable both to nature and reason, than they were as diverse in opinions again, which was most worthy, either election or succession: and whither this place of regal government, belonging but to one, what that one should be, whither a man or a woman: then they made cavels against the female sex, objecting against them that although God the creator hath given wit unto women yet he hath denied them strength and ability of body, as though virtue were so partial to exclude any, either for want of strength or for want of wealth, or that she refused to receive any because of their sex, it is not the body but the mind, for where the body is weakest, there the understanding is strongest: and although there might be presidents enough inferred of many worthy Queens that have been valiant, wise, and full of providence (some of them reputed for Prophetesses, but as superstition increased in the world, many of them accounted for Goddesses) yet leaving them all to their immortal Fame, let me in this place humbly crave pardon to set down mine own Opinion in this matter, I will neither seek Asia nor Africa, for a precedent, but let me with reverence put you in remembrance of that gracious government (that can never be forgotten) how our worthy Queen Elizabeth, whose Heroical virtues all the world did admire, whose gracious government, whosoever could duly consider of, will never let, freely to confess, that a good woman enthronized in the seat of sovereignty, is as great a blessing from God, as otherwise the establishing of the most worthiest man.   

Of several conceived Opinions behoveful for Princes. Chap. VII.  
A Prince that is contented to be counseled by many, becometh of all others the most wisest, but he that leaneth but to the opinion of those whispering chamber counsellors that are every day buzzing in Princes ears, shall be many times led into errors.  
Thales adviseth kings and princes, to suspect him most, that is most busy still to be whispering in his ear.  
The king is but one man, and cannot possibly see into all occasions, it must therefore necessarily follow, that either by giving liberty to his own appetites, or leaning too much to the opinion of those whom he doth affect, he must be led astray: for surely, it is a matter of more importance than every ignorant man can look into, for a prince that is aspired to the height of Fortune to hold a due course in the troublesome sea of government, and not to be carried away with the winds of immoderate liberty.  
It is an easy matter for a king to govern good subjects, yet there is not a more ready way whereby to incite subjects to be good then by the example of his own life.  
A Prince after he hath once incurred the hatred and ill opinion of his people, and that they have once alienated and estranged their affections from him, shall hardly attempt any thing, how providently so ever intended, but it shall be blasted with scandal and sinister interpretation.  
It is a special virtue in a prince to be well instructed in the disposition of those that be near about him, but by the general opinion of all wise men, princes have not so much scarcity of any thing, as they have of that whereof they should be most plentifully stored with, and that is, of such as should tell them the truth: but it is not behoveful for princes to give credit to all informations that will be told them, but especially from any such as they employ in any places of authority.   

What diversity in Opinions who fit to be made counsellors. Chap. VIII.  
AS by the several opinions of diverse learned men, kings and princes should be assisted with grave & wise counsellors, so there was as great diversity in opinions again, how these counsellors should be chosen, out of what professions the election should be made, and what persons they thought to be most fitting for the purpose.  
King Drydanus amongst the Sicilians, gave greatest honour to the sacrificing priests.  
Brias king of Argives, gave especial preferment to the Philosophers.  
Numa Pompilius amongst the Romans was of Opinion, that he was worthy to be especially reputed, to whom had happened the victory of any famous battle, and that was fortunate in wars.  
Anaxarchus ordained amongst the Phenetians that in the common wealth such should be honoured who in the time of peace, entertained the state in tranquillity, and in the time of war were found to be valiant protectors of the limits and liberties of their country: concurring with that of Tully, who likewise preferreth to the highest degree of honour, those who armed do make war, and roabed do rule and govern the common wealth.  
Lactantius, left us his opinion in these words: I repute him to be most wise, who as occasion falleth out, can give good instructions what is fittest to be done: Next I hold him to be wise, that can follow good advise, that is given him by others, but he that can neither give nor take counsel, I account him to be in the highest degree of indiscretion.  
The Thebans made a law forbidding that no man should be admitted to the administration of any manner of government in the common wealth, except he had first left of buying and selling for the space of ten years, directly forbidding all men whosoever, that were mercenary, or used any trade or profession that brought in gain.  
This were a hard decree for Lawyers, that do think no man so fit to govern as he is, that is learned in the Laws: and I confess the study and knowledge of the Laws, to be an excellent profession, and I reverence the gravity and wisdom of the judges that are found to be upright in their justice and judgement, but yet that a proctor, an Advocate, a pleader, or any of those men that have been mercenary, and have oftentimes been the ministers of falsehood and injury, bearing about them both minds and tongues, instructed and armed against justice, it is a hard matter for him to be a lover of justice and truth, that hath enured his tongue to speak for gain and lucre.  
In the time of war the common wealth is defended by Soldiers, in the time of peace it is preserved by counsellors: Soldiers and counsellors therefore, have been ever thought most fit to govern: but a happy and a blessed common wealth it may be called that is governed by the wisdom and virtue of noble personages that do commonly manage their authorities with magnificence, and not by the policies of worldly wise men, that think nothing to be unlawful that bringeth in gain.  
Honourable nobility is then most fit to counsel a king and the care and study of good counsellors is, still to endeavour those things that shall concern the honour of God, the preservation of the kings royal person, and the furtherance of the good of the common wealth, and in the midst of their most weighty affairs, not to lean so much to the policies of worldly wicked men, that they impugn the wisdom and policy ordained and decreed by the almighty himself.   

All humane policy, but vain Opinion. Chap. IX.  
THe world hath ever been full of policy, but these Politicians that have squared out there governements by the rule of their own wits, have ever been found to be most dangerous states men.  
Would you have some precedents, look into the life of the two Cato's: the one with his frantic accusation disturbed the whole common wealth of Rome, the other going about over wisely to protect it, did utterly subvert it: And Cicero, with all his eloquence, was as troublesome amongst the Romans, as Demosthenes was amongst the Athenians: I might speak of others, that with their peevish disciplines have disturbed the quiet of states, for to speak truly what are the policies of men, but vain opinions.  
It is truth, that policy is a special part of government, and hath been magnified by a general applause amongst Infidels but amongst Christian Princes, there is not a more pestilent thing then this plague of policy which divides itself from that policy prescribed by the rule of god's word. In matters of policy, vanity beareth sway, when from the force of human prescriptions they think to maintain & uphold a common wealth without consideration that the principal things that do bring miseries, and disorders to countries and kingdoms, are such offences as are directly opposite against the majesty of God, as where his word is neglected his religion despised, where his glory is not principally, but respectively considered: where we seek by policy to lift up ourselves and to pluck down God: And where we think to establish such a government, whereby to please and content our own appetites, without any respect at all to the advancement of god's glory.  
This policy is to be rejected amongst Christians. And as that policy that is conducted by the rule of god's word, is the life of government, so policy (as it hath been commonly taken and used amongst a great many) is indeed the high way to Atheism.  
What should I speak of this man, or of that man's opinion concerning this matter, I do appeal to every man's opinion (that hath either wit, or judgement together with the fear of God before his eyes) whither that man (how great a politician so ever accounted) yet if he be not religious, or that his policies be estranged from that policy that is commanded by our saviour Christ in his glorious Gospel, whither such a politician were not more fit to be made a counsellor, to a Heathen then to a Christian Prince.  
Then he that hath but Mammon for his God, and Machyvell for his ghostly father, is to be rejected and that common wealth that is governed by such a policy is not only unhappy, but in the winding up it becometh miserable.   

It is Opinion that placeth men in office and authority. Chap. X.  
AS Kings and princes must be thus assisted with honourable counsellors, yet moreover and beside, as the body cannot guide itself with the head alone, but it must have the help of other members, no more can Common wealths be well governed without the assistance of inferior officers.  
It is called a happy Common wealth where subjects be good, now from whence this goodness in subjects should proceed, there be diverse opinions, some would have it to proceed from good laws substantially and duly administered, some hold opinion that good education doth inform it, some others are persuaded, that the temperature of the Climate doth make men apt for Civil life, and other some do hold Opinion, that the endeavours of good Magistrates doth make good subjects.  
I am sure we want no positive laws whereby to bridle abuse, but the example of a good and godly life in those that should minister the due execution of those laws, would be more effectual than the laws themselves, because the actions of those that are placed in authority, are received by the common people, for precepts and instructions.  
But the greatest number of them do rather show their authorities in correcting other men's faults then in mending their own, and they will propound to others what they themselves will never put in practice: but it is Opinion that placeth them in office and authority, and it is Opinion again that maketh many men rather to attend their own private, than the public commodity, because they know that all honours and dignities are given to men that be rich, but not to men that be honest: there be many therefore, that distrusting their own virtues, have no other means whereby to advance themselves, but by bribery, and giving of rewards: and therefore in former well governed Common wealths, this insatiable desire of honour, was so bridled and kerbed, that these oppressing practices were well enough prevented and so circumspectly looked unto, that no ambitious person (contrary to the rules of honesty) should either by bribery, or any other means of corruption, aspire either to office or dignity.  
To speak my opinion I think that common wealth to be happy, where offices are given to the virtuous, but not to the rich. And where those might be well punished that do seek by money to oppress virtue: but in those common wealths, where so great worship and veneration is given to riches, there is nothing so holy so godly or religious, that covetousness (the fatal plague of all government) cannot violate and subvert. The Lacedæmonians, consulting of the continuance of there estate, was answered by Apollo that Sparta should be destroyed by no means, but by corruption the which fatal prediction to avoid, they rejected the use of gold silver & brass making a coin (to pass currant amongst them) of iron.  
When Rome began so far to decline from her precedent magnificence that all things were set to sale, to be bought & sold for money, jugurtha seeing the corruption, was of opinion that the city itself would shortly prove saleable, there wanted but a bountiful Chapman, to make a large offer, and it fell so out indeed, for the Imperial state was bought & sold for money shortly after, and Saint Peter's Chair hath so continued for these five or six hundred years together, and more Popes since that time have crept in by corruption then by any orderly Canonical election.   

It is Opinion that maketh Fools to be admired for their Wisdom Chap. XI.  
IN the appointing of Officers, in former ages, the best opinion, was had of him that was most profitable to the Common wealth but now who is sooner preferred than he that is most private to himself & being once placed in authority, though he never did good all the days of his life, yet if he doth no harm we call him a very good and a most worthy magistrate: and may we not well repute him to be good, that all the days of his life is good for nothing: but the most ignorant, are ever most aptest to believe that they are most worthy of the chiefest promotions, and because they did never manage any affairs of importance, they know not what burden and difficulties are there unto incident.  
How many have sought to advance themselves to bear rule and government by their wealth, who once placed in authority, have made port save both of virtue & honesty, seeking still to enrich themselves by the ruins of the common wealth, increasing as fast in their wickedness as they grew in wealth and riches. And these ignorant men that do seldom understand the truth of any thing, being drunk with the pleasures and delights that the abundance of their wealth bringeth with it, they do believe that the understanding how to rule is an easy matter, and that there needeth neither art nor learning to compass it, but only an audacious boldness, and a rough, and stout behaviour, whereunto they do bend all their thoughts, thinking him to be most happy, that doth live most at liberty thus blinded with ignorance, they do both abhor and banish Reason, thinking it to be a bridle but to bring them into bondage and to diminish their ease and contentation, and therefore flattering themselves with an overweening Opinion, of their own worthiness, they do labour to get estimation and authority amongst men and to be accounted great, that in my opinion, may be well resembled to the Giants that are accustomed at London once a year, to march before the Lord Mayor's pageants, that outwardly do make semblance to be men of great might and valiance, but inwardly are nothing else but Laths, tow and rags.  
Yet these men amongst the ignorant and foolish people, are accounted to be wise, grave, learned, they are worshipped, honoured, and reverently esteemed; but if they could but see into the barrenness of their brains, and consider the miserable poverty of their minds, if they did not pity their wretchedness and misery, I am sure they would laugh at their simplicity and folly.   

The government is never good that is managed by Opinion. Chap. XII.  
IT hath many times been questioned whither that government be better, where there is a naughty prince, and good Magistrates under him, or where the prince is good and the Magistrates ill: Marius Maximus leaneth to the first, but a principal pillar of Philosophy, hath set down for a Maxim, how that common wealth is best and most assured, where the prince is ill conditioned, rather than where the magistrates are corrupt and ill disposed.  
But there be many other of great authority, that will in no wise consent, when former experience hath so many times taught, that evil men are oftener corrected by a good Prince, than an evil Prince amended by good men: but this is certain, that there can be no worse government, then that which is managed by Opinion.  
It is a desperate evil in any man that is too much in love with his own wit, but there is not a worse enemy to a state or common wealth, then where a Magistrate placed in office or authority, is too much leaning to his own Opinion; for whatsoever affairs shall pass through his hands, he wresteth them still to his own conceit.  
To conclude this chapter, I think this may stand for certain certain, that where the magistrate is good, the people cannot lightly be ill, so that the goodness or illness of the Common wealth doth much consist in the example of the magistrate.   

What diversity in Opinion, concerning the prerogative of Princes Chap. XIII.  
AS Emperors, Kings, Princes and Potentates, both themselves together with their lives & actions, have been ever more censured by opinion, so their princely prerogatives have been sometimes called in question, and it hath been demanded, whether they might exact upon their subjects loans, Impositions, taxes, subsidies, tributes, or any such other like collections: and several men have seemed severally to determine of the matter, but what is he that dares prescribe limits or bounds to a king, what he shall take, or what he shall leave, or who is he (that knoweth his duty) that dare speak against a prince's prerogative.  
If a prince by tyranny will exact, what subject is he that dare impugn, if he hath not a charitable disposition of his own nature towards his people, there is no crossing of him in his courses by his own subjects.  
This matter was in question when our saviour Christ was upon the earth, when the Scribes and pharisees demanded of him whether it were lawful to pay tribute unto Caesar, he did not impugn it, but surrendered himself to pay what was due, but here is a matter for Princes yet to consider that under this privilege of taxing their subjects for their needful and necessary affairs, that they do not yet oppress them, for their vain and Idle expenses: it was therefore but a barbarous opinion that was set down by Eufemus, that nothing is to be accounted unjust in a prince, that bringeth in commodity: and the like again in him that durst avouch that in an ample and large fortune that is most just that is most profitable: but Apolonius was of an other opinion, for he hath set down, that the treasure taken by a prince from his subjects by tyranny, is more base than iron, for being wet with the tears of the people, it cankereth and becometh accursed: And it was no marvel though Chrysostome crieth out with such admiration, Miror si aliquis Rectorum potest salvari: the expenses of a prince are many, and it is he that must defend his subjects & dominions from the spoil & rapine of foreign forces: if the king must then defend all, there is no reason but his wants must be supplied by all, it is warranted by the holy scriptures, & our saviour Christ himself hath left us an example, who refused not to pay what was imposed upon himself  
Public actions, must necessarily enforce the use of a public purse, and the prince must be still prepared & stored with treasure, it is he that in the time of peace must have all things in readiness against the time of war, & his subjects must not grudge nor murmur against him, though he importune there contributions to supply his wants.  
But what madness is hit into my brains, that now when this sweet and quiet peace hath lulled us all a sleep, I should disturb them in their pleasant slumber by speaking of wars, an action that maketh every man angry but to hear it spoken of.  
But Polipomines was of opinion, that in the time of peace, it is then best to prepare for war.  
But we have a better instance, Solomon, notwithstanding he was promised a peaceable government by God himself & called in the scriptures Rex pacificus, yet he forgot not to furnish his garrisons with greater provisions than ever his father David had done before him though he were still turmoiled and tired in the wars, neither was it omitted in former ages, but in the time of peace they were still provident for the time of war.   

The mutability of Opinion in all times and ages Chap XIIII.  
IT would be tedious to set down what means hath been used whereby to draw in money for the supply of wars, for besides Rents, Revenues, impositions, taxes, subsidies penalties, confiscations, loans, and such other like: there hath been great sums raised from the pride and excess aswell of men as of women; from their guarded garments, there coloured silks, their gold and silver lace, their plate more than necessary, their chains, their jewels and such other like superfluities.  
But blessed be that government that hath freed us from that expense, we are not much burdened with any military charge: yet the surfeits of peace is it that bringeth on wars, or what peace can be so surely knit but Avarice & pride will not easily undo.  
It is a mad opinion to think that either our mightiness our wisdom, our policy, or that the long continuance of peace, which by a gracious government we have hitherto enjoyed, should be still perpetual, or who can plead prescription against the justice of the almighty, who limiteth the bounds of all estates, to his appointed time of correction the which they cannot pass.  
Now let us look into the vain opinion of this age that can be contented to spend infinite sums of money, amongst lawyers, amongst fashion-mongers, amongst Epicures, and if I were able truly to calculate the sums, that are yearly spent in all sorts of vanities: I dare be bold to avow it, it would suffice to maintain an able army, against any Prince in Christendom that would be adverse unto us, now if his Majesty should have occasion to use soldiers, either in defence of his own right, or for any other matters in claim, (which wars have ever been reputed to be both just and honourable, by the general opinion of the whole world) I think those that are now most prodigal in idle & ungodly expenses would be then most sparing in their contributions either for the honour of their Prince, or the defence of their country.  
See here the mutability not of Fortune, but of opinion, in former ages they were honourably esteemed of, that kept bountiful houses, that upheeld great hospitality: that were attended on by troops of serving men, that were able (if need had been) to have served the Prince, to have fought for their country: but see what Opinion now over ruleth, when he is thought to be most provident, that hath a foot boy or two, to run by his Coach, and a Page in a guarded coat, to attend on his trencher, my Lady must have her powdered periwigs, her painted face, her mock mask, that will do little more than cover her nose, and do make themselves like maskers indeed, that although they will put a vizard on their face, yet they would fain be known what they are.  
The Peacock when he is in his greatest glory, yet when he looks down and sees his black feet, he pulls down his plumes, but our Gentlewomen, a great number of them have provided well for that, for their very feet shall glister with gold and silver, their shoes must be embroidered, sometimes with pearl, and because they will have no monument about them, to put them in mind of their mortality they will exceed in pride, from the crown of their head to the sole of their foot.  
I have not spoken of these things as a war lover for I confess these lovers of wars are like Physicians that could wish the city to be full of diseases, whereby they might be employed for their own gain, but I am just of his opinion that doth hold it for great happiness where the sword and all other weapons of war were turned into plough irons, what I have spoken is only against that excessive pride which hath been the overthrow of many flourishing common wealths, which former well governed estates by penal laws have sought with great diligence to prevent as by the sequel of that which followeth shall more plainly appear.   

How opposite we be in Opinion to our predecessors, let our actions bear witness. Chap. XV.  
THe eye of wisdom, that in former ages could look into the enormities, that are evermore hatched up in the time of peace, made such laws & provisoes, that men should not abuse their own riches, nor be suffered to spend them in riot & excess, I limit excess in these four in plate, in building in banquitinge and in apparel.  
Dionysius of Siracusa (although a tirante) yet he made a law, that those that excessively gave themselves to banqueting & belly-cheer should be punished with great severity.  
There was a law made in Rome called julia, the tenure whereof was, that no man should be so hardy to shut his doors when he was at dinner, that the officers of the town might have the more easy access, to see if their ordinary did not exceed their ability.  
Lycurgus made a law against drunkards, Augustus Caesar against pompous building, the Lucanes against prodigality, the Lacedæmonians against excess in apparel, the Egyptians against whoredom, the Thebans against negligent parents, that brought up their children in idleness and insolency.  
Cato deprived a Senator of Rome, for kissing of his wife before his daughter.  
P: Rufinus was deposed from the Senate by the Censors, for having ten pound weight of silver in his house.  
Amelius Lepidus, having built a house, which cost six thousand pounds, was for that cause deprived from the Senate.  
If these constitutions thus ordained by predecessors for the suppressing of vices were allowable and good, what may we think of ourselves now in this age, that are so opposite in life and conversation: that we be not endued with those common virtues that heathen men have learned, either by reason given them by nature, or by use of living, or by the precepts of Philosophy, for what a number of us that do profess to be Christians, are seen to live as if Heaven and Hell were but the Fictions of Fools, or as we call them dreams and old wives tales.  
Let us look advisedly into the actions of this age, when was virtue and honesty more despised: when was pride, riot and excess more immoderate, when was adultery and all other kind of unchaste living, either more apparent or less punished, when were all manner of abominations more tolerated, when Magistrates will sometimes favour their own vices in others: and every man accounteth that to be most comely, which is most taken up and enured by the vicious.  
How many men do but flatter themselves, by favouring their own vices, which they think to be but venial, accounting the immoderate use of voluptuous pleasures, to be but small offences.  
These adulterers, these drunkards, these swearers, these blasphemers, they have made a sacrifice of their souls to the Devil, and have cast of all care both of honour and honesty.  
We never think of the matter, how negligently we live, and how carelessly we sleep, every hour besieged with a number of armed vices, that do keep a continual watch, to bring us to destruction: the thing that is especially sought after and desired by all men is peace and quietness, but these kind of men that do so much incline themselves to this ungodly manner of living, it is but an unassured peace they hunt after, for the happiness of peace indeed, is to make war against ourselves, and to fight strongly against our own vices, for with these enemies God himself (which is our true peace) is at variance, and that with deadly hatred.  
The life of a Christian was wont to be called a continual warfare, but it is now turned to a more peaceable time, when we live in banqueting, in ease and in idleness, in pleasure and in sport, and in stead of Tents and Pavilions, we walter and tumble ourselves upon our beds of down, and in the stead of hard Armour, we be clothed in soft silks, perfumed with musk balls, with powders and pomanders of sweet and pleasant smell: and in the stead of weapons in the hand of a warrior, a pair of perfumed gloves, or sometimes perhaps a Courtesans Fan, and thou O mad man criest peace, peace, when thou hast God thine enemy, the author of peace, that hath with open mouth denounced war against thee, for whosoever is at one with vices, hath broken the truce made between him and God in the time when he was baptised.   

What variety in Opinion whether the miseries that are drawn in by wars, or the vices that are hatched up in peace, are most tolerable. Chap. XVI.  
SOme will say that, As the heart thinketh, so the tongue speaketh: but we see where Opinion is once engrafted, we are no less leaning unto it in our actions, than we be in our words, and our opinions are so variable, that more changeable than the Moon, we erect every day a new choice, loathing that to morrow, which we liked of to day: and men do vary in opinions, even in matters of delight: yet amongst all the things that may happen upon this human Theatre of the world, there is nothing more generally hated then the actions of War, yet by a contrary Opinion conceived by some other, there is nothing more pernicious than the blessedness of peace.  
Cicero would have it, That an unjust peace, is to be preferred before the most just war.  
Tacitus tells us again, That there is more safety in an unjust war, than there is in a patched peace.  
One affirms war to be the minister of God's wrath, when he is displeased, no less grievous to the world, than the loathsome plague or pestilence.  
It is truth (saith another) war is the minister of God's justice, either for contempt of himself, or of his religion, or for the wicked life of worldlings.  
It is yet again alleged, that the effect of wars is the destruction of countries, the desolation of noble houses, and the sacking of oppulent Cities.  
The effect of peace (saith another) is to draw the very corruption of manners after it, and there is nothing that brings so sweet and easy a subjection to vice, as the season and idleness of peace, it infeebleth the minds of young men, it maketh them become Hermaphrodites, halfemen, half harlots, it esseminates their minds, and nuseleth them up in all kind of Folly: It giveth old men opportunity to travel and turmoil, and to tyre themselves, by oppression, by extortion, by bribery, by perjury, by craft, by subtlety, and by all manner of ungodliness to escape from my young master his son, and whilst the father is thus in his money harvest toiling for wealth, the son is in a Brothel house, sporting and dallying with his wench.  
But yet (saith one) Wars should ever have an eye to peace, and Wars should never be taken in hand but to the end to have peace.  
It is answered again that peace is it that draweth to prosperity, and this prosperity is it that setteth an edge to sloth and negligence, for as peace is the parent of prosperity, so it is the nurse of pride, and the trainer up of all careless security.  
But wars ruineth both town and Country, enforceth the husbandman to forsake his labour, it bringeth in want, dearth, and scarcity, but peace is it that breedeth plenty.  
And as peace breedeth plenty, so it armeth Cap-À-Pie, all sorts of sins, for in the time of peace there is no wickedness that wants example: and I might yet further add that in this time of peace the Merchant findeth liberty, to carry away Corn, Beer, Butter, Cheese, Leather, Tin, Ordinance, Cloth, Wool, and all other such commodities, so that our store and plenty, by these means are turned to penury.  
Wars that are undertaken by a prince, in defence of his right, though they may be reputed to be just and honourable, and likewise to suppress a foreign foe, although the conquest be accounted glorious, yet in Civil wars, all things are full of misery, yet nothing more miserable than victory: when it pleaseth the almighty to punish by War, all things upon the earth are priest to fight under his Banner, yea even the ambitiousness of Princes, to punish themselves one by another: but where a kingdom is divided in itself, the Bar of division proceedeth from their sins: and where the neighbour forsaketh the neighbour, seeking to destroy him, God letteth lose the rain to blood, for to run upon blood, punishing (O great work master) one sin with another, so that where they once fall from God, they do find no crueler tormentors, than themselves upon themselves.  
War is the scourge of God to punish sins: the hand of Destiny to enforce change, and as it is the Adamant, to draw courage unto it, so it is a Basilique to Fear, that dies to behold it.  
War strikes as God wills, works as sin warpes it, and to be brief, it is a miserable necessity in nature, and a necessary corrector of times infirmity.  
It is yet again alleged that the Prayers that are exhibited in the time of peace, is far more happy for the common wealth, than the noise of Drums and Trumpets sounding the Alarms of war.  
And yet we may perceive that the vices that are hatched up in peace, are in far greater number than the enormities that do accompany war, and therefore if the affairs of war do not busy a Statesman, the diseases of peace will so turmoil him, as he must be still vigilant to discover the diseases of the common wealth daily drawn in by the security and surfeites of peace.  
I might yet infer diverse other opinions, some upholding the calamities to be intolerable that are drawn in by war, whose associates, are Sword, Fire, Famine, and Murder, other some as bitterly reprehending the abominations that are daily fostered up in the time of peace, whose compartners are pride, pleasure, Idleness, lust, Adultery, Sencesualitie, Drunkenness, Gluttony, voluptuousness, and all manner of hated villainy: but passing over the rest, let me yet put you in mind, that the practice & knowledge of arms hath evermore been carefully endeavoured, and not without a special consideration, when Prince, country, religion, law, justice, subjects, and altogether, are under the protection of Arms.  
Osorius confirmeth it in these words, He that taketh away the knowledge of Arms, worketh the overthrow of the common wealth.  
Cicero again giveth us this Item, we must not lay our Arms aside, if we desire to live in peace.  
Tacitus is not to be forgotten: There is nothing more rather to incite an enemy, then where he findeth sloth & negligence  
And Caesar was wont to say, It is certain, that mighty empires, are not kept by sloth, but by weapons in the hands of experimented Soldiers.  
We will conclude with Plato, who affirmeth how that a prince's Crown, can never sit close to his head who once neglecteth the knowledge of Arms: the common wealth therefore hath as great need of valiant men to defend it, as of good laws to govern it, for majesty without force, was never yet assured.   

What diversity in Opinion amongst Lawyers. Chap. XVII.  
I Think I shall need to speak but little what diversity of Opinions, there is amongst the Lawyers, when the Laws themselves (at the least as they are hand-led) are but the mere opinions of men.  
Unhappy may those laws be called (poor suitors may well say) where there is so much controversy that they cannot be distinguished.  
If law be certain, why should judgement be delayed; if but to do right why are so many poor men wronged, if grounded on conscience, why is it partial.  
Men that are out of apparel are desirous to clothe themselves in lasting suits, but he that would have a lasting suit indeed, let him get him a suit in Westminster Hall, if it doth not last him out three suits of Perpetuana, the lawyer is but a Fool, that first took the measure of his cause.  
There is no worse torture, than the torture of the law, they are so full of Instances, of Quiddities, of Demurs, of Delatories and delays, that what should I say, though the law itself intendeth nothing but right, it is yet made the instrument of injury and wrong, for they have law to overthrow law, and there is no law be it never so Legitimate or truly be gotten, which with their wrested glosses and subtle expositions, they cannot Basterdize.  
For the law itself I acknowledge it to be honourable (being leveled and proportioned according to the first institution) for the end whereunto law hath relation, is to profit the good, to perfect the common wealth, to relieve the oppressed, to minister right and justice, neither is there any ●ice, which is not by law bridled (if law were duly executed)  
But now they make strait crooked & crooked strait and he that hath most money hath most right: they are pugnantia inter se, when amongst themselves there is no agreement, but what they confirm to day, to morrow they will frustrate: we may see so many encumbrances, that the judges themselves will be of several Opinions, and will dispute the one with the other so long, that they be ready to change colour, and to wax pale, with anger and choler, that in a matter of difficulty, they cannot discuss significantly, but what one judge affirmeth this day to be law, an other will disavow to morrow to be scarce worth a straw.  
What is the end of all their wrangling, but every man to uphold his own Opinion.  
It is the ill living of wicked men, that did first beget good Laws, for what else are the great number of Laws that are amongst us, but the Authentical Registers of our corruptions, and what are the manifold Commentaries that are written upon them, but a very corruption of the laws themselves.  
Some are of Opinion, that in this age the multitude of our Laws do more oppress, than the multitude of our enormities could hurt or molest.  
Amongst the Locrenses it was provided, that if any man did invent a new law, he should first propound the same to the people wearing a Halter about his neck, to the end that if it were thought pernicious, he might forthwith be hanged.  
Ferdinando, sending a Vyzroy into the West Indies, but then newly discovered, forbade him to carry any Lawyers with him, to the end, they might not sow the seeds of sects.  
And if a man might now speak the truth, this brawling study of Law, is it that infecteth all Europe: and as Columella hath formerly delivered: It is but a lawful robbery or Theft.   

Of Opinion what it is Chap. XVIII.  
OPinion, the Legetimate child of affection, a most inconstant thing, it standeth but upon the pleasure of men, but especially of the Irresolute multitude, opinion a smookie vapour, the breath of the vulgar, the applause of the ignorant, the mother of Hypocrisy.  
It is blind, it is lame, it is self conceited, it is decrepit, it is idle, it is full of sin it draweth in Sects Schismies, Heresies, Popery, it is full of lies It is the effect of ignorance it is nothing, And yet the baits are infinite, that are laid to catch this nothing.  
It is hunted after in the court, in the country, in the town in the city, and it is an infirmity no less abounding in Princes then in beggars, for where uncontrolled affections do meet in a high fortune they beget opinions.  
It is a plain cosiner, for it deceiveth Emperors, Kings, Princes, Dukes, Earls, Lords, and what is he that is not overreached by Opinion.  
Is infecteth many times the minds of them which profess (and by there outward habits do make show) to be religious, but these men that are so wise and holy in there own opinions are of all other most especially to be avoded, for if it be no sacrileadge to pilfer a text from out the holy scripture, the proud Pharisie that boasted so much of his own worthiness, was more audible in the sight of God, than the publican or Harlot.  
The greatest number of men in general, are rather led by opinion then either by wit or reason: Kings, Princes, Poentates, yea the Pope himself they do all march (if not in their own) yet in the steps of othermen's opinions.  
But as that body is nearest unto health, which though it be something wasted, is yet free from the danger of noisome humours, even so is that mind more inclinable to the discipline of virtue, which is not besotted with the misty fogs of a blind Opinion.  
Men that are but of a corrupt understanding, are likewise possessed with a prejudicate opinion: and they are no less led by opinion, either to love or hate, than they are by wit or reason: but he that will discern a right, must pluck away the vail of Opinion.  
Wise and grave men have ever more made little account of wavering opinion.  
It is truth, that reason joined with wit may sometimes give out precepts, but opinion joined with passion are of force to countermand.  
Opinion is a vain appetite springing from affection, yet more nice, and foolish to please, then either with or judgement: to conclude, what is it but opinion, that ruleth and turneth, the world topsy-turvy.   

From whence Opinion hath his being. Chap XIX.  
MAn is made of two parts, that is to say, of body and of soul, the body more imperfect in diverse natural gifts, than many bruit beasts, the soul because she is more capable of the divine nature, being likewise immortal, she therefore leaveth things that be immortal, and that are of like nature to herself, yet by the contagiousness of the bodies infirmities, she is so far grown out of kind that she is not only made a play fellow, with the body's wantonness, but she is likewise drowned in the body's filthiness, for although at the first in our primitive creation, the body was obedient to the behests of the mind, yet sin, having since sown the poison of dissension between them, hath set them so opposite, that the appetites & affections of the licentious body, are still striving and struggling to suppress the perfections of the soul.  
Reason, that should rule, is enclosed but in a narrow compass of the head, all the other parts of the body beside are left to affections: our eyes, whose office should be to direct our steps in a right course, are they not our greatest stumbling blocks, not the deamers of our discretions, but the very blinders of the insight of our souls: what enemies more malicious to us then our ears, that are still wide open to wickedness, ready to listen to the suggestions of Flatterers: our tongue, is it not more apt to speak ill then good, our hands our feet and all the rest of our parts, more ready & nimble, to tread the tract of vanity then of virtue, our brains in stead of wise precepts, are still cloyed, with idle imaginations, our industries are killed by sensuality, that draws the natural well inclined parts of the mind to the unnatural, natural affections of the body: as the soul and the body are two things so is the soul divided into two parts, whereof the one hath in it reason, and the other appetite, & as in generation, the body goes before the soul, so doth the unreasonable part of the soul go before the reasonable, we find the experience in young babes, whilst they be in their innocency, that immediately after their birth do utter fervent appetite, but it is a long time after before any Reason appear.  
By this it may appear, it is the mist of our affections that doth blind the judgement of our reason, & where the mind is blinded by affection, there the judgement is seduced and led a stray from the path of reason, and doth forth with fall into opinion, whereof followeth that they are not only deceived in the opinion of things honest and profitable, but also with the love of dishonest & unprofitable desires blinded: humours and affections have a great hand over us, and they place and displace reason at their pleasure: where affection doth hold the seat and sceptre in the Castle of the mind, they can judge of nothing but indiscreetly, they may guess at many things by opinion, but at very few according to a truth he that is once wounded with the dart of affection, it is a hard matter for him to shake it out, he that is strong and able to encounter his own affections, is able to command, to dispose to censure and determine, whatsoever is to be presented upon our humane theatre.   

How Princes and other great personages are led astray by Opinion Chap XX.  
OPinion is a Burr that evermore cleaveth to great personages, & I know not from whence it is that this vice of affection doth evermore follow the court, and that this infection of opinion, should still bewich the most great & worthy persons, but where opinion is coupled with confidence, the same being not likewise coupled with wisdom and discretion they do but make themselves subject to the wind of vulgar opinion.  
Where a great person is inclined to any one (though never so dull and ignorant) yet his manners and behaviours shall be admired and commended by all men, nay, we do sometimes magnify his qualities, that hath (all most) never a good condition to bless himself with all.  
So contrary wise again the malignant aspect of any person in authority towards his inferior is thought a sufficient warrant for any other man to wrong him.  
From hence it proceedeth, that in the courts of Princes he that once begins to slide, shall very hardly be able for ever after to recover his footing again.  
Great-men that be in authority, do commonly settel their opinions of such men that are more willing to follow the delight of the body, than the virtue of the mind censuring their worth and worthiness by no better rules, then by that blind opinion, which they themselves have conceived of them.  
Great personages, & men in high authority that are the dispensers of goods temporal here upon the earth should settle their opinions of such men as be honest and exemplary life and not of such Parasites, as by servile flattery, can wind themselves into favour, by working a more worthy into disgrace.  
There be special considerations to be had before we do ground an opinion, and the rules of piety doth command it especially to look into the inward disposition of the man, and not into the outward conversation only, which is many times shadowed with the beauteous mask of formal dissimulation, but by a judicial demonstration or an experimented knowledge, for other wise the judgement may easily be mistaken.  
A man is like a tree, whose fruit cannot be discerned till it be through ripe, we must not respect the greenness, the bud nor the blossom, and the disposition of a man is not to be conjectured but on the latter season, for I have seldom heard of him that was accounted to be Semper Idem.  
He that will settle an opinion, in those that be unlearned, shall be deceived in his opinion for the unlearned are they that give themselves to dishonest practices, for seeing that for the lack of learning and virtue, they know themselves unfit for any place of preferment, they therefore endeavour to raise their fortunes by base and servile shifts, by lying by slandering by flattering, by false accusing & by such other dishonest endeavours.  
To have a charitable opinion of men's worthiness I confess it to be good, but yet to give Esop's Cock a precious gem, a barley corn were better: the judgement of greatness should be able to distinguish between truth & falsehood.  
Greatness counseled by knowledge chooseth the way of virtue, but blinded by opinion turns all into vice.   

How base and unworthy persons do creep into the Opinion of Princes and men of great place. Chap XXI.  
THis Opinion that is conceived by men of high estate advanceth into authority those that be covetous, sometimes inclined to bribery to extortion, to oppression, it maketh fools to be accounted wise, cowards to be reputed courageous: and he that can but creep into a great man's opinion, he may disguise the truth without controlment, he can fight without hands, conquer without weapons, he can kill a man behind his back with a word, that he never durst look in the face with a sword.  
He can draw a man into some dangerous practice & then by discovering of it, he can make an other man's offence, the first step to his own advancement.  
These Court Parasites, that have their eyes continually fixed upon their Prince's inclination, doth watch at opportunities, not only to grace themselves, but likewise to disgrace others, and the rather to induce a good opinion, they pretend all their purposes, for honour of the King, and the good of the country, for these two pretences, honour and profit, are the two harbingers that doth lodge opinion in the bosom of a Prince.  
Now he that can humour a prince in his Affections and hath skill to watch his times, means and opportunities, he is already master of what his heart desireth.  
Where Affection is thoroughly settled in the heart and mind of any man, there Opinion hath an easy passage, so that when our hearts are once possessed with any vehement Affection, there Reason is exempted from his proper office, and judgement being taken prisoner, for quietness sake is contented to yield herself to captivity.  
Open and apparent virtues may sometimes bring forth praise, but a foolish conceived Opinion, doth bring forth Fortune, and therefore those fools that will speak but what is truth without flattery are seldom seen to be fortunate, yet a lying fool may comfort himself with hope, for there is not a more speedy way to creep into Opinion, then by lying and flattering.  
Piety in the Opinion of the world, is accounted but a fantastic fiction, and honesty and upright dealing, but for an eyrie apparition, true virtuous actions come seldom on the Stage, but when by necessity of laws they are enforced to show themselves, if we do any good, it is either in hope of reward, or to get a popular praise, & amongst many thousands, that do seek to draw out opinion by servile and base practices, there is scarcely one that doth endeavour it by their good deeds.  
Greatness must be flattered in his folly, his humour must be observed and followed: if Phaleris will torment, Perillus must invent, if Aemelius will martyr, Pateroulus must minister; if Alexander will be stately, Photion must be humble; if Domitius be foolish, Hippodamus must be frantic.  
The itching ears of vain glorious men must be scratched by sycophants, and he that cannot make the Devil a Saint, it is time he were in Heaven, this is no world for him to live in.  
They must be soothed in their Opinions, praised in their follies, commended in their vanities, yea their very vices, must be applauded for virtues.  
By these steps of smoothing, clawbacks must learn to climb, and they know well enough that if they can make shift to creep into the Opinion of a great man, it is more available than six of the seven liberal sciences, and therefore what ado in the Court, first to become gracious in the sight of the Prince: and than what flattering, what fawning to curry favour with those that be in authority: what ducking, what diving, what creeping, what crouching, what countenances feigned and fashioned to please the superiors: what scorning, what mocking, what contemning and despising of inferiors: the briberies, the extortions, the oppressions of the great men, must not be spoken of, but in secret, the faults of the poor checked controlled, and openly punished.  
Now amongst the rest of those Flatterers, that do poison the ears of Princes, those only are easily to be discerned, that will still be commending whatsoever the Prince doth whether it be good or bad.  
It is fit for Courtiers I confess, to be officious, for the more dutiful and ready that a man is in the service of the Prince, the sooner he cometh to honour and preferment, but those whose endeavours are but only profitable for themselves, they are but in common opinion reputed to be the Moths and Mice of the Court.   

Nobility led into a vain Opinion by parasites. Chap. XXII.  
AS Nobility, that is thus drawn into a vain opinion of other men's worthiness (but by their own sense and feeling) are led into many errors, so by these supple mouthed parasites, that can pamper the itching ears of sensuality, by praising and extolling many things in them more than are true: they are likewise led into as vain a belief of themselves: and by these commendations given them by Flatterers, they are grown into such an overweening of their own worthiness, that they account him to be either envious or proud that will not soothe & smooth them up in those conformities, which being examined by wit and judgement, are flat deformities: so vain they are in their own conceits, that they think themselves to be praised, when (in truth) they be palpably flattered, for false praise is nothing else but flat mockery, yet such is their vain glory, that when they be commended far beyond the pitch of their deserts, they rather attribute it to the abundance of good will, then to the fraud of the flatterer.  
A fawning parasite, seeing Dionysius in conference with company, although he could not hear his speeches, yet he fell into a great laughter, which being perceived by Dionysius he demanded of him wherefore he laughed, because (said he) I do see you talking, and I know your words are so full of witty pleasantness, that they will make any man to laugh that is not so dull of conceit, that he cannot comprehend them.  
This tickling by flattery is an old disease, and I think the sickness will never be cured: Alexander was not free from it with all his Courage, neither yet Dionysius with all his cruelty: and Themistocles being asked what words were best pleasing unto him, answered: Those that recount mine own praises.  
Alexander flattering himself, would needs be reputed to be the son of jupiter, his mother complained of the matter saying He would bring her into disgrace with juno: but a certain Philosopher, who seeing his Physician in his sickness prepare for the recovery of his health a certain Supping, mocking at this divinity, he said Our God hath put the hope of his health in a mess of Broth.  
Me thinks the Emperor Sigismond should not here be forgotten, who hearing a shameless fellow to call him god struck him on the ear to whom the parasite said, Why dost thou strike me Emperor: to the which he answered, Why dost thou bite me Flatterer.  
I am persuaded, that if Nobility would learn of Sigismond how to deal with Flatterers, and rather to hit them on the ears, then to lend them their ears, and to be less attentive to the sound of flattering words, and something more circumspect to search out the honesty of him that is the speaker, they could not be so often deceived in their opinions, nor so easily led astray by dissembling Parasites.  
It is flattery in this age that breedeth good blood, and there is nothing in better request than flattery and Tobacco: two smoky vapours, scarce worth the speaking of, yet the one robbeth wise men of their wits, and the other fools of their money: they be both sociable and fit for the time: and he that cannot Carouse with Alexander, abstain with Romulus, eat with the Epicure, fast with the Stoic, sleep with Endimeon, watch with Crisppus, laugh with Democritus, weep with Heraclitus, take a pipe of Tobacco and go to a Brothel house, he shall never get credit nor good Opinion.   

Of self Opinion, how it besotteth. Chap. XXIII.  
AS men are blinded by Affection, to settle their opinions, where themselves do best love, so it is as blind an Opinion, that is settled more for love then for honesty; let us now speak of a self Opinion, where (according to the proverb) A man thinketh better of himself then all the world doth beside.  
These men that be thus infected, do little hurt unless to themselves, for sometimes when they cannot put the Fool upon some other, they do most commonly make fools of themselves.  
Those that have been lifted up far beyond the level of their own deserts are mad drunken with their vain greatness, which being founded upon no worthiness, they are easily trained into opinion, that their state was achieved by their own virtue for where there is a self opinion, wisdom is divorced: I have smiled at the folly of such as I have often hard so to extol their own deserts, as though they would induce the hearers to accuse the country of ingratitude, that had no better rewarded their endeavours: and some have not spared to publish knot, whereby they would bring the prince to be their debtor for those services, that if the very spirit of their endeavours were well considered of, would rather manifest the vain glory of the writer then make any due proof of that profit that is pretended.  
I have heard a mercenary mind make open protestation, that by the very dexterity of his own wit, he would ease the Prince of that military expense, that where predecessors, for these many hundred years, could never free themselves from a continual charge of great garrisons, they should not need so much as a pay for one Soldier.  
O poor blind Opinion whither wilt thou range dost thou not know that the laws have been many times impugned and that it is the Soldiers sword, that only vphouldeth the judge in the seat of justice?  
If thou thinkest to effect that, which so many ages could never bring to pass I say thou art more beholding to thine own Opinion than thou art to thy wit.  
Self opinion proceeds sometimes from a little wit that is utterly void of judgement and sometimes from him that hath great store of wealth and no wit at all: for ignorance & self love are proper to those that do know nothing, and yet do think that they know all things and do hold their ignorance for wisdom: for self conceit is it that makes opinion obstinate.  
Hippias most arrogantly gloried of himself that through the sharpness of his wit, and the quickness of his capacity he could understand any thing, but a man ought not to speak of himself neither in praise nor dispraise for the one is a deed of arrogancy, and the other of folly.   

The inconstant Opinion of the vulgar. Chap XXIIII.  
AS the sea, which of it own nature is calm and quiet, yet by the wind it is raised up into huge billows, so the vulgar people, though of themselves seeming never so tractable, yet by the breath of opinion, they are presently stirred up into violent tempests, and therefore they that have in them more foolish boldness, then advised counsel shall work them to any thing.  
As popular love is light, so their opinions are as variable, and therefore Diogenes seeing the people to throng out at a Church door, pressed as fast against them to get in, and being asked what he meant, answered, That it was the part of wise men, to be still opposite to the multitude.  
Where the small spark of understanding (which is usually the portion of the vulgar) is dimmed & obscured with the misty cloud of foolish opinion, what is to be hoped for in the shallow ignorance of so wavering and unstedy a multitude, which can but judge of matters, with a sensitive apprehension  
There is no contending against them, amongst whom opinion is of such force, as Reason is of no force against them.  
How uncertain then is that worldly honour that hangeth on the brittle balance of the wavering Opinion of the common people.  
Take an example, see what mutability, to day Caesar renowned in the senate: accounted a pater patriae, the father & defender of his country, no small time Emperor, beloved by Brutus, saluted by Cicero, now Caesar a Tyrant, slain by the Senate, Hostis patriae, bereft of his diadem, no pater, but predator, gored by his friends with their own knives, detected and infamed by the unkind Brutus, exclaimed & railed on by the declaiming Cicero; see here the mutability of opinion in the vulgar.   

Of Particular Opinion how it infecteth Fools. Chap XXV.  
I Call it a particular opinion, where men will assume to themselves precedence, some for their wealth that are little troubled with wit some for their authority, which have neither knowledge nor understanding; and some for their descent because they can show their ancestors arms, and all these but blind opinions, that hath no regard at all to virtue.  
Now first for him that is in such pride of his pelf, whose wit doth consist but in his Prognostication to calculate from thence, what time of the Moon doth serve best to set Beans, or in which of the twelve signs it is good to geld Horse-Coltes, I can but pronounce him with Socrates to be an immortal beast: and Aristotle saith that the reasonable soul, partaking of the same general nature with Angels, is ashamed to behold herself placed in a body which hath but fellowship with beasts: there is yet one comfort left unto them which Nature herself hath provided, that as she brought them innocentes into the world, at the time of their birth, so she takes them away again as arrant fools as she brought them forth, at the hour of their death.  
Now for him that should be placed in authority, wanting knowledge & understanding how to use it, is like a garment in the hands of an ill Tailor which is many times mardin the making, yet such a man may speak his opinion, in despite of wisdom, & his words must carry credit & authority, for all his strength & virtue doth lie in his tongue & although he doth sometimes amaze the simple & ignorant people with his arrogating explications, yet wisdom seeth the poverty of his mind, & doth pity that which the world admires.  
A man's wisdom is in nothing better tried then in speaking his opinion, & therefore Socrates beholding a young man whom he had never seen before, willed him to speak that he might know him, but it is Opinion in this age, that maketh many men speak too fast, & when some of them hath spoken they know not what themselves, they have gotten a text out of the holy scripture to confirm it, Dixit insipiens.  
There be some other that to win Opinion, will come out with a Scutchine, vaunting of their ancestors worthiness, that have of themselves neither quality nor good condition, & some that have no Scutcheons of their own to show, will yet derive themselves from some worthy family, like the Mule, that being demanded of his birth, being ashamed to say that he was the son of an Ass, answered, that he was cousin get man to a Horse, or like the Bricklayers son, who being asked what his father was, said he was a jeweller, and when it was demanded what jewels he used to make, answered, that he used to set stones in mortar.  
The honour of ancestors, as they do ornifie nobility, so they disgrace the beauty thereof, if they live not virtuously it is better therefore to be noble by a man's own virtue, then by an opinion, but conceived of his ancestors worthiness yet some are of opinion, that if they can but paint their halls & glass windows with Arms and Scutcheons, they be noble enough, without either honesty or virtue of their own.  
Let it not move thee when thou seest some so high minded for the noble acts of their grandfathers, or great grandfathers that have in themselves neither honour nor honesty, nor have nothing to vaunt of, but the worthiness of their ancestors, we have in these days variety of Scutcheons, sundry sorts of Arms, multiplicity of dignities, & honourable titles, but true Nobility is it that springeth from virtue.   

What Opinion the Antiquity held of Fame. Chap XXVI.  
THere is nothing more generally hunted after them Fame, the desire of Fame, as it is universal to all worldlings that be great & mighty, so there is not almost so mean a creature but he is ambitious of Fame: and how many have there been, that seeking after Fame by a wrong tract thinking to make themselves famous have hit upon infamy.  
Herostratus, that consumed the Temple of Ephesus in one night by fire, that had been a hundred years in building he did it but to leave himself famed to posterity.  
And Lucius Pius (by a base practice) having obtained a drunken victory, and returning to Rome craving triumph for his exploit, thinking thereby to make himself famous, the romans understanding the manner of his conquest, they rewarded him with an infamous death.  
And what is this Fame, that is so much in request, but the vain opinions of men perhaps a little popular praise, and what madness in those that doth haunt after the opinions of a wavering and unsteady multitude that can judge of nothing, but with a sensitive apprehension.  
Honourable Fame cannot be attained unto, but by honourable actions, nor honour is not to be sought after but by virtuous endeavours, for honour is the reward of virtue, & it is virtue only that must open the gate before honour can enter: the ancient Ronanes builded two Temples joined together the one being dedicated to virtue the other to honour, yet seated in such sort as no man could enter that of Honour but he must first pass through that of virtue.  
I think the Pope hath made a new dedication of those Temples, as he hath done of that builded by Marcus Agrippa called Pantheon, and because he could not bring virtue to turn Papist, he would therefore leave her, never a monument in Rome.  
How many have there been, that not able to leave behind them a good report, by help of their own virtues, yet to leave themselves famed to posterity, they have erected stately buildings and houses of renown, which seemed with their tops to carry up the earth above the heavens and with their foot to open the bottomless depth unto which they have set up as marks of their glory, that are indeed the miserable ensigns (alas other while) of a wicked misled life.  
And some are of opinion, that for a penny dole to be given by their Heirs or Executors after their death, it will suffice aswell to make them famous to the world, as for a Quietus est, and a clear discharge of all former extortions, oppressions, & ungodly exactions whatsoever: and it is now an ordinary matter, for those to leave a Memorandum to the world by erecting of glorious Tombs, that were not able to leave behind them a good report merited by virtue.  
Cornelius Tacitus writeth that in former ages, the Images and statues of Princes and great men, were so erected, that they might be seen naked, signifying thereby that princes and magistrates should so lay themselves open, that their justice and clemency might appear unto all men, to be immaculate, without any cloaked or covered inward mischief, but after that Acilius Glabrio, had hatched out this golden statuary, it was generally accustomed in every country, and as Lactantius saith, those golden and embossed statues of these latter times did only make manifest, the avaricious minds of men, that were more possessed with riches than they were with virtues.   

The vain Opinion of those that have hunted after Fame. Chap. XXVII.  
THey have used in former ages, to erect Images of marble, or of other metal, sometimes of gold, and to set them up in public places, aswell for the honour they bear to the persons, as for the encouragement of others, that with an honest envy, they might also endeavour themselves to reach unto that glory.  
But those that had their names thus consecrated to Immortality, they did not erect their own monuments themselves, neither did they leave it in their wills to their heirs or executors to perform, but it was done by a general consent, for although virtue seldom seeks any other reward, than that content wherewith she pays herself, yet these things were performed for the encouragement of others.  
We do read of Fabritius, how he refused the conquest that was offered unto him by that traitor Timocliares, neither would Camillus receive the schoolmasters offer, though he might thereby have subdued his enemies.  
These men disdained to win Fame by fraud or treachery, virtue was the mark whereat they leveled their actions.  
The like is to be thought of Curtius and Scevola, the one for casting himself headlong into a devouring pit, to deliver Rome from plague, the other burned of his own hand to make the enemies know, that the Romans were resolute in defence of their liberties.  
But how many examples might be inferred out of ancient histories, of many worthy persons, who despising riches and all worldly honours, in all their endeavours have been guided by virtue: I might speak here of the holiness of Photion, the poverty of Fabritius, the courage of Camillus, the justice of Brutus, the chastity of Pythagoras, the temperance of Socrates, the constancy of Cato, with many others that despised money, esteemed nothing of worldly honours, nor were nothing moved with Glory, praise or fame.  
They sought for the true effects of virtue, little caring for the foolish esteem of men's Opinions, thus happy were many of them in former ages, to despise the vain reputes of the world for virtues sake.  
Those on the other side, that are so far in love with Fame they do but manifest their foolish Opinions, for they do not respect the preciousness of virtue, so much as the desire of a popular praise.  
Nero took not so great pains for the attaining of any thing, as he did to get himself famed, to be an excellent singer, and he that denied him that glory, he would deny to let him live in any long security of life.  
Cicero in a long letter earnestly requested Luceius to gratify him in three things: the first, that he would set down separately from his other stories: The conspiracy of Catelyne, thereby to give immortal Fame to his name: the second, that he would add something in respect of the friendship which was between them, the third that he would publish his book with all speed possible, that whilst he were yet living▪ he might taste of the sweetness of his own glory.  
Augustus in like manner, joined to his last will and testament his own acts, appointing that they should be engraven upon his Tomb, in pillars of brass.  
Trine a common Courtesan, tickled with this desire of Fame, at such time as Alexander had razed the walls of Thebes, proffered the Thebans to repair them at her own charges, if (to her everlasting Fame) they would but permit these words to be engraven on the wall: Alexander razed it, and Trine raised it.  
Here is now the difference between the lovers of Fame, and the lovers of virtue, the one seeks for commendations but withal he loves to hear it himself, the other thinks of nothing but meditates to himself of the sweetness of Virtue: no wonder then, though there be a great difference in their endeavours that employeth them but to win a vulgar Opinion, from theirs again that endeavours for virtue.   

That Fame and Renown are but popular Opinions. Chap XXVIII.  
LEt us speak now of Fame and Renown, and let honour go with them together for company, and what are all these, but the vain opinions of men, yet any of these obtained by virtue is called glorious, but Glory is a Crocodile, that flieth those that followeth it and followeth them that flies from it: and glorious Fame is obtained by wise men, by the grace of God, but not by Fools by their own endeavours.  
He that endeavours himself in virtuous exercises without any other respect, then in the sweetness he conceiveth in the virtue itself, Fame followeth him, but he that endeavours in any virtue (seeming never so worthy) with an intent to be praised by men, he may perhaps win a popular praise, but glorious Fame flieth him.  
Valiance is called a virtue that fighteth for equity and right, but he that fighteth without consideration of the justice of his cause, may be said to be foolish hardy or accounted to be desperately adventurous, but not valiant.  
Aristotle would in no wise admit that Diomedes should be accounted either valiant or wise for that when the greeks were put to flight, he remained alone, and adventured himself against the force of Hector, which he did rather to win a vain praise of the people then for the right of his cause, wherein consisted the true end of virtue.  
The like he judged of Hector himself, who many times beholding his wife and other women upon the walls of Troy, would more boldly & courageously adventure himself, rather fearing some bruit those women might have raised sounding to his dishonour, than other wise he did respect the justice of his cause or the general good of the City so distressed by the greeks.  
See here a heathen Philosopher, that would not admit those adventures, to be so much as reputed wise which in a vulgar opinion would have been consecrated to immortal Fame.  
Our saviour Christ himself condemned the pharisees, that used to give forth their Alms, with the sound of Trumpetes and to make their prayers in the open streets thereby to be seen and praised by men, and although to give Alms, and to pray be the works commanded by God, yet to be done with such ostentation to the world they merit no reward.  
Virtue is the high way then that leads unto Fame, and he that hunteth after Glory not being directed by virtue, is too vain glorious, but let us praise virtue how we list, and let us write whole volumes in her commendations, yet if the sovereignty of virtue doth extend no further than to transitory things here upon the earth, there is not any thing so wretched and miserable as man.   

Of the number of follies in this age whereby to win Opinion. Chap XXIX.  
AS those that do hunt after Fame, do think to leave themselves eternised, by their own endeavours, so if I would now under take to speak of them that in this age, doth hunt after the vanity of opinion, I might speak of so many base qualities, as their foolish devices could not be comprehended by art, neither yet contained within the account of number.  
How many silken slaves that can creep, crouch, lie, faun, flatter, and all to get a favour, that can watch, write, dissemble and conspire, whereby to win opinion.  
Some will seek to scrape out opinion with their court compliments, by ducking, by diving, by kissing of their hands & furnished perhaps with a French or an Italian phrase they will prostitute their service to a Dog to win opinion  
Some will seek to woo opinion, with praises and commendations, extolling those for wit and wisdom, that are so near a kin to the Fool, that they cannot marry without a licence from the Pope.  
Some do think to creep into the very guts of opinion, be discoursing at a table, where they have a reason to show for every unreasonable passion.  
Some desirous to win an opinion, to be accounted merry companions, will ornifie themselves with so many dunghill demeanours, that a man would think Nature had brought them into the world for a spite and mockery.  
Some do seek opinion by breaking of bitter jests, and these have commonly a special gift in lying & slandering.  
Some will frame their gesture to agree with their words as the dancer doth to the sound of the instrument, in their very behaviour it is easy to be seen how they do labour to win opinion.  
Some to get the opinion, of gravity, do many times incur the suspicion of folly.  
Some to win opinion, will go to Church, with a Bible brought after them, but look into the manner of their life, by the fruits you shall know the tree.  
But I wonder of what Opinion they be that will neither omit a Sermon, nor let slip a new fashion.  
Some to win opinion, doth every day suit themselves in new fangled fashions, like Proteus the god of shapes; and whilst the poor soul is penned up in a straight Cell, our foolish cogitations are still wandering throughout the world to seek out new fashions.  
Some by wearing a long lock that hangs dangling by his ear, do think by that lousy commodity to be well esteemed by the opinion of Fools, for although there be some wisemen that will tolerate in the matter, yet I never knew wisemen that would follow the fashion,  
Some will so curl their hair, pick their brows and will so metamorphife themselves aswell in their attire as in their demeanours, that they rather make show to be demy-harlots, than men.  
Some have sought to shake Opinion out of a Sinque pace, but now their legs are so over pestered with Garters and Roses, that they are fit for nothing unless for a Moris' dance.  
These and such other like may perhaps beget an opinion, and what opinion is it, but a base opinion, and it is commonly conceived, but by the basest sort of people.  
I had almost forgotten to speak of women, yet they are sometimes conceited in their opinions aswell as men, but to speak truly of those women that be modest, they do laugh at the foolish opinions of men.  
Nature hath not ordained all women to be wise, there must be some vain, if it be but to fit the follies of men, and it is a received Opinion amongst those women of entertainment, that she that learneth fastest to forget shame is holden to be most excellent in fashion.  
By this it may appear, that the edge of industry is so abated by the force of pleasure both in men and women, that they rather study to win opinion then to practise virtue, I will not say how often we be deceived in our opinions, taking that for virtue that is indeed but vice, but an especial mean whereby to draw on a virtuous opinion doth rather consist in him that doth live well then in him that can talk well; rather in doing of things worthy to be spoken of, then in speaking of things worthy to be done.   

From whence it is that men are so easily drawn into Opinion. Chap. XXX.  
REason is a true sense and judgement of things both humane and divine, and as Seneca saith it is an excellent power and faculty of understanding and judgement, which is the perfection of the soul, even as the soul is of man.  
Now whosoever is obedient unto Reason, he is Lord over his own lusts, he commandeth his own appetites and rebellious Affections, he may with this third pass with Theseus through the Labyrinth of his contagious senses, & to conclude, he is resolute in all good purposes, he is not easily drawn into Opinion: now opinion is it that still fighteth against Reason, for Opinion having his offspring from the body (which is but earth) doth yet represent unto the soul the shapes and forms of things, through the windows of the senses, whereby she associateth the soul with those things, that doth deprive her of her dignity: and thus opinion being linked and coupled to our gross Affections, hath her seat only in the senses, becometh vain, uncertain, deceitful, evil in counsel, base in judgement, it depriveth the mind of constancy and verity, allowing that to day which it misliketh of to morrow, it hath no respect to sound judgement, but to please the body and to content the senses.  
It is therefore the wakeful eye of Reason, that must continually keep Sentinel over our passions, that we be not lulled asleep in our own self conceits, & our judgements dazzled and made drunk with our foolish Opinions.   

What it is that only bridleth Opinion. Chap. XXXI.  
KNowledge is it that still fenceth the body from all foolish and erroneous Opinions, and it is celestial wisdom, that is able truly to discern of opinion.  
And as a man that is blind folded, and should be appointed to remove himself to a certain place, is liker to fail then to perform his purpose, so those virtues that be potentially engendered in our minds, if they be not aided with instruction, doth often come to nought, because the mind is not satisfied with nature alone but hath need of a politic usage of Reason, which may cleanse and scour the soul by taking away the dim veil of opinion, from whence ariseth all the errors in men, for in case good and evil were well known, and perceived, every man would choose the good and leave the ill, and therefore may virtue be said to be a wisdom and an understanding to choose the good, & vice again a lack of foresight and an ignorance that leadeth to judge falsely, because men never choose the ill with Opinion that it is ill, but they are deceived through a certain likeness of some thing that is good: the Art therefore that teacheth to discern the truth from falsehood may well be attained unto, and the virtue by which we choose this good indeed, may be called true knowledge, which cannot be overcome by any affection that proceedeth from the body, especially where the mind is well governed and ruled by Reason, for such force Reason hath, that she maketh the senses ever ready to obey, so that although our sinews, our bones, and our gross compacted flesh, have no Reason in them at all, yet when there springeth in us the motion of mind, that the imagination pricketh forward, and shaketh the bridle to the spirits, all the members are in a readiness, the feet to run, the hands to undertake, and the whole body to do and endeavour any thing that the mind thinketh upon.  
It is requisite therefore that knowledge should evermore march in the foremost rank, for although Appetite may sometimes have a longing after things that be good, yet being blind of herself, she cannot make election of the good from the bad therefore hath Nature so ordained▪ that to every virtue of knowledge, there is annexed a virtue of longing, and the soul hath three manner of means where by she may learn to know, as namely first by Sense, again by Reason, and lastly by understanding: of Sense there ariseth Appetite or longing, and this is no less common to bruite-beastes then to men: of Reason ariseth Election or choice, which is proper to man only: of understanding (by the which man may be a partner with Angels) ariseth Will: and therefore whatsoever is not undertaken with knowledge, by the choice of Reason, is accomplished by false opinion by the longing of the Senses: and then is reason in her most especial perfection, when she beholdeth some purposed end whereunto she leveleth and directeth her actions.  
Knowledge as I would define it, is understanding tempered with reason, neither vaunting itself for any action of our own, nor of any others that we love, or belong unto us: and knowledge is it that doth refine us from the dregs and filth of the common people, it serveth as a Ladder to climb to Honour and dignity, it calleth us from earthly vanities, to things celestial and divine: knowledge giveth us new eyes to spy into the demeanours of flattering Parasites, that we cannot be easily deceived in our Opinions: and knowledge doth so unmask any man's eyes to see into himself, that Opinion can never make him blind.  
It is not Opinion that knowledge doth hold but judgement, that laboureth every thing with discretion and wisdom, what riseth from the senses, are affections, what affection thinketh is opinion, but knowledge determineth rightly of every thing.  
Make much of this wisdom, take her in thine arms & embrace her, set foolish opinion aside, for they are but foolish wise men that are over reached with it.   

Opinion Diefied. Chap. XXXII.  
BY this that hath been said, may be perceived the Potency of Opinion, we see Christian kings, Princes and Potentates, they are in nothing more over swayed, than they are by Opinion; the Pope and all his Clergy, are but the vowed votaries of opinion: the great Emperor of the east that ornifieth himself with so many high titles, what is he but the very slave of opinion.  
Old men, young men, wise men, learned men, they are all led and ruled by opinion.  
What were those great Philosophers, but Favourites to opinion.  
Nay look into Philosophy itself, & what is it but Opinion.  
What traps, what trains, what labour, what pains, & but to catch opinion.  
We spend our time, we spend our wit, we spend our wealth, we spend poor soul & all, and but to win opinion.  
What was it, but to win the Opinion of the multitude, that Pilate delivered Christ to be crucified, who by his own confession, found no just cause in him that was worthy of death.  
Thus we see, there hath been no time, no age, no place nor person, but opinion hath reigned, ruled, and swayed.  
Opinion hath thus reveled from the beginning of the world & it will so continue so long as there is a world: Let it suffice that all worldly happiness hath his being only by opinion. Finding then opinion to be thus regal, thus mighty, and magnificent, as Christofer Marcellus (in the Counsel of Lateran) said to the Pope Tu es alter Deus, so say I to opinion, Thou art an other God here upon Earth.   
FINIS.