THE DOVE AND THE SERPENT.  
In which is contained a large description of all such points and principles, as tend either to Conversation, or Negotiation.  
Tuta velis; Tutus eris.  
LONDON Printed by. T. C. for Laurence L'●sle, dwelling at the Tygre's head in S. Paul's Churchyard. 1614   

The subject of every several Chapter contained in this Book.  

Chap. 1. OF Secrecy; the means to attain unto it; the benefits it bringeth; the inconveniencies, which ensue the contrary.  
Chap. 2. Of the sinews of Wisdom, wise distrust, and slowness of belief.  
Chap. 3. Of the wisdom of behaviour in general.  
Chap. 4. How a man is to carry himself towards those, on whom he hath dependency.  
Chap. 5. How to converse in Court, and of the means whereby to purchase favour, and stand secure from the many dangers, which are there incident to all.  
Chap. 6. Of the manner how to converse with strangers in foreign regions, whereby to profit himself, and benefit his Country.  
Chap. 7. Whether a man in the performance of employments; upon hope of doing better, may digress from the directions of him that doth employ him: wherein the Negative is maintained.  
Chap. 8. What kind of literature and knowledge is required to the enabling of a man for the undergoing of any business, and the effecting of it with success.    

THE EPISTLE.  
Virtue delights in those alone, whose goodness is the truest parallel to their greatness. Her ambition hunts not after popular applause. Inuictam esse oportet manum, quae Coelum condat: The garland, which is to crown her worth, must not be framed or form by any vulgar and illiterate hands: A weaker pencil, then that of Apelles, is not allowed to limb her Beauties forth; nor a less skilful hand than had Lysippus, to grave in Brass the comeliness of her Proportion. Hence Sir it is, that I, her meanest Servant, do here offer up these my labours particularly to you, and indeed to none but such as you: Quos manibus proprijs finxit cordata Minerva; From whose judicious Censure, whatsoever approbation they receive, I shall account my gain. I have been taught long since, that Principibus viris placuisse non ultima laus est; And therefore with the Satirist, 

Non ego cùm scribo, si fortè quid aptius exit,  
Quando haec rara avis est, si quid tamen aptius exit,  
Laudari motuam: Neque enim mihi cornea fibra est.   

Say that by chance, when I propound to write,  
Some pretty thing, that's pleasing, I indite,  
Though it be rare to see such Birds on wing;  
Yet were I Author of some such like thing,  
To reap what praise is due I would not scorn:  
My bosom's made of softer stuff than Horn.   So without further interrupting your more serious employments, I rest, with all due reverence,  
Your Worships, D. T.   

Prooemium.  
THat unadvised Rhetorician, whose judgement being so overswayed with selfe-conceite, as that he durst most arrogantly presume, in presence of one of the greatest Commanders, and best experienced Captains, that those times afforded, with many tedious and frivolous Discourses to determine the office and duty of a General, was recompensed, as he deserved, with a disdainful smile: which being accompanied with these words, that had those things been handled by a Swallow, he would have done the like; but if by an Eagle, have lent them the best attention that he could, did more manifestly make known, how much he had distasted his over-daring weakness. And indeed I may seem at first in many men's judgements worthy the like censure and reprehension: but all things rightly considered, I hope I shall easily avoid it. For though the course I take seem somewhat preposterous in regard of that of the sacred Vestals, who first learned what they were to do; secondly, did what they had learned; and last of all instructed others: yet is it answerable to that of the Pythagorians, who after three years of silent contemplation, were permitted to intermeddle with public actions, and to reduce their long conceived speculations, into practice. Now therefore with the Poet, 
— Fungar vice Cotis, 
Horat: de arte Poet.  acutum  
Reddere quae ferrum valet, exsors ipsa secandi;  
Munus & officium faciens nil, ipse docebo,  
Quid deceat, quid non; quò virtus, quò ferat error:    

for whose safer Convoy, he hath engaged his fidelity. He shall meet with many Pirates, that will strive to board him, not so much for the Vessel, as the burden; and this they will be masters of, or their lives shall pay the forfeiture of their miscarrying: But the Tongue is the Stern of this great Carrack, which whosoever hath the skill to guide, may easily disappoint them in their aims.  
It was the manner of those ancient Champions, which by the Greeks' were called Pancratiastae, to stand, being summoned to fight, with their arms lift up on high, fortifying as with a Trench, their head and mouth, with their opposed hands; and settling themselves in a readiness, before the beginning of the combat, either to put by the blows of their Antagonists, or make them feel the heavy weight of theirs. In the like posture should the mind of a wise man be, against the riotous and wanton violence of injurious persons; Erecta esse debet, ardua, septa, solida, expedita, nunquàm connivens, nusquàm aciem suam flecters; but continually producing Counsels and advise, against the Batteries and Assaults of the deceitful, against the snares and treacheries of the unjust, as the only arms and hands, whereby to repel their force, and secure himself from being suddenly surprised. He must be like those mystical creatures in Ezechiell, full of Eyes, (that is) exceeding vigilant, and circumspect in his proceed: But above all, he must put a bridle in his mouth, and curb his tongue, from being too extravagant.  
Speech is the only Character, by which a man expresseth himself unto the life; A Picture showeth us but his outward lineaments, but in this, the nature and quality of his mind is oftentimes deciphered to the full.  Laudibus arguitur vini vinosus Homerus. 
And hence no doubt, came that of Socrates. Loquere, ut te vi●eam. That Noble man, which came into the Painter's shop, drew by his outward presence all due observance, & respect, even from the Master; but when he began to speak, the boys broke forth in laughter at his weakness; And indeed, by nothing better than her note, can we distinguish the Bird.  
It is said of Geese, that, when at the change of seasons, they pass from Cilicia, over the mountain Taurus which abounds with Eagles: they carry stones in their bills, for fear their cry should discover them to their enemies. Reason should teach us that, which Nature hath instructed them; but alas, it is a thing of greater difficulty than so. For it is not possible that any man should moderate his tongue, who hath not first of all tamed his affections.  
The son of Croesus was dumb even from his birth, yet when the Soldier had advanced his sword to cut the thread of his father's life, the violence of his passion removed the impediment of his speech, and he cried out, O stay thy hand, It is the King thou hast at that advantage; This which through natural love was caused in him, hath very often by the disordered & irregular motions of the Mind, been wrought in others. Philotas by his ambitious vaunts, and windy ostentations, made a broad passage to his own confusion. Samson, by dallying too much with his Dalilah, betrayed his life and safety to the Philistims: And Claudius, 
Tac: Annal: Lib: 12.  by venting forth a word in his distemperature, gave Agrippina warning to hasten his destruction. I will not stand to amplify this point with any more particulars, but (in a word) advise thee, whosoever thou art, that shalt thrust thyself abroad into the day, so to compose thy inward mind, that thy outward carriage may continually be calm and quiet. For thence it is, that all the parts and members of our body have their stormy motions; Hunc igitur fraenis, hunc tu compesce Catena:  
If this be settled once, the Tongue cannot miscarry. We may observe in Homer, that such as are commended by him for their wisdom, are likewise said to be most sparing of their speech: He makes Ulysses after his return, to give his son this charge; 
If thou be mine, & from my blood derived,  

Odyss  Let none perceive Ulysses is arrived:  
Let not Laertes, nor Eumaeus know it,  
Nor unto any of my Servants show it, etc.   
And to speak truth, it is impossible, according to that saying of Demaratus. A fool should hold his peace. 
Plutar. de Audit.  So that Spintharus did not meanly commend Epaminondas, when he said, He near had intercourse with any in all his life, that knew so much, and spoke so little as he did. It is requisite therefore that they, which take upon them the performance of any public office, should first bend their endeavours to the attaining of Concealment; For without this, Li●tora bobus arant, & arenis pemina mandant; They can neither be profitable to themselves, nor serviceable to others.  

Lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An open mouth, sayeth Plutarch) serves the Master to no other use, then doth a house without a door, or a purse without a string. He must not in any wise be like that place in the City of Olympias, which for the often resounding of one and the self-same voice, by reason of divers and sundry reflections in it, was not without just, and due consideration surnamed Heptaphonos. For howsoever it be a very difficult thing to restrain the tongue from intemperancy in this kind, and that many men are of such a temper, that they could with greater patience endure to carry burning coals in their breasts, than secrets; Whereupon it oftentimes falls out, that those things which are whispered in the ear, are presently after published in the market; yet is there no excuse wherewith to colour such a defect in one of public place. For besides an imputation of weakness which he brings thereby upon himself, he doth first of all control the very purpose and intent of Nature, who to show us the unruliness of the tongue, and with what strictness it is to be observed, hath as it were imprisoned it in the mouth; chained it with sinews to the throat; walled it about with gums; hedged it in on every side with teeth; and for fear it might any way break forth, shut it up closely with the lips, as with a two-leaued gate, so that his judgement, and discretion, which have the charge and custody thereof, cannot but be liable to Censure, if it make escape.  
Secondly, he doth digress from Reason, which confirms unto us every moment by infinite examples, That the safety of the tongue is the tree of life; and he which preserveth it, according to that of the wise man, Ag●●opir quabit Spirit●i.  
Thirdly, 
Hor. Carm. lib. 3. Od. 2.  he maketh himself thereby an enemy to all Society; 
— vetabo qui C●reris sacrum  
Vulgarit arcanae, sub ijsdem  
Si● trabibus; fragil●mque mecum  
Soluat f●●elum—  saith the Poet; And in an other place he giveth every one this caution: Percun●●ator●m fugito; nam garruius idem est.  
Fourthly, he doth break and violate the laws of Nations. Amongst the Persians, Lingua magis castigabatur, saith Q. Curtius, quàm vli●m probrum; 
Q. Curt. lib. 4.  the tongue was more severely punished then any crime: nec magnam rem magis sustine●i potuisse crediderunt ab eo cuitacere grave esset, quod facil●im●m volu●●it esse Natura; yea, they disabled him, from ever having the managing of any weighty charge, that had not in him the power of Concealment: and by this discipline they prevailed so far, that neither fear nor hope, could ever draw from them the least knowledge of that, which was not to be known: witness Alexander, who notwithstanding the ●●ligent enquities, and industrious searches which he made after the plots and projects of Darius, could never learn the course of his proceed. Amongst the Egyptians likewise, it was a capital offence. A Virgin in the Temple of Isis, was deflowered by a Priest, 
Diodor. Sic.  who having for the better compassing of his lustful desires, relied upon the secrecy of a third, was by him betrayed unto the Magistrate, who pronounced the sentence of death against the malefactors, and branded him, for the hire of his falsehood, with an infamous and shameful banishment. And in other kingdoms where this was never punished as a fault, the contrary hath still been honoured and rewarded as a Virtue. Est & fideli tuta silentio Merces.—  
Dionysius gave strait commandment, the head of Brias, one of the Gentlemen of his Chamber, should be cut off, for telling Plato, who had demanded of him what the Tyrant did, That he had stripped himself by reason of the heat, and was painting in a Table. So that last of all, he makes a blot of his own Security, and hazards upon the uncertain chances of the Dice, his dearest safety.  
Viper's are torn in sunder with the bringing forth of their young; and secret words issuing out of the mouth, bring with them the utter ruin and subversion of those that revealed them: It is an oracle uttered unto us by the mouth of Wisdom, 
Proverb. 13 verse 3.  That he which keepeth his mouth, keepeth his life: And indeed it is as true as tried— Non tacuisse nocet, nocet esse locutum; according to the saying of that good Simonides.  
Amongst other Hieroglyphikes, by which the Egyptians did shadow Silence forth, they made the Quince-tree one, whose fruit hath the proportion of the heart, and whose leaf is fashioned like the tongue of man: to signify thereby unto us, that Speech which is the fruit as it were of the Understanding, should be perpetually fastened unto that, and not to this. Yea, the spirit of Truth informeth us, that he which hath knowledge, spareth his words; but the mouth of a fool is his own destruction, and his lips are a snare for his soul. Wherefore he that is familiarly acquainted with his own infirmities, and findeth in himself this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this talkative intemperancy, let him stand aloof, and not rashly undertake any weighty, or important charge; but salute it at a safe and fearless distance, as young Hippolytus did the Goddess Venus, or his presumptuous overweening, will have a tragical Catastrophe.  
The times are dangerous and deceitful in which we live. The World affords us almost nothing now, which is not personated and disguised. Amongst men there are many,— Qui fronte politi, 
Pers: Sat: 5.  Astutam vapido servant sub pectore Vuloem.  
They have honey in their mouths, but a Razor at their girdles; and as the Comike saith, 
Composita dicta pectore evolvunt suo,  
Quae cum comp●nas dicta factis discrepant. 
Plaut.    
In a word, the Owl hath learned to counterfeit the Nightingale: and Satan that he may the better work upon a weak belief, hath fashioned his Tongue to the Dialect of Angels. Simolicitie lieth speechless, and Vpright-dealing is ready to give up the Ghost; the Bell hath oftentimes rung out for them; by reason whereof, Dissimulation hath long since entered upon their Possessions; and like a cunning Usurper, enthroned herself within the hearts and minds of frail Mortality; So that few are left, and those not easily to be discerned, which are not as the Poet saith, Introrsum turpes, speciosi pell● decora.  
Every man is now become a Sydonian, and hath his Baal to himself: whilst he that is the GOD of Gods, of power and Majesty so infinite, that (as th' Egyptians caused to be written on their Temple Gates) he is, 
Hermes. Po●m: 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whatsoever hat● been, is or shall be, is made the subject of his Hellish laughter. ●u●l●ci●ie, 
Rom. 11. vers. ●6.  and Gain, are almost in as great esteem amongst us, as Virtue and Honour were amongst the ancient romans, their Temples are alike contrived; It is impossible to come unto the last, but by the former: And hence proceedeth that of the Satirist: 


Juvenal. Sat. 13.  Quae tam festa dies, ut cesset prodere furem,  
Perfidiam, frauds, atque omni ex crimine lucrum  
Quaesitum, & partos gladio, vel pixide nummos.   

No day so holy, but it still bewrays  
Thefts, guiles, deceits, and treacherous assays:  
Goods lewdly got, by Crimes, and vile offences,  
By murders, poisonings, and unchaste pretences.    
It i● true, that in a man's own private businesses, he may assume what liberty he please; but in those things which concern a third, he must be very wa●ie how he doth proceed. Icaru● to satisfy his daring mind, may freely (peradventure) & without controlment, soar above the strength of his waxed wings, as long as the disastrous event of his presumption, extendeth itself no farther, than the compass of his own grave: But Phaeton, must of necessity be blamed, if wilfully and unadvisedly, he undergo a task, the weak performance whereof, brings nothing but confusion to himself, and others. And this is that our SAVIOUR CHRIST so oft inculcated to his Disciples, when bidding them beware of men, he commended unto them the Wisdom of the Serpent, in regard of his Church; but the Innocence and Simplicity of Doves, in regard of themselves. It behoveth every one therefore to take heed, how, and to whom he open himself at any time, for fear he falsify the trust which is reposed in him, and by so doing endanger all.  
Let him imitate that Grecian of former times, who being told that his breath did smell, Answered, It was by reason of the many Secrets, which had a long while lain rotting, and putrefying within him.  
Let his Bosom be like the lions den in the Apologue; towards the mouth whereof, the Prints and prickings of sundry sorts of Beasts might easily be discerned, Sed nulla retrorsum, but from thence none at all.  
Let him always talk with Harpocrates, at the sign of the Finger on the Mouth; and learn of Anacharsis, that the Tongue hath need of a more strong restraint than Nature.  
Let him not be too curious with them of Bethshemesh, 
1. Sam. 6. vers. 19 2. King: 20. vers. 13.  in the search of other men's Secrets, nor yet too careless with Hezekiah, in the discovery of his own. Morality giveth him a prohibition for the one, and a precept for the other.  
Arcanum neque tu scrutaberis ullius unquàm;  
Commissumque teges, & vino tortus, & irâ. 
Hor: Epist. 18. lib. 1.   
And indeed it is a profanation of duty, to publish any thing we should not. Those things therefore which are to be concealed, let him conceal them,— ut Curia Martis Athenis; as close as either Silence or Darkness will afford him means to keep them both from Eye and Ear: for the better effecting whereof, there is necessarily required in him a Wise distrust, and slowness of Belief, wherewith his breast must so equally be balanced, that he may steadily run on, without suffering shipwreck in such a doubtful and dangerous Course.  
unto our Saviour Christ with a deceitful and captious interrogatory, 

praises of whose mouths are witchcrafts: of those are these.  
Th● Poet alludes unto them. Si ultra placitum laudârit, baccare frontem cingite ne v●ti noceat mala lingua futuro. Virg. Ecl. 7. john 3. verse 26.   and said unto him, Master, Master, thinking that he perceiving himself so honoured and respected by them, might simply peradventure, and without mistrust, discover and reveal unto them the secrets of his heart: but alas! they mistook their aim, they miss their mark. He that intuitively knew all things, did likewise know their salutation to be nothing else, but a mischievous and treacherous insinuation; and therefore howsoever he accepted of the like titles from the mouth of his Disciples; yet here the text saith of him, That he stooped down, and with his finger wrote upon the ground; to show, that he was not delighted with their vanity, and that he knew the scope and drift of their intent. Howsoever there are many so weak of understanding, that measuring others by their own simplicity, they suffer both Discourse and judgement to be subdued by outward circumstance, and led in triumph by the formal appearance of deluding Sycophants. Yea the wisest, if never so little jovially disposed, can hardly keep themselves from nibbling at this bait. Men for the most part are like the Peacock, of which the Poet writes; 

Laudatas ostendit avis junonia pennas;  
Si tacitus spectes illa recondit opes;   

Her praised plumes great junôs' bird spreads forth,  
But viewed with silence, she conceals her worth:    
Such as have any sense at all, are sensible in this; there is no Stoic but desireth it, no Cynic but delighteth in it. But they that shall consider with themselves, that Esop's Fox did not praise the Crow, but to beguile him of his prey, will peradventure be wary, how they be transported and led away with such vain persuasions. There is in speeches of this nature a certain sweetness, 
Lib. 18. Epist. 106.  quae irrepit & blanditur, & non aliter, quàm ebrietas, aut amor secreta prodit, saith Seneca, which having stolen into the heart, doth with a tickling kind of motion so please and soothe it, that no otherwise then Love or Wine, it causeth it to vent the most retired Secrets: but Wisdom prescribeth us an antidote, and biddeth us stop our Ears against the Charms and incantations of such Sirens, and not suffer ourselves to be like Pitchers, led up and down by the sinister adulations of such double and cloven-hearted Parasites, that like cunning Anglers do draw us on to swallow down the bait, that in the end they may hang us on the hook.  
There are others, that by enforcing an imaginary supposition, endeavour to extort a truth; and this as it is usually practised, so is it seldom uneffected: provided always the thing objected be a matter of more consequence, and such as would redound, if justified, with scandal to the party that should report it. For feeling himself so urged, he will instantly, to clear himself of the greater imputation, not stick peradventure to confess the lesser. But these may easily be prevented, if we can keep ourselves from falling into passion, and seem but lightly touched with their objections.  
There are some again, 
Plin. lib. 1. Epist. 5.  that on the sudden and unawares, do set upon a man, and with some short, and unexpected question labour to surprise him: These, howsoever they seldom make a full and perfect discovery of what they look for, yet having driven him as it were, by this means to a stand, 
Ita intimos mentis affectus proditor vultus enunciat, ut in speculo frontium imago extat animorum. Plin. Sec.  they think they may easily (as by observing the manner of his reply, by noting the private and subtle motions of his countenance, and the fashions of his behaviour) collect some probability of their surmises; which done, they bend all their practice to some other form, and cease not their pursuit, till they be masters of the game: But the only means to delude their expectation, is either to slight their question; to expostulate their opinion; to answer little, & what they least look for; or in some cases not to answer at all; but by way of opposition, and compensation to confront their interrogatories and demands, with others of the like nature: As our Saviour CHRIST did in the Gospel, when the high Priests and Elders of the people came unto him, and asked him by what authority he did those things, and from whence he had the power to do them; Tell me, (saith he) the Baptism of john, 
Math. 21. vers. 24:  Is it of heaven, or of men? and with this Dilemma, this twoedged argument, he cut the throat of their inquisitive. There is another example of the like nature, expressed by the Poet in the difference between Damoetas and Menalcas: the one saith, 

Virgil. Eclog. 3.  Dic quibus in terris, & eris mihi magnus Apollo,  
Tres pateat Coeli spatium non amplius ulnas.  And the other, not able (it may be) to expound his riddle, or at least not willing, requiteth him with the like: 
Dic quibus in terris inscripti nomina Regum  
Nascantur flores, & Phyllida solus habeto.  And this is a just and lawful retribution, and nothing else then to give our adversary the foil at his own weapon.  
To be brief, there are some that will not let to instance many feigned matters on themselves, by way of ostentation, or upon others by way of approbation, that they may draw from their auditory a true confession of the like. Of these we must take heed, and withal, be diligently careful, that they work not upon our weaknesses, and disadvantages; or make us the subject of such experiments. And that we may the better secure ourselves from them, we must know it is their usual practice, when they meet with any so firmly settled in their disposition that they cannot lead them; so close and private in their desires, that they cannot win them; so furnished with rules and principles of wise prevention, that they cannot awe them; to fasten upon their friends, factions and dependences, or others that are interested in them, and so govern them; And hence proceeded that of Samson, 
judges 14. verse 19  Had ye not ploughed with my heifer, ye had not found out my riddle. Wherefore it is good, never to impart our minds, but where it much importeth; and in matters of any moment to be always doubtful of the worst. 
Euripides.  For as the Poet saith, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epichar.    

Then wise distrust there is not any thing,  
To mortal men that can more profit bring.    
But if it be grounded upon vain imaginations and surmises, it is either an argument of weakness, or of baseness, and who so useth it, must of necessity be thought a traitor to human Society. For as to believe all things is childish, so to believe nothing is merely brutish. Besides, Multi fallere docuerunt, dum timent falli; saith Seneca. It is therefore requisite in Civil policy, and no way derogating, as I take it, from the rules and precepts of Morality, even in matters where there is greatest cause of diffidence, especially if the parties be such as otherwise deserve respect, so to disguise his fears and jealousies, 
Frontem aperiat, mentem tegat. Cic. pro Cn. Plan.  that the discovery may neither prove offensive unto them, nor hurtful to himself. There is no Argus, but, notwithstanding his wakeful observation, shall find a Mercury to delude him. They that are free and liberal of their discourse, are oftentimes the most secure from danger, if they err not in the choice of their subject; whereas these Saturnines that stand continually upon their watch and ward, and speak not but with Pythagorical suspension, give public notice to the world, that there is somewhat in their keeping, which they would not willingly lose; and by this means whet and sharpen the wits of the more curious sort against themselves, that in the end they cannot but be made the spoil and prey of their Inventions: And with this agreeth that worthy speech of the Philosophers, 
〈◊〉 Ep●●●. ●9. lib. 9  Multi aperta transeunt, condita & obstrusa rima●●●●r: f●●●m signata sollicitant; vile videtur quicquid patet; aperta effractarius praeteri●: hos mores habet populus, hos imperitissmu● quisque, in secreta irrumpere cupit. But I will slide from hence to that which doth remain, as loath to torture the Reader with prolixity, or give him occasion to distaste the rest through loathed satiety.  

CHAP. III. Of the wisdom of Behaviour in general.  
THe wisdom which is required in one of public employment, is either wisdom of behaviour, or wisdom of negotiation; which in a word is nothing but the Dove, and the Serpent. For as concerning the first; he must be kind and courteous towards all men; full of mildness and affability in his discourse; full of sobriety, and appliable demeanour in his conversation. The mind of a wise man is by the mouth of Solomon compared to a glass, 
Prou. 27. verse 19  in which the forms and Characters of all diversity of Natures, and of all variety of Customs are represented: so that hence I conclude with the Poet, that, Qui sapit innumer● moribus aptus erit. He will not like a Cato fashion himself to none; nor like a Catiline conform himself to all: the one favoureth exceedingly of wickedness, the other somewhat too much of wilfulness.  
Est modus in rebus, sunt certi denique fines,  

Horat. lib. 1. Sat. 1.  Quos ultrà citràque neo●it consistere rectum.  
He will therefore out of his own discretion so level forth his carriage, that it may hold a certain specious kind of correspondency with most, and not give by reason of distance, or disproportion, occasion of offence to any: with some actually & indeed; with othersome apparently, & with relation only to Society. For this, howsoever we dislike the unevenness of men's proceed, must always be preserved and kept unviolated.  
He must not disapprove of whatsoever is not bounded with the circumference of his own opinion, or tendeth not to the same Centre: nor give his judgement upon any thing, though he be never so well able to decide it, but with Apologies, and Cautions; to the intent that such as are in conference with him may have no cause, either to envy his knowledge, or blush at their own ignorance.  
He must not like Aesop's Ass grow proud and insolent of his employments, nor think the better of himself because of his burden: but entertain such private graces and favours as are shown him, with a settled modesty: & never publish them, but with an abasement of his own merit, ascribing all such accidents, more to the author's facility, or his own external felicity, then to any skill or virtue that is inherent.  
He must avoid all windy ostentation, which by the force of Selfe-Conceite, may be drawn from any survey he hath taken of his own worthiness. It is an unseemly thing for any man to be the trumpet of his own sufficiency: and whosoever it is that strives to be both Homer and Achilles; Virgil and Aeneas; he doth but manifest his own weakness, and want of wit. For his actions (if any thing be in him) will in time prove sufficient blazoners of his worth. Let us but rightly cast up our accounts, & we shall straightway find, that we can never speak of ourselves but with some prejudice: Our proper taxations are received still as settled truths: but the commendations which we give our own deservings, cannot escape the censure of Misbelief. 
Plin: Epist: 8. lib. 1.  Besides, quod magnificum referent alio fuisset, ipso qui gesserat, (saith Pliny) recensente vanescit: little Oar, we still dig further on in hope of more, flattering our expectation with this conceit, that surely so small a quantity was not alone, and impute the not attaining it, to nothing else but our own unhappiness. It will not therefore, I take it, be much amiss for any one to advantage himself, so often as he seethe occasion, by the use and practise of this principle.  
In contracts of love and amity, I could advise every man to be always mindful of that of Martial, 


Lib. 12. Epigr. 34.  Si vitare velis acerbu quaedam,  
Et tristes animi cavere morsus,  
Nulli te facias nimis sodalem;  
Gaudebis minus & minus dolebis.   

Who list not taste of bitter discontent,  
But the sad bitings of the mind prevent,  

Caesar, è duobus consulatus comperitoribus, Luceium sibi adiunxit, pactus ut is, quoniam inferior gratia esset, pecuniaque polleret, nummos de suo communi nomine per centurias pronunciaret. Sueton. jul. distinct. 19  Must make himself too fellowlike with none;  
Less cause he'll have to grieve, less cause to moon.   Or at least that he make choice of none to be familiarly acquainted with him, but such as are honest and virtuous; of such as may delight him in their conversation, by reason of a nearness in manners, and a likeness in affections; or last of all, of such as are able to help him in the managing of his affairs, by their discreet and provident directions, or furnish him if need require, with supplies of an other nature, for the better furtherance of his proceed. For this indeed is that same threefold base, on which, as Plutarch saith, all friendship must be raised, or it will quickly fail.  
There are some, that in the sunny upspring of our fortunes are with the Swallow still at hand, and ready as it were to do us all the serviceable offices they can: but when the winter of our happiness doth once approach, behold, they suddenly vanish, and grow strangers to us in our greatest need. Some again, as indeed, Tuta, frequensque via est, per amicifallere nomen, that will not stick to protest their pure and singular affection towards us, when the scope of all their aims is only to deceive us. The Egyptians in their hieroglyphikes were wont to shadow these forth by the Pie, which is white before, but black behind. And in truth, as Triphon the Grammarian said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mendacium in extrema part nigrescit.  Whatsoever is counterfeit, and adulterate, though it eye us with never so fair a face, if we mark it well, we shall find it black always towards the tail. That precept therefore of Pythagoras deserves our approbation, by which he warneth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to admit a black-tayld hypocrite into our friendship. Lastly, there are others so void of all civility, so destitute of all humanity, that out of a vile and slavish disposition, the better to prevent their associates, neighbours, and allies, from presuming any thing upon their kindness, are not ashamed to give out, That the only way to have a friend, is to make no use of him; intending it should seem, like churlish Nabals, to taste of no man's cup themselves, because they would have no man to taste of theirs: but these are utterly to be contemned and despised, as the detested outcasts of Society. For as the Poet saith of riches, 

Quò mihi divitiae, si non conceditur uti?   

With wealthy sums of gold what should I do,  
Unless I might both have, and use them too?   I likewise say of this.  
To conclude, he must be careful, that as his speech is eloquent, his utterance be likewise pleasing and amiable. Mercury cannot well be separated from the Graces, nor they from him, but the musical consent of civil Conversation will fall out to be very harsh and discordant. Above all, he must endeavour that his words and countenance may seem like parallel lines derived equally from one Centre, that the reservedness of the last may not destroy the credit of the former, and make good meaning liable to misconstruction. In a word, he must in all things be free from affectation. There is nothing more undecent in a man, than an overcurious observance of decency. To intend the fashioning of an external carriage & behaviour so much, as to let it pass into affectation, is even by the shallowest understandings condemned as ridiculous, and accepted of all men (to the great disabling of his sufficiency that useth it) as a most evident argument and proof of weakness and indiscretion. Wherefore let him avoid all singularity, both in action, gesture, and discourse, and so compose and govern himself in all such points as appertain to conversation; that considering his care and circumspection in declining from whatsoever is incongruous and absurd, that which that Satirist said of janus, may deservedly be pronounced of him.  

Pers. satire. 1.  O jane, à tergo, quem nulla Ciconia pinsit,  
Nec manus auriculas imitata est mobilis albas,  
Nec linguae, quantum sitiat Canis Apula, tantum.  
All such occasions being far removed, as might any way betray his credit, to the traducements of a vulgar and illiterate laughter. Lastly, 


Hor. Epist. 18. lib. 1.  Non sua laudabit studia, aut aliena reprendet:  
Nec cum venari volet ille, poëmata panget.   

His proper courses he shall ne'er commend,  
Nor by reproving other men's offend:  
Ne when his friend by hunting sport would find,  
Shall he incline to poetry his mind.    
Vespasian got the ill will of Nero by sleeping at his musical recreations; whereas Pamphilus had the love of all by observing the former.  

Terent. in Andr.  Sic vita erat, saith his father, sacilè omnes perferre ac pati  
Cum quibuscunque erat unà, ijs sese dedere,  
Eorum obsequi studijs, advorsus nemini  
Nunquam praeponens se alijs—:  
and hence he concludes, that whosoever shall carry himself in the like kind, facillimè Sine invidia inveniat laudem, & amicos paret.   

CHAP. FOUR How a man is to carry himself towards those, on whom he hath any dependency.  
Whosoever he be that dependeth not entirely upon himself, but hath reference in his fortunes to some of nobler rank, from whom he hopes, by doing him all the offices of a dutiful and faithful servant, to draw some means wherewith to raise the low-built roof of his estate; let him first of all, that he may the better instate himself within his grace and favour, to whom he standeth so devoted, and as I may say, get ground of his affections, observe his nature and disposition; and when he hath discovered and found out his humours and his inclinations, endeavour, so they be not vicious and dishonest (for I would not that he should like Tigellinus, as Tacitus reporteth, 
Tacit. Annal. lib. 14.  principem societate scelerum obstringere, seek to endear his Master to himself by taking part in his unbounded dissolutions) by fulfilling them, to give him the best contentment and satisfaction that possibly he may.  
Let him never absent himself long from about his person, but continually be at hand, and in fight; yea, let him feign occasions of access, rather than want them, that so by entertaining a familiar kind of privacy with him, he may (by little and little) wind, and as it were serve himself through his external show of diligence into his best affections. Further, let him be very careful never to approach his presence, 
Quamta gloria sit, negotium aliquod celeriter conficere, ostendit nobis trium verborum ille titulus, quem Pontico triumpho Caesar praetulit. VENI. VIDI. VICI. Suet. jul. 37  but with a plausible and cheerful countenance; and at all times show a special alacrity in the ready embracing of his will and commandments. Let him as the child of Obedience, and the friend of Servitude, be continually ready to undergo upon the least summons, what charge soever shallbe imposed upon him, and afterwards effect it, with such quickness and celerity, that if in the managing thereof, his cunning and sufficiency be never noted, his expedition may.  

* Plaut. in Aulular.  Herile imperium ediscat, ut quod frons velit oculi sciant;  
Quod iubeat, citis quadrigis citius properet exequi.  
Let him not be like Phoebus his Crow, which having been sent by him in haste for water to the running springs, lighted upon a tree which was full of figs, but so green, they could not well be gathered, and therefore as the Poet relateth it, 
Immemor Imperij sedisse sub arbore fertur,  

ovid. Fast. 2  Dum fierent tardâ dulcia poma morâ.  Not remembering his charge, loitered there till the fruit was ripe. 
Gen. 15. vers. 11. Gen. 24. vers. 33.  Nor yet like Noah's, which forgetting his employment, busied itself amongst the putrefied and rotten carcases of the ceasing Deluge. Abraham will drive these from him; he cannot endure their sight: his servants are principled so well, that they will taste no meat till they have delivered their Message.  

This practice is erroneous, & such as many times redoundeth with exceeding disadvantage to the authors of the same. For it is avouched by an Oracle of divine wisdom, That he which sendeth any weighty messages, by such as are of weaker capacity, cutteth off the feet, & drinketh damage. Pro. 26. vers. 6. Tacit: histor: lib. 2.  It is the nature of many in choice of Instruments, to select for their own use and purpose, men of a plainer sort, and such as without searching into the depth and quality of their designs, are able to do what ever is enjoined them, & when the business is dispatched, return (without adding, or subtracting any thing whereby to grace themselves) a true & faithful relation of the success. He must not therefore be like Otho● soldiers, qui jussa ducum interpretari, quàm exequimalebant; who took delight to comment upon the directions of their Leaders, rather than perform them: but without inquiring after the nature and scope of his intent, or searching on what reasons, motives, & inducements it is grounded, borne as it were Daed●lijs rem●g●●, as the Comike saith, upon the wings of Daed●lus, cut through the midst of all opposed interruptions and encumbrances whatsoever.  
He must not always discover the full extent, and length of his reach, but in some cases, caqu● scit, ●esc●●t seem ignorant of what he well conceives especially when he seethe his Patron is desirous to have them so closely carried, that none may be acquainted with the substance, but himself, and useth him but only as an instrument of better conveyance. When Tiberius with dark and doubtful speeches (as his manner was) did still reject the Empire from himself, Patribus, saith Tacitus, 
Annal: lib: 2.  unus metus ne intelligere viderentur; the Senators were afraid of nothing more, then that he should perceive they understood him.  
Passion doth oftentimes mislead the wisest, and maketh them resolve in their distemperature upon the prosecution of many enterprises and attempts, which were they followed and archieued, could not but black and soil the fairness of their reputation. Now here it is the duty of a faithful and trusty servant, howsoever he come by the knowledge of such unripe determinations, whether by his own discovery, or his masters imparting, to oppose, and divert him as much as may be from engaging himself in such proceed, by letting him see the hazards and in conveniences, that may follow thereupon: and this be must do, not by precept, but example; not positively, but by implication; and by bringing him in, as Nathan did the Prophet David, as a judge, 
2. Sam. c. 12.  to censure his own error in the person of a third; for fear an honest contradiction should be rejected as a consoriall taxation.  
Such as are elevated in estates, and advanced above the pitch of ordinary men, to places of dignity and promotion, can not endure to be controlled in any thing. Reproofs are harsh to them, and clean against the hair. Whosoever therefore would reform them, he must not take the nearer way, but the safer, which is indeed by circumstance, by bouts, and windings. For to come bluntly and directly to the point, might peradventure infer suspicion of contempt, and want of due respect towards their person, in him that doth it, whereby their minds may be exasperated and incensed against him; whereas by fetching a little compass, and by condemning their headstrong and unbridled courses, or commending the contrary, in others, not seeming to glance at any time at what is done by them, he may discharge his duty without fear of danger. 
Plin. Sec. lib. 3. Epist. 18.  Praecipere qualis esse debeat princeps, pulchrum quidem, sed onerosum, ac prope superbum est: laudare verò optimum Principem, ac per hoc posteris, velut è specula lumen, quod sequantur ostendere idem utilitatis habet, arrogantiae nihil. It is a means whereby impatient Patients are oftentimes most happily recovered without cauterizing or incision. But if this softer opposition can work within them no impression, let love and dutiful regard embolden him against displeasure; and rather than they should perish through their own wilfulness, let him confront them in a more open manner. Feri, sed tamen audi; Strike me, but yet hear me, said Themistocles to one of Lacedaemon, and so must he to them. His liberty of speech in this, cannot but receive from them in colder blood, a charitable and good construction, and such as may answer the lawfulness of his intent and meaning; provided always, that some apologetical excuse tending to mitigation, do either go before, or follow after; informing them aright, that the boldness of his reproofs and dehortations, proceeded from no other ground, then from a duteous and observant care he had of their security. For otherwise he hazardeth himself upon the very instant, and that vainly, without any good effect at all. 
Q. Curt. lib. 1.  Witness Charidemus the Athenian, whom Darius impatient of all truth, commanded for his honest counsel to be slain. Witness also Calisthenes, whom Aristotle, tutor to Alexander the great, 
Plutar. in Alex.  was wont to reprehend and admonish for his unseasonable freedom in this kind towards his Sovereign, presaging as it were unto him the tragical event, which shortly after followed thereupon, by this verse of Homer; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Iliad. lib. 18.   
Forbear my son such round-spun talk to have,  
Or it will bring thee to a sudden grave.   
Witness likewise S. john the Baptist, and blessed Stephen, 
Matt. 14. verse 4. Act. 7. verse 51.  with divers others, to whom the like was alike disastrous; though indeed I tax it not in them as a deficiency; for what they spoke, was by the influence and inspiration of the holy Ghost. I only quote them as apparent precedents of those butcherous and tragical Catastrophes, that ensue such plainness.  
In matters that are intricate and ambiguous, and wherein his counsel and advise is asked, let him be wary how he doth proceed. For to utter it as a Maxim, or position, whereby to equal the conceit and opinion of his Patron; or by way of Comparison, whereby to weaken and disable it, would peradventure prove distasteful, and beget dislike. In the dissolving therefore of such knots, and doubts, let him abate and qualify the strength and vigour of his judgement, with prudent limitations and cautions, and work him, so he know it assuredly to be best, to a gentle acceptation of it, not by direct expression, but sly insinuation. For as Cobaris the Mede advised Bessus, servo utilius est parere dicto, quàm afferre consilium, quum illos, 
Q. Curt. lib. 7.  qui pareant, idem quod caeteros maneat, qui verò suadeant, proprium periculum.  
Last of all, though he may show himself desirous of employment, and think it an honour likewise to be employed, yet must he not in any case voluntarily and of himself make proffer of his service to him: for this were but to question his authority, and doubt the power which he hath to command him. Above all, let him first in regard of himself, beware he do not thrust and obtrude it on him, for fear acceptance should be thought a sufficient requital. Secondly, that he observe a gradation in the discovery of his abilities, and abstain from doing too much at once, for fear least what is well done might not be thoroughly apprehended. Thirdly, that he feel not too soon the reward of his virtue, whether it be in commendation, honour, favour, or applause: for if he seem contented with a penny, it will be thought a prodigal and superfluous thing to give him a pound. Men shape and fashion their liberalities according to the minds and expectations of those, on whom they do bestow them. Let him take heed therefore that by seeming pleased with a little, he give them not occasion to suspect, he was never used to more. Lastly, that he do not thrust himself without difference (whereby to publish and proclaim his own deficiencies) into those employments, for which he is not proper: 

juvenal. Sat. 11. lib. 4. — nec enim loricam poscit Achilles  
Thersites, in quase traducebat Ulysses.   
It is not for a weaker than Milo to bear an Ox, nor a lesser than Atlas to underprop the heavens. For according to that of the other Satirist, 

Navem si poscat sibi peronatus arator  
Luciferi rudis, exclamet Melicerta perisse  
Frontem de rebus— Pers. Sat. 5.   

If for a Ship the hob-naild clown should call,  
Which had no knowledge in the Stars at all,  
Great Melicerta straight ways would exclaim,  
That earthly things were quite deprived of shame.    
David refused the Armour of Saul, because he felt it cumbersome, and chose that weapon to encounter his enemy withal which best became his strength and education. They therefore which find themselves oppressed and overcharged with a burden, 
Abijciant potius, quàm quò perferre iubentur, 
Hor. lib. 1. Epist. 13.   
Cli●ellas stulti impingant, Asinaeque paternum  
Cognomen vertant in risum, & fabula fiant.    

CHAP. V How to converse in Court, and of the means whereby to purchase favour, and stand secure from the many dangers which are there incident to any.  
THe Court (saith one) is like a raging and tempestuous Sea: 
Guarini, nelle let.  their only difference is this, that he which saileth well in the one, and he that doth ill in the other, arriveth in the end with safety to his wished-for Haven. That which is elsewhere honoured as a Virtue, is hated here (saith he) as a defect. Sincerity is clean excluded from amongst them, and simple Purity is had in no esteem. To speak without feigning, to love without flattering, are counted arguments of a base and sluggish disposition. But let us imagine that this being uttered far beyond the Alps was meant but only to the Florentine, and coming nearer home, consider a while the words of Aretine, to Francis King of France, concerning certain Cardinals and Bishops that did attend his Lovure. Vorrei (saith he) i la bugia campeggiasse nella mia bocca come fà la verità in quella del Clero. O that a lie could stumble in my mouth, as truth itself doth in the mouth of the Clergy. Now where the salt is so unsavoury, how can any thing be seasoned? Yet here with us, if either imitation or patterns of Gods divine and exemplary goodness had any power to reframe the minds of men, we should not need to be afraid of such enormities. We have a Sovereign, that groundeth not the revenues of his Crown upon the tears and sighs of the oppressed. He hates that gardener worse than Alexander, that cutteth his herbs up by the root; 
Plutarch. in Alex: Sueton: in Tibe:  and with Tiberius, Tondere mavult pecus quàm degl●bere. His wisdom in the placing of his favours and liberalities, exempteth him from the number of those weaker Princes, whom Crates likened unto figtrees that grew upon some craggy and rocky cliffs, whose fruit none can approach, or taste of, but only Kites and Ravens. In a word, he is as absolutely good, as we account him great; as fully mild, as we account him mighty; as well renowned for mercy, as for majesty: so that as Pliny the second reported of trajan, there remaineth nothing to the accomplishing of our felicity, Sed ut Dij Caesarem imitentur, 
Panegyr. Traia.  that the Gods would follow him, and continue as favourable and propitious Lords to us, as he hath been.  
Those virtues which only by good discipline and education are bred in others, were borne with him; there is nothing within the compass of his Imperial bosom, that is either borrowed or feigned. Besides, there are many others that attend his Princely person, so wise and heedful in the effecting of their purposes; so honest and religious in the performance of their promises; that their words and actions, are even the precepts, and precedents of true Morality. But as in heaven amidst the Angels, and in the sight of God himself, there have been Lucifers; so I wish that in the circuit of great Britain's Court, there were not likewise some, who notwithstanding the benefit of such examples, led by the instigation of their own corrupted & depraved wills, run headlong on in many myery courses, and are conscious to themselves, if not of worse, at least of those forenamed imputations: Some that care not, so they purchase profit to themselves, 
Actaeonensuum comedent isti canes.  at what excessive rate they sell the Prince's breath, to the poor needy suppliant, nor with what vain delays they torture men's expectations, in hope of further Fees; Some that having drunk of Machiauel's impure and troubled streams, care not so much for Virtue itself, as for the outward show and appearance thereof, because they are persuaded, That the credit of it is a help, but the use of it a hindrance.  

— Pulchra Laverna  
Da mihi fallere, da justo sanctoque videri; 
Hor. lib. 1. Epist. 16.   
Noctem peccatis, & fraudibus obijce nubem.   

Deign sweet Protectress of the Thievish kind,  
I may beguile, yet seem a Saint in mind:  
Shade my offences with a vail of Night,  
And let a mist keep my deceits from light.   
Weakness of Understanding is thought the ground of Honesty; and Vpright-dealing, the way to Beggary. But let not him, quem Titan finxit meliore luto, be tainted with these impurities, or work for the more compendious raising of his Fortunes, upon such dispensations from the rules of Charity and Integrity. Let him think it a just judgement,  fumo pereat, qui fumum vendit; and not do anything, whereby his soul may become obnoxious to those hellish Furies, which attend the authors of unlawful practices. Let him not flatter himself with any hope, that what he doth may happily be concealed; for this indeed is but a mere delusion. There is continually a God within us, saith the Stoic, there is an Angel still about us, 
Epict. in dissertat. ab ●rri. d●g. lib. 7. cap. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and what need of any light have these to look into the nature of our actions? Let no man therefore prostitute his voice for a small quantity of glittering dross to base Unjustice, nor teach his hands according to the usual fashion to entertain a bribe, towards the impugning of an honest cause. 
Plaut. in Asinar.  These oculatae manus, which as the Cowlike saith, quod vident, credunt, are fit in a house of brothelry, then in a place of dignity. But who so looseneth the rains to such impieties, let him know, that he cannot possibly lessen, or extenuate his fault with any fair pretences of necessity. For it is otherwise in ours, than it was in the Court of Vitellius, 
Histor. lib. 2.  where, as Tacitus records, probitate, aut industria nemo certavit, no man in competition of any public charge did ever allege either his honesty, or industry, whereby to purchase it; unum ad potentiam iter, prodigis epulis & sumptu, saginaque satiare inexplebiles Vitellij libidines: the only way to greatness, was by banquet, and prodigal expense, as likewise by cramming the unsatiable long and desires of Vitellius.  
— Exeat aulâ  
Qui velit esse pius—  
is an Axiom, which in this place hath no place at all. Such is the benignity of our Prince, such now the security of our times, that Virtue need not any longer be afraid to lay aside her habit of disguise, or doubt those scandalous appeals, indictments, and delations, which in former ages have been framed and preferred against her, by the envious spirits of malicious persons, to the supplanting of an able worth. Goodness with us is not a thing in question, witness examples that approve it, and the laws which do exact it.  
jam fides, & pax, & honour, 
Horat. Epod. lib.  pudorque  
Priscus, & neglecta redire Virtus  
Audet.  
Wherefore howsoever a round and just proceeding may peradventure be despised of a few, who out of Charity (if I may profane the word) to the prince of darkness, as men intending peradventure to enlarge his empire and dominions, endeavour, as much as in them lieth, to fashion every one to their own mould, and make them as distorted and prodigious in their life and conversation as themselves, let no man notwithstanding, suffer himself to be diverted from any laudable and specious course, but whether he thrive by it or no (as this is commonly the let and opposition, by which men's minds are deviated oftentimes from what is good) go on in it with an even pace, and constant resolution, rather to undergo with patience what accidents soever can befall him, then to embrace the practice of any sinister and unlawful arts. It cannot but redound unto him in the end with great advantage.  Virtus ipsa sibi pretium, nihil indiga laudis. 
Claudian.  
The Spirit of Truth in the mouth of Wisdom hath preached to the hearts of men, That uprightness shall keep the innocent in his way, Pro. 13.6. and withal, That the deceitful man shall not roast that which he takes in hunting. Pro. 12. verse 27.  
But I fear I have too long insisted upon this; and therefore for the Readers better satisfaction, I will reduce the remainder of this head into as straight a room as possibly I may.  
If in the Court (as gaudy ignorance is no where else more insolent than there) he be offered any wrongs, indignities and affronts, by men of greater power, and richer outsides than himself, let him either not think upon them, as Caesar did, who, as Tully witnesseth, had so excellent a memory, that he seldom forgot any thing but injuries and disgraces; or let him slight both them and their authors, as Cato did, who when a fellow struck him on the mouth, would seem to take no notice either of him, or of his fact; or thirdly, let him dissemble them, and with Antigonus wink at many things he both heareth and seethe. 
De Ira. li. 3. cap. 12.  For according to Seneca, Multae iniuriae nos transeunt, ex quibus plerasque non accepit, qui nescit: or last of all, let him with Socrates convert and turn them to a jest.  
Circumscribenda multis modis ira est; Anger, saith the same Philosopher, is to be circumscribed in divers manners: Pleraque in lusum, iocumque vertantur; Most things are to be made rather a matter of sport and laughter, then of any discontent. For as Cremutius Cordus avouched in his defence before Tiberius, 
Tacit. Annal. lib. 3.  spreta exolescunt, sin irascaris agnita videntur; being lightly set by, they do straightway vanish; if thou stomach them, they seem to be acknowledged. But if he perceive they presume upon his sufferance, and by reason of his too much softness and facility of nature, make him the only subject of their scorns, let him assume unto himself a more fortified kind of carriage, and with some show of edge and spirit confront their daring impudency; provided always they be not men, whose hye-built fortunes too much overlook his own. For than he will find it more convenient to proceed according to the former directions, then by such violent, and open courses redeem himself from base indignities.   

CHAP. VI Of the manner how to converse with strangers, in foreign Regions, whereby to profit ourselves, and benefit our Country.  
Such as are employed in matters of Embassy, & foreign treaties, must labour (that they may the better converse with men in nature & disposition differing from themselves) to be thoroughly furnished with the wisdom of Application; which consisteth only in a distinct and perfect knowledge of those precedent humours, customs, and inclinations, to which we must accommodate and conform our own.  
Distance in manners, breeds difference in minds: witness Vonones, who by the appointment of Tiberius being instituted and ordained king over the Parthians, was entertained amongst them at the first with singular approbation and applause, ut ferme ad nova imperia; according to the usual fashion of an unsteady multitude, upon any change or alteration of government: but after they had once observed the dissimilitude and disproportion which was between themselves and him, 
Tacit: Annal. lib: 2.  and found that he was a man as Tacitus reports, diversus a maiorum institutis, rarò venatu, segni equorum cura, fastuque erga patrias epulas, whose adverse courses did seem to contradict the customs of their ancestors, being no way given to those sports and pastimes wherein themselves delighted, they did utterly distaste him. And upon this, or the like examples, did C. Caesar peradventure ground that imitation of his Grandfather, son, sent Hushai the Archits to Jerusalem who meeting there with Absalon, did seek by proffering him his service, to reconcile himself unto him; and when the Prince (whether to try if his revolt were only feigned, or whether upon any other more private touch, which might concern himself) did upbraid him thereupon with foul ingratitude towards David, alleging many special favours he had received at his hands, and how from time to time he had been honoured by him with a most sincere and singular affection; fashioned with all humility, according to the directions which he received at his departure from his Sovereign, 
2. Sam. cap. 16. vers. 18.  this wise reply; Whom the Lord and this people, and all the men of Israel have chosen for a Prince and leader, to go in and out before them, his will I be (saith he) and with him only will I dwell; Yea, look what homage and service I have hitherto performed to him, the like with more duteous respect will I henceforth render unto thee. And through this dexterous application of himself unto him, he prevailed so far, that by discovering the plots and projects of Ahithopel, he confounded them, secured his country, saved his Master. So that if we rightly weigh and consider the persons of the author and the actor of this business, together with the reasons, motives, and incitements upon which it was grounded, and observe withal, that the Lord himself hath no way taxed it in his holy and blessed word of any blemish, lameness, or deficiency, as he did those irregular and sinful actions of his, which are there mentioned, and enroled; but hath rather, 
2. Sam. cap. 17. vers. 14.  as appeareth by the text, expressed himself to be a favourer and furtherer of it; I do not see how any man can justly censure, and condemn it, as unlawful, whereby the life of either might be thought worthy to be branded with any mark of ignominy & reproach. For, as I noted before, there is a difference between a public Society, and a private Family, where Virtue is to show herself always in her own likeness, without any mask or habit of delusion; whereas in the other, unless I err and fail in my accounts, she may change her clothes, 
Verè sapiens non se in aliquibus mutat, sed aptat. And such a one was Piso. Tacit. Annal. 6. & Lepidus. Annal. lib. 4.  if not disguise her countenance; and, so she direct & intend her course to the same goal, run right or bias as she seethe occasion. But I will step from hence unto an other point, which is to be observed in this example, and that is this, That the duty which we own unto our King and Country, must always be preserved and maintained with more religion and respect, than either life or being.  
There is infused and form in all things a twofold imitation or propension to what is good: the one, as every particular is a total, and essential substance of itself; the other, as it is a subordinate part or member to a greater body, as appeareth plainly in those massier Elements, which of their first and inbred form do make the centre of the earth the only period of their motion; yet rather than nature should suffer any divulsion, interruption, or disturbance in the progress and continuance of her course, the water, we see, forsaketh the centre, to which of itself it standeth affectionate and inclinable, and contrary to that inherent property of weighty bodies, ascendeth upwards to relieve the world. In a man, unless he will belie the author of his creation, through his degenerate and base proceed, it is expressed and set out in a far fairer Character. 
Rom. cap. 9 verse 3. Exod. cap. 32. vers. 32.  Saint Paul desireth to be anathematized for his brethren; and Moses when the Israelites, through their Idolatrous defection, had in a terrible and fearful manner incensed the Lord of hosts against themselves, becometh an humble suitor in their behalf, unto his heavenly Majesty, desiring him, that he would cause his mercy to be known, in the free pardon and remission of their sins: if not, that he would vouchsafe to raze his name out of those rolls and registers of Immortality, which he himself had written. Yea, the very Heathens have elevated and exalted this good which is communicative, above the thought of any private or particular respects. Witness that memorable speech of Pompey the Great, who (when he was in Commission of purveyance for a dearth and scarcity at Rome) being earnestly dissuaded by his friends from hazarding himself upon the Sea in so rough a season, controlled their faint and craven allegations with this reply, 
Plut. Apophtheg.   eam, non ut vivam necesse est: It is necessary that I should go, but not that I should live; and so set foot into the ship.  

Tull. lib. 1. de Offic.  Omnium societatum nulla est gravior, nulla carior, quàm ea, quae cum Repub. est unicuique nostrûm. Cariola sunt parents, cari liberi, propinqui, familiares; sed omnes omnium caritates patria una complexa est, pro qua quis bonus dubitet mortem oppetere, si ei sit profuturus? Of all societies and combinations there is none so weighty, as that which consisteth between the Commonwealth, and every home-born Individual. Our Parents are dear, our Children dear, our neighbours and acquaintance dear; but all this dearness our Country deriveth wholly to itself, for whose advancement and commodity no good or loyal Patriot will ever be afraid, saith Tully, to abandon and forsake his life. The safety of our King must be preferred before the safety of our nearest kin. So that our Agent, as an honest and faithful subject, must always, but especially in foreign regions, where there is, hath been, or in time may be any hostile difference (as the leagues of love and amity between Princes are not always of long continuance) so fashion and conform his carriage, that the benefit of the public weal maybe the only mark and scope of his endeavours.  
He must labour to get good information of such particulars as lie within the compass of that Clime, in which he doth reside; as namely, of the situation of the place, the nature and disposition of the people; their laws, customs, statutes, and decrees; their manner of government, as well Economical as Political; their forces and revenues; their friends, factions, and allies; and from thence descend to a diligent survey of all Estates & conditions by themselves, quoting in every determinate person of more honoured rank, his rules, his principles, and observations; his desires, ends, and actions; last of all, his opposites, fautors, and competitors. For if afterwards occasion of intercourse befall him with any such, he shall by this means know how to contrive, dispose, conduct, and manage the business to his best advantage.  
In compassing the first there is no difficulty, if in the choice of his acquaintance, he fit himself with such as are familiar and conversant with those that look into the world, and are likewise generally well intelligenced themselves in every several kind: & as for the last, it may be easily effected, by getting privacy & inwardness with their enemies, friends, or servants, which indeed do likely report them truest of any. For the malice of the first will peradventure aggravate and make worse their imperfections, faults, and weaknesses; the affection of the second too highly prize, it may be, their good deservings, virtues, and abilities: whereas the last are quickly drawn and won, by those that are familiar with them, to make a perfect and exact delineation both of their worth and wants, discoursing of the one with signs of joy and cheerful approbation; of the other with shows of grief and sad commiseration.  
But if he would understand their inclination from their own discovery, and know by sounding how well affected they are unto their own established government, if when need required they might not be wrought to second & assist his Sovereign, in any enterprise or attempt that might be to his profit and advantage, he were better proceed by way of argument and reasoning, then direct inquiry. It is a course of greater certainty, of more security; and such as with no small advantage and success was practised by Brutus and Cassius, who intending the deposition of Caesar; and having thereupon invited to a supper certain of their friends, did set on foot the question of killing an Usurper and a Tyrant, with no other intent, then to collect and gather by the judicial and definitive arrest of each, which of the number present, might best be made associates with them in the business: Or last of all, he may follow the example of Germanicus, who when the time was come, that his army should confront the forces of Arminius, considered with himself in what manner he might come best to know, how well prepared and resolved his soldiers were for that assault. He knew it was the fashion of the Tribunes and Centurions, Laeta saepius quàm comperta nuntiare, 
Tacit: Annal. lib: 2.  to relate matters of gladness rather than of truth: He knew that his Liberti were of a base and servile disposition; that friends would rather flatter then inform; last of all, he was not ignorant, that if he should command a meeting and a congregation to be called, whatsoever were uttered there by the voices of a few, would in an instant be confirmed by the consenting cries, and suffrages of all; and therefore in the end he settled his suspension upon this conclusion, penitus noscendas mentes, cum secreti, & incustoditi, inter militares cibos, spem aut metum proferrent; That the only means to understand their minds, was to observe and mark them, when being private, and unlooked to, amidst their military feedings and refections, they freely vented both their hopes and fears; and thereupon he clothed himself in an unknown disguise, and went unto their Tents, where he discovered to the full their love to him, their longing for the Combat; whilst one extolled the nobleness of his birth, an other the comeliness of his person; most of them his patience, his mildness, his immutable and constant mind in all things, whether light or serious; all of them acknowledging that in the battle they would manifest their gratefulness unto him, by sacrificing those perfidious violaters and breakers of the peace, to Glory & Revenge. So that our Agent, for the procuring of better information, may now and then resort to places of public meetings. For here it is that men do often set aside their gravity, and being in the height of all their jollity, do of themselves, or at least upon the least occasion lay open as it were the fences and enclosures of their bosoms: And hence it was, the ancient Greeks' would by no means suffer any in their company at such assemblies, that would not fashion themselves unto the rest: their ordinary word of entertainment was; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, drink, or get thee gone; to the intent, that nothing of whatsoever was done or spoken amongst them in their wine, might be climinated, or so much as thought upon, by any then present, the morrow following. They counted them no fit companions for themselves in their lose and freer recreations, that did altogether overwhelm, and drown their memories in the cup: as appeareth by martial in an Epigram of his, composed against Procillus, on the like occasion.  

Hesterna nocte tibi dixeramus,  
Quincunces puto post decem peractos, 
Lib. 1. Epigram. 28.   
Coenares hody Procille mecum.  
Tu factam tibi rem statim putasti,  
Et non sobria verba subnotasti,  
Exemplo nimium periculoso.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Last night, my friend, when I did rashly say,  
After Canary cups had drowned my wit,  
Procillus thou shalt sup with me to day;  
Thou thoughtst, thou hadst a pretty perquisit;  
And taking notice of my drunken words,  
Gav'st ill example by such observation.  
Procille, I loath the mate, whose thought records  
A table-tale breathed in unsober passion.   
findeth, that these do far exceed the former, let him refrain from altering any thing of whatsoever is appointed him: but if on the other side, the benefit outwey the detriment, I see no reason why he may not (like wiser Merchants, that will not stick to venture a little when there is any hope at all of gaining much) somewhat decline from the precise and strict Mandamus of his prime and principal Motor, to follow that which in his own discourse and judgement he apprehendeth to be far more probable. Yet even in this I will advise him to have respect unto the nature and disposition of him, to whom he doth retain, and govern both himself and all his actions continually thereafter; because if there be in him that sourness and severeness, which is found in many, I would not wish him to alter in any point or circumstance the form and order which is set him down, for fear lest that should happen unto him, which befell, as histories report, a certain Engineer of Athens, to whom P. Crassus Mutianus, during his residence in Asia, sent for the greater of the two Ship-masts which he had seen in Athens, to make a Ram thereof, wherewith to batter down the walls of a certain town which he intended to assault. The Engineer as one well understood in matters of that nature, knew that the greater was no way fit for such a purpose; and because the lesser might best be carried, and was most convenient for his turn, he sent him that. But Mutianus perceiving how the business went, commanded instantly he should be brought before him, and without admittance of excuses, caused him to be so cruelly punished for his disobedience, that he died. To persons therefore so austere and stern, he must be always wonderful respective. They abhor to be counseled, when they desire to be obeyed.  
It happeneth oftentimes, that in some cases, Fieri peradventure may be utterly condemned, when Factum est, may be approved and commended; as did appear by Pompey, when the Pirate Moenas came unto him, whilst Antony and Caesar, upon his invitation, were feasting in his Galleys, and said, Wilt thou that I cut the cables, and in one instant make thee Lord of all the Roman Empire? Thou shouldst have done it, answered he, and not have told me of it, now let us content ourselves with what we have; for as for me, I never learned to falsify my faith to any man, or seek my own advancement in his overthrow, by acting or consenting to disloyal treason. So that here he may proceed without direction, if his conceit and apprehension can out of the nature and quality of the action, rightly consider the conclusion. There are many that could wish in the distemperature of their passions some things were done, which if they happen to be done, as Greatness can never want those that will seek to satisfy her basest appetites, they do for ever abhor the presence of the doer; and would not, 
Saul hath no sooner spoke the word, but Doegs' weapon is in the bowels of the Priests.  if it were possible, retain one thought of him, or of his deed. Caesar could not endure to look upon the head of his Competitor, nor yet upon Theodotus that did present it to him: And Alexander condemned Bessus for the like, to a severer torture. He must be therefore very wary what he undertaketh, 
1. Sam: c. 22  and have a special care that the performance of it may not be prejudicial either to him or to his master. Ministri scelerum tanquàm exprobrantes ab ipsis authoribus semper aspiciuntur. They see in them as it were by reflection, 
Tacit: Annal: lib: 14.  the foul corruption of their own depraved will, which makes them loath and detest the very sight of them. He must not therefore be careless of that which he attempteth, but with all diligent attention see that it be no way repugnant to the laws of God or Nature.   

CHAP. VIII. What literature and knowledge is required in a man, for the better enabling him to undergo all kinds of businesses whatsoever, and effect them with success.  
THe employments of a public man are of sundry kinds; & sometimes in the behalf of his Prince, sometimes of himself, he is to negotiate with men of several callings and professions. First therefore I think it meet he should have passed through all the several Pawns of Secular and divine knowledge, not parting thence (as Merchants usually from fairs, whose repair thither, was only to learn the price of things) till such time as he hath purchased to himself some ornament or other. He must taste of all kind of literature in general, but make the ancient Registers of former ages his minds more ordinary food; 
Lib. 1. Decad. 1.  in which saith Livy, Hoc praecipuè salubre ac frugiferum, omnis eum exempli documenta in illustri posita intuêri, inde sibi, suaeque Reipub: quod imitetur, capiat; inde foedum inceptu, foedum exitu quod vitet. They will serve him for a Tutor in his private life, and for a Guide, in his public actions. 
Plut: in Timol.  For in them, concerning the first, he may, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by a glass, compose and fashion his own life, according to those virtues that appear in others. And concerning the last, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle, 
1. Rhetor: cap: 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Those writings, wherein the Arts of men are registered, are as the Arçenalls and storehouses of politic directions. For by the knowledge of things past we learn how to manage things present, and how to dispose of things that are to come. And indeed he that is altogether unacquainted with the state of those times, which were long before Time had any estate in him, I esteem him no other than an Infant, whose discursive faculty never travailed beyond the arches of his cradle: for though his body be aged, yet his wit is childish, as being wholly destitute of experience, and unexercised in the course of worldly affairs. 
Polyb: lib: 1.  And therefore Polybius did not rashly and without mature deliberation term this historical kind of learning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the truest discipline, exercise, and institution, by which men may be trained and brought up to civil actions. History therefore (I mean) both ancient and modern, must of necessity be one part, and that not the least of his study. x. x. x.  
The Civil law must likewise be an other: though indeed so accurate a knowledge in this as in the former, is not absolutely required, yet a mean is necessarily desired. Many gross and palpable errors have issued in matters of treaty from the ignorance of Ambassadors and their ministers in this profession. In confirmation whereof, I will allege that which happened long since to the Carthaginians, who sent their Agents to yield themselves to the mercy of the Romans, and to beseech the Senate, not to suffer one of the fairest Towns of the world, and the pride and honour of their victories to be unworthily wasted: notwithstanding all which, what by reason of the facility of the port, the factious and tumultuous nature of the people, the fyering of it was for the preventing of future combustions thoroughly agreed upon: And after that, the Ambassadors were admitted, who receiving (as they thought) an answer then which themselves could not have framed a better for their contentment, which was, 
Appian: lib: de bello Pun:  That they should retain their City, with all the Rights, Vsufruites, Charters, Liberties, Privileges, Immunities, & Prerogatives, which thitherto they had enjoyed, returned home with great joy & gladness. But alas, it was but a Meteor, that suddenly faded. For presently after, the charge of effecting their former resolution, was by Commission delegated to the younger Scipio: who hastening towards Africa with a great Navy, sent Censormus to receive of them their Ships, and three hundredth Hostages: which done, he commanded all the inhabitants of Carthage to avoid, and provide themselves an habitation somewhat more discoasted from the port than it; whereat (all astonished) they began to show how the Senate had assured them the safety of their City: whereunto reply was made, That the faith which had been given them, should not be violated in the least circumstance, but that their City was not tied to the place, or to the walls of Carthage; which though it seem a kind of sophysticall proceeding, yet had it Law and Reason to authorize it.  
The word City, is a term that implieth not any local place, as doth the word Town, which the Latins call vrh●m ab vrb●, i. ●ratro; because, as Varro saith, the circuit, and pourpris of Towns was wont to be traced out with Plough; but it signifieth the right uniting and incorporating of sundry persons and families into one body, under one just and lawful kind of Polity; so that the City may be said sometimes to forsake the Town. Non est inparietibus Respub. said Pompey, when after he had drawn from Rome two hundredth Senators, and such as were there beside of any credit, or esteem, he left the walls to Caesar. Thus then were the poor inhabitants constrained to abandon their town to the will and pleasure of the Romans, who perhaps had never had it so good cheap, had their Ambassadors sooner understood the difference between Town and City.  
There is the like fault in the treaty made between the two Cantons of Berne, and Friburgh, in the year one thousand five hundredth and five, where by the second article it is agreed, that, The league between both Commonwealths shall remain for ever, and as long as the walls of either town shall endure. Many other fearful and dangerous falls have at sundry times happened unto such as have neglected the benefit of so sure a stay; and that with no less danger to their Country, then discredit to themselves. Wherefore I hold a superficial knowledge herein at the least, to be necessarily required in one of public place, that both at home and abroad he may be the better able to maintain his own credit, and his Country's safety.  
A ready skilfulness in neighbour-languages is an ornament, that cannot any way be wanting in him; the attaining therefore of some perfection in them, must of force be made a part of his practice. He shall have occasion oftentimes to negotiate with strangers: to whom without these aids he cannot well impart himself, but with much doubt and inconveniency.  
Lastly, he must be very careful, that whilst he seemeth a Patriot abroad, he be not thought a stranger here at home. To talk of foreign nations, and in some long and wearisome discourse to relate their manners and their Customs, without some knowledge of his own, is but as idle Chat; and cannot be taken, but as the symptom of a weak and crazy mind. The use of these things is only but for application: they ought not to be followed any farther than they can further us in the understanding of our own. Let him labour therefore with all diligence in the histories of the kingdom in which he liveth, as likewise in the laws, decrees, and statutes of the same; that having out of them discovered the nature and condition of the people, the situation of the Country, and how and in what manner it is governed, he may the better employ all other learning for his best advantage.   

CHAP. IX. Of Negotiation in general: wherein the several Characters of men's natures are largely described; and the means by which to negotiate with all sorts of persons, is expressed to the full.  
ALl practice consisteth either in working or discovering: the last I have already touched; and therefore here I will only allege (to show that howsoever it be not, because it is of Individuals, comprised under precept, the knowledge of it may be possible) that which the light of true Morality hath assured us; who saith in the twentieth of the Proverbs, 
Proverb. 20. verse 5.  vers. 5. That the counsel in the heart of man is like deep waters, but he that hath understanding will draw it out. And as for the first, I understand thereby, that forcible application of persuasive arguments and allegations, by which the parties with whom he doth negotiate, are incited and induced to give him a full and perfect satisfaction in all his demands; which may be easily effected, if that which he propoundeth, have any reference to some wished for object of the Appetite or Will: which as it is referred unto the end that man desireth, differeth from that inferior natural desire, in that it looketh after nothing, but what Reason and Understanding, or the show of Reason doth prescribe; whereas the other is never moved, or delighted, but only with that good, which is sensible and apparent. For all other goodness whatsoever, doth but weakly provoke it; and therefore many things are neglected, which are most precious, only because themselves are, as it were, the graves and sepulchres of their own worth and value.  
Men are hardly wrought to any thing, which they conceit not to be either good, profitable, or pleasant. He must of necessity therefore make these the grounds of his persuasion; and having formerly observed the humours, passions, and inclinations of his Auditors, apply them with such fitness in regard of Circumstance, that when he speaketh, his discourse may seem in all things to answer their desire, and be generally accepted, approved, and embraced, without examination, discussion, or opposition. Suae quisque inventionifavet, 
Plin. Sec. lib. 1. Epist. 20.  & quasi fortissimum amplectitur, quum ab alio dictum est, quod ipse praevidit. And therefore, Omnibus dandum est aliquid, quod teneant, quod agnoscant: which that he may the better do, he must endeavour as much as in him lieth, to have a sound and perfect knowledge of the several Characters and tempers of men's natures and dispositions; as likewise of those impressions which are imposed upon the mind, by the Sex, by the Age, by the Climate, by the good or evil Constitution of the body, and the like, which are inherent, and Coevall with the substance: again, those, which are accidental, and have their original but from the form and shape of outward fortune; for all men are not to be won alike.  
The younger sort are both incontinent & unconstant, changeable in their Affections, and soon distaste what they did earnestly desire. Their Passions are violent for the time, but they do quickly vanish: their Wills are like the hunger and thirst of sickly persons, wonderful sharp, but of no long continuance. They are exceeding prone to anger, impatient of injuries, unapt to swallow base indignities, and always more ambitious than covetous. They care not for looking after profit, because they never tasted of bitter want. Mallce and subtle craft are like strangers, altogether unacquainted with their bosoms: they have not yet proceeded in the school of worldly wisdom, and are therefore ignorant, plain, and simple.  
They are easy of belief, and credulous, as having not been often entangled with the sophistical proceed of base deceit. The greatest prop whereon they rest their life, is Hope of future accidents: which notwithstanding it emboldeneth their minds, and maketh them constant, layeth them open, and unfenced, to treacherous and sly invasion. They are shamefast, modest, and withal magnanimous. In matters of action they always prefer honesty before gain. It is Virtue that guideth them, and not Discourse; which argueth profit to be the only aim and scope of the intention.  
They delight in mirth and laughter, and are by reason thereof exceeding studious of acquaintance, and continually making of appointments for public meetings. As their actions are boundless, so are their affections: whether they hate or love, or whatsoever they do, they pass the bounds of measure and proportion. Their eyes are full of pity, and their hearts are stored with compassion, at the sight, or hearing of an other man's misfortunes, and disasters; because that measuring him by their own simplicity, they think him altogether unworthy of his sufferings.  
Old men are in a manner of a clean contrary inclination. For having by reason of their years, and long experience, discovered, that whatsoever is under the Sun is vanity, and liable to chance, they will not utter their opinion positively in any thing, but undervalue every thing more than is requisite or convenient. Their discourse is always limited with doubts, and suppositions, and interlaced with Peradventures, It may bees, or other such like terms of Moderation; so whatsoever they propound, they adhere to nothing. They are for the most part left-headed (that is to say) malicious, and apt to construe all things to the worst sense. Their hardness of belief doth furnish them with matter of suspicion; and the knowledge they have of worldly policy, doth authorize their incredulity. Their desires are lightly of a lowe-built-roofe, and look but only after those things that may serve for the preservation of their life and being. Hence it is, because riches are of the same rank and livery, as likewise, because they are not ignorant that the wasting of wealth and substance is easy, but the purchase of it hard and difficult, they are in their expense so niggardly & sparing, that Plantus quoteth it as a wonder to see an old man bountiful, Benigni●as huius sicut adolescentuli est. They are seldom valiant, but cowardly and full of fear: which as Philosophers affirm, is occasioned by the coldness of their temper. For fear is nothing else but a frigidity, or (as I may say) privation of that vigorous heat, which doth inflame the bloods of younger men, and makes them careless both of death and danger. They delight in accusations and contentions, which is likewise a branch of Pusillanimity; and where there is hope of gain, they make no scruple to dispense with honesty, not caring for the breath of rumour and report. Their own timidity, together with a long continued observation of the mutability of worldly businesses, and their frequent interruptions and miscarriages, doth make them weak and feeble in their hopes and expectations. They be wondrous talkative, and love to hear the stories of Antiquity, especially such as have happened within the revolution of their own time, and wherein themselves have peradventure been as Ministers and Agents. They are apt enough to sympathise with others in matters of grief, and tenderly to bemoan the wretchedness of their condition: but this their Commiseration is not the same with that of younger men. For the ground of it in these is courtesy and humanity, but in those weakness and imbecility. They see their own estate environed on every side with dangers and inconveniences, and therefore pity others, because themselves are likely to endure the like. They are somewhat froward, querelous, and peevish, apt to take exceptions at any thing; and withal, to check & contradict all courses, but such as their own experience hath established, as Principles and infallible Maxims.  
Now those of middle age, are as the mean between these two extremes, and do alike participate of both. They are neither over-bold, nor over-fearfull; but hold indifferently with either. They are not incredulous of all things, but shape their judgement according to the rule of truth. They are not sparing, nor yet prodigal, but cut their garment according to their cloth, and at all times accommodate their disbursements, and layings out, to the quantity and proportion of their yearly come in. Their modesty is backed continually with valour, and their valour never but seconded with modesty: both which in youth and age are utterly disjoined. For young men are valiant, but immodest; old men are modest, but exceeding timorous. And to conclude all in one word, look whatsoever is commendable in either of the other two, being considered apart and by themselves, is seldom wanting in this: but whatsoever savoureth either of excess, or of deficiency in them, is but fit and moderate in these. The Poet, as appeareth by the verses following, hath reduced these differences into a briefer form.  

Imberbis juvenis tandem custode remoto,  

Horat: Art: Poet.  Gaudet equis, canibusque, & aprici gramine campi,  
Cereus in vitium flecti, monitoribus asper,  
Vtilium tardus provisor, prodigus aeris,  
Sublimis, cupidusque, & amata relinquere pernix.  
Conuersis studijs aetas, animusque virilis  
Quaerit opes & amicitias, inseruit honori:  
Commisisse cavet, quòd mox mutare laboret.  
Multa senem circumveniunt incommoda, vel quid  
Quaerit, & inventis miser abstinet, ac timet uti:  
Vel quòd res omnes timidè, gelidèque ministrat,  
Dilator, spe longus, iners, avidusque futuri:  
Difficilis, querulus, laudator temporis acti  
Se puero, censor, castigatorque minorum.   

The beardless youth doth, freed from Tutors quite,  
In horse, in hounds, in champion fields delight;  
To vice, like wax, with ease he may be bend,  
He harshly brooks a Monitors intent;  
In looking to his profit he is slow,  
Nor cares he how his money he bestow:  
Haughty he is, and full of hot desire,  
Ready to leave, what love did erst require.  
By studies opposite the manly mind  
Doth labour hard, both wealth and friends to find,  
He serves for honour, and doth take great heed  
Of doing aught, which he to change had need.  
The old man seeks, yet like a wretch abstains,  
And dares not taste the sweetness of his pains;  
He governs all things coldly, and with fear,  
And in performance sluggish doth appear;  
Puts business off, with doubts and strange delays,  
And on his hopes makes long and tedious stays.  
To know things future greedily he longs,  
Froward, perverse, complaining still of wrongs;  
Commends the times which he a child did view,  
And will be Censurer of the younger Crew.   
Now this which hath hitherto been spoken, may serve as a light, whereby to discover the rest of those inherent properties and impressions, which by reason of these differences and mixtures, are daily stamped in the mind of man; as likewise by the temperature of the air, in which they live, and the nature of the heaven, under which they breath; from whence S. Paul did reason and conclude, that those of Crete were with sharpness and severity of discipline to be reproved: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The cretans are always Liars, evil beasts, slow bellies; 
Tit: 1. ver. 12.13.  and therefore (saith he) Rebuke them sharply. So that now I will pass from these, and speak of such as are extern, and bred but by the access of some unlookt-for fortune.  
Such is the composition of men's internal affections, that the nobler they grow, the more ambitious they become. For there is none but desireth always to add somewhat to his first acquist, and to enlarge the heap by new supplies, and fresh accumulations. Plus vitrà is the soul of all their Emblems and devices. They love not any should be praised or commended but themselves, and are apt withal to traduce the worth and good deserving of such as are like their Ancestors. For those things which have been wrought and effected long agone, are far more honourable, and afford more matter for ostentation, than those which were of late achieved; so that the relation of them, should it pass without some contradiction, or embasement of their price, might peradventure they think obscure and dim the lustre of their own.  
Such manners, customs, and inclinations as attend on riches may easily be discerned. They that are owners of never so little quantity, are for the most part proud, and contumelious; They stand as highly conceited of themselves, as if they had in their possession where with to purchase the feesimple of the whole world. For riches are indeed the price of whatsoever else is existent in this earthly Globe, and by them alone the dignity thereof is valued and esteemed. They are dainty, and do arrogate much unto themselves: the first, to express by way of boasting those pleasures, and that happiness which they enjoy; this other, because that all men do hunt and follow after that which they themselves adore with love and admiration. They are seldom greatly troubled with injuries or indignities, because the number of those that stand in need of their help is in every Town and City very great. They challenge to themselves precedency of most men, and think that by reason of their great abundance they should be lords and rulers over all, which indeed they are. For as the Oracle of heavenly wisdom hath assured us, The rich ruleth the poor, 
Proverb. 22. verse 7.  and the borrower is no better than a servant to him that dareth. But here we must observe, that the manners and behaviour of such as have attained to some eminent promotion but of late and on the sudden, and theirs that have enjoyed their glory, and their large possessions a longer season, are very differing one from the other. All evils are more, and in a higher degree of evil in them, then in the latter. For this same sudden flow and increase of fortune doth so seldom better the disposition, that as Tacitus reporteth, 
Histor. lib. 1.  Vespasianus solus omnium ante se principum in melius mutatus est. So much prosperity doth oftentimes corrupt the wisest, and utterly overthrow the best composed natures, so that with Pindarus his Tantal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they cannot digest too great a happiness: whereupon it followeth, that their minds are overcharged, and oppressed with crudities, and many ulcerous inflammations. That spurious and adulterate brat of rule, and sovereignty, Licentiousness, did so alter the noble constitution of Darius his princely mind, that he remains a precedent to all posterity; homines cum se permisêre fortunae, etiam na●uram dediscere. Of himself he was mild, and tractable: but the condition of his State corrupted many times the state of his condition, and puffed him up with such conceits as were afterwards upon more settled consideration utterly disallowed. Curt. lib. 1.  
Last of all, there is a difference in manners, which proceedeth only from a difference in nurture and education. And this was well expressed by Lycurgus, when in the presence of all the Lacedæmonians he brought forth two Greyhounds, both of one breeding, though not of one bringing up, and set before them a pot of Pottage, and a Hare; which was no sooner on foot, but that which had been formerly accustomed to the field, did straightway undertake it, and forgot the gruel to pursue the game; whereas the other that had been always a Tenant to the Kitchen, as nothing moved with that enticement, fell closely to his lap. All men are either ignorant, and rustical, or ingenuous and liberal; the first are, as the Italian calleth them, humanate bestie, such, as by reason of that small proportion of understanding which is in them, care not but to satisfy their sensual appetites, and are won to nothing which is not either profitable or pleasant.  
Since all men therefore do approve that speech which hath the nearest affinity and resemblance with themselves, and which is fittest accommodated to the private motions and propensions of their own humours and inclinations, I shall not need to furnish him with any other precept, or instruction, but only this, That he vary his Rhetorical proofs, inductions and persuasions, according to the nature and disposition of his Auditors; ut quaelibet eorum diversa genera per plures dicendi species teneat. 
Plin. Sec. lib. 2. Epist. 5.  For one and the same thing, if intended to several persons, must be uttered to them all respectively, and several ways; and therefore let him be as the Poet saith, Orpheus in syluis, inter Delphinas' Arion. For without this voluble and winding application, he may well write or speak, but he shall never be able to prevail.  
To negotiate with men by letters, unless in cases wherein he would advantage himself by the reply, is dangerous, uncertain, and inconvenient. First, because in them he layeth himself more open to their Understanding, then in ordinary Conference, in which his words are altogether Cursory, and cannot possibly be marked, or considered, but by glimpses, and in passage. Secondly, because they do oftentimes miscarry, and by reason of that, may many ways prove hurtful and prejudicial. Lastly, because they are subject to distorsions, wrest, depravations, and inconstructions. 
Plin. Sec. lib. 5. Epist. 7.  Sermonem vultus, gestus, vox ipsa moderatur: Epistola omnibus commendationibus destituta malignitati interpretantium exponitur.  
It is better to deal with men by attorney, then in person: for so shall he draw all things on the sudden and without premeditation from them; but himself get time to deliberate and think upon the business, and return their words that answer, which is most convenient for his own turn: beside, if the party that is employed be wise, and well experienced in matters of the world, many articles and covenants may be underhand agreed upon, which himself if after-occasions shall discover the performance of them to be cumbersome, may disavow, as having passed without his knowledge and approbation; and so find means to free himself from inconveniences, by making his start and departures to his own advantage. But these Revocatorie proceed in matters whereunto his judgement, by the intercession of a third, hath formerly consented, are but sophistical and deceitful Elenches; yea, such as cannot be practised without dishonesty and soil of reputation. And now will I pass from this, to come to that, which is more particular.   

CHAP. X. Of the several kinds of Negotiation, viz: the judicial, Deliberative, and Demonstrative: their several uses, natures and proprieties.  
Whatsoever is the subject or occasion of Intercourse, and Debatement, is either judicial, Deliberative or Demonstrative. The first consisteth in accusing, and defending, in demanding, and denying; and comprehendeth under it all such speeches as are either Conquestorie, expostulatory, or Refutatorie: The second in exhorting and dehorting, and compriseth such as are gratulatory, Complemental, or Officious: The third and last is altogether exercised in praising and dispraising, and containeth in it such as are petitory, Commenda●orie, deprecatory, consolatory, Obiurgatorie, and the like. So that nothing is at any time in question or controversy between man and man, but it may well be referred to some one of these. And therefore having once discovered to what kind of cause, the matter which he is to treat of, be it by letter, by personal conference, or howsoever, doth naturally belong, he may straightway know to what Topikes, heads, and commonplaces he should repair for arguments, examples and inductions, with other such preparatory store, wherewith to strengthen, and corroborate his plea. Roscius non occidit patrem, is a question Conjectural judicial, and is therefore handled in places proper thereunto, viz. Voluntate & Facultate: that Roscius had neither the will to do it, nor the means. Besides, the final aim, and scope of all his speech will hereby easily appear. For not to stand upon the general ends thereof, which are either gnostical, and have in them a plain and open exhortation, either to Action or Imitation, as appeareth in the Demonstrative, from whence we slide to the Deliberative; or Practical, when any thing is expressly commanded, as happeneth oft in this and the judicial; I will only handle those that are more special, as namely the person of the Orator, the person of the Auditor, and the quality of the thing: For in every several kind, these three must with singular discretion and advertisement, be well considered.  
In the judicial it is the duty of an Orator to act the Plaintiff, or Defendant; the part of a judge to put on the habit of Mildness, or Severity; and the property of the Thing to be just, or unjust; lawful, or unlawful.  
In the Deliberative the Speaker must altogether persuade or dissuade; the hearer, either hope, or fear; and the thing itself make show of profit, or of detriment.  
In the Demonstrative, the first must praise or dispraise; the second be somewhat delighted with what is spoken; and the last seem good and honest, or of a contrary grain. And thus much of their ends. Now will I delineate and describe in a more exact and perfect manner the state of every several kind, and first of that which is juridical.  
It is entitled by Rhetoricians Status qualitatis, a State of quality, because in it the nature of the fact is examined, sifted, and defined, whether it partake with Equity, or Unjustice; as likewise because in it the question for the most part is de iure: And it is twofold, viz. of the time past, and a thing already done, which indeed is properly that State, which we surname juridical; or of the time to come, and whether a thing may justly be done, or no; which kind of Constitution we call Negoti●ll. The judicial state is likewise twofold; Absolute, when without assuming any thing for the confirming, or approving of what is done, we pronounce by some direct Enunciation, it is rightly done: or Assumptive, when we lay hold on some external ignorant and unlearned are oftentimes more moved with contumelies and disgraces, then with whatsoever is honest or upright.  
Comparisons, in regard that something may be honest, easy, profitable, and commodious in a higher degree than others; yea, they may seem full often to encounter, as where in Sophocles, Ismene and Antigone, consulting about the burial of their brother; the one respected only honesty, the other, nothing but security, and the obedience of the Magistrate.  
Last of all, Affects and Motions, but especially in matters of some moment and importance. Your Ancestors, (saith Tully,) in his oration for Manilius, have often waged wars to revenge those injuries and indignities, which have been offered to their Merchants & their Mariners. How then ought you to be affected after the bloudië massacre of so many thousand Roman Citizens, &c: where all the four do manifestly concur, (viz:) the Example, the Comparison, the Opposition, and the Motion.   

CHAP. XII. Of the Demonstrative, where are likewise shown the several kinds thereof, together with the means how to enforce and press them for advantage. x. x.  
THE Demonstrative is so entitled, because that in it the virtues and the vices of a man are plainly shown. Or because in this kind Rhetoricians do most of all lay open & unfold the chiefest ornaments and flowers of their eloquence: by reason whereof, it may bewell suspected to be somewhat the more sophysticall. Cicero calleth it exornati●nem, a kind of beautifying; and Plato will have it nothing else, 
In Sophista.  then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak with preparation, majesty, and pomp. The use of it is altogether ethical, and is applied but to reform the mind. The matter of it is the same with that of the other two, from which it differeth only in the handling. For the former consist in precepts; this in exposition. Glory not in sumptuous raiments, but let thy whole delight be in the law of the Lord, is a sentence, which containeth in it instruction, counsel, and direction; whereas, in saying by way of instance, That he gloried not in sumptuous raiments, but his whole delight was in the law of the Lord; we do (but as it were) encomiastically expound the sense and meaning of the first. Whosoever therefore would commend, let him see what he would command; if command, let him see what he would commend, as a thing in manners decent and convenient.  
This Demonstrative kind of speech is either serious, as in the praising of Enagoras, in Isocrates; or sportful, and for merriment, as that of the Fly in Lucian. The subject thereof is threefold. For all praises are either of persons, of deeds and atchivements, or last of all, of things corporeal and incorporeal. The handling of the first is either Natural, or Artificial. Natural, when following the course of time, we make a direct enumeration and recital of all such worthy accidents, and remarkable points and passages, as may have happened from the day of a man's birth, to the hour of his burial. Artificial, when we mingle and confound them; or when by logical divisions and distributions we refer them to certain heads; as to the goods of the mind, of the body, or of Fortune; or thirdly, when we climb up from the lesser to the greater, or slide down from the greater to the lesser: or last of all, when small things are enterueined with great; things dark and obscure, with such as are clear, manifest, and apparent; those which are altogether incredible, with such as are somewhat probable. Examples we have of every kind; of the persons in Demosthenes, Isocra●es, Theoc●●tus, and divers others, who by Epitaphs, by Panegyrikes, and such like epideictical discourses, have published unto the world the good deservings of sundry men: Of the deeds, in that Thanksgiving of the Israelites to God for their deliverance, Exod: 15. as likewise in many places of profane Authors. Of things themselves, in tully's book De Senecture, where Pleasure is utterly condemned, and Husbandry abundantly commended; beside, in the 11. of the Hebrues, where the blessed Apostle S. Paul having defined the nature and the property of Faith. propounds unto them an Encomiasticall description of the virtue, power, and efficacy thereof; and so in several places.  
But for the avoiding of all such inconveniences, as may happen in the handling of this kind, we must first of all observe an omission, or at least a speedy expedition, and dispatch of whatsoever may prove distasteful and unsavoury in the utterance; or secondly, we must colour and disguise it with some fair pretence: which like Ceruse, or some other more artificial beauty, may serve to shadow whatsoever is either wrinkled or deformed: as where Isocrates in his Helenes Encomio relateth, that she was not stolen by Paris from her husband, for any lust or wanton pleasure, but by the provocation of an ambitious desire, which he had to be made and called the kinsman of jupiter. On the contrary, he that dispraiseth any thing, will willingly make use of nothing but of defamatory traducements and reproaches: and howsoever, now and then he make some recapitulation of such virtues and abilities, as are so manifest and apparent to the world, that he cannot, as he would, without some prejudice conceal them; yet notwithstanding he will be sure never to propound them but with some dash, that shall obscure and blemish them, as in this, Caesar fuit fortissimus, pationtissimus, Clementissimus: where, in a most ingenuous and friendly manner, the Author seemeth to acknowledge and confess those extraordinary parts and virtues, which were so eminent in Caesar, that the smothering of them would peradventure have argued and convinced him to be both envious and malicious: but that same, Haec omnia regni causâ, cometh in the rearward, and darkeneth all. But I cannot indeed approve of this. For it is but an adulterate kind of skill, yea such as is altogether disavowed by Virtue and Morality. Aristotle hath condemned such as are favourers of it, as having no other end, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to destroy that which is good, by mingling it with what is bad. And indeed what is it else, then with that envious emie in the Gospel, superseminare zizaniam & abire, 
Matt. 13. vers. 25.  to sow tars over the wheat and then be gone? I urge it not therefore as a precept, 
Ego ille sum, qui scelera committi vetem: 
Author Theb.   
Ego sum magister juris, & moris probi.  I only propound it as a means of Discovery.  
Last of all, we must first know, concerning this Demonstrative kind of speech, that in a dry and barren subject, plura tractantur accessoria, quàm rei propria; a man may draw in many things, which are not altogether proper, or peculiar; and by way of digression discourse of sundry matters, which carry but a side respect unto the thing in hand. And hence it was, that Gorgias peradventure did boast, he never wanted whereof to speak. For if Achilles (for example sake) were at any time to be commended, the praises of Peleus, Aeacus, and jupiter, would likewise follow.  
Secondly, That Opinion, Conceit, or Commendation, may supply the room and place of Exhortation, and Persuasion: as when we praise a Child, or any other, for doing that, which we desire to have them do; as likewise in that of Demosthenes, 
Olynth. 1.  who speaking to the Athenians, in stead of telling them, that it was their duty to consider what was needful and convenient for the Commonwealth, and not so gripingly retain the money, which was to be disbursed for public uses; I believe (saith he) Athenians, that you more esteem the glory of your Country, than any wealth, or treasure whatsoever: which is a figurative and cunning kind of aggression, and such as may lawfully be practised, and with good success. It is easy for every man living to err, but so hard to wrest from any man's mouth a plain acknowledgement of error, that what hath once been unadvisedly resolved upon, the same is commonly persisted in, as long as wit, by whetting itself, is able to find out any shift, be it never so slight, whereby to escape the hands of present Contradiction. 
Deprehensus pudor amittitur. Sen.  But when we see our faults pass undiscovered, and that we are praised for the contrary, we do willingly, and of our own accord reduce ourselves.  
Thirdly, that in all things there be kept a true decorum, and a comeliness, and that having regard unto the Auditor, nothing be uttered, but what is honourable and gracious. And thus far of this. I will now come unto those parts of speech, which are necessarily required for the better handling and enforcing of each several kind.   

CHAP. XIII. Of the several parts, whereof all speeches do consist, whether they be judicial, Deliberative, or Demonstrative, and of divers points which are essential to the well composing of each.  
THe several parts whereof all speeches, whether judicial, Deliberative, or Demonstrative do usually consist, are six, viz. the Exordium, the Narration, the Proposition, the Confirmation, the Refutation, the Peroration, or Conclusion. The Exordium is properly that part, by which the mind of whosoever is the Auditor, is made fit & willing to embrace the sequel. Tully calleth it vestibulum & aditum ad causam, an entrance or portal into the cause. And it is direct and manifest, as when by open and perspicuous motives we do incite the hearer to attention; or it is winding and obliqne, as when by bouts and circuits we labour covertly to surprise him. The Greeks' have termed this an Incantation, the Latines an Insinuation. It was practised with no mean success by Sinon, when being brought before king Priamus, he did endeavour by a true confession of some things in the beginning, to make the better passage for those treacherous lies, which he intended should follow after.  
Cuncta equidem tibi Rex, 
Vir. Aeneid. lib. 2.  fuerint quaecunque fatebor  
Vera; saith he, neque me Argolica de gente negabo.  
And it is the ordinary practice of Deceit, 
Liv. lib. 28.  fidem in parvis sibi praestruere, ut cum operaepretium sit, cum mercede magna fallat, saith our Historian.  
It is needful when the matter in hand is such, as either for the grossness or the strangeness thereof, may alienate the minds and affections of the hearers from us; or when they are beforehand otherwise persuaded; or last of all, when we perceive that they do faint, and are grown weary of hearing. Sentio judices, saith Cicero, occurrendum esse satietati aurium, animorumque vestrorum. Quamobrem multa praetermittam. Ad ea autem quae dicturus sum, reficite vos, quaeso judices, per Deos immortales, dum id Verris facinus commemoro, quo tota provincia Sicilia commota est; and this even towards the end of his sixth Oration against Verres.  
The only aim of an Exordium is chiefly to beget benevolence, which if the cause be doubtful, and ambiguous, must of necessity be procured, and that from the persons, or from the things. The persons either are ourselves, and such as we defend, and plead for; or secondly, they are our hearers; or last of all our adversaries. It is drawn from our own persons by a modest commendation of our abilities and deserts; as likewise by a commemoration and recital of our cares and troubles; the first is Et●icall; the other in a mean Pathetical; or by a refutation, and removal of such obstacles and impediments as may any way be hurtful and prejudicial to us. From the persons of our Auditors, by alleging their praises; or by letting them know the hope and estimation which men have of them. Fide sapientiaque vestra fretus, saith the Orator, plus oneris sustuli quàm far me posse intestigo. Last of all, from the person of our Adversaries, by bringing them into hatred through some particular relation of whatsoever villainies and enormities have been committed by them; or by exposing them to envy, by some cunning blazoning of their wealth, birth, power, and authority, as things on which they more rely, then on the uprightness of their cause: or thirdly, by causing them to be contemned through some rehearsal of their slothfulness, their ignorance, and other such like weaknesses and imperfections.  
An other end to be considered in the well composing of an Exordium, is the begetting of attention; which is easily obtained, if we signify unto our Auditors, that we are to speak of matters of importance; such as nearly concern the commonwealth, are necessary to be known, and carry with them profit and delight. Vtilissima munera, 
Plin. lib. 1. Epist. 8.  si non perinde popularia, comitate orationis inducenda. And therefore in this we must imitate the wise Physicians, qui salubres, sed voluptate carentes cibos blandioribus alloquijs prosequuntur. Or last of all, if in low and humble manner we crave, and beg it at their hands.  
A third and last end is, to instruct the hearer in the cause, if so it be obscure; and for his better information to epitomize and abridge the business, letting him see the sum of it, first in some general proposition, and afterwards in some particular division.  
Now these in regard of the conceits and opinions which men have oftentimes both of the persons and the things, are with all diligence to be considered: to the intent, that having understood how all men stand affected to our Cause, and knowing what they think both of the Plaintiff, and Defendant; as likewise what either friends or enemies could wish were principally done, we may thereafter for our best advantage, frame and compose the beginning of our speech.  
There are some Proëms, which seem, as it were, inartificial, and withal somewhat removed from the Cause in hand, but are notwithstanding very cunningly connexed with it, and they are either P●ristaticall, such as are drawn from circumstances, as from Time, Place, and the like; or they be Gnomicall, such as are taken from Sentences, Proverbes, Examples, Precedents, and Customs.  
Those have in them always the best grace which are grounded upon the speeches of our adverse party, because that seeming not to have been indicted at home, but invented there, the readiness of wit brings an increase of fame; and the show of Simplicity an acquist of faith. Quo minus cupiditatis, 
Liu. lib. 4. Dec. 3.  ac stu●ij v●●a est oratio hubere, eo plus authoritatis habuit, saith Livy, speaking of that Oration, which Apollonides the Syracusan applied to the distempered minds of his divided countrymen. Ea demum magna voluptas ●st (saith Cicero) Crispe Sallusti, aequalem, ac parem verbis vitam agere. 
Retor: lib. 3.  From whence we must observe according to that principle of Aristotle's, that he which is Plaintiff must most of all enforce his accusations in the Epilogue, but the Defendant must in the very first beginning refel all scandalous imputations, that may hurt, or hinder.  
Such as are puffed up and swollen, are utterly to be avoided; as likewise those, which are vulgar, and may serve for many causes; or common, and which our adversaries may use as well as we, with divers others as vicious and defective in some regard as these.  
Sometimes they may be altogether omitted, as in Epistl●s, which are only narratorie: yet in matters of moment, they cannot be neglected, no not of the Athenians themselves, who were compelled by the Law to speak without Exordiums or Affects.  
After the Exordium cometh the Narration, which is nothing else, but an exposition of things done, or reputed to be done. Sometimes there is a kind of preparation interposed, that it may seem to cohere the better with the former. For it is not fit we should suddenly rush upon any thing, but come unto it seasonably, and by degrees. Now every Narration is Grammatical, or Oratoriall. A Grammatical Narration is that which is removed from civil pleas, and yet is used for the better handling of such as are Oratoriall: and it is of Persons, and expresseth the inward manners, and the outward shape; or of Things, and is either Historical, containing in it an act done; or ●lasm●ti●●ll and feigned, whose argument is only but a fiction, yet such as may be done; or mythical & fabulous, reporting that which never was done, nor is ever likely to be done.  
The Oratoriall narration is that which appertaineth to Civil causes, and is used, as may appear in all the Orations of Demosthemes and Cicero, as a special means whereby to overthrow our adversary, and obtain the victory. It is either General, or Special: the first is the chief and primary Narration of the whole cause, and as I may say, the seat and foundation, whereon we ground the faith and credit of our matter: the last is a Digression, which happeneth sometimes upon some certain reason moving us thereunto. The general Oratoriall Narration is either Simple, as in this; Occiditur ad Balneas Palatinas redi●ns à coe●a S. Roscius, where neither the manner of the murder is set down, nor any other circumstance, that might argue the truth of that assertion. And here we must note, that those things, which depress and sad the spirits of our Auditors, are never to be uttered but with exceeding brevity; whereas those that are well relished and accepted by them, are to be rested on some longer time. And thus doth Homer make Ulysses to relate the stories of his wandering travails at large to those of Corcyra. 
Odyss: lib. 9 usque ad lib. 12.  who were themselves men fortunate, and studious of reports: Or secondly, it is probable, and in it are sown the seeds of a future Confirmation: Or thirdly, it is magnificent, and describeth all things so exactly, and in such amplifying manner, that we seem as it were to behold them with our eyes: Or last of all, it is delightful, and is used more for pleasure then necessity.  
The elements whereof Narrations do consist, are circumstances, which Plutarch calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In vita Homeri.  the occasions of every exposition; and they are either, 

1. Persons.  
2. Things done.  
3. Things pretermitted in the doing.  
4. Reasons and inducements moving men to either.  
5. Opinions, Counsels, advices and Conceits.  
6. The place where.  
7. The time, when.  
8. The manner, how: in which the preparation, together with such instruments as did belong to the performance are likewise shown.  
9 The final issue and event of all.    
After the Narration followeth the Proposition, which is the State itself, or the principal Question, to which all proofs and arguments are referred. The Narration may be sometimes omitted, as in disputations, suasory Causes, and judgements, as likewise when the thing is manifest and known: but the Proposition must be always implied at least; for it is the scope of the contention: and to speak, and not propound the sum of the matter, what is it else but to beat the air, and to encounter with a shadow? It is the life or soul of Speech, and is proportionably diffused through every part and member of the same.  
It happeneth sometimes, that in one and the same cause there may be many separate Propositions; as when Socrates was accused in Xenophon to have corrupted the younger sort, 
Apomne: 1.  and to have brought in superstitions that were never heard of. Sometimes again there may be many, but all of them depending upon some one more principal: so that here it is necessary and convenient, there should be a division and enumeration of all such parts, as we would handle, together with some information of those, which we were minded to omit. But here we must beware that this division consist not of more than three, or four branches at the most; and that, for fear the memory through over many might happily be surcharged; or that exactness in this kind should be made an argument of domestical Meditation: for which respect, Partitions many times are not at all to be observed. But being seasonably applied, they grace and beautify the speech exceedingly; Besides, the Auditors remember, and conceive things with more facility, and are withal refreshed, when they know how much they are to hear.  
The Confirmation is an exposition of our arguments, accompanied with an asseveration, and is referred wholly to the proving and authorizing of the State, or principal question, which if that once faint, must of necessity fall. In it the matter and form, whereof our arguments consist, must of necessity be both considered: and withal we must observe, that if they be firm and sound, they may be placed in it severally by themselves, and with some distance one from an other: but if they be weak and crazy, they must be heaped up together, that what they want in strength, may be supplied in number.  
The Confutation is nothing else but a dissolving of whatsoever our adverse party shall allege towards the weakening and impugning of our Cause, 
Fab. lib. 5. cap. 13.  which must be followed with exceeding diligence: because as it is harder to heal then to hurt, so is it to defend then to accuse. Ad reprehendenda aliena facta aut dicta ardet omnibus animus; 
Sallust. de Rep. ordin. 1.  vix satis aperium os, aut lingua prompta videtur, quae meditata pectore evoluat. It is twofold, viz. either of the Form, as when we show their Consequences and Collections to be bad, or of the Matter, which for the diversity of arguments is very divers. For that which is doubtful and ambiguous can not be refelled, but by distinguishing; that which is false, no otherwise then by an absolute denying of it, together with an allegation of such reasons as move us to deny it; yet sometimes it may be seconded with a division, which is a larger and more copious kind of defence, the Negation being granted ex abundanti, as Rhetoricians term it, as in this; Say that Roscius had been hated of his father, yet can it not be hence concluded, that he would have killed him; the accuser therefore should have alleged some weightier cause for his conviction. Those things which are light, and of little moment, must be distinctly set upon, that so the troop may be the better scattered.  

Plut. in Apophthegm.  Scilurus lying on his deathbed, easily broke those arrows, that were then brought unto him, one by one, which being bound together, none of his fourscore sons were able to do. And thus by the appointment of Sertorius, a sickly man did likewise without straining of himself at all, pluck every hair from out the tail of a strong and lusty horse; 
Idem in vita Sertorij.  which an able and well disposed Soldier taking hold of the whole tail of one feeble and ready to die, with both his hands could never do: Sometimes again, they are refuted by a deflexion from the thing, to a reprehension of the person. Cum hoc modo accusas Eruci, nun hoc palam dicis? Ego quid acceperim scio, quid dicam nescio. unum illud spectavi, quod Chrysogonus aiebat, neminem isti patronum futurum; saith Cicero in his defence for Roscius: where the three former are to the matter, but the fourth digresseth from the matter to the person.  
Common things are best refelled by Inversion, when we show the signs or causes, which are brought against us, to make directly for us: as in this. Occidisti, quia sepelijsti; Thou sluest him, because thou buriedst him. Nay rather, my burying of him, is an argument that I did not slay him. For had I slain him, I would have sooner fled, then stayed to bury him. So that the parts of this inverting kind of Confutation are two. For first, there is a Negation of the sign, and then a reason of this Negation. Or secondly, they may be overthrown by Violation, which is a forcible retorting of our adversaries allegations on himself, and differeth from Inversion, in that it is Apologetical, and defendeth; whereas the other is also categorical, and accuseth. The one is like Marcellus with his sword; the other like Fabius with his shield. It is of greatest power, in that it is least looked for, and cannot (being well pursued) but procure the victory. 
Heliodor. lib. 2.  In a word, it is nothing else, then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to cut a man's throat, with his own weapons. Or thirdly, by Absolution, when we interpret the signs or causes, otherwise then our adversary. He with scandal and maliciously; we with some colour to the better part, as in this, Sepelij, etc. I buried him, not because I slew him, but because I had compassion on him. Things impertinent, and not belonging to the question, may be rejected and contemned, as not deserving any other refutation. Things clear and manifest, may be confronted with some contrary Argumentation, or Compensation; or by over-whelming the hearers memory with infinite Digressions, which is indeed a special kind of supplanting, and such as Aeschynes desired the judges to observe in Demosthenes.  
The Peroration is the utmost bound of every speech; or the Conclusion thereof, in which the principal Proposition is repeated. The parts of it are two, Enumeration, by which whatsoever was handled in a scattering, and diffused manner throughout the whole, is for remembrancesake reduced into one place; and is oftener to be used by the Plaintiff, then by him that is Defendant. 2. Amplification, which is a more pressing kind of Affirmation, and such as having moved the minds, begetteth credit, and authority. It is applied, either to incense men against the wicked, or to move them to pity the distressed.  
And thus far of the several parts, which are necessarily required in every several kind of speech.   

CHAP. XIIII. How to frame a Style which may be correspondent and agreeable to each several kind of Negotiation: Of the care which must be had in fitting it, both to the Person, and the Argument.  
WHether it happen that a man be to negotiate in person, or by letter, he must be very careful, that he deliver and set down his mind in such a style and phrase, as may not be distasteful. For the effecting whereof, he must first have a respect to the nature, rank, and ability of the persons, with whom he is to treat. For if they be such as having in themselves an ability to do well, carry not the least piece of an ear, that can swallow, much less digest a vulgar conceit it will behove him so to frame it, as that it may seem of pomp, yet free from affectation.  
He must not make it savour so much of art, as of a certain Courtly magnificency, which by a kind of analogical proportion, may somewhat answer the greatness of the party, to whom he either writes or speaks. If it be to one of high place and public action, he must endeavour to be brief, but withal perspicuous.  

Cùm tot sustineas, cùm tanta negotia solus;  

Hor: lib: 2. Epist: 1.  Res Italas armis tuteris; moribus ornes;  
Legibus emendes; in publica commoda peccem,  
Si longo sermone morer tua tempora Caesar.   

Such great affairs since thou alone sustainest;  
And by thy arms th'Italian weal maintain'st;  
Since thou alone with manners it adornest,  
And her defects by prudent Laws reformest,  
I should (great Caesar) wrong the public good,  
If with long speeches I thy times withstood:   
Saith Horace, writing to the Majesty of Rome. Now for the difference of men's natures, let him remember the complaint of the Poet, 

Tres mihi convivae propè dissentire videntur, 
Hor: lib: 2. Epist. 2.   
Poscentes vario multùm diversa palato.   

Three Guests I have, which plainly disagree,  
Ask strange things, with differing taste, of me:   And have always a dish in store for every man's contentment: So that whether, 
Carmine gaudebit; vel delectetur jambis;  
Sieve Bionaeis sermonibus, & Sale nigro:  He may find out a plate for his own Palate. Secondly, he must have regard in the composing of his style to the quality and propriety of the Subjects, whereof he is to treat; varying it, as occasion shall require, in a fit and decent manner, according to the diversity of the same. And look what passions he would stir up in others, he must first so express them in it, as he may seem to be affected with the same himself; 
— Tristia moestum  
Vultum verba decent; iratum, plena minarum; 
Horat: de arte Poet.   
Ludentem lasciva; severum, seria dictu.   
He that would move compassion in my heart, must show it in his own. Grief is the child of Grief, and Tears are seldom procreated but by Tears: and therefore as the Poet saith, 

— Malè si manda●a loquetur,  
Aut dormitabo, aut ridebo:—   

If with bad uttrance he his part disgrace,  
Or sleep I will, or flout him to his face.   For where there is a want of this conveniency, what other effect can possibly be produced but laughter & contempt?  

Romani tollent equites, peditesque cachinnum.   

The nobler Crew, and eke the base Crowd,  
Will burst their Spleens, with laughing over-loude.   
He must not stuff it with words of a prodigious greatness, such as the Poet terms- ampullas, & sesquipedalia verba; and cannot by reason of their overgrown quantity be uttered without some dangerous extension of the voices instruments. Aeschynes condemned them in Demosthenes, 
Monstrosa oratio monstrosae mentis indicium.  and branded them for ever with an opprobrious mark, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, portenta, non verba: they must therefore of necessity be avoided. But now and then, he may easily, as occasion requireth, dispense with this. Pliny reported of a certain Orator, because of the continued lowness of his style, That he offended i● nothing, 
Nihil peccat nisi quod nihil peccat. lib. 9 Ep. 26.  but in that he did not offend. Debet enim Orator, saith he, erigi, attolli, interdum etiam efferuescere, efferri, ac saepè accedere ad praeceps. For an Orator must be erected, lifted up; yea, sometimes he must grow hot, bear himself high, and very often be ready to fall down headlong. Tutius per plana, sed humilius, & depressius iter. It is only for weak and crazy bodies to covet even ways: he that is strong and able, will make no difficulty to try his legs, sometimes even in a rugged path, or if occasion serve, to breath himself up some high and steep ascent. Such as do run, are far more apt to fall, than those that creep; but these have never any commendation, though they do not fall: the others though they do, have always some. Nam ut quasdam arts, ita eloquentiam, nihil magis quàm ancipitia commendant. For it is with Eloquence as with other Arts, nothing more beautifies and sets it forth, then doubtful and ambiguous accidents. We see what clamours, and what cries resound throughout the Theatre, when those that walk there up the ropes, stand capering safely on the top, scorning the danger, which every looker on fully presumed they would have fallen into. Those things are always most admired, which are least expected, and cannot be performed but with exceeding hazard.  
He must not confound those things which are of a soaring and lofty strain, with those that are altogether full of wind and tumour; nor censure that as hyperbolical, which well considered, is but round and full. Whatsoever overpeereth, and is eminent in any thing, may easily be discerned: but we must weigh with judgement and with reason, immodicum sit an grand; altum an enorm.  
He must with all dexterity enterveine it with the choicest ornaments that either words or sentences can possibly afford, 
Ne sutorem quidem, said Agesilaüs, probum putem, qui parvo pedi magnum circumdet calceum; when one commended a Rhetorician to him for his faculty, in making a great matter of a little. Plut.  and beautify it as far as the subject whereof he treateth will bear, with Tropes and Metaphors, and other such rhetorical decencies. For he that would offer to draw Hercules his shoe upon the foot of a child, deserveth no other recompense or hire, than laughter and derision for his pains. Let him herein therefore, like a cunning workman, fashion his garments according to the making and proportion of him that is to wear them. Let not his speech be either exiliter exanimata, or as Tully saith, gravius inslata & anhelata; but in all things as near as may be correspondent to his argument.  
* Hor. Art. Poet.  Nec dum vitat humum, nubes, & inania captet. 
But there is notwithstanding a certain kind of Amplification consisting both in words and sentences, which may be used with commendation, when we would extol, aggravate, or make worse the matters that are in question. The Greeks' have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because the terms, by which it is expressed, do far surmount the greatness of the thing. For they are either significant, or weighty, and fill the mind: as when to make both Crime and criminal the more detestable; in stead of the Genus, we allege the Species; and whereas he did but hurt, affirm that he did kill: or secondly, they be forcible and violent of sound, and fill the ears of those that hear them; or thirdly they be full and round, and fill both their ears and minds; or last of all, the better to make impression, they be tropical, and figurative: but these are never to be used, unless it be for necessity sake, when the proper word is wanting; or when, though it be extant, it is not altogether so expressive and significant; or for ornament sake; or last of all for honesty, as when the proper word is such as cannot be heard, or uttered, but with a blushing and bashful countenance; for all unsavourines of speech must utterly be avoided. 
Sallust: in Cicer:  Saepè gravius offendunt Auditorum animosijs, qui aliena flagitia apertè dixerunt, quam ij, qui commiserunt.  
Hitherto belong all attributes and epithets, which are nothing else but adjectives, borrowed either from the mind, or from the body, or extrinsically from fortune, and fitly added to some Substantive, to which they have the like relation that sauces have to meats, and must therefore never be applied but very sparingly. Aristotle condemned the writings of Alcidamas, 
Rhetor: lib: 3. cap: 3.  as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, frozen, and ridiculous, by reason of his fond & foolish affectation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he useth not his Epithets, saith he, as sauces, but as meats. True Eloquence is grave, and Matron-like in her behaviour; the apparel which she wears is glorious, but not gaudy; it is comely, as well as costly: She loves not to be decked with pied inventions, like a Courtesan; nor will she fashion herself according to those Indians, who not content to wear ear-rings in such place of the ears as is most natural, and convenient, thrust jewels through their nose and lips, because they will be sure to be fine.  
To this same Auxesis or Augmentation, is opposed Extenuation, which is a lessening, or diminishing of whatsoever is objected, or propounded; as when in defensory pleas we make a Diminutive of a Primitive; or leaving the Species, have recourse to the Genus, and in stead of stealing, name taking; in stead of wounding, touching. There is another kind of Diminution, which in regard it proceeds from Modesty, is counted ethical, and is included in a Negative. The Soldier to free himself from all suspicion of vainglory, which through an open profession of his worth, he might have easily incurred, gave out, That he was not unexercised in deeds of arms, nor ill experienced in Martial discipline. And indeed the Negative is the same sometimes with an Affirmative, as when for the avoiding of Tautology, or the often repetition of one and the same word, we say, He knoweth this, and is not ignorant of that: sometimes again, it importeth less, as in this; Hospes quoniam nec malus, nec imprudens vir esse videris, etc. where because he was a stranger, & unknown, it was thought sufficient courtesy to bear a charitable opinion & conceit of his deservings, not attributing any virtue absolutely unto him, for fear his after-carriage might falsify the report: and sometimes more; as when Homer speaking of Achilles, when he beheld the messengers, which were come by Agamennons appointment to fetch his lovely Brisis from him, in stead of saying, he was wondrous sad, relates, he was not very glad. But this may peradventure seem a little besides the line, and be condemned as nothing pertinent or proper to the thing in hand, and therefore I will leave it, and return.  
As in the composition, so likewise in the selection and choice of words, he must not be too curious or precise; Cura verborum derogat affectibus fidem, 
Quintil: lib. 9 cap. 3.  & ubicunque ars ostentatur, veritas abbess videtur. Too great an affectation of them, argueth a light affection in the mind: and Truth is often thought to be away, where Art is so predominant. Passions, if legitimate and unfeigned, of what nature soever they be, can hardly fashion themselves to any Dialect, but their own. Their speech is seldom of any long continnance, but full of break and imperfect periods. The heart contendeth with the tongue for to express itself, but cannot find the means: which Petrarke having discovered in himself, ingenuously crieth out; 


Part: 1. Son: 138.  I veggi' hor bien, che caritate accesa,  
Lega la lingua altrui, gli spirti invola.  
Chi può dir come egl'arde, e'en picciol fuoco.   

Now well I see, that true enkindled love  
The tongue doth bind, the spirits doth remove.  
He that hath wit, and words to tell his heat,  
May feel some warmth, but sure his flame's not great.    
Let him therefore, the better to procure belief, make use of such as may seem like Voluntaries; of themselves, and without pressing, or constraint, to follow the leading of his Meditations, and marshal them with such dexterity, that they may no way prejudice that feeling apprehension, which he hath of what he is to treat.  
For the avoiding of prolixity, than which nothing is more distasteful to a judicious Auditory, let him so order and contrive his speech, digesting the whole into sundry parts, and allotting to every one their several points, with such conveniency, ut saepe incipere, saepe desinere videatur; and that the Reader, if chance it were committed to writing, wheresoever he should begin, wheresoever he should end, might find it in all things so coherent, that reading where he left, he might think he began anew; so that notwithstanding he seem long and tedious in the universal, 
Genus dicendi secutus est Augustus elegas & temperatum, vitatis sententiarum ineptijs, inconcinnitate, & reconditorunverborum, ut ipse dicere solebat; foetoribus. Sueto: Sect: 86, He did rebuke M. Antony for writing so that men might rather wonder at him, then conceive him. And commending in a certain Epistle the wit and apprehension of Agrippina his Niece, Opus est dare te operam, (saith he) ne molestè scribas, aut loquaris: ib. in vita Aug:  he may be counted brief in the particulars.  
Let him not think to grace his style, by clothing it in the worm-eaten habit of decayed Antiquity; but always utter his Conceits in the best known, and most received phrase, and in all things (as I said before) labour to be both plausible and perspicuous.  


* Hor: lib: 2. Epi: 2.  Audebit quaecunque parum splendoris habebunt,  
Et sine pondere erunt, & honore indigna ferentur,  
Verba movere loco; quam vis invita recedant:  
Obscurata diu populo bonus eruet, atque  
Proferet in lucem speciosa vocabula rerum,  
Quae priscis memorata Catonibus, atque Cethegis,  
Nunc situs informis premit, & deserta vetustas:  
Adsiscet nova, quae genitor produxerit usus:  
Vehemens, & liquidus, puroque simillimus amni,  
Fund●t opes, patriamque beabit divite lingua.  
Luxuriantia compescet, nimis aspera sano  
Laevabit cultu; virtute caerentia tollet.   

'Slight words, and such as little splendour have,  
Or by their worth, for honour cannot crave,  
He shall with boldness from their place remove,  
Though loath they seem such Censure to approve.  
Unto the people he (good man) shall show  
Such as were long obscured, as none did know;  
And bring to light the specious names of things,  
Which practised were in time of ancient Kings:  
Now buried lie under th'oppressing rage  
Of ill-shapt hoarynesse and forlorn age.  
New shall he get, which Use hath made of worth,  
And like a River stream his riches forth  
In a swift course, but clear and pure the while,  
Gracing his Country with a wealthy style.  
Such as do riot, he shall curb, restrain,  
And make the rougher of a smother grain;  
But from his writings he shall banish quite,  
Such as are bankroute of all force and might.   
Last of all, let him adorn it with sentences of sundry kinds; 
De Orat: lib: 1.  For without these, whatsoever can be said, hath but a hollow and an empty sound: Nihil tam furiosum, (saith Tully) quàm verborum vel optimorum, vel ornatissimorum sonitus inanis, nulla subiecta sententia, nec Scientia.  
Let him fitly therefore interlace it with such ornaments, as learning can afford; that by so doing, no Eupolis may Censure or condemn him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Or, (as Sallust saith) Loquacem magis quam facundum; a good talker, but a bad speaker; or call him as Homer did Thersites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a witless and immoderate powrer forth of words. 
Iliad: β   
These are the soul of Speech, and in these all the strength and vigour of it doth consist: for being beautified with these, it seems majestical and grave, and is enabled to make a deep impression in the hearts and minds of such as hear it; whereas without these it is altogether dull, and serves but as an Antic motion, to move the laughter of the vulgar.   

CHAP. XV. Of Sentences tending to the beautifying of the Style; their several kinds, and applications: with the Author's Apology; serving for a Conclusion to the whole.  
A Sentence is a brief but general Enunciation, concerning those things, which belong to life and civil conversation. It eyeth not the Individual, so much as the Universal; and cannot well be used, but where there is Election and choice of action. It is first of all, either Simple; as this, Pleasures the seldomer they be used, the more they are to be commended: or it is compounded; as here, Such is the nature and condition of an unsteddie multitude, that it estimateth nothing according to truth, most things according to opinion. Secondly, it is positively true: as when we say, Religiosissimum esse Dei cultum, imitari; that Imitation is the most religious kind of worship: or it is only probable; as when we do affirm, that Speech is the lively Character of the Heart: and that Every man resembleth the Company, which he keepeth: or it is Hyperbolical, and containeth in it more than can be well believed by a vulgar apprehension: as, Omnes sapientes sunt liberi; There is no wise man but is free. Thirdly, it is hortatory, or dehortatory: as in the two last verses of this Epigram; which by reason of the elegancy thereof, I have here inserted whole.  

Vita●●●●uae faciunt beatiorem, 
Mart: lib. 10. Epigr: 47.   
jucundissime Martialis, haec sunt;  
Res non parta labour, sed relicta;  
Non ingratus ager, focus perennis,  
Lis nunquam, toga rara, mens quieta,  
Vires ingenuae, salubre corpus,  
Prudens simplicitas pares amici,  
Conuictus facilis, sine arte mensa;  
Nox non ebria, sed soluta curis;  
Non tristis torus, attamen pudicus;  
Somnus, qui faciat breves tenebras:  
Quod sis esse v●lis, nihilque malis;  
Summum nec metuas diem, nec optes.   

The things that make man's life more happy seem,  
Are these, delightful martial, as I deem:  
Wealth not by labour got, but left by Will;  
A fruitful field, a fire burning still;  
Mean clothes, no strife the minds rest to confound;  
In different strength, a body firm, and sound;  
Wary Simplicity and equal friends;  
An easy Diet, which no art commends;  
The Night not drunk, yet lose and free from care;  
The bed not sad, though chaste beyond compare;  
Sleep, which may make the longest darks but short,  
(Never disturbed with Thoughts of worldly sort).  
Be still well-pleased, to be that which thou art,  
And let thy choice affect no greater part;  
Fear not the day, which must thy life up-summe,  
Nor wish the same before the time do come.   

Liv: lib: 5. Decad. 5.  Fourthly, it is Enunciative: as, In secundis rebus nihil in quenquam superbè, ac violenter consulere decet, nec praesenti crelere fortunae, cùm quid vesper ferat incertus sis. A man should not saith Livy in prosperity determine any thing either violently, or proudly against an other, considering that he is uncertain what the Evening may bring with it. Fiftly, as Aristotle teacheth us, it is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a reason, 
Rhetor: lib: cap: 22.  being plain enough of itself, and easy to be presently understood: as in this of Virgil's, Nulla Fides, pietasque viris, qui castra sequuntur. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with some reason, either going before, or immediately following after: as, Mortalis cùm sis, inimicitras immortales ne geras; Let not thy hatred be immortal, when thou thyself art otherwise. Sixtly and lastly, it consisteth either of proper words; as, unicus Dei cultus est, non esse malum: The only worshipping of God, is not to be a sinner; or it is Tropical: as here; 
Now strike your sails, ye jolly Mariners,  
For we be come unto a quiet road, 
Spencer, Fa: Queen lib 1. Cant: 12.   
Where we must land some of our Passengers,  
And light this weary Vessel of her load.  As likewise in that of Maro's; 
Sed nos immensum spacijs confecimus aequor, 
Georgic: lib. 2. 1.   
Et iam tempus equûm fumantia solvere colla.  Which I will here apply unto myself, as intending now to take a Farewell of my Dovely-serpent; commending him to the conduct and protection of his mildest stars: with this Apology, to such as shall embrace him in his travails; that I have not fashioned him, as Tully did his Orator, in so high a degree of perfection, that the reach of man's wisdom is no way able to attain unto it. No, there is not any thing required here, but pains and industry may easily effect. Yea, many (amongst which, myself may happily be one) which seem of such a slender capacity, that Boeotum in crasso iurares aëre natos, cease not by daily employments to become fit to undergo great things. 
Plin: lib: 6. Epist. 29.  Video (saith Pliny the second) multos parvo ingenio, literis nullis, ut bene agerent agendo consecutos.  
Antisthenes' persuaded the Athenians one day to busy their Asses as well as their horses in the tillage of their ground. Whereupon they answered him; that such creatures were never made for any such purpose. That is all one, replied he; it lieth but in your will: For the most ignorant, and most uncapable men, that are employed by you in the commandments of your wars, let not to become most worthy, by being employed by you. It is in Action, as it is in Speech, Vsus & est, & habetur optimus utriusque Magister: 
Penelopen ipsam perstes, modo tempore vinces: Capta vides serò Pergamon, capta tamen.  Practise both is, and must be still accounted the best and truest Schoolmaster of both.  
Wherefore let no man alter his intended course, for any false surmised difficulty or tediousness in the way.  
Inuia virtuti nulla est via. And it is an excellent Motto, and which becometh well the achievements of a generous Spirit, Non juuat ex facili lecta corona iugo.   
FINIS.