Essays POLITIC, and MORAL. By D. T. Gent.   printer's device of Humphrey Lownes, a compartment featuring two angels or cherubs with Lancashire and Yorkshire roses at the top, and a lion and dragon separated by a corinthian column at the bottom (not in McKerrow) 
Printed By H. L. for Matthew Lownes, dwelling in Paul's Churchyard. 1608.   

The chief Heads, handled in this Book.  

Of Persuasion: wherein is discoursed 

Of Opinion.  
Of Affection.  
Of The force of Reason.    
Of Praises.  
Of Pains, and Industry.  
Of cautions in Friendship.  
Of three things prejudicial to Secrecy.  
Of Reputation.  
Of Accusation.    

To the Right Honourable, and virtuous LADY, the Lady Anne Harington.  
MAdam,  
The desire I had to manifest my serviceable affection towards your Honour in outward Complement, hath on such idle hours, as remained free to me from your employments, begot this young and tender Infant; whom I presumed, upon his birth (being yet an Embryo in his father's brain) to devote, & consecrate wholly to your honourable Self, as to the chief, and final end of his being. His capacity is not of the weakest: and therefore, howsoever he may now seem altogether unfashioned, I make no doubt, but by conversing with your Ladyship (whose bosom the hand of heaven hath so richly furnished with all exemplary virtues, that from among so many, Wisdom selected you, to be the Governess, from whom the Princely issue of a royal bed might receive instruction) his ruder ignorance may be reduced to a better form. Essays are the things he uttereth. His years deny him that length of breath, which should enable him to hold out in a continued, and long discourse. Myself have imparted unto him, part of that beauty and Perfection, which Art, & Nature hath bestowed on me. Such therefore as he is, I present him to your Honour's view; who, I hope, will afford him such worthy entertainment, as may hold some even correspondency, with his desires, as well as his deserts. And so in the humblest degree of service, that either love, or dutiful observance can imagine, I kiss your Honourable hands; desirous of nothing more, than always to be reputed,  
Madam, Your honours most affectionate servant, D. T.   

Of Persuasion.  
TO ground a persuasion of what nature soever, in the hearts of a public Audience, there are three things necessarily required: The one consists in the opinion had of the party persuading: The other, in the affection of the parties to be persuaded: and the last, in the perspicuity, and soundness of the reason itself, by which he labours to persuade them. As concerning the first, it was thought by the Magistrates of Sparta, to be a matter of so great importance, that when they perceived one of lose, & dissolute behaviour, ready to propound unto the people, an advertisement, the approbation whereof, they knew, would be no small enlargement to the good, & quietness of their State, & Commonwealth, they did immediately command him silence (fearing, it should seem, lest his known manners might have prejudiced the excellency of the thing) and entreated one, who for his grave & virtuous carriage, was of some honour and reputation amongst them, to take upon him the invention, & to deliver it unto them, as if it had proceeded merely from himself. And it hath been always the practice of wiser Statesmen, for the better composing of exasperated minds, whither it were in the bloody factions of the greater, or in the tumultuous broils of the meaner, to choose some one whose grave representation, accompanied with a remarkable, honest, and virtuous disposition, might upon his very first approach, work an awful respect towards his person, & withal a reverend attention towards his words, in the hearts and minds of such as should behold him. For there are not any so mutinous & turbulent assemblies, howsoever they may seem to consist of those active & working spirits, quibus quieta movere, as Salus said of some of his time, magna merces videtur: that think the very disturbance of things established, a sufficient hire to set them on work, but will somewhat (though incensed Passions arm them with never so desperate a resolution, to effect their mischievous projects and designs) honour the sight & presence of such a one: especially, when they think he is not interested in the cause, or induced by any private obligation, to seek the good of the one party, with any hurt, or disadvantage to the other: but that his love and affection, doth equally border upon both, & that the reducing of them to a peaceable agreement of their differences for the public good, and welfare of the State, is the chiefest, and only mark he aims at: and this was excellently described by the Poet, when he said,  
— Magno in populo cùm saepè coorta est  
Seditio, saevitque animis ignobile vulgus:  
Cunque faces, et saxa volant: furor arma ministrat.  
Tumpietate graven, ac meritis, si fortè virum quem  
Conspexêre, silent: arrectisque auribus adstant.  
And for this cause it hath been a custom among the Spaniards, to make choice of Churchmen for the better managing of such businesses: yea, they have been oftentimes employed by him in matters of treaty, with an intent and purpose, to lend a greater Majesty to his negotiations, and more feignedly to colour his subtle fetches & devices: as when for the assurance of his new-got conquest of Navarre, he sent 2. Cordeliers into France, to talk with the Queen about a peace, who by reason of the credit their profession had gained them, returned homewards with no ill success. Whereas if they be men of a differing fame, that have the carrying of such affairs, their reasons, be they never so apparently good, do lightly serve to no better use, then to sharpen and stir up the ill-affected humours of their crazy minds the more; whereby in the end, themselves become a subject for their distemperature to work upon: especially, when that small sparkle of Understanding (which is usually the portion of the vulgar) is dimmed, & obscured with any mist of prejudice, or cloud of Passionate affection. And the reason hereof is, the shallow ignorance of a wavering and unsteady multitude, which being for the most part led to judge of matters only by a Sensitive apprehension they have of them, & not able of themselves to look further into the depth of things, than the superficial bark will suffer the eye of their external Sense to wind itself into them, do often times by reason thereof grow jealous even of Virtue itself; as the many exiles, and Ostracismes practised in those democratical, and Popular states of elder times can sufficiently witness: and therefore are the more to be excused, if they suspect the ends and purposes of such, as are not known to them at all, or not known to them at least for any eminent good quality that is in them, but rather for the contrary; it being an Axiom approved of most men, that Malus, 
Publius.  ubi bonum se simulat, tunc est pessimus. So that howsoever good Wine let not to be good by being poured out of an earthen vessel: yet to present a wholesome medicine, to a weaker stomach in an unhandsome box, is to the grieved Patient oft-times a cause of disease; and by consequence, may fall out to be a means of utter refusal. For indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Good things lose the grace of their goodness, when in good & convenient manner they be not performed: and so likewise, when by good and convenient persons they be not propounded. Eccles. 20. ver: 19 
Hist. l. 1.  Invisum semel principem, saith Tacitus, seu benè, seu malè facta premunt. A Prince, after he hath once incurred the hatred and ill opinion of his subjects, and by some one particular bad action or other, alienated & estranged their affections from him, shall find the glory of whatsoever enterprise he shall undertake, to be blasted even in the very blossom, by some sinister and scandalous interpretation: neither will the lawfulness, or goodness of his intention, be a sufficient plea, to prevent it from being burdensome unto him. For the illustration whereof, I need produce no other instance then that of Vitellius, who as Tacitus reports, after his entrance into Rome, Omnen infimae plebis rumorem affectabat, endevord, all he could, to mark & fashion out his actions, by the square and rule of Popular approbation, doing many things, which had they proceeded from a virtuous ground, would have been received as pleasing, & acceptable; but in him, memoriâ vitae prioris, indecora et vilia accipiebantur, by the memory of his fore-spent life, they were of most men accounted as dishonourable, & base. Tiberius, when Spanish Adulation would have erected a temple to the perpetual honour of his name, did most earnestly oppose himself against their determination, even in open Senate: Ego me P. C. saith he, mortalem esse, et hominum officia fungi satisque habere, si locum principen impleam, et vos testor, et meminisse posteros volo: qui satis, superque memoriae meae tribuent, ut maioribus meis dignum, rerum vestrarum providum, constantem in periculis, offensionum pro utilitate publicâ non pavidum credant: haec mihi in animis vestris templa, hae pulcherrimae effigies, et mansurae: That I am mortal, and that I undergo the offices of human frailty, and that it sufficeth me, if I can perform the place whereunto I am called, I take you to witness, O chosen Senators, and I would posterity should be mindful of it, who shall sufficiently honour my remembrance, when they are persuaded, that I am worthy my Ancestors, provident in your affairs, constant in dangers, and careless of offences, where question is of the public good. These shall be to me those honourable temples, and those excellent statues, which once grounded in your minds, shall remain for ever: whereof one saith, they were praeclara verba, sed non pro Tiberio: they were excellent words, had they been uttered by an excellent man: but proceeding from him, they served but to aggravate, & make worse, the fore-conceived suspicion they had of his dissembling carriage.  
So likewise, Legi à se militem, non emi, said Galba: whereof Tacitus speaking, saith it was Vox pro Repub. honesta, sed ipsi anceps, an honest, and well-beseeming voice in regard of the common wealth, but doubtful in respect of himself. Nec enim ad hanc formam caetera erant: for the rest of his life was not agreeable hereunto. And hence it is, that the Oracle of heaven, speaking by the mouth of Timothy, 
2. Epis. 2. ver. 19  warneth every one that calleth upon the name of Christ, to departed from iniquity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non est enim, saith Theophilact, speciosalaus in ore peccatoris. And this is the reason why Christ himself in Mark 1. v. 25. rebuked the unclean spirit, and commanded him to hold his peace, even then, when he proclaimed him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy one of God: & why Paul likewise, 
Act. 16. ver. 18.  being vexed with the praises, and commendations of the Pythonist, who following him, and his company, continually cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these men are the servants of the most high God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who make known unto us the way of salvation, commanded the spirit to come forth of her, quasi nolens sanctus ab immundo ore commendari. Neither was it without reason, that a grave & wise Philosopher of former times, suspected the uprightness of his own carriage, when he heard himself commended by one, whose life and conversation was of a differing strain. How then can those impious, those irreligious and Pharisaical Levites of this corrupted and depraved age, free themselves from those aspersions and imputations, which even by the least discerning judgements (such is the palpableness of their irregular enormities) may be justly cast upon them; for that notwithstanding the spirit of Truth & Knowledge hath ennobled them so far, as to entitle them the Salt of the earth (wherewith whatsoever is not seasoned, is fatuous & unsavoury) and graced them with so high a vocation, as is the dispensation of his heavenly mysteries, do run themselves breathless in a course of life, which is altogether disproportionable to the grounds and principles of Virtue, derogating thereby not a little from the excellency and majesty of his celestial and eternal Word? For whence is it, that profane Atheism hath taken such sure footing in the hearts of ignorant, and simple men; who for the most part being unable to judge, or conceive of universalities, suffer themselves (as I said before) to be wholly guided by their external sense, but only from the boundless dissolutions of some Churchmen, 
Rom. 2. v. 24.  who practise not themselves, that which they propound to others.  
Wherefore I cannot choose but commend his policy, who having converted a jew a friend of his, to Christianity, & perceiving him presently after desirous for his better satisfaction to go to Rome, laboured by all means to dissuade him from it; fearing, lest the corrupt, & disordered manners of the Clergy there, might have wrought in him some dislike of the Religion, & so by consequence have moved him to turn Jew again. So that whosoever would effectually work upon the minds of men, with advantage to himself, he must not only say well, but do well also. Facta mea, non dicta vos milites sequi volo, nec disciplinam modo, sed exemplum etiam à me petere, qui hâc dextrâ mihi tres Consulatus, summamque laudem peperi; said Valerius Corvinus to his soldiers, when they were to march against the Samnites. The very air and Echo of which words, according to the apprehension myself have of them, was sufficient to have breathed a warlike motion, and resolution, into the very steel wherewith their hands were armed, and made the palest-liverd wretch amongst them, suddenly Conqueror.  
Wherefore, he that thinks much the words of his mouth should be neglected, he must so carry himself, that his deeds may be always ready to give authority, and countenance to his words: yea there must not be any thing in him, or about him, but what may work a wondrous admiration of him in the hearers eye, and a zealous imitation of him in his heart: finally, he must have in him those three tongues whereof the Scripture maketh mention; and which are found in every well-disposed natural man. The first is the tongue of the heart: Qui loquitur veritatem in Cord suo. Psalm. 15. v. 2. The other is the tongue of the mouth; Qui non egit dolum in linguâ suâ. v. 3. The third and last, is the tongue of our works; whereof Christ saith, 
joh. 10. v. 25.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Opera quae ego facio, testimonium perhibent de me: and whereat Saint John the Baptist aimed, when after the jews had sent their deputies to inquire of him what he was, his answer to them first was altogether negative, to wit, that he was not Christ, that he was not Elias, that he was not a Prophet; till constrained by their importunacy, to tell them positively what he was, he said unto them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I am the voice of him that crieth in the desert. Showing thereby, that his whole course of life, was but a tongue; the particular actions whereof were so many several voices, which with a silent Rhetoric, did most apparently make known the soundness, and sincereness of that infallible truth which he was sent to teach. So that without the help and assistance of this last, all the exhortations, persuasions, encouragements and instructions, that can possibly be produced by any man, be they never so good, can little or nothing prevail. And therefore was it, that God himself being about to send Jsaias abroad to preach, he did first of all, to purify his lips, touch them with a coal from the Altar: and that to encourage Jeremy, he said unto him; Antequam exires de vuluâ, sanctificavi te. Spiritu principali confirma me Deus: establish me, O God, saith the kingly prophet, by thy free spirit, and then docebo iniquos vias tuas; I will instruct the wicked in thy ways: et impij convertentur ad te: and sinners shall be converted unto thee. Wherefore, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: thou that takest upon thee to reform the manners of others, redress thine own, that thou mayst free both thyself, and that which thou utterest, from the traducements and detractions of a vulgar ignorance; and that it may not be said of thee:  Clodius accusat moechos, Catilina Cethegum. 
For then shalt thou be able to graft a persuasion of whatsoever thou shalt deliver, in the minds of thy Auditors.  
It is an excellent harmony, and I know not if unparalleled by that consent of Spheres; to see the words of men accompanied with their thoughts, & followed by their deeds: and beside, there is a natural inclination in all men, to learn the Theory, of such as they know to have been excellent in the Practic.  
Hannibal will but scorn the Philosopher that takes upon him in his presence to discourse of War: & Cleomenes will account that Orator but a chattering Swallow, that shall presume (he being by) to describe the office and duty of a General: the like happens to those depraved and exulcerated minds,  
— qui de virtute locuti  
clunem agitant—  
For who can with patience endure to hear Vitellius preach against intemperancy: or Gracchus complain of seditious and mutinous assemblies? Manus, quae sordes abluit, munda esse debet; saith S. Gregory: and therefore,  
Quis coelum terris non misceat, et mare coelo,  
Si fur displiceat Verri, aut homicida Miloni?  
Wherefore let every man (as Saint Paul saith) so run, 
1. Cor. 9 v. 27.  that he may obtain; so fight, that he may not beat the air: but as in other things, so likewise in this, be followers of his example: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. I beat down my body, and bring it into subjection; lest after I have preached to others, myself should be reproved.  
It is said of Vespasian, that being himself antiquo cultu, victuque, he was to the Romans praecipuus adstricti moris author, even then when riot and excess were the only Stewards that attended them in public & private meetings. Obsequium enim inde in Principem, et aemulandi amor validior quàm poena ex legibus, et metus, saith Tacitus.  
And hence it came, that Theodoric King of the Goths writ unto the Roman Senate in this manner: Facilius est errare naturam, it is easier for Nature to err, qùam dissimilem sui Princeps possit Remp: formare, then that a Prince should frame a Commonwealth unlike unto himself: so much available with inferiors, is the force of an example in any person of authority. But if I may lawfully, & without offence oppose my weakness against Majesty, I will briefly show him, that his opinion doth in some sort merit contradiction. For, Sylla being a disordered liver, made his Citizens reform: and Lysander on the contrary, polluted his with vices, wherewith himself was no way blemished.  

Of Affection.  
A Second thing to help and further Persuasion, is Affection: which being once thoroughly wrought and settled in the hearts and minds of a Multitude, & that specially through a good opinion conceived of the Party persuading, is sufficient of itself, though the matter which is propounded be never so weak, & the reasons that should usher it never so lame, to make an easy & speedy passage for it through all the oppositions, and contradictions of any deeper discerning Spirit whatsoever. Witness Pisistratus, who being brought (according to his own appointment) in a Chariot to the Marketplace, and there having in the sight of all men, charged others with those wounds which his own hands had wrought: Solon could come and tell him, that he did not rightly counterfeit the person of Ulysses; for the Ithacans intent was, only to beguile his foes: whereas what he did, was to deceive his friends: but he could not prevent him for all this, from being followed by the people; so great a commiseration towards himself, & so wrathful an indignation towards his enemies, had the view of those selfe-made hurts effected in the hearts of the vulgar: who, not discovering the depth of his designs (nor yet considering with themselves, that the desire of Sovereignty and rule, is so great in the minds of ambitious men, that they will not stick to purchase it at the highest rate the Heavens can hold it at) gave sentence in his behalf, according to the apprehension they had of that bloody object, which was before their eyes.  
And the reason hereof is not far from hand. For Passions are certain internal acts, and operations of our soul, which being joined and linked in a most inviolable, and long-continued league of friendship with the sensitive power, and faculty thereof, do conspire together like disobedient and rebellious Subjects, to shake off the yoke of Reason, and exempt themselves from her command & controlment, that they may still exercise those disordered motions, in this contract world of our frail and humane bodies, which during her nonage or minority, they were accustomed to do. And for the better effecting hereof, they do first of all (through the help of a corrupt imagination) set upon the Wit, and afterwards upon the Will, which harbouring in itself two divers inclinations: the one to follow Reason as her Sovereign; the other to content the Senses as her friends, is easily brought (being by them corrupted, & bribed with pleasure) entirely to love the one, & utterly to leave and forsake the other: or at least, like a careless Magistrate (who, for the avoiding of some particular men's displeasure, neglects the good and profit of the Commonweal) to omit that care, which as Governess of the Soul, she is bound in duty to have over it: loathing to see the quietness of her own estate interrupted by the divided factions, and tumultuous partialities of inferior ministers; especially when she perceives the soul to be partaker likewise of those benefits wherewith herself is feed, and undermined, by the Passions. So that when our hearts are once possessed with any vehement affection, the Wit on the one side labours to find out reasons presently, that may countenance & grace it: and the Imagination on the other side, like a deceitful Counsellor, seeking to blind the eyes of the judge, represents them to the Understanding in a most intensive manner; and with more show and appearance than they are indeed. Neither can the Soul (which by reason of her limited influence, cannot possibly at one & the same instant, impart sufficient activity to 2. differing operations) exactly then consider the soundness of such arguments, as might stay the violence of her course in following the affections: but like a weaker Prince, suffers herself (for quietness sake) to be led away by the suggestions of such her followers. And hence it was that a certain Orator, with no small advantage to himself, as often as he was to plead, would most earnestly entreat the judges, that he might be first heard, but specially when himself disinherited the soundness of his cause. For he knew full well, that when he had ended, their minds would be so busied in examining the weight and firmness of his reasons, that they could not possibly give any diligent attention to the allegations of his adversary. Wherefore who-so-ever perceiveth those proofs and inducements that should maintain his cause, to be wanting, let him settle himself to work upon the affections of such as are to further it. For, if he gain never so little footing here, he need not despair of any thing. It was a saying of a prince of Sparta, that for a man to keep himself strictly to the rule of Justice, in matters which concerned his friends, was but a colour, wherewith such as were unwilling to do for them, were content to shadow their inhumanity: and therefore writing to Idrien, Prince of Caria, for the deliverance of a certain friend of his; If Nicias, saith he, have not offended, deliver him; if he have offended, deliver him for my sake: but howsoever the matter go, deliver him.  
Brutus & Cassius contending one against the other for the Urban Praetorship, Caesar having heard their allegations, said unto his friends; It is true, that the reasons which are alleged by Cassius are most just: but Brutus nevertheless must be preferred. So Brutus had the first place, and Cassius the second.  
Out of which examples we may easily discern, that Reason may give out precepts, which Passion will not stick to countermand. For, Reason teacheth us, that it is a point of civility, to continue always steadfast, and faithful to our friends; but with this caution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not beyond the Altar, that is, no further than the rules of piety and equity will give us leave: which, blinder Passion doth not a whit regard. And this, Agesilaus knew full well, when being constrained one day to unlodge somewhat in haste, & to leave a certain sick friend of his, who as he was ready to departed, besought him that he would not abandon and forsake him: O, quoth he, returning back, how difficult a thing is it, to love, & to be wise, & both at once! Besides, it is the nature, and property of Passions, even to make those things make with them, which (were not the eye of our Understanding dimmed, & obscured, with such misty humours as distill from them) would otherwise peradventure prove to be as rubs and lets, which would turn the by as of men's consent a clean contrary way from our desires: and therefore they are not much amiss compared to a green glass, which makes every thing seem of the same colour, that is seen through it. That fore-alleged Spartan being very much importuned by his wife, to make her brother Lysander, his Admiral for the seas, considered with himself, that he had many Nobles of far more years, & greater experience than he; and that to invest him (being but a youth) with a charge so far surmounting his sufficiency, was to hazard at one cast, the flourishing estate of his whole kingdom: but in the end, after many long suspensions, and irresolute determinations, the vehement affection which he bore his Queen, commanded him to throw the dice, and to abide the chance. It is said of Agrippina, that she did so work upon the love which Claudius bore her, that nondum uxor potentiâ uxoriâ utebatur, being as yet but only affianced unto him, she took upon her the state and power of an Empress: but afterwards, when she was thoroughly assured of her marriage, and that her thoughts had got a stronger wing to soar withal, then did she dare to motion a match between Octavia, Caesar's daughter, and her own son Domitius, which (because her father had betrothed her to Silanus not long before) could not be brought to pass without impiety: but that did nothing discourage her. For, nihil arduum videbatur (saith Tacitus) in animo principis, 
Lib. 12. 240. et 267.  cui non judicium, non odium inerat, nisi indita, et jussa: no difficulty could hinder her from obtaining any thing at the hands of a Prince, that had neither life, nor soul, but what was breathed into him by her and hers.  
And hence it was, that Vitellius, vailing his servile flatteries under the name of Censor, was embold'ned to fasten upon Silanus, labouring by forged accusations to obscure his merit, and procure his overthrow, which shortly after he effected: Caesar being (as our Author saith) accipiendis adversum generum suspicionibus caritate filiae promptior; somewhat prone to entertain suspicions against his son in law, by reason of the charitable affection which he bore his daughter. And indeed the malignant aspect of any person in authority towards his inferior, is thought a sufficient warrant for every man to wrong him. And this is the reason, that in the courts of princes, few or none, after they once begin to slide, can recover their footing, & keep themselves from falling finally. For, those Court-Parasites, that have their eyes continually fixed upon the sky of their Sovereign's inclination, & make the sundry revolutions of his affections, the only heaven of their contemplation, do labour upon the least distaste that is offered, to procure an utter dislike; that so they may come to be sharers in those offices & places of dignity, which while they were gracious in the sight of their Master, were appropriated to none but them: verifying hereby that excellent saying of the Greeks'; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: when the tree gins once to fall, every one hastens to gather sticks. Wherefore let no man fear to be overbold in this case, but rest undoubtedly assured, that where Reason cannot prevail, Affection wil And therefore it is not without cause, that such as aspire to a crown, & sceptre, do first of all (considering their want of right, that should authorize, and make lawful such a claim) endeavour (as the only means to wind themselves into the hearts of the people) to seem religious, and virtuous; as Pepin did, who striving to put the house of Merouée from the throne of France, and to appropriate it wholly to him and his, did most infinitely honour, and most affectionately embrace, such as had any charge or office in the Church; knowing well, that those which have rule over the conscience, are of great authority, and estimation among the rest. Secondly, they do labour to perform all offices of Love, that may serve to shadow forth in some apparent manner, a desire in them to further the public good of the State and Commonweal. And thus did Absalon, when to every one that came towards him, he put out his hand, and took him & kissed him: wishing withal, that he were once made judge in the Land, that such as had any suits, or controversies, might come to him, that he might do them justice. And thus likewise did those ancient Roman Captains, who powered out the wealthy treasures of whole kingdoms in excessive donatives, and prodigalities towards their Soldiers; and that with no better intent, then to make sure such hopes & expectations, as Ambition long before had nourished in their breasts, by the so-wonne aid, and assistance of their military & warlike Legions. For indeed these two actions are the only harbingers that must lodge Persuasion in the bosom of a multitude. And therefore have they always been put in practice by the chief patron of wicked Policies, Satan, the common and professed enemy of mankind. For, as concerning the first, the Scripture doth assure us, that he doth often times, the better to deceive, transform himself into the glorious similitude of an Angel of light: & hence was it, that not without good advice, and judgement of the Painter, in some ancient impressions of the Testament, he was pictured out in the religious garment of a Monk; not to signify that the life and conversation of such Monastical persons, was diabolical; but to show, that this being the habit of holiness and piety, there was not a more easy and certain way for him to surprise the consciences of well-meaning men, than it. And as concerning the second, experience hath taught us, that all he aims at, is to work an impression in our weaker minds, that whatsoever he seeketh to induce us to, is for the good, and benefit of mankind: & therefore in his very first assault, wherein was successively included the utter ruin and overthrow of us all, he told our first parents, that Gods forbidding them to eat of the tree of good & evil, proceeded not from any other ground, than from an envious fear he had of that happiness and prosperity, which was like to redound to them thereby: and withal, having considered with himself, that all things in the world, are said in some sort to seek the highest, & to covet more or less the participation of GOD himself; but especially man, whom he knew did foster in his breast these three desires; the one to live always, as GOD is eternal: the other, to rule all, as GOD is Lord over all: the third, to know all, as GOD is wise above all: he came like a cunning Rhetorician, whom practice, and long experience, hath taught how to advantage himself, by working upon the known inclinations, and affections of his Auditory, & lays before them a full and perfect satisfaction in every one. For, saith he, if once ye but taste of this forbidden fruit, nequaquam moriemini, ye shall never die; here was a continued being: sed eritis sicut Dij, but ye shall be like Gods; here was an absolute command: scientes bonum, et malum, understanding both good and evil; and herein was comprehended a universal, and boundless knowledge.  
Wherefore, he that can handle men aright in their affections, & knows at what times, in what manner, and by what means they may best be stirred up, may rest assured, that before his mind be thoroughly known, he is already Master of what his heart desireth.   

Of the force of Reason.  
THE third, and last means to ground belief in the minds of men, is out of probable conjectures to gather sufficient reasons, by force whereof, we may demonstrat the thing which we propound, to be either actually, or at least apparently necessary, & convenient, and no ways repugnant to the rules and principles of justice, or honesty. And these are so much available, that where there is neither opinion, nor affection, but rather an obstinate, and self-willed resolution in the hearer, to put back all persuasions, they will enforce him notwithstanding to alter his so-decreed determination, and to give credit & approbation to what he hears. Witness Caesar, who when he understood that Cicero had taken upon him to defend Ligarius, whom the unhappiness of the times had accused to have borne arms against him, and having not heard him of a long time before; What will it now annoy us, said he (by way of jesting) to certain of his friends, if we go and listen awhile to Cicero; for, as for Ligarius, he is by me already irrevocably condemned? But the pregnant reasons, and forcible allegations of the Orator, did so wonderfully move him, that before he departed, maugre that prejudicated opinion wherewith he came, he was constrained to absolve him.  
And for a further confirmation hereof, I will produce that memorable apothegm of Thucydides, who when Archidamus demanded of him, which was the better wrestler of him, or Pericles, his answer was, that when he had cast him, he had so excellent a tongue to deny it, that he made the standers by believe he was not foiled, and persuaded them the contrary of what their eyes had seen.  
So that here we may discover an incongruity committed by M. Brutus, in the managing of State affairs; when not considering the force of Eloquence, but presuming upon the good opinion his Citizens had of him, & the great affection they bore towards him, he permitted Anthony to perform the exequys of Caesar in such solemn manner as he would himself. For, by this means, the hearts of such as were so desperately bend, & inclined to embrace his faction, that they would not at the first so much as lend an ear, no not upon his entreaties, to the speeches of the other; upon the hearing of his sunerall Oration, were on a sudden violently carried a clean contrary way. Such is the force of these Rhetorical Enthymems, and Inductions; especially, when they be seconded by a lively and decent action: to which, Demosthenes did attribute so much, that in designing an Oration, he said, the first & principal part thereof, was action; the second, the same; and the third, no other. For, in an Orator, there is both an eloquence of speech, and a decency of action necessarily required. He must not only ornatè dicere, sed etiam concinnè agere: the one consists in the fitness of his words, and soundness of his reasons; the other, in the variation of his voice, and qualification of his gestures. So that when I consider in how eminent a degree these two things did appear in Cicero, I cannot so much admire (as otherwise I should) that notable speech of his, when being vehemently displeased with Munatius (whom once his eloquence had patronized in a most dangerous cause) for that he did eagerly follow the extremity of law against a certain friend of his, he could not refrain from telling him, that it was not long of his innocency that he was last absolved, but of the dust, which he had cast into the eyes of his judges, which hindered them from discerning aright the quality of his misdeed. Aeschines after his banishment being arrived at Rhodes, in an Oration composed for the purpose, laid open to the people the cause of his exile: who wondering thereupon at the Athenians, that had banished him so undeservedly; O (quoth he) ye did not hear the forcible reasons by which Demosthenes countermanded mine: ascribing wholly the cause of his misfortune, to the eloquence of his adversary. Wherefore, he did not greatly err, that compared Rhetoric in an ill cause, to a dangerous weapon in a mad man's hand. It is an instrument which was at first invented for the easier managing of an unruly populace, & which is never employed in his right kind, but in the weak & crazy languishment of Estates. And indeed, if we do well consider, we shall find that it hath most flourished, where quietness of government hath been most impoverished, as in those commonwealths, where either the people, or the ignorant, or all, have borne all the sway; as namely, that of Athens, of Rhodes, of Rome, where all things did continually labour of a dangerous Epilepsy. For, in better established Governments, as those of Sparta, and of Crete, it was never had in any great account, or estimation. Nay, they would have whipped him out of their dominions, that should have made profession of such a lying and deceitful Art.  
But it is not my purpose, for the abuse of any thing, to condemn the use of it: I will only hereupon advertise him, that goeth about by Reasons to induce Persuasion, to imitate herein the practice of wise Physicians, who apply the same Medicines to the same Maladies; but with particular respect, & consideration of the constitution of the Patient. For, the learned, and the ignorant, are not to be handled both alike. Popular allegations they prize not, and deeper demonstrations these pierce not. Wherefore, he must labour to find out a mean, by which he may deliver deep reasons perspicuously, and plausible persuasions sharply; that by the plainness of the one, & the acuteness of the other, he may yield a full and perfect satisfaction to them both. And for the better performance hereof, I will refer him to a diligent survey of such Topical heads, and Common-places, as are by Orators accounted to be the arsenals, & storehouses of persuasive provision; from whence, as need requires, they draw those  amplifications, which lend a majestical, and glorious lustre to their reasons: for, being nakedly delivered, the motion they produce is either weak, or none at all. So that where there is neither opinion, nor affection to purchase credit, we must seriously endeavour to find out reasons, & inductions that may serve the turn, and know, that it will be no small furtherance to our intention, if either by the representation of any visible object, or by some preceding extraordinary action, that carrieth engraven in the very front of it, the honoured characters of love & loyalty: we can strengthen our own persuasion, and work an alteration in the hearers passion. An example of the former we have in Cato: who perceiving that the Rom did neglect, & contemn the forces of the Carthaginians, because they were somewhat remote, and far distant from them, whereupon some inconvenience might happily have redounded to the Commonwealth, showed them presently green figs, which at that instant were brought from thence, whereby they conceived, that the country was not so far as they imagined: for otherwise the figs would have been dried, or corrupted; & thereupon altered their opinion, & became more respective. Of the latter, in Sejanus: who having very prodigally ventured his own safety for the preserving of Caesar's, and that in a most dangerous, and disastrous accident, where sad Destruction seemed to have enlarged her throat, for the speedier devouring of them, got this advantage thereby, that as Tacitus saith, quanquam exitiosa suaderet, ut non sui anxius, cum side audiebatur: when his so-dooing, peradventure was grounded upon no better consideration, than the minority of his ambitious purposes. But (for a final conclusion of this discourse) let Delphidius assure himself, that if reasons, & arguments be altogether wanting, it will little avail him to accuse Numerius; and afterwards, feeling himself sorely travailed for want of proofs, & witnesses to convince him, to cry out in the vehemency of his distempered passion, Ecquis erit nocens, florentissime Caesar, si negare sufficiet? will any man be found guilty, when to deny the fault, may be sufficient to absolve him? For, Julian, out of the serener calmness of his more settled judgement, will presently reply: Ecquis erit innocens, si accusare sufficiet? will any man be found guiltless, when to accuse him, may be sufficient to condemn him?    

Of Praises.  
THE love of Praise, though it be a vice, yet because that by means of it, far greater vices are suppressed, hath always (of the better sort of judgements) been honoured, and respected as a Virtue: the contempt whereof, was made an argument to convince Tiberius, of contemning likewise those heroical and princely actions, whereby men are led through many difficult & dangerous passages, in a most eager and violent pursuit thereof. Contemptu famae contemni virtutes, saith Tacit. Optimi. n. quique mortalium altissima cupiunt. And indeed, if we but cast an eye a little on the Romans, we shall find that the only thing which made men think, that some extraordinary Genius did continually wait, & attend upon all their attempts, raising the valour of every particular, and individual person amongst them, to a far higher pitch, then human weakness was ever thought possible to attain unto, was only an unsatiable desire, to leave behind them a prosperous remembrance of their name, from the effecting whereof, not death itself (had he never so fearfully disguised his countenance) could ever have deterred them. Witness that undaunted Curtius: who when the Oracle had commanded some one to be cast headlong into that open pit, which seemed to threaten ruin, and desolation to them all, as an atonement, that might allay the incensed fury of the Gods towards the people; armed himself presently, & with such a fearless and constant resolution, hied him to the place, as if upon his very first approach he had intended to triumph over Death, & give Destruction the overthrow. So Brutus, when for the good and preservation of his Country (against the liberty whereof, his sons, as men wholly possessed with dislike, and discontentment at things present, did underhand oppose themselves) he was to be not only a Spectator, but an Actor likewise in their tragic fall, could not choose but feel himself sorely shaken, with the furious & violent encounters of divided Passions: Popular applause distracting him on the one side, and Fatherly affection on the other. But this in the end (like too weak an enemy to confront so great an adversary) was constrained to forsake the field, and to resign the honour and glory of the victory to us.  Vicit amor patriae, laudísque immensa cupido. 
But, not to stand upon particulars, the whole Nation in general was so transported with this appetite of Praise, that all other irregularities whatsoever, did as it were lie buried in this one. Wherefore, (I think) there is no readier way to breed a willingness in the minds of unriper youth, whereby to make them seriously addicted to embrace the harsher rudiments of Virtue, that afterwards they may attain to a more essential knowledge in the managing, & performance of honourable employments, then to inflame their tender bosoms with a desire of Commendation; which is in every generous, and ingenious disposition, the only spur to any virtuous action. Compertum ego habeo (said Catiline to his soldiers) verba virtutem non addere, neque ex ignavo strenuum, neque fortem ex timido exercitum oratione Imperatoris fieri. No, no (saith he) quemneque gloria, neque pericula excitant, nequicquam hortere. By virtue of which words, he did inspire them with such a valiant resolution, that after the unfortunate event of war had bereft them of their General, it was wonderful to see the invincible courage, which had spread itself through every particular branch of his whole Army. For, as Sallust writeth, quem quisque vivus pugnando locum ceperat, eum amissâ animâ corpore tegebat: look what place every one had taken to fight in whilst he was alive, the same did he cover with his body after he was dead: leaving behind them an example, whereupon posterity might ground the memorable saying of that worthy Martialist Consalvo, who when his Captains advised him (by reason of the weakness of his forces) to turn back to Capua, did utterly repel their counsel, as prejudicial to the honour and reputation of a Soldier; telling them, if the true spirit of Magnanimity had harboured in their bosoms, they would have desired rather to have had their graves digged presently a foot further, then by retiring, to have prolonged their lives a hundred years.  
The fore-alleged Historian, speaking of the ancient flourishing estate of Rome, before such time as the dissolute excess, and effeminate niceness of corrupter age, had (like a Canker) eaten into the very marrow of her, and through a vicious inbred habit and disposition, alt'red the sweet complexion of her countenance, ranks this desire of praise amongst the chiefest causes of her transcendent happiness. Her Children (saith he) were laudis avidi, full of thrift in husbanding their honour; but pecuniae liberales, very prodigal in spending of their wealth: gloriae maximum certamen inter ipsos erat; Glory was the only subject of all their differences & contentions. 
Laudatas oftendit avu junonia pennas: Si tacitus spectes, illa recondit opes.  Sic se quisque hostem ferire, murum ascendere, conspici, dum tale facinus faceret, properabat: which I cannot think proceeded so much from vanity, as from a desire to publish & make known their sufficiency, that afterwards for the good of their Country, they might be called to offices of a higher nature.  
A certain Laconien at the feast of Olympike-games, being offered a great sum of money, not to present himself to combat, would by no means be persuaded to accept it. And in the end, being demanded of one, what the praise which with such labour, and sweat he had purchased, could avail him; his answer was in smile manner, that he should fight for it in battle before the King. Eò labour, et periculum à plerisque impenditur, unde bonos, et emolumentum speratur, saith Livy. And indeed, if we suffer our Senses to be guided a little by Observation, we shall easily perceive, that in those Camps, where Praise and Honour have been joined patent with Exercise, for the training up of youth in arms, there hath not been a private soldier, but when occasion hath brought him on the scene to bide some trial of his proficiency, hath been thought worthy, by reason of his Martial carriage and aspect, to have the leading, & conducting of an army. Witness the Ottomans: who by taking notice of every extraordinary action, performed by the least, & meanest in their troops, have so inflamed the courage of their Musulmans, that now the soundding of a Trumpet amongst them, is but to foretell the erecting of a Trophy; & the striking up of a Drum, is as a passing-bell to give warning, of the approaching ruin and subversion of a Kingdom.  
And, by this means have they marched (like triumphant Conquerors) over the bellies of the most victorious Nations; making (as they pass along) the wretched carcases of slaughtered Christians, litter for their ambitious and aspiring pride to trample on. Pevertie, with them is not made an argument of baseness and pusillanimity, nor thought a let or impediment, to hinder Desert from any place of eminency. It is no principle in their Philosophy, to measure Virtue by the ell of Fortune, or to respect her the less, for having been trained up in a homely cottage. No, the greatest among them, will think it no detraction from their reputation, to come, when, or wheresoever, the star of merit shall appear within the compass of their Hemisphere, & offer presents of great value to her deerdeere Infants, lay they in a Manger. And herein may their practice serve like a severer Censor, to condemn us of high treason against her glorious and imperial Majesty; and summoning the blood into our faces, make us ashamed of our erroneous, and senseless folly, qui omnia prae divitijs humana spernimus, nec honori magno locum, nec virtuti putamus esse, nisi effusae affluant opes: that judge of her greatness by outward circumstances; thinking it a thing impossible, that such a puissant, & mighty Princess, should abase herself so far, as to vouchsafe to lodge within the enclosure of a smoky roof, or vail her glory under the threadbare habit of miserable, and wretched Want. But for all this, the goodness of such proceed, makes me not so far delighted with those barbarous, and hellish infidels, as that I should erect a Tabernacle, with an intent to dwell in a continual meditation of their virtuous disposition in this kind: and therefore I will now pass them over, and come to other Considerations of more weight, and moment in this discourse.  
The first whereof is, whom we praise; the second, to whom; the third, for what; the fourth and last, is the end Why. In the first, men are very likely to err, by too easily granting out their commendatory Letters; making them the escorte and guide, to bring a man upon some future hopes, into the love, and favour of a third. Herein therefore ought every one to be very circumspect: for, if the merit of the party, do not in some sort answer the relation that is made of him, it is always so much out of the Writers reputation.  
Qualem commends, etiam, atque etiam aspice; ne mox  
Incutiant aliena tibipeccata pudorem.  
Polyperchon, having entertained a fellow for the report Xenocrates gave of him, and finding afterwards by his actions, that he did no way deserve it, writ to him, that thence-forwarde he should be more diligent in examining the worth and value of a man, before he did commend him. But, because the hearts of men are to him only known, who is the searcher of all hearts, and who alone could testify of Nathanael with such certainty as he did, that he was an Jsraelite, in whom there was no guile, and that the rules of piety command us to conceive of their inward disposition, by their outward conversation, that is, by conjectures of charity, and not by demonstrations of knowledge; our judgements may be easily mistaken in them:  Fallimur, et quondam non dignum tradimus.— 
And therefore the verse following may serve here for a precept:  Quem sua culpa premet, deceptus omit tueri. 
For he that takes upon him the patronage of any man in this case, he makes himself an accessary to the crime. But for the better avoiding of all these inconveniences, it is good in matters of this nature, to make use of that restraint of Plato, who writing to Dionysius the Tyrant, in the behalf of Helicon the Cizicenien; & fearing lest he should attribute too much to his words, limited his belief with this caution, that what he writ, he writ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: of a creature, who by nature was the very object of change. And indeed man is a Tree, the fruit whereof is never ripe but in the latter season: his nature cannot easily be discerned while it is in green: we must see the flower, & the fruit of it. His first actions lightly never issue forth, but shadowed with the beauteous mask of formal dissimulation: & such a one enters into the Popedom, as common rumour did report of Boniface, like a Fox, that reigns in it like a Lion, and goes out of it like a Dog. Il dì loda la sera, saith the Italian; It is the evening must commend the day: & the life of man must be censured by his end. There are some which now resolve with themselves to put on the gravity of Cato; but presently show themselves in public, appareled with the dissolute lightness of Vatinius. One while Curius is not austere enough for them, Fabricius not poor enough, Tubero not sparing and thrifty enough: yet by & by they will not stick to provoke Licinius with their riches, Apicius with their riots, Maecenas with their dainties: so great and difficult a thing is it, unum hominem agere, to measure out this earthly course of ours, with one, and the same pace. No: there are few in this corrupted age, that are not somewhat tainted with the humour of that fantastical Musician, who, as the Poet writes of him, 
— saepè velut qui  
Currebat fugiens hosten: saepè velut qui  
junonis sacra ferret: habebat saepè ducentos,  
Saepè decem servos; modò, reges, atque tetrarchas,  
Omnia magna loquens: modò, sit mihi mensa tripes, &  
Concha salis puri, et toga, quae defendere frigus  
Quamvis crassa queat:—  When notwithstanding this his outward profession of frugality, 
— decies cent ena dedisses  
Huic parco, paucis contento, quinque diebus  
Nilerat in loculis: noctes vigilabat ad ipsum  
Manè: diem totum stertebat: nil fuit unquam  
Sic impar sibi.—  Yea, there is not one, of whom that may be truly said, which the Spirit of all truth observed to be true in Helcana, samuel's Father; who, for that he suffered not himself to be carried away with any such humorous fluctuation, but remained continually firm upon his square, and unshaken, was said to be unus vir, one and the self same man always, what sinister accidents soever did befall him. And therefore let not him that is careful of his credit, launch too far out into the praises of any man, but keep near unto the shore, & on the leeside of such unfortunate events as may any ways endanger it: let him not be too forward in superlatives; but so commend good men, as he may still reserve a caveat for their errors.  
The second consideration that we are to have in matters of Praises, is, to whom. Many men (what by reason of the weakness of their judgements, somewhat tainted with Self-conceit, or the greatness of their Spirits, not principled peradventure with such sound instructions as they ought to be) are so tender, and jealous of their own reputation, that whatsoever they hear attributed to the worth, and merit of another, is presently taken by them, as derogated from their own. And hence it is, that to commend a man for any special virtue, or eminency that is in him, either to his superior, or his equal, is to make him oftentimes suspected of the one, envy of the other, and himself that doth it, hated of both.  
Solyman the great, having heard the acclamations, and cries of joy, which by a general consent of the whole Camp, were given to Mustapha his son, at his return from Persia, grew so enraged thereat, that after he had most savagely strangled him in his inner chamber, he caused his dead body to be cast out to the view of his whole Army: proclaiming withal, that as there was but one God in heaven; so was there but one Sultan upon earth. Nor was the massacre of this his warlike son the period of his fury. He likewise exercised this his inhuman and beastly cruelty upon Sultan Gobé, his second Son, for bewailing only the fatal and untimely miscarriage of his brother: and upon Sultan Mehemet, his third, because he fled for fear; construing these their actions, by no better rules, than his own disordinate and criminal affections, to be most sensible reproovers of that his barbarous, and unnatural inhumanity: So little could he brook a sharer with himself, in the glory of his so great an Empire.  
But (alas!) he is not the only man, that hath been subject to the command of such irregular, & confused Passions. Many have deserved to be paralleled with him in the like kind. For, how-so-ever they made not so open a profession of tyranny as he, but like cunning Painters, could so shadow their malicious proceed, as that they never came abroad in their own likeness, but apparelled with the outward habit of Law & Justice; yet can they not be altogether freed from the deepe-wounding stroke of such deserved imputations.  
I could instance the truth of this assertion upon many: but, for brevity sake, I purpose to omit them, & come to Tiberius; who, understanding that the Senate was minded to grace the remembrance of his Mother, with fresh additions of honourable titles, endeavours by wise pretexts to alter their so decreed determination: tells them they must observe a moderation, in granting any special pre-eminences, or prerogatives to women: himself would express the like temperancy, in qualifying those that should be attributed to him. But, whatsoever he pretended in words, it is manifest, that this his outwardly professed modesty, proceeded from no better ground, then from an envious distaste he had of her advancement. And therefore (as Tacitus reports) he would not so much as assign her one lictor, Muliebre fastigium in diminutionem sui accipiens: thinking with himself, that unless he topped the spreading branches of her glory, they could not choose but fall out to be very hurtful and prejudicial, by their overshadowing greatness, to the prosperous & flourishing uprising of his own. Alexander will at no hand admit of any more than one only Sun: and whosoever shall presume to parallel his achievements (were it with the valorous attempts of his Father) shall hardly free himself from being made the tragic subject of his incensed fury. Prince's cannot brook, that either their Virtues, or their Fortunes, should admit comparison. As they have the start of all men in the one: so love they not to be outstripped by any in the other. Such as are beneath than in estate, and bound by reason of their birth to acknowledge (as inferior homagers) a dependency upon their greatness, must (in their presence) esteem of themselves, how qualified soever, but even as bare and naked Ciphers. Themselves alone will be thought the Numbers, that give a substantial existence to the being of them all. Dionysius, because he could not equal Philoxenus in Poetry, nor Plato in discourse, condemned the one to the Galleys, and sent the other to be sold for a slave in the Island of Aegina. And hence was it, that Brisson, running a match with Alexander, was willing (instructed peradventure by the like examples) somewhat to conceal, and obscure his own ability in the course: knowing (as it is indeed) that as to be permitted to contend in any thing with a Prince, is glorious; so to do it with that obstinacy, as not to give over without victory, is very dangerous. Favorinus therefore, the Philosopher, had reason, when his friends upbraided him, for yielding himself vanquished by Adrian the Emperor, in a controversy which was betwixt them, about the interpretation of a word, to fashion them this reply: What, said he, would you that I should seem to be more learned than he who is Commander over thirty legions? Augustus' writ verses against Asinius Pollio, & I, saith Pollio, hold my peace. It is no wisdom for a man to show himself a Scribe against him, who (if he once be near so little moved) can easily proscribe. And from this consideration, grew that witty saying of Carneades, that the children of Princes, never learned any thing so well, as the managing of horses. For, in all other exercises they took in hand, every man was content to disable himself to hearten them: but a horse, that was neither Courtier, nor flatterer, threw the heir apparent of a kingdom, with as little respect as he would the son of a Cobbler. Wherefore every man (as well for his own security, as his friend's safety) must be very nice in commenting upon his worthiness, in the hearing of any sovereign authority.  
Regibus (saith Sallust) boni, quàm mali suspectiores sunt; semperque his aliena virtus formidolosa est. The goodness of a subject, gives Princes oftentimes occasion to suspect; and his virtue doth but furnish them with matter of fear. Yea, the like respect must not be altogether neglected, in relating it, though but before their equals, and such, as in the nearest degrees of consanguinity, may seem allied unto him. For, oftentimes there is danger even in those: for proof whereof, I will produce one only accident, which not long since happened between two brethren of Ferrara. The one was the Cardinal Hippolytus da Este, who fell extremely in love with a near kinswoman of his own: and perceiving that she with no less affection doted likewise on Don Giulio, his natural brother, whom very often, even unto him, out of the vehemency of her Passion, she would commend for the best-deserving gentleman that Italy then afforded, extolling (among many other extraordinary parts wherewith Nature had sufficiently enriched him both in body and mind) the beauty, and fairness of his eyes, which she protested to the Cardinal, were the principal, and chief Solicitors of her affections towards him: hereat he grew presently so much enraged, that having waited his time, and opportunity, one day as Giulio was ahunting, most inhumanely he deprived him of them both; glutting the violence of his beastly fury, with the ruinous defacing of those parts, which were the main disturbers of his hopes: A tragedy fit to be recorded, as well in regard of the person by whom it was acted, as in regard of the thing that occasioned the action. Which may serve us likewise, for a precedent whereon to ground this Caution; that it is not good to commend any man, so, as that the hearer may think himself any kind of way disabled thereby. And therefore, it will not be amiss for wiser men, so to qualify the approbation of their friends deserts, as that they may not seem, either by their inward passion, or their outward words, to insinuate an impossibility to the standers-by, of ever matching their so eminent perfections, or to upbraid them with a defective want of such good parts, as they confidently give out to be so excellent in them: for this is but to expose himself to danger, & his friend to envy.  
L. Quintius, surnamed Cincinnatus, when he took upon him to plead for his son Cęso (who by carrying himself as a professed enemy to popular proceed, had incurred the hatred, and displeasure of the Tribunes, and thereby so endangered his life, as that nothing was left him but the very bare chance of the dice to save it) knew that to allege his worthiness, & known deserving, as other his friends had done, was not the way to secure him from their malice; but a means rather to set an edge upon that envious dislike, which so apparently threatened his utter overthrow. And therefore, directed (as it were) by a better discerning wisdom then the rest, he chooseth out a path (for the safety of his Son) directly contrary to that which they had trodden: omits the recital of his merits, as things not fitting to be seen of a distempered sight; acknowledgeth a fault; and in that regard, with great instancy, desires the people (in humble and submissive terms) to bear with the weakness of his years, and not to urge the forfeiture of his unadvised error.  
And indeed, it is far better sometimes to confess ourselves tainted with such imputations, as (being undeservedly cast upon us) cannot greatly blemish our reputation, than (by standing obstinately upon terms of innocency) to contend with Greatness; who would willingly enough (perhaps) in colder blood, admit a reconcilement, so it might not seem to proceed from any diversity or alteration of opinion in themselves.  
The third consideration is, for what. Non omnis fert omnia tellus: every ground is not fit for every seed; no more is every man for every action. The powerful hand of irreprooveable wisdom, hath divided our sufficiency into little portions; so that he who is excellent in the leading of a Company, may happily prove unsufficient in the guiding and conducting of an Army: which Saturninus did not stick to instance on himself, when those which were his equals in the wars, were minded to invest him with that absolute command. Wherefore, whosoever he be, that out of desert (as it were) shall seem to challenge a special approbation of his own dexterity beyond all men, in the right performance of all things, he doth but manifest his overweening weakness in presumptuous arrogancy; and whatever he be, that shall yield to him herein, his unworthy baseness in servile flattery.  
The heathen thought it a thing impossible, that any one Deity should be of power so infinite, as to be able of itself, to sway the rule, and government of this whole Universe: and therefore did they seek out Gods of an inferior nature, on whom (as upon ministering Spirits) Jupiter, the Superior of the Covent, might in some sort unburden himself of so great a care; allotting to every one of them (according to their several endowments) a special charge.  
And heer-hence it came, that one was surnamed ENYALIOS; another, MANTOOS; a third, KERDOOS; and that Venus had her sovereignty allotted her in Nuptiall-chambers, rather than in Martiall-tents: as being a thing altogether undecent, that one of her composition, should any way intermeddle with Arms.  
But, that we may descend again a little lower, to creatures of our own mould; do we not plainly see, that in the dispensation of spiritual gifts, there is so great a difference, and variety, that he who hath the spirit of wisdom, may want the utterance of knowledge? he that hath faith, may be altogether destitute of the power to work miracles? and he that is endued with divers tongues, may be thoroughly unfurnished of the means to interpret them?  
The reason whereof, is delivered by the mouth of Truth, in the 12. of the first to the Corinthians, to be only this, viz. that there might be amongst us a necessary use one of another; and that like so many several members, we might serve for the comforting, and building up of one and the same body. Moses, howsoever he excelled in all the learning of the Egyptians, yet because himself was not an Aaron, that could utter things; nor a jethro, that could order them in such manner as was requisite; he was feign to crave the assistance of the one, and willingly follow the directions of the other. There is the like diversity in the distribution of such gifts as are usually termed natural: so that he who is swiftest in running, is not always the nimblest in wrestling. Castor gaudet equis; ovo prognatus eodem, pugnis. Every man hath his special talon given him from above; and ought therefore to endeavour, as much as in him lies, to beautify, & adorn that Sparta which is befallen him. For, whosoever shall attempt further, he shall but manifest his weakness, and reap deserved laughter for his recompense.  
Antony, angling one day in the presence of Cleopatra, grew discontent because he caught not any thing: but she, perceiving it, willed him (in smile manner) to lay-by the line, as fit for the Egyptians to handle, then for him, whose hands were better taught how to subdue whole Countries, and conquer Kingdoms, then how to manage so mean an instrument.  
Hence is it, that to give out confidently of any man, & without exception, that he is skilful in many things, is but secretly to insinuate, that he is eminent in none. Man's judgement and capacity, is bounded with very strict limits. And it is a proverb no less true than ancient, that he which gripes at most, doth always lightly fasten upon least. Wherefore, whatever he be, that desires to advantage his friend by any commendations, let him instance his speeches always on particulars: beside, let him have regard to the quality of his person. Philip, hearing his son Alexander sing wonderful well at a certain banquet, whereunto himself was invited, did not stick to upbraid him with his excellency therein; ask him, if he were not ashamed to be so skilful in a faculty, which was so far below him: thinking, it should seem, that the following of such things, as were no less full of vanity, then void of profit, might argue a neglect of honourable enterprises; and so fall out to be prejudicial to his thengrowing reputation, rather than otherwise.  
And indeed Praises are no way graceful, unless they be presented with the troop, and in the train of such as are proper unto us. It is a kind of scorn and indignity, to prize a man by such abilities, as hold not some decent correspondency with his rank; as likewise by such as ought not to be the chief and principal in him. And this, Demosthenes knew full well: who having always been a professed enemy to the foresaid Philip, King of Macedon, & hearing that Aeschines and Philocrates highly commended him for that he was wellspoken, fair of countenance, & could with ease swallow down the largest cups, did not stick to retort their speeches back, to his disgrace; telling them, that none of all those qualities, were any way beseeming the person of a prince. For, the one was rather the property of an Advocate; the other, of a Woman; & the third, of a Sponge. So that praises, unless they be somewhat suitable to the estate, & condition of the party whom we praise, they may prove to be burdensome unto him, rather than otherwise; and therefore, due consideration must be had of those things, for which we go about to commend such as we affect, before we do apply them; though of themselves, and without extrinsical relation, they be never so laudable. For, that which is a beauty in one face, (the right proportion of lineaments well considered) may be a blemish in another.  
The fourth and last consideration, is the end Why. men's actions can not well be construed by a better rule, then by the scope whereat they aim. The first appearances of things are very dangerous, and deceitful: and therefore, out of them it is impossible to extract a settled judgement of their sequel. The end alone is that, which must entitle them by the attribute of good, or evil. Wherhfore, howsoever we are bound to give our neighbours proceed a charitable interpretation; yet in those things, which may somewhat nearly concern ourselves, and wherein we discover not the drift of their designs, a wise distrust, and slowness of belief, is not prohibited. They are the sinews of wisdom: and whosoever is so nice and scrupulous, as to refuse the benefit of them in this case, is no way to be pitied, if at length he reap the fruit of his superstitious folly.  
Many there are, that have honey in their mouths, but wormwood in their hearts; and like unto our Ower-men, look one way, and row another: which, Alfonso king of Naples, very wisely discovered in a certain Gentleman, that was a follower of his Court. For, having one day (with no better intent, than to make the smother passage for his calumnious detractions) exceedingly commended unto him the worth, & good deserving of one, whom he hated even unto death; Surely, said the King to those that were about him, this fellow goes about to lay some snare wherein to entrap his enemy. And herein was he nothing deceived: for, shortly after (when by reason of his former commendations, he thought his speeches might pass without suspicion either of envy or malice) he came unto him with a contrary note. Wherefore, it behooves every man to stand warily upon his guard; as well for other men's good, as for his own. Fronti nulla fides. Harpies have Virgins faces, but Vultures talents: and the Hyaena, though it look like a friend, devours like a foe. This world is a Theatre, wherein nothing is represented unto us, but in a personated fashion. Look into Epeus' horse; and whatsoever the outside promise, you shall find in the bowels of it, the destruction of Troy. It may well argue a generous spirit, but with all, a want of judgement in any man, that on the sudden shall repose much trust, & confidence in a reconciled friendship. The Lion is a Lion, though he shrink up his claws: & there be many, who (notwithstanding they pretend a sincereness of love, 
Eccle. 13.  and affection, in all their doings) want not a will to conceive a mischief, if they had means, & opportunity to effect it. Tacitus, making a brief recapitulation of those causes, which brought Agricola into disgrace with Domitian, among others, ranks these kind of persons, as the chief. Causa periculi, saith he, non crimen ullum, aut querela laesi cuiusquam: sed gloria viri; ac pessimum inimicorum genus, laudantes. That which endangered him, was not any crime in himself, or complaint in others: but the greatness of his worth; and (the most dangerous kind of enemies) those that commended him. And indeed, in the courts of Tyrants (where, as Tacitus reports, honores pro crimine, honourable achievements are accounted capital offences; et ob virtutes certissimum exitium, and Virtue is rewarded but with sure destruction) there needeth nothing to procure the downfall of a hated enemy, but a cunning applauding of his once suspected merits. 
In vita Agric.  Sinistra illic erga eminentes interpretatio; nec minus periculum ex magnâ famâ, quàm ex malâ. It is the nature of those inhuman Cannibals, to grow jealous of such abilities as are reported to be so excellent in others; and whereof they find so great a want, and defect in themselves. Their own vicious disposition, makes them apt, and prone enough to interpret the nature, and quality of men's desires, by the greatness of their deserts.  
Hence was it that Tigellinus, a man renowned under the government of Nero for devilish practices, 
Annal. lib. 14.  that he might with more ease, and less suspicion, effect the overthrow both of Plautus and Sylla, began (as our historian saith) metum principis rimari, to search the fears, & jealousies of his Sovereign: which after he had once found out, he did so cunningly work upon them, that with commending unto him their Nobility, together with their sufficiency, he brought him shortly after, to be the bloody actor of that unhappy Tragedy, whereof himself had been the accursed author. But Princes are not always to be burdened with the disastrous events of such proceed. They do but as weaker Patients, who by the counsel, and advise of their Physician, do swallow oftentimes a deadly poison, in stead of a wholesome drug: themselves being altogether unable to discover the deceit, when art and skill hath cunningly disguised it. In fenny regions, saith Varro, 
1. Dear Rust. 15.  there are certain creatures bred, of quantity so small, that no eye can possibly discern them; which being drawn with the very air through the nostrils, into the brain, and through the mouth, into the body, are afterwards the cause of many dangerous diseases. Thus, in the head of an Italian (as Holerius writes) was engendered a Scorpion, 
Cap. 1. Praxis Medic:  & that by his often smelling to the herb Basile. For even so likewise may those little Atomies be snuffed up with the air. No marvel then if, with the praises of an ill-affected mind, there steal into the ears of Princes, that which may poison, and corrupt their judgement, moving their fancies to a causeless jealousy of the party praised.  
All men are prone to believe those things, that carry any show with them of securing, either themselves, or their estates; as likewise to distrust the contrary. And howsoever a Caesar, or a Guisard, who never understood the meaning of that word Fear (out of the height of their undaunted courage) might in a careless manner seem to neglect the true relations of intended treacheries, or (scorning as it were a strict inquiry) confront them only with an invincible spirit, & say, On n'oseroit, they dare not attempt it: yet where wisdom is used as an ingredient to qualify that, which exceeds in either, they may be taken as sovereign preservatives, and that without fear of prejudice to a generous and virtuous mind.  
But, that we may not lose ourselves in things extravagant, let us draw somewhat nearer to our home. There are another kind of cunning underminers, who, when they see their adversaries, or such as they affect not, advanced to any place of dignity, the discharge whereof, requires an extraordinary sufficiency, will not let, as often as occasion is given, highly to commend their worth: but, if we observe them, it is never lightly, but with disabling them in the main. Thus hath Subtlety been oftentimes the supplanter of true Desert, and crafty Ignorance the deposer and dispossesser of an able Virtue. Thus was Taurion wrought out of the government of Peloponnesus by Apelles, whilst he persuaded the King that he should do well, to employ such worthy men as he, about his person: which consideration, served but as a colour to shadow his sinister aims; for, his direct and principal end, was to invest a creature of his own with that charge and dignity. Wherefore, it behoveth Princes, not to give too much credit to the informations that are given them by others, of such as they employ in any charges of importance; but for their own safety, and theirs, to have a certain experimental knowledge, of themselves.  
The Fencer sometimes cunningly takes his aim at the foot, when his intent is to reach the head: and many men, by blaming the servant, have sought the overthrow of the Master.  
Francis Sforza, being very desirous to remove both Troilus & Peter Brunorus, two Leaders of no small account, from the service of Alfonso, king of Naples, framed a Letter, in the end whereof he willed, that without delay they should put in execution the consultations that had passed betwixt them; which he conveyed in such manner, as it fell into the hands of the king: who, understanding the contents, sent them thereupon as prisoners into Catalogne; and by that means, deprived himself of the benefit, & use of two experienced Commanders, and gave his enemy that contentment which he looked for.  
I could instance the truth of this assertion on many more examples: but I am called away by another kind of sinister praisers, who are not absolutely led with any malicious intent to offend others, but only with a desire to benefit themselves; & these are usually termed flatterers. Their end is altogether different from the former: and howsoever they prove to be no less hurtful than any of the rest, yet is it but by accident, and as the Ivy, corrupts the wall which it embraceth. But because they are easily discerned by purer judgements, and such as are not tainted with any humorous Self-conceit, I will hear leave both them & this discourse.   

Of Pains & industry.  
THere is no better mark of a true generous disposition, them to attempt those things, which are hard to be achieved. The easiness of doing, worketh oftentimes in some, an utter distaste of what is to be done. Ingrata quae tuta: Virtue admits not facility for her companion; the path she treads, it must be rough and thorny. No accidents have power to make her turn her back. Labour and pains, are the only food wherewith she fat's herself. The threats of Tyrants, tortures, and torturers, are so far from dismaying her, that they serve rather to breath a second life into her.  

Duris ut ilex tonsa bipennibus  
Nigrae feraci frondis in Algido,  
Per damna, per caedes, ab ipso  
Ducit opes, animumque ferro.   

Like a topped Elm, whom harder Axe bereaves  
In Algid's fruitful soil of his black leaves,  
Through loss, through slaughter, and excessive pain,  
Even from her wounds she gathers strength again.   
It is no part of hers, to go creeping into a hollow Cave, or be beholding to a massy tomb for freeing her from the strokes of an incensed fortune. She breaks not off her intended purposes, neither doth she alter her propounded courses, whatsoever storm, or tempest is like to happen.  

Si fractus illabatur orbis,  
Impavidam ferient ruinae.   

Though the wide world,  
being broke, should chance to fall,  
Her may the ruins hurt,  
but not appall.   
No: it is in vulgar, and adulterate spirits, that the soul of Motion is wholly derived from the likelihood of Action. Avida est periculi Virtus: true noble dispositions, cannot relish any enterprise, further than it is seasoned with difficulties & dangers. Edward the third of England, understanding on what nice terms the life of the Blacke-Prince, his son, did stand, when at the town of Crecy (by reason of the great advantage the French had of him, both in multitude of men, and commodiousness of place) he was (in all men's judgements) accounted but as matter, out of whose ruins his enemies might frame unto themselves a glorious victory: and fearing least by sending fresh supplies, he might hap to derogate from his transcending reputation, returns him no better comfort, than this short answer could afford him; That either he must win the field, or lose his life: himself would remain a witness of his valour, ready to second what he had begun, when need required. This unexpected message, in so great a necessity, from a father, was so far from dismaying him, as that it rather added vigour to his strength: so that, considering with himself if he overcame, his glory would be the more; if he were overcome, it could not be much less; he hastens to the field, gives the onset, & ennobles both the day, and place by the fall of thirty thousand of his adversaries, 1500. of them being Earls, Barons, and Gentlemen of note: which, like a dangerous fever, did so shake every particular member of the Realm of France, as that long time after, it lay bedrid of that overthrow. And indeed, the despair of conquering, yea, and sometimes the fear of being conquered, hath to many Armies been the only means, by which they have obtained what they little sought for. Witness the first just battle, which the Romans fought against Hannibal, under the conduct of Sempronius the Consul: in which, a troop of well nigh ten thousand footmen were seized on the sudden with such an affright, that not seeing which way else they might make passage for their fainting baseness, they cast themselves athwart one of the thickest ranks of their opposites, which they pierced with a wonderful fury, to the great amazement, & discomfiture of the Carthaginians: but (alas!) it was but a shameful and dishonourable flight, bought at the same price they might have done a glorious and renowned victory.  
Julius Caesar made known unto the world the singular proof of his valour, when being (with his Cohorts) to pass the River Rubicon (which was the utmost bound & limit of his Province) and having weighed with himself, the danger that attended so high an enterprise (whereas Peace and Safety offered to kiss his feet upon the alteration of his proceed) he sets up his rest, throws the dice, and in a desperate resolution, cries Have at all: intending, it should seem (rather than he would miss the purchase of his aims) to polish and fashion out his then rough-hewen fortune, with the edge of his subduing sword; and to make way for his ambitious hopes, through fields of Iron, and streams of blood, to that imperial dignity, wherewith in the end, he saw himself most honourably possessed.  
That Virtue is but weak, and ill deserves the grace and credit of so high a style (being of itself unable to give life to any heroical design) that cannot with a fixed countenance outstare the threatening eye of Danger, and make day for them, through all opposed discouragements whatsoever.  
Pelopidas, being advertised that Alexander came against him, with a far greater Army than his, was nothing moved therewith, but answers presently: So much the better; we shall subdue the more. The Lacedæmonians were never wont to ask, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how many are our enemies, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where be they: knowing their valour to be of so sound, and strong a temper, as could not any way be daunted with advantages. And this same warlike humour, which was naturally bred in them, hath upon urgent necessity been found in many.  
It is an error therefore, and an oversight (which in a skilful Commander merits no excuse) To deprive his enemies of all means & opportunity of flight; enforcing them to exercise the strength of their hands, when their own baseness would willingly (perhaps) have embraced any occasion, that might have put in use the swiftness of their heels.  
It was Scipio's opinion; Viam hostibus, quâ fugiant, muniendan. For indeed, there is nothing so hard to be withstood as armed Fear. Those of Gaunt, perceiving Lewis, Earl of Flaunders, unwilling at all hands to receive them again into his favour, unless with halters about their necks, they would ask pardon of him for their past offence; assembled themselves together to the number of 5. thousand; went and confronted his Army of forty thousand; overcame it, and freed themselves wholly from that Despotical kind of government, to which before (upon indifferent terms) they offered to submit both themselves & theirs.  
The Earl of Fois, who in less than three months (showing himself a Captain, when he was scarce a Soldier) had with such valour, and celerity, ennobled his name, by so many victories obtained in Italy, against the Spaniards, in the year 1512. was slain by a troup of their infantry, whilst he strove to perfect his victory; being not able to endure, that (all the rest being scattered and discomfited) it alone should departed the field as triumphant, with her ranks unbroken, and unsevered.  
It is not good therefore for any man to presume too much upon his fortune. Vitrea est: tune cùm splendet, frangitur. And, as the French proverb doth testify, Par trop presser l'anguille, on la perd: he that gripes an Eel too hard, is in danger to lose it. Many have had the victory snatched (as it were) out of their jaws, & themselves become the dishonourable prize of whom they had erst most honourably surpryzed, for not making a golden bridge for the retiring forces of their enemy to pass over: So great a power hath necessity, to rouse up the drowsy courages of men, and to inflame their paler livers, with a resolution to sell their lives at as high a rate as possibly they can, rather than offer themselves gratìs, and unrevenged, to be like sheep slaughtered by the fury of their adversary. una salus victis, nullam sperare salutem. What greater motives or encouragements could have been used, to support the weakness of a yielding Army, than those which Vectius applied to his soldiers, when he perceived them to faint under the furious encounter of the Romans? What (saith he) are you desirous to see your houses, your wives, your parents & your children? follow me. There are no walls, nor ramparts, to interrupt your passage: Arms only are opposed to arms: your valour doth altogether equal theirs: but now necessity gives you the upper hand of them. And indeed, where have we seen greater valiancy, then in those desperate troops, that like Catiline's seditious followers, divitias, decus, gloriam, libertatem, atque patriam, in dextris portarunt; carried their wealth, their honour, their freedom, and their country in their hands. Witness those several inundations of warlike legions, which the populous fruitfulness of Scythia, and the rest of those colder climates in former times have afforded; who wanting place to inhabit in at home, have sought abroad, & by virtue of their swords, entitled themselves in most of the chiefest parts of Christendom, disseising the right owners, and making themselves Franc-tenants of their kingdoms, & possessions, both in law, and deed.  
The proof hereof we may see in the Longobards: who being driven (by want) to forsake their native soil (which was an Island in the Alman-sea, called Scandinavia) entered into Italy, made themselves absolute Lords of Gallia Cisalpina, and styled it afterwards (in remembrance of their so won conquest) by the name of Lombardie: as likewise in the Huns, and Garians, who under the ensigns of that victorious, and so renowned Attila, their king, after his expulsion out of the territories of France, possessed themselves with the whole Country of Panonia, and by a compound name, called it Hungaria. And, that we may draw a little nearer to our own home; the Normans (a people gathered together not only from Denmark, but from Suedland, and other Septentrional Countries there adjoining) took such sure footing in Neustria (by them now Normandy) during the time that Charles, surnamed the Gross, commanded it, that he was feign, considering he could not do otherwise, to grant it them, conditionally they would acknowledge themselves ever after, liegehomagers for it to the Crown of France.  
Virtue is never in her proper element, but when death & danger seem to have hemmed her in on every side: she scorns the prize, whose purchase requires not the use of all her nerves. Imperia dura tolle, quid virtus erit? saith the Tragic. Inveniet vian, aut faciet: Wheresoever she become, she will either find a way, or make one. No calamity is of power sufficient to bring her under. This Majesty alone, knows not what it is to suffer check: it can neither be elevated, nor dejected. Her greatness (like the highest heavens) is always firm and without clouds. Are you desirous to see her? you shall find her in the Temple, in the market, in the Court: you shall find her standing at a breach, or scaling of a wall; her garments dusty, her countenance all tanned, and her hands as hard as Iron. Wherhfore, whosoever is possessed with her, let him prepare himself for dangerous assaults.  
The Gladiator thinks it a disgrace, to see himself composed with one, either in strength, or skill, inferior to himself; knowing (as it is indeed) the victory cannot be glorious, which is not dangerous. Bellum cum captivis, & foeminis, gerere non possum: Armatus sit oportet, quem oderim, said Alexander. And at the games of Olympus, he would not run, unless he might have Kings for his competitors in the pursuit of the victory.  
Paul. Aemylius, by reason of the base, and fearful speeches, that issued out of the mouth of Perseus after his captivity, thought himself nothing honoured by the overthrow of so faint, and cowardly a foe.  

In Tauros ruunt Lybici Leones:  
Non sunt Papilionibus molesti.   

Against stout Bulls  
the Lybian Lions hie:  
And ne'er molest  
the weaker Butterfly.   
The like doth Fortune; Fortissimos sibi pares quaerit, she looks out the strongest for her Antagonists: the rest she passeth over with disdain. 
Transit tutos Fortuna sinus:  
Medioque rates quaerit in alto,  
Quarum feriunt suppara nubes.  Wherefore, whosoever he be, whose happiness was never shaken with any rough encounter, may rest assured, that she sees nothing in him able to sustain it; so that he need never fear her. His own baseness doth sufficiently secure him. 
Servantur magnis isticervicibus ungues;  
Nec gaudet tenui sanguine tanta sitis.  She seeks a Mutius, when she is armed with fire: and glories in his virtue, that (like Fabricius) can show himself an Atlas against her under the heavy burden of Poverty: or that can with Rutilius, confront her in the force of banishment: or with Regulus outstare her in the horrible aspect of hellbred tortures. Give her a Socrates for her adversary, that can swallow poison with as unchanged a countenance, as he would a delightful potion: or a Cato, that dares challenge the field of Death, and hold him at hard play with his own weapons, and then she is pleased. An easy yielding spirit, she esteems a subject too unworthy for her ambition to work upon. Wherefore, whosoever shall at all times have been so pampered with prosperity, as that he never felt the heavy hand of Affliction, let him not glory in the mildness of his stars, attributing that peaceable, and calm tranquillity to the goodness of God towards him; for this were but to flatter himself in an erroneous opinion. Let him rather take notice of his own defects, and be assured, that he is altogether destitute of that heroical, and generous heat, that should enable him to make head against Adversity, and is therefore purposely passed over. Had he been a Samson, many thousand Philistines should have bend the force of their malicious minds against him: or had he been a David, a Lion should have been sent to try him, and a Giant to provoke him.  
Did the allseeing Eye of heaven discern but the least spark of virtue in any, he would not suffer it to lie buried under the embers of a secure, & uncontrolled estate: some stormy accident, or other, should have served for wind to kindle it, and make it blaze forth to the sight of the whole world. Had not Rutilius been wronged, his innocency had near been known. Illustrate fortuna aliquos, dum vexat. Cross accidents are oftentimes the publishers of a concealed virtue. Zeno knew himself fit for a Philosopher, than a Merchant; yet seeing the life he led was both pleasant, and profitable, he was loath to give it over, to embrace the other: but having understood that the ships he had at sea, being very richly laden and upon return, were cast away, he did then acknowledge a superior providence; and out of a careless apprehension (it should seem) of so great a loss, tells Fortune she did well to range him to the gown, and to the study of Philosophy. Languet per inertiam saginata virtus. The edge of Industry is clean abated by the force of pleasure, and security. It is never busied but when some urgent inconvenience doth find it work.  
After that man had forfeited those fair possessions, in which his Lord, and Maker (out of the abundance of his fatherly love) had placed him, & was enforced thereby with his posterity to shift for himself in so vast, and desolate a wilderness, as the world was then; how quickly sundry arts Mechanical, which otherwise perhaps had near been heard of, were found out, who can be ignorant? Want was their mother, howsoever Plenty afterwards fell out to be their Nurse. Yea, the like may be likewise seen in creatures of an inferior nature: and hence is that of the Satirist;  

Quis expedivit Psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
Picasque docuit nostra verba conari?   

Where did the Parot learn  
Good morrow Sir to cry,  
Or who the chattering Pies did teach,  
our words to prove & try?   
The reason whereof, is by himself set down in the verses following.  

Magister artis, ingenîque largitor,  
Venture, negatas artifex sequi voces.   

That which doth art impart,  
and wit bestow,  
The belly, skilled voices  
denied to know.   
This was it, that brought them to it, saith he. But there are many other respects sufficient of themselves, without the aid of this, to work the like effect in man: as, hope of gain, fear of danger, & such like. Yet there be many of so effeminate, and soft a disposition, that they are ready to swoon at the very first alarum of any sinister, and disastrous accident: and whereas they should employ themselves in seeking to redress what they cannot avoid, stand gazing one at another in the greatest dangers, expecting aid from the immortal Gods but not remembering, that (as the Grecian proverb saith) they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, add their own industry to th'invocation of divine assistance; and not be followers of that Rustic in the Apologue, who, when his cart was laid fast up in the mire, stood still, and looked upon it, desiring Hercules, by his celestial power, to help him out with it: who being present, bade him put his own hand to the wheel, prick forward his Oxen, and so call upon God. For, as Cato said in his answer to Julius Caesar, Non votis, nec supplicijs muliebribus, deorum auxilia parantur. God's help is not gotten only by wishes, prayers, and womanish supplications. It is by watching, by labouring, & taking good advice, that matters gain a prosperous and true success. Vbi socordiae, atque, ignaviae te tradideris, nequicquam Deos implores: irati, infestique sunt. If thou give thyself over to sluggishness and sloth, in vain doest thou call upon him: he is displeased, and offended with thee. The clay, unless it be thoroughly wrought, cannot possibly receive the form or fashion of a pot. Ceres, when she showed Triptolemus the use of Corn, she gave him this aviso withal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: unless thou cleanse, and grind it, thou canst never eat it. Insinuating as it were thereby, that no man could possibly attain any thing, to the purchase whereof he added not his own industry.  
Charles the Emperor bore for an Impresa the sign Capricorn, the constellation under which he was borne: and the word that gave it life, was Fidem fati virtute sequemur: Our virtue shall pursue that, which our fate hath promised; A Motto fitting the person of so noble and victorious a Prince. For, in every action, it is GOD that gives the matter: but we are they that must second him in the giving of it form. He doth nothing that concerns us, without us; no, not so much as save us. Dij laboribus omnia vendunt. Without pains & industry nothing can be got; & with it, most things may: Et labour ingenium miseris dedit.—  
Demosthenes had many imperfections, which in an Orator were much unseemly: to redress them therefore (saith Valerius) praeliatus est contra rerum naturam, he made open war against Nature, and went his way at length with triumphant conquest; having by the obstinacy of his own mind, mastered the malignity of hers: whereupon it was rumoured, that his Mother had brought forth one Demosthenes, & Industry another. Wherefore, though it be somewhat troublesome to take pains, yet once learn of a Mimik, Feras quod laedit, ut quodprodest, perferas. Bear that, which doth a little displease thee, that thou mayst bear away that, which will much profit thee. Fortiter malum qui patitur, saith the Comike, post potitur bonum. Sour accidents are seasoned with sweet events; and stormy tempests, are often followed with quiet calms. And this was, though obscurely, yet most elegantly set out by Homer in that herb Moly, to which he attributes a black root, and a white flower; signifying the troublesomeness of labour by the one, by which that tranquillity of mind is obtained, which is the reward of an absolute virtue, expressed in the other.   

Cautions in Friendship.  
IT was not without reason, that Anacharsis when he slept, was always wont to hold his right hand on his mouth, and his left hand on his natural parts; as if the one had needed a far stronger restraint than the other. For there are many men of such a temper, that they can with greater patience endure to carry burning coals in their breasts, than secrets: and hence is it, that those things oftentimes, which are whispered in the ear, are presently after published in the Market.  
There are few, that can say, & say truly, as that Grecian of former times did, who being told that his breath did smell, answered, that it was by reason of the many secrets, which had a long time lain rotting, and putrefying within him. Nay, many are never quiet, till they have unburdened their bosoms of what they go with (and that oftentimes without any respect, or choice) upon the first they happily encounter, though the matter concern either themselves, or their friends never so nearly: but (alas!) in the end, they reap the fruit of their unadvised folly. It is an ancient saying, but very true; 
The good, or ill hap  
in all a man's life,  
Is the good, or ill choice  
of a friend, or a wife.  Wherein, the clearest, & best discerning judgements, may easily be deceived. Many have honey in their mouths, but a Razor at their girdle: and few do use to carry a map of their minds engraven in their foreheads. Multis simulationum involucris, saith the Orator, tegitur, et quasivelis quibusdam obtenditur uniuscuiusque natura. Frons, oculi, vultus persaepe mentiuntur; oratio saepissimè. Dissimulation hath set her foot upon the throat of Simplicity: and howsoever it be good, yet is it dangerous to measure others by our own innocency. The Marquis of Pescara, was wont (as Guicciardine reports) to draw men into dangerous practices, and afterwards, by his duplicity, and double dealing, to discover them himself; making other men's offences, the first step to his own greatness.  
It was not mine enemy, saith the kingly Prophet, that disgraced me, for than I could have borne it: neither did he that hated me, extol himself against me; for than would I have hid me from him: but thou; a man, whom I prized as dearly as myself, my guide, and my familiar: who sweetened our secrets by imparting them together, and went in each others company to the house of the Lord.  
As who should say, it was not my open enemy, nor my known adversary, that wronged me: but he whose friendship I esteemed, not only for worldly respects, but likewise for the zealous, and religious affection, which he seemed to nourish in his bowels towards the house of the Lord, it was he, it was he that deceived me. Hence was it that Antigonus in his prayers, was wont to desire the Gods they would defend him against his friends. And being demanded, why not rather against his enemies: from them, saith he, that openly profess hostility, I can easily beware; but from those that vail a wrinkled heart, under a smiling countenance, I stand in need of divine protection. And indeed, fearful diftrust secures us from the malice of the one: but fearless confidence betrays us to the treacheries of the other. Who but our Saviour Christ could have discovered the secret practices of Judas? considering how forward he was to kiss him, & likewise to perform all other ceremonious offices of love that were required.  
Ave is uttered oftentimes by some, who if their tongues should not belie their hearts, Cave would sound the truest in their mouths. Joab takes Amasa by the beard to kiss him, when he intends to kill him: and indeed, as the Poet witnesseth; 

Tuta, frequensque via est, 
ovid. li. 1 de arte.   
per amici fallere nomen.   

It is a safe, and common way,  
by friendship to deceive.   And Socrates thereupon exclaimeth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Friends, there is not any man a friend; meaning such a one as the Comic speaketh of, Cui tuam rem cùm credideris, sine omni curâ dormias: to whom, when thou hast committed any business that concerns thyself, thou needest not interrupt thy own sleep, with careful thinking on't. Some such there are, but not in every soil: they must be sought for amongst liberal Arts; amongst honest, & virtuous offices; amongst painful, and industrious exercises: thy sumptuous entertainment affords then not. Quae inter pocula contrahitur amicitia, saith Seneca, vitrea est, & fragilis. Cup-friendship, is of too brittle and glassy a substance to continue long. 

Hunc quem coena tibi, quem mensaparavit amicum, non te; 
Martial. lib. 9 Epigr. 15.   
Esse putas fidae pectus amicitiae?  
Aprum amat, & mullos, & sumen, & ostrea,  
Tam benè si coenem, noster amicus eris.   

Whom plenteous meals,  
and tables make thy friend,  
Thinkest thou, his love  
can have a trusty end?  
He likes thy dainty cates;  
he likes not thee:  
Make me such cheer,  
and thou my friend shalt be.   These are like the Swallow, that changeth her habitation with the season; and when comfort faileth her in one place, repaireth presently to another: & such a one was Crottos mouse; for while he was in prosperity, it fed continually with him: but his house being set on fire, it fled immediately from him. Whereupon he took occasion to frame this distich, not so much to denote the ungratefulness of so imperfect and base a creature, as the mutability, and fleeting disposition of trencher-amitie: 

Vixistimecum, Fortunâ matre; novercâ,  
Me fugis: at poteras aequa, et iniqua pati.   

Thou wast content to live with me  
while Fortune was a Mother:  
When she a cruel stepdame grew,  
thou left'st me for another:  
But if so thou a creature vile,  
and thankless hadst not been,  
Thou wouldst not have denied to share  
the troubles I was in.    
He therefore (saith Seneca) doth mainly err, qui amicum in atrio quaerit, in convivio probat; that seeks a friend in the Court, and without further trial, confirms him in the Cup. It is a preposterous order, first to trust, and afterwards to judge: a methodical proceeding, would require an inverted course. We are to deliberate of all things, with our friend; but first, of our friend himself. There is no man so simple, but, before he intent to make use of a new vessel, trieth by the infusion of water, whither it be well bound, and fit to contain more precious liquor, or no. Alcibiades conveyed the image of a man into the darkest part of his house, and thither having brought his friends, one by one, told them he had slain a man, and withal desired, that by their aid, & counsel, he might be so assisted, as that the murder might be concealed: All of them deny to be partakers with him in so great a fact. Only Callias willingly condescends to satisfy his demands, by doing him the best offices, which in that case he possibly could, being as yet altogether ignorant of the verity of the thing: whereupon he made no difficulty to embrace him ever after as his bosom-friend, and confidently to impart, unto him, the utmost, and inmost of his secrets: yet, in those things by which his life might become questionable, he would not trust his Mother, for fear she might mistake the black bean, for the white. Wherefore, every man ought to be somewhat nice and scrupulous in this kind; and not impart any thing, that may import either himself, or his friend, but with sufficient caution. For, as the Italian proverb witnesseth: 

Servo d'altrui si fà,  
Chi dice il suo secreto, à chi no'l sà.   

He makes himself a servile  
wretch to others evermore,  
That tells his secrets unto such,  
as knew them not before.   Unity never passeth his bounds; but remaineth in itself always one, & is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but the binary number is indefinite, and the beginning of divorce; because in doubling the unity, it turns into plurality.  
A word, whilst it remains in him that first knew it, is secret: but when it comes to another, it begins to have the name of a common report. And howsoever the Florentine be of opinion, that with one, any thing may be spoken, because the affirmation of the one, in case of detection, is no more available than the negation of the other (provided always he have not suffered himself to be led by the persuasions of any, as Plautine was by Saturnine the Tribune, to commit any part of his mind to writing, whereby his own hand, afterwards may be made the only means to convince him; yet would I willingly give no assent unto him. For, howsoever it may seem, for the faciliting of treacherous, and disloyal practices, a necessary Axiom, by force whereof, the lewd Conspirator being emboldened, doth freely open himself, to such as he is persuaded may be easily drawn to second his mischievous attempts; knowing, that if his expectation should chance to fail him in any one, he keeps himself notwithstanding out of the danger, and compass of the law; whose Equity pronounceth not the sentence of death against any man, without a just, and lawful conviction, which in this case (considering the many disordered passions, wherewith men are led to scandalise each other) can not be had (witness those several duels, and combats, which heretofore both in this Kingdom, and divers others, have been assigned by Princes for the avoiding of such differences; the stain of infamy and dishonour, resting always, how justly oftentimes God knows, with the party vanquished, whither Plaintiff, or Defendant): yet for the concealing of honest counsels, it is very hurtful, and dangerous. I call honest Counsels, such as concern the public good of my Prince, or the private good of my friend; which indeed is so far forth to be accounted good, as it stands with the good, or at least not against the good of my supreme Sovereign; to whom, by a threefold law, to wit, Divine, Natural, & Civil, I am bound to purchase (with my best endeavours) all the good, and safety, that I can. I own all faith, & loyalty to both; and am as a friend to satisfy with all alacrity the desires of the one, so far forth as they impugn not the allegiance, which, as a subject, I am to render to the other.  
But, as I would not willingly nourish a Serpent in my bosom, which in the end should devour me: so on the other side, I would not be too strict and rigorous a Censurer of his designs; least by my rash, and scandalous delations, I brand both myself, and him, with an opprobrious mark of everlasting ignominy, & that that of the Satirist may not be truly said of me; 
Stoïcus occidit Baream  
delator amicum.   
Histories abound with examples of this kind: but the powerful hand of heaven hath frustrated the ambitious hopes of their effected villainy; &, whereas they expected honour, and promotion, hath justly requited them with never-dying shame, and utter confusion. But because a tragical Catastrophe to a friendly discourse, might seem (peradventure) somewhat ominous, I will stretch the thread of my subject to a further length.  
There are some that fashion themselves to nothing more, than how to become speculative into another, to the end to know how to work him, or wind him, or govern him: but this proceedeth from a heart that is double, and cloven; and not entire, and ingenuous. And as in friendship it argues a great defect, and want of integrity: so likewise towards some persons, a defect of duty: and such as please themselves in these barbarous speculations, are to be no better accounted, than the very Gangrenes, and Cankerworms of human society. 

Scire volunt secreta domus,  
atque inde timeri.   

They seek the secrets  
of our house to know,  
That thence in us  
some fear of them might grow.   And indeed, if they chance to come, where Dissolution is the Steward of a disordered family, their hopes fly right to their sinister aim; they gi'en to be beloved: but (alas!) that love is but the spurious, & adulterate issue of a conscious & guilty fear: 

Carus erit Verri, qui Verrem tempore quo vult  
Accusare potest—   

To him no kindness  
Verres will refuse,  
That, when he please,  
can Verres life accuse.    
Hence was it, that Tigellinus (as our Historian witnesseth) to add the better strength to his transcending fortune, endeavoured (as much as in him lay) principem sibi societate scelerum obstringere, to endear the Prince unto himself, by making him a partner in his villainies: which according to his brutish expectation he cunningly accomplished. But, those that like Agesilaus, who in travailing took up his lodging always in the Temples, to the intent that men, and Gods might see into his actions: or, like Julius Drusus, who, when certain Masons had offered him for three thousand crowns, so to contrive his house, as that his neighbours should no longer enjoy that open prospect into it, which they had: I will give you, saith he, fix thousand, and frame it so, that they may look into it on every side: those, I say, that like these men, do all things, tanquam spectet aliquis, as if they had a Cato in their bosom, that did continually behold them, cannot easily be touched, or tainted with the noisome corruption of such dangerous & hurtful flies: nor likewise those that shall but diligently observe the difference, between a star, and a Meteor, a true friend, and a false: The one, is curious, and inquisitive to learn more than he should; the other, is afraid to know more than he would: following therein the example of Philippides, who, when Lysimachus demanded of him, what of so many things that were his, he should communicate unto him; Whatsoever it shall please you Sir, answered he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so it be not of your secrets: distrusting it should seem his own imperfection, for the concealing them; or knowing (as it is indeed) arduum nimis esse meruisse Principis secretum, ubi si quid cognoscitur, prodi velab alio formidatur. A prying eye, a listening ear, & a prating tongue, are all birds of one wing; and by reason thereof, seldom times found separated one from an other. For the better avoiding therefore of such dangerous inconveniences, as the commerce and society of such intemperate persons might happily bring with it, it would not be much amiss, secretly to examine, what his carriage hath been towards others his associates in former times: and thereafter as we find it, to frame a settled resolution in ourselves; if faulty, absolutely to avoid him: if otherwise, confidently to embrace him. For to distrust without a cause, is very dangerous: I do but teach another to deceive, by fearing overmuch myself to be deceived. This was it, which did annihilate the practices of peace between Charles the fift, & Francis king of France, in the year 1528. For, having (in a manner) accorded all their differences, the question only was, which of them both did best deserve to be trusted. Caesar gave out he might not safely trust him, that had once deceived him: whereunto, the Orators of France did wittily reply; that the more he did pretend himself to have been deceived by the King their master, the more might the King their master imagine he should be deceived by him.  
Hence was it that Otho, after the overthrow of Galba, 
Tacit. histo. lib. 1.  having delivered Celsus, per speciem vinculorum, under the colour of severer punishment, from the fury of his followers; non quasi ignosceret, not by way of pardon (for he would not seem to tax him of any crime) but, least being an enemy, metum reconciliationis adhiberet, the sincereness of his reconcilement might any way prove questionable, he ranked him presently amongst his dearest friends, & made him withal, a special Commander in his afterwards: in which, he behaved himself as loyally, as ever he had done in the employments of his formerly deposed Sovereign. Upon the good event of which example, Lew. 12. did peraduenrure ground that memorable answer, wherewith he nipped the bloody instigations of those Parasites, that, after he was come unto the crown, by the decease of Charles the eight, did animate him to vengeance, against Lewis de la Trimoville, who during the reign of that aforesaid Prince, had, in the battle of Saint Aubin, overthrown his Army, & taken him. It is not fit (said he) a King of France should marry the quarrels of a Duke of Orleans. If he served faithfully the king his Master against me, who then was but Duke of Orleans; it is not to be feared, but he will do the like for me henceforward, who now am king of France. But where we find a defect of loyalty in any towards others, it is not safe to hazard ourselves upon the hope of their amendment towards us.  
— vetabo, qui Cereris sacrum  
Vulgarit arcanae, sub ijsdem  
Sit trabibus, fragilemque mecum  
Solvat faselum.—  
It is true, that many are content to take the benefit, and advantage of a treacherous subject against his Master, in cases of hostility; but never love to put him in trust with any thing that concerns themselves: or if they do, it is with more than Juno's jealousy, or Argus' observation.  
Charles the fift, during the difference between the imperials and the French, was willing to make what use he could, of the disloyal service of the D. of Bourbon against his Lord & Master, Francis the first: but howsoever he loved his actions, he never liked his person. His infidelity had purchased him the hatred, and dislike of all men: for, after his arrival to the emperors Court, Caesar having entertained him with all the friendly demonstrations, that were possible, sent afterwards to desire the house of one of his Nobles for to lodge him in: who answered the Messenger with a Castilian courage, That he could not but satisfy his majesties demand: but let him know, said he, that Bourbon shall no sooner be gone out of it, but I will burn it; as being infected with his infamy, and thereby made unfit for men of honour to inhabit in.  
Virtue, and Vice are utter opposites: and how-so-ever many several accidents, and occasions may bring them to some complemental interview, yet is it altogether impossible to establish a true, and perfect league of amity betwixt them. There can be no true fellowship between Light and Darkness, between Christ and Belial, Saint Michael and the Serpent. Where there is a difference therefore in Religion, there is always lightly a discordancie in affection. And hence hath risen that deadly hatred between the Pagan, and the Christian: and among Christians, between the Catholic & the Protestant, the Protestant and the Puritan, the Puritan and others, whilst every one contends to justify the soundness, & sincereness of his own: but the Lord of heaven, the unity of trinity, unite their hearts, & minds, together in the bonds of CHARITY, & grant that the Church may not always speak in a confounded Dialect, to the distraction of weaker Ignorance, who is not able (among so many divided cries) to distinguish the voice of her lawful Shepherd. The Church of SARDIE gives out, that she alone doth live: and that of LAODICEA, that she alone doth see, that she alone is clothed: whereas, the Holy-one of holy ones pronounceth of the one, that she is dead; and of the other, that she is both blind, and naked.  
But, that I may not seem to gather sweetness from every flower, wandering too far from my propounded course; there can be lightly no great affection between those that are of one profession, whether it be liberal, or mechanical. Figulus figulo, saith the Proverb. There can be nothing but Envy, and Emulation between those that run at one, and the same goal, whatsoever (whither Gain, or Honour) be the proclaimed prize of their contention. The one seeketh continually to supplant the other, for his own advantage. 
Hectora Priamiden animosun, atque inter Achillen  
Irafuit capitalis, ut ultima divideret mors:  
Non aliam ob causam, nisi quòd virtus in utroque  
Summa fuit.—  So likewise, where there is a disproportion either in means, or minds, there can be no other friendship, then that Microphilie, which Plato had with Dionysius the Tyrant. 
Eccle. 13  Quid enim communicabit olla ad cacabum? Wherein can the earthen Pipkin benefit the brazen Pot? Which considered, the Emperor had reason, when word was brought him, that a certain Cardinal of the court of Rome, who before times had much affected him, was advanced newly to the Popedom, to say, that of a trusty friend, being a Cardinal, he would become a deadly enemy being a Pope: and indeed, he did prognosticate aright; for it fell out according to his expectation. Wherefore, if thou wouldst not be deceived, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take one, whose greatness may not overawe thee: & so when thou standest in need of his assistance, thou shalt not fear that comfortless reply, which Abraham gave to Dives in his torments; Nimis magnus est hiatus interte, et nos: there is too great a distance between us and thee.  
Last of all, there can be no safe or settled conversation with him, who, as the Poet saith; 

— absentem rodit amicum:  
Aut non defendit alio culpante: solutos  
Qui captat risus hominum, famamque dicacis:  
Fingere qui non visapotest: commissa tacere  
Qui nequit—   

Gnaws, like a Cur,  
upon his absent friend,  
Or from Detraction  
doth him not defend:  
Affects profused laughter  
at a feast,  
And would be famous  
for some biting jest:  
Can feign the things,  
which he did never see;  
But not conceal aught  
that he knows, from thee.   Hic niger est— he carries hay in his horn; and therefore— hunc tu roman caveto: avoid his company, if thou respect thine own safety.   

Of three things prejudicial to Secrecy.  
HE that hath made his bosom, tanquam secretorum aerarium, as it were the Storehouse, or Exchequer of his friends secrets, must diligently take heed of three things, not suffering himself in any case to be vanquished by any of them: and those are, Wine, womans, and Anger.  
As for the first, Momus having taken a general survey of those infinite deceits, which continually were bred, & fostered in the heart of man, did most impiously tax his maker, & Creator, of indiscretion, in that he made not some window open into his bosom, by which, the visual beams of our external Sense, not meeting with an impenetrable object, might easily discover what was done within: but we, that know the works of God to be every way so absolute, that, as the Poet saith, 
— Non ullum carpere Livor  
Posset opus Domini—  will with Plutarch answer him, 
In Sympos. lib. 3.  That we need not the profane invention of his fantastical imagination, to make known unto us, the darker minds, & meanings one of another. Wine, saith he, doth in a most abundant manner disclose our inward thoughts, and vnbare us of that disguised, and personated habit, under the which we are accustomed to march. The wiser sort of Princes therefore, according to that verse of Horace, 
In Art Poet.  are reported, 
— multis urgere culullis,  
Et torquere mero, quem perspexisse laborant,  
An fit amicitiâ dignus.—  And indeed, the nature and disposition of man, doth never lightly (as a certain Author wittily affirms) open, and discover itself at full, but either in oculis, loculis, or poculis.  
One of the chiefest causes of the overthrow of Claudius, was a word, which unadvisedly slipped from him in his drunkenness; to wit, ut coniugum flagitia ferret, dein puniret: that for a while, he would bear with the intemperancies of his wife, but in the end he would severely punish them: which, Agrippina fearing, as fatal to herself, went presently about, for the better preventing of her own end, to hasten his. And indeed, Il vino, non ha timone; wine, saith the Italian, hath no stern. Wherefore, he that tastes of it beyond the Cup of pleasure, puts himself in exceeding great danger of suffering shipwreck; considering how many are the envious Rocks, and unsatiable Quicksands, that desire nothing more, then to split such vessels in sunder, that they may see, what Merchandise the inward bulk contains. Yea, it hath been the practice of sundry Nations (and that in the persons of Ambassadors) under a pretence of drinking healths to their Sovereign, first to drown their wisdom in their Grecian Cups, that afterwards they might draw, from them, that, which by means of it, was before kept secret to themselves. And surely, few or none have ever failed in this their enterprise; unless it were by overhastily striving to effect that, which they so earnestly desired: it having then befallen them, as it did to Aesop's Woman, who gave her hen more meat, to make her lay more eggs: but it fell out otherwise; for, through extreme fatness, she surceased from laying any. And no marvel the danger should be so eminent. For, Wit is not then any longer their Pilot, nor the light of Reason the Pole, by which their actions should be conducted to their wont haven. Judgement, and Discretion are both away; which, like two firm anchors, should secure them in the greatest tempests, from the merciless and furious violence both of Wind, and Wave.  Quid non ebrietas designat? saith the Poet;— operta recludit. 
And indeed, That which is in the heart of the sober, is in the tongue of the drunkeard.  
How many can with right apply that answer of Bias to themselves? who, being carped at for his silence in a certain banquet by a fellow, whose Wit had been always Traine-bearer to his Tongue, answered only this, that silence in Wine, was no argument, or sign of folly: to show that his taciturnity proceeded not from any defect, as he had falsely, and foolishly surmised. Surely, there are few, that are possessed with so great, & marvelous a moderation, & that have so absolute, and powerful a command over themselves, as this. Wherefore, let him that is wise, keep himself from being overtaken with the envenomed cups of this enchanting, and sense-bereaving Circe's; unless he make light account of ruinating both himself, and others.  
The second thing, are Women: who with an artificial disposing of those several beauties, wherewith Nature, desirous (as it were) to stall forth her treasures, hath prodigally adorned them, have made the spoils of the greatest Conquerors, trophies of their victories, and led in triumph the hearts, and minds of the wisest; and that in such manner, as he that hath once suffered himself to be captivated by the powerful attraction of their starry looks, thinks nothing to be done amiss, that is done to purchase, of them, even the least favourable aspect that may be: deeming in his fond conceit, that liberty is no where to be found, but in the enclosure of his Mistress arms. And because he thinks his tongue too weak an instrument to express the strength, & vigour of his affection towards her, he makes his heart ascend up into his eyes, through which, as through transparent glasses, he discovers unto her, yet still thinks he discovers not enough, the very secret bedchamber of his most retired cogitations; Not remembering (silly wretch as he is) that such kind of creatures, have oftentimes been made the instruments, to effect the downfall, and confusion of many: nor yet weighing with himself, the weakness and imbecility of the sex: which, as it harbours in itself a certain curious desire to know all things, so is it accompanied with a kind of careless respect to conceal any.  
They are for the most part, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, leaking vessels: and like that Comike servant, plenae rimarum, huc atque illuc effluentes. And therefore hath the Spirit of the Highest (the better to express the nature, and property of such a one) allotted her, in the sacred volumes of his divinest Oracles, the name of Nachabah, from the word Nacab, which signifies perforare; showing us, as it were, that she is no fit a vessel, then either a Sieve, or a Colander, to have that infused into her, the loss whereof we any thing regard. A Roman Lady was very importunate with her husband to know of him, what secret matter had that day been handled in the Senate, with great oaths, and protestations never to reveal it: he desirous to try her, made use of his invention; told her that the Priests had seen a Lark flying in the air, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having a golden helmet, and a lance: and how they had consulted together, to know whether this prodigy might portend either good, or evil to the Commonwealth. Scarce had she heard it, but presently she disclosed it to one of her maids; the maid to another of her fellows: so that the report was spread, & known throughout the whole Palace, before he came thither himself: but all of them are not made in the same mould. There is, sometimes, plus virtutis in stolâ, quàm in armis.  
Nero, after the detection of Piso's conspiracy, remembering that Epicharis was likewise of the Faction, commanded she should presently be set upon the rack; imagining, saith Tacitus, muliebre corpus impar dolori, that being a Woman, she would never be able to overcome the pain. But all the tortures that either he, or his could possibly devise, were not sufficient to draw from her, the least confession of any thing, that was then objected against her. The first days question she so utterly contemned, that the very chair, in which they conveyed her from the place, did seem as a Chariot, whereon she rid triumphing over the barbarous assaults of their inhuman cruelty. The morrow following, being brought thither again, to play her Maister-pryze with impious Tyranny, her courage (after many rough encounters) remained so unshaken, that Wrath itself grew mad, to see the strokes of an obstinate, and unrelenting fury, fall so in vain upon the softer temper of a Woman; and thereupon, did add new vigour to the hands of her tormentors: which she perceiving, took a scarf from about her neck, and with it (to manifest their weakness in her fall) knits up within her bosom the knowledge she had of the fact, together with that little remainder of Spirit, whereof by force and violence they laboured to deprive her. Clariore exemplo (saith our Historian) in tanta necessitate alienos, ac propè ignotos, protegendo, cùm viri, Senatores, & equites Romani, intacti tormentis, clarissima quaeque suorum pignorum proderent.  
Former ages have likewise produced a Portia, and a Leaena; the remembrance of whose virtue, shall remain for ever, as an exemplary precedent to all Posterity. For, after her 2. lovers, Armodius and Aristogiton, having failed in the execution of their enterprise, had been put to death, she was brought to the torture, to be made declare, what other Complices there were of the Conspiracy: but she continued so constant, that she never detected any one. In remembrance of which fact, the Athenians caused a Lion of brass to be erected, which had no tongue, and placed it at the entrance of a Castle: showing her invincible courage by the generosity of the beast; and her perseverance in secrecy, in that they made it without a tongue. 
Sed non omne mare  
generosae est fertile testae.  Every soil abounds not with golden oar; nor every channel with precious pearls: wherefore, it behooves a man to be very circumspect, and wary in opening himself to any of them, till sufficient trial shall have manifested the soundness of their disposition. But (alas!)— quid deceat, non videt ullus amans. Awake Samson, the Philistines are upon thee, so often repeated, was a sufficient aviso of intended treachery; had not the Eye of Reason, with the ravishing sound of Dalilah's voice, as was Argus with the delightful tunes of Mercury's pipe, been lulled asleep in the lap of heedless Sensuality. He must needs tell her (so far had the force of her enticing tongue prevailed with him) wherein it was that his strength consisted, though the hazard of his life (by revealing it) were never so eminent.  
Antony cannot choose, but yield himself a prisoner in the height of his conquest, to the imperious looks of Cleopatra, though the shameful eclipse of his glory, be the sequel of his folly. Curius, to make himself gracious in the eyes of his Fulvia, will, who-so-ever saith nay, disclose unto her, the secret plots and practices of Catiline, though himself have as deep a hand in them as he. The Prior of Capua, can no sooner purpose any thing against the state of the Venetians, but his lovesick soldier will presently give notice of it to his Courtesan, & she to the Senate.  
It is the nature of high-aspiring spirits, always to affect that company, where they may be most eminent: and therefore usually, they make choice of Women to frequent withal; imagining that whatsoever they do, or say, will be esteemed, and wondered at by them: whereupon, to make their admiration more extreme, they will not let to acquaint them even with their highest thoughts: and then, the opinion that they are beloved, begets a fearless confidence of secrecy; whereby, whatsoever they intend to do, shall be disclosed unto them.  
They must of necessity, now & then, out of the humour of their jollities, give vent unto the smoke of their Ambition: and then, out comes that, which racks nor tortures could ever have revealed. Yea, these are the creatures their wisdoms deem most fit to impart their high-built purposes unto; who, either for love, or want of wit, will willingly (they think) conceal, what ever they hear.  
But (alas!) woeful experience hath taught many, that they levelled (in so conceiting of them) at a wrong mark. Wherefore, let us, with David, make a covenant with our eyes; and, like Alexander, not vouchsafe so much as to glance a look upon the daughters of Darius, lest we be made the spoil of their beauty. For indeed, the pregnant force of wisdom, is hardly to be presumed upon in this case. Nescio quid latentis veneni, saith an ancient father, habet caro foeminea, ut prudentiores citiùs corrumpat. And hence proceeded that pleasant Motto of the Grecian Courtesan, in derision of those bearded Stoïks, 
Qui curios simulant,  
et Bacchanalia vivunt;  that in public places seem to be as grave as Saturn, but in private corners are as waggish as Jupiter: I know not, I, said she, what books, what wisdom, what Philosophy; but sure I am, such manner of men knock at my gates as oft as any other. They are Angels in complexion: but if they be not the like in condition, let him esteem of them no better then of whited sepulchres; for all this while they be but Semipulchrae. They have a face to beguile the Eye, and an Eye to bewitch the Heart: yea, there is not any one thing in them, or about them, but is (though a silent, yet) a forcible Solicitor of man's Will.  
The Creator of all things, did frame her exquisitely beautiful, to please man; and the Devil made use of her perfection, to deceive him. They have caused many to fall down wounded. Prov. 7. ver. 26. and the strong men are all slain by them. Their lips drop as an honeycomb, and their mouth is more soft than Oil: but the end of them is bitter as Wormwood, & sharp as a twoedged sword: their feet go down to death, & their steps take hold on hell. Yea, GOD himself (the searcher of all hearts, and who alone intuitivelie knows all things) hath even from heaven assured us, by that mirror of true wisdom, Solomon, Prov. 6. v. 26. that the precious life of man, is the only thing, which like bloodthirsty Tigers, they most eagerly hunt for: and therefore, not without just cause, did he add to their style, in regard of their proceed, the attribute of strange. Prov. 5.3.  
The Hebrew word, Zonah, signifies not only Meretrix, but withal, Caupona, and Arma: from whence we may gather the craft, and subtlety of her practices, as she is Meretrix, in affecting the downfall, and overthrow, of such as are earnest, and devoted followers of her sect. First, she is Caupona, and then Arma. First she feeds, and satisfies their desires, with the daintiest dishes that possibly she can; giving them the best entertainment, that an affected countenance & gesture can afford: but when they once draw near the Lees, then begin they to be minus grati, less welcome unto her; and that for no other reason, quàm quòd inopiâ minus largire possunt, than that Poverty hath cut the wings of their former Bounty: then are her sweet words converted into sharp swords; so that look whatsoever she knows by thee, or hath at any time known from thee, that she thinks may procure thy overthrow, shall now be revealed. She is become Arma, she is become a weapon to destroy thee.  
I speak not, all this while, of such as heaven hath allotted men for companions, to beguile the tediousness of this their earthly pilgrimage, linking them together in love, and unity, by the bond of an honourable & lawful Hymen: Though even in those, considering them as one, and the self-same body, it is not always requisite, that the left hand should know, what the right hand doth. Sejanus had no better means to work the tragic overthrow of Drusus, who, like a dangerous rub, hindered the smother running of his ambitious thoughts, then by assaulting her, whose bosom he had made, as it were, the Cabinet of his inmost purposes. For, after he had tried many things, promptissimum visum, saith Tacitus, ad uxorem eius Liviam convertere; the readiest way he found, was to set upon his wife: wherein he sped so well, that, corruptâ illâ, secreta eius prodebantur; from her he had intelligence of all his secrets. The night itself could not secure him; for, even then did she observe his upsitting, and his downlying, leaving not so much as his sighs unregistered, vigilias, somnos, suspiria patefecit: she betrayed him wholly to his enemy. It was Esop's lesson therefore, Commit no secrets to the concealment of a Woman; which the Poet secondeth in this manner: 
Crede ratem ventis; animum ne crede puellis:  
Namque est foemineâ tutior unda fide.   
Octavius Caesar, found a want of this principle in his friend Maecenas; who, being somewhat more uxorious than was meet, and one who (as Seneca said of him in his Epistles) having but one wife, was married yet a thousand times, revealed to his Terentia a secret, that Caesar had imparted to him, concerning the detection of Muraena's conspiracy; by which means it was suddenly vented, and became of no importance. And Augustus imputed this Echo-like disposition of reiterating whatsoever is heard, to Fulvius, as the true Symptom of a distempered, & unsettled judgement. For, having disclosed unto him the grief, which he conceived, concerning the succession of his Livia's children in the Empire, for want of issue of his own; Fulvius went and related it to his wife, and she again to Livia, who sharply reprehended the Emperor her husband for it: whereupon, the morrow after, coming to salute him with Salvus sis Caesar, he was requited with Sanus sis Fulvi.  
But, lest I seem an uncivil, and snarling Satirist, in taxing (without exception) a Sex in general, I will add (in praise of some particulars) that saying of Menander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Penu virtutis, generosa mulier. And though neither Cato, nor Euripides were so fortunate, as ever to be partakers of so great a happiness, which indeed incited them to fasten those undeserved imputations upon them, that they did; yet Rubius Celer is able to avouch it, against the strongest opposer of them all: who, as himself commanded to be engraven upon his Monument, lived with Caia Ennia his wife, 43. years 8. months; and that, Sine querelâ: without any difference, complaint, or jar.  
The third, and last thing, which is to be refrained, is Anger. Sejanus heartened Drusus against his brother Nero, and made him an instrument, to hinder him from succeeding Tiberius in the Empire: yet in such manner, as he did not forget to lay the groundwork likewise of his future overthrow: but he did not seem to hasten it at all; gnarus, saith Tacitus, praeferocen et insiaijs magis opportunum: knowing, as experience teacheth, that the fiercest courage doth always lie most open to treacherous attempts. Fabius therefore, notwithstanding the provocations of his enemies, & the exprobrations of his friends, who, not sounding aright the depth of his proceed, challenged him (by reason of his protractions and delays) of base & servile cowardice, would never be diverted from that course, which in his own reason and judgement, he thought surest, and fittest to recreate the ill-affected forces of the Empire: and indeed, si tantum ausus esset, quantum ira suadebat, it had utterly been subverted. For, Anger is prone to rashness; and, so it endanger others, cares not for securing itself. Wherefore, it were not amiss for any man, to imitate those ancient Champions, whose policy like to Fabius, was only to ward the blows of their adverse parties, till such time as they perceived their strength in assaulting to be well-nigh spent; never using to strike, themselves, when wrath persuaded them, but when Occasion.  
The wakeful Eye of Reason must continually keep Centinel over his Passions: and settled Patience must be the Fort, that must protect him from the furious battery of all incensing, and blooddisturbing speeches whatsoever. They are charms of a cunning Charmer: against which, if (like the wiser Adder) he stop not his ear, his utter ruin cannot choose but instantly follow. For they are used, either to avert him from some course he hath already undertaken, which in the end, being thoroughly followed, would prove prejudicial to them, as by the fore-alleged example of Fabius, may be easily discerned; or to urge-him thereby, to manifest some part of his most inward, & private thoughts: whereof the Poet being nothing ignorant, doth most elegantly call Passions, tortures; whereby men are urged, and enforced to confess their secrets: 
Hor. Epistl. lib. 1 Epist. 18.  — Et vino tortus, et irâ. Tiberius, 
Annal. 4.  who, as Tacitus reports, nullam aequè ex virtutibus suis, quàm dissimulationem diligebat, feeling himself stung with a sharp invective of Agrippina, concerning the accusation of Claudia Pulchra, her cozen german, came a step forth of his dissimulation, when he said, You are hurt, because you do not reign. Of which, our Historian saith: Audita haec raram occulti pectoris vocem elicuêre, correptamque Graeco versu admonuit, ideo laedi, quia non regnaret. And Catiline, qui ad omnia dissimulanda paratus, did likewise err in this. For, had he prosecuted his first design (which was, with an outward and forced appearance of true humility, expressed by the liveliest characters he could, both in his gesture, countenance, and words, to dash the accusations of his Adversaries, and to insinuate himself into the love, and favour of the Senate) he might peradventure (having freed himself by this means from all sinister conceit of theirs) easily have effected his purpose. But, when he heard those odious titles of Enemy, and Parricide, cast upon him by the full-mouthed multitude, then Quia circumventus ab inimicis praeceps agor, incendium meum ruinâ extinguam must needs discover the mark of his disordinate Ambition, and make known unto the world, what massacrous, and impious thoughts, had (notwithstanding his smooth external carriage) anchred in his bosom.  
Wherefore, let every man endeavour, by all means possible, to calm, and allay, those sudden, and tempestuous motions of the mind; & to be that which few are, so true to himself, and so settled, that at no time, either upon heat, or upon bravery, or upon kindness (as I show'd before) or upon trouble of mind, and weakness, he open himself, or suffer his tongue to eliminate any part of his thoughts: no, not though he should be put to it by a Counter-dissimulation; which is a fashion of inquiry, very currant with many, who will not stick, according to the Spanish Adage, Dezir mentira, para sacar verdad; to tell a lie, for to extort a truth.   

Of Reputation.  
THere is nothing more hard, and difficult to come by, then a true & certain knowledge of the inward disposition, and abilities of man. His mind is subject to many secret inclinations: it is like a Labyrinth, full of crooked windings, & turnings. His deeds, words, & gestures, are never lightly beautified, but with some outward imposture: they are fraught with vanity, and deceit: and, like that specious Figtree in the Gospel, do make a glorious flourish, but afford no fruit.  
The silly Sheep (said Archidamas) can never change his natural voice: but man can alter, and fashion his, to as many several, and sundry Dialects, as he please, till such time as his Ambition have attained to that, which it desired.  
Some have been thought worthy of advauncement, save when they had it: and some again, have purchased to themselves good reputation, and been well esteemed in place of Greatness, which before were otherwise.  
It hath been often seen, that such as became a meaner part well, have failed in a greater, and disgraced it. Hence was it that Galba, maior privato visus, dum privatus fuit, et omnium consensu capax imperij, nisi imperasset: when he was a private subject, did seem to outrun the meanness of his fortune; and, by a general consent of all men, was thought worthy to rule, if he had never ruled: whereas, the contrary was bruited of Vespasian, to wit, that, omnium ante se principum in melius mutatus, of all the Princes that ever did precede him, he alone was changed to the better: which may be likewise instanced upon the Son of Bullingbrooke, entitled after the decease of his Father, Henry the fift of England. Ignorance, therefore, is of too dull an apprehension to censure aright the nature of men's actions. She depriveth Reason of her discursive faculty, and frames her judgement, according to the illiterate verdict, that ouward Sense gives of them. And hence cometh it oftentimes, that many are reputed wise, and valiant, who, were the ground of their so conceited merit well examined, would seem the contrary. True Valour consists not in being desperately venturous. It is not the love of virtue, but the hate of life, that makes men so. Antigonus had a Soldier, whose forwardness upon any dangerous service he much admired; and therefore having understood, that he was troubled with an Impostume in his body, gave his Chirurgeons express command to see him diligently cured: which done, Antigonus perceived, that he showed not himself so valiant as he was wont, & thereupon rebuked him for it: but the Soldier answered him, that he might blame himself; for it was he, that had made him less hardy than he was before, in causing him to be cured of those ills, which had made him altogether careless of his life. And hither may that speech of the Sibaritans, concerning the Lacedæmonians austerer kind of living, be well referred: That it was no marvel, they sought for death so furiously in the wars, considering how laboursome, and strict a life, they did endure at home: Rebus in angustis facile est contemnere vitam. And therefore, that Reputation which is purchased this way, cannot possibly be of any long continuance. It is a vapour, drawn out of the earthy bosom of Popular admiration, which, where the rays of clearer Apprehension do shine out, is suddenly dispersed. True Virtue is always like herself, she squares with every accident, and keeps a just proportion in all her actions. She will not fear to die, as Cato did, though Caesar were her dearest friend. Such therefore, as being in the prime, and flower of their youth, do seem content with every breath of honour; and, after they have gained some little reputation in the world, betake themselves immediately upon it, to a retired life, confining their so begun fortune, within the bounds of some solitary Mansion: it is to be suspected, they were generous but only in appearance, and that the consciousness, and distrust of their own weakness, made them withdraw themselves from action, lest by their unsufficient managing of matters, they might happily lose that accidental glory, which upon no certain principles they had formerly got. For, honour serves but as a sawee, to whet the appetite of those, whose hearts are firm, & of a noble, and unyielding temper. It is a gale, which bears them speedily to the undertaking of every haughty enterprise. The praise of having well conducted the course of one, is a bait, which draws them on to the under-going of another.  
Hercules, in his travails, will not leave so much as Hell unvisited: but even upon the gates thereof, will strive to erect a trophy to his triumphant merit. Yea, in military matters, the report of any one thing valorously executed, especially upon the beginning of an employment, is that, which makes a smooth, and easy passage for future attempts. It is a means to drive the wavering affection of ambiguous friends to a certain stand, and to bring forth an increase of love in the hearts, and minds of such, as are firm, and loyal. It works a willing Obedience in thy whole Army, and procures thee means, and munition, with store of all other warlike necessaries from thy friends and allies, & that without pain & trouble to thyself; For, whilst every one contends to be thought a means in the raising of thy transcending fortune, thy worth cannot possibly want ladders by which to climb. And therefore Domitius Corbulo, at his first coming to the government of Armenia, endeavoured to do somewhat, as Tacitus reports, ut famae inserviret, that in those parts might purchase him the credit, and reputation of sufficiency; which in new businesses is most available. And julius Agricola, at his first arrival into Britain, carried himself in the like manner, non ignarus instandum famae, ac prout prima cessissent, fore universa; that fame was to be followed, and as he sped in the first, such it was likely would his success be in the rest. But it is here, as it is in meats: if taken immoderately (though they be never so nourishing) they prove a burden to the body, rather than otherwise. It is requisite therefore, that we sometimes clip the wings of our Reputation, and not suffer them to grow beyond the compass of our nest. 
Insani sapiens nomen ferat, aequus iniqui,  
Vltra quam satis est, virtuten si petat ipsam.  The wiser sort will of their own accord, a little now and then, degrade the opinion of their worth, by stripping themselves awhile of all employments. They know there is nothing lost, by making themselves (for a time) less than they are. Overmuch Estimation hath been the bane of many. Alcibiades, by reason of the sundry great exploits he had achieved in the behalf of his Country, had got so great an opinion of Sufficiency, that when he failed in the due performance of any thing, he was presently suspected: every one was apt to judge, that it was not, because he could not do it, but because he would not; and that wheresoev he was minded to employ himself, nothing could possibly escape him.  
Hence likewise was it, that john Guicciardine was accused to have been corrupted by those of Lucca, because he failed in the expugnation of their City. The safest way therefore to secure ourselves from danger, is to attire our worthiness in such manner, as it may still be the same it was in inward substance; only altered, and disguised a little in outward show.  
It is reported of Poppaeus Sabinus, 
Tac. Annal. lib. 6.  that for the space of 24. years, and that in the days of tyranny, he was still made Ruler over the greatest Provinces belonging to the Empire, nullam ob eximiam artem, not for any excellent ability that was in him; Sed quòd par negotijs, neque suprà erat; but that his sufficiency did no more than equal the charge, which was imposed upon him. And to speak plainly, Wisemen, in the choice of instruments, are seldom willing to make use of such, in matters of importance, whose cunning judgement, they think can sound the depth of their intent, or, out of their employments, contrive any thing whereby to grace themselves.  
Agricola (saith Tacitus) notwithstanding his many services done to the Empire, Nunquam in suam famam gestis exsultavit, did never boast of any action to his own fame; but (as an inferior Planet) did modestly acknowledge the light he had, to be wholly derived from a higher Sun: thus did he steal from Envy, and not defraud himself of his deserved glory. Germanicus likewise, having calmed & allayed the tumultuous broils, & insurrections of the Germans, caused a pile of weapons to be raised, with this stately title; DEBELLATIS, INTER RHENUM ALBIMQVE NATIONIBUS, EXERCITUM TIBERII CAESARIS EA MONIMENTA MARTI, ET JOVI, ET AUGUSTO SACRAVISSE. That the Nations between Rhine, and Albis being overcome, Tiberius Caesar's Army had consecrated those Monuments to Mars, Jupiter, and Augustus: but added nothing of himself, metu invidiae, for fear that either Envy or Detraction, might find a subject in him, for their malicious, and envenomed teeth to gnaw upon: or thinking (as it is) the conscience of a well-done deed, to be a sufficient recompense for the doing it. And this it was that kept them upright, amidst the ruins of so many worthies, in those unworthy times.  
But (alas!) the high-erected thoughts of an ambitious heart, cannot possibly be brought to conceive the meaning of this principle. They will always sail by the Card and Compass of their own mind; and rather than yield in their popular dependencies, their entertainments, gifts, or public grace, most wilfully hazard the distaste of all men. Caesar careth for nothing, but the execution of his designs; his spirit is beyond the reach of fear. If the Sea swell in waves to let his passage to Brundisium: he swells again in words, and bids the Mariner, Sail on, Thou carriest Caesar, and his Fortunes with thee. And indeed, his Fortune was the only thing, that kept both him, & his estate from being shaken, and disjointed, by the violent events of such resolved courses.   

Of Accusation.  
IT is no golden age in which we live; but an age so corrupted, & depraved, that in comparison of others, many are esteemed virtuous, at a reasonable rate. Yea, he is thought to do good enough, who, when he is in place of authority, doth but little ill.  
jampridem equidem rerum vocabula amisimus; 
Sallust: bello Catil.  quia bona aliena largire, liberalitas; malarum rerum audacia, fortitudo vocatur. All things have undergone an alteration, both in name and nature. Simplicity hath principled herself with stronger Axioms than heretofore, & hath learned to square and order the whole course of her conversation by an other kind of Method, then that she practised during the harmless infancy of the World. The silly Dove hath been constrained, for her own security, to join in friendship with the Serpent: and the Lion thinks it no disparagement, to case his valour (if need require) under the outside of the subtle Fox. For, Piety now is counted but a fantastic fiction: and Vpright-dealing, but an airy apparition. True virtuous actions, are never seen upon the Scene, but when by the necessity of Laws, they are enforced to show themselves. For, where election abounds, and that all liberty may be used, every thing is presently brought to a most irregular, and confused motion. The Will of man is so perverted, that Goodness is seldom made the scope of his designs.  
It is said of Catiline, that when he wanted present matter for his mischievous mind to work upon, he was no way scrupulous to circumvent, and kill, insontes, sicuti sontes, those that had never purchased his hateful fury by offending him, as well as others: and lest either his heart, or hand, might happily wax numb, for want of employment, gratuitò potiùs malus, atque crudelis erat, he would be voluntarily cruel, and without expectance of reward.  
And what was said of him, I fear me, may be too truly justified in many. For (alas!) the conscience of a virtuous deed, is too weak a motive to incite our dull affections to the doing of it. 'tis either hope of Reward, or fear of Punishment, that in the attempt of things, orders, and directs our choice. Give way but to Impunity, and ye shall see how Vncivilitie, like a ravening Deluge, will (on the sudden) wash away the print, and form of all Mortality.  Non sum moechus— 
I am not an Adulterer, saith one;  
— neque ego hercule fur, ubi vasa  
Praetereo sapiens argentea.—  
But, as the Satirist affirms in the verses following, 
— tolle perîclum,  
jam vaga prosiliet fraenis  
natura remotis.   
So that, for the better ordering, and preserving of a Commonwealth, it is very requisite, there should be such Ministers appointed in it, as may without respect, or partiality, give Justice information of the particular proceed of private men. For, by this means, either the fear of being accused, will curb their ambitious purposes, and keep them from attempting any thing against the liberty of that State, in which they live: or, having attempted, the accusation itself will presently suppress them. Besides, it will give air enough for the venting forth of those pestiferous tumors & inflammations, which through hatred, or emulation, are bred in the crazy minds of ill-affected persons. Yea, there is nothing, that can more firmly settle and establish a Commonwealth, then to order it in such manner, that the alteration of those humours, which do travail and molest it, may find a Recipe at home, for her recovery, prescribed by the Law.  
Wherefore, if at any time we see, that in the divisions, and distractions of an unsettled Populace, either party shall have need to rank themselves with foreign correspondency, the cause hereof may lawfully be suspected to proceed from some manifest defect in the institution of that government. But, if with us (as heretofore in Rome, and such like Popular and democratical Polities of elder times, Envy and Malice were authorized, either by Ostracism, or any other such specious kind of proceed, to top the branches of a spreading Virtue, there should not an Aristides breath amongst us, but every base, and illiterate groom, would strive (not knowing why perhaps) to procure his banishment.  
Nothing can scape the forked tongue of Detraction. Slander, we see, did fasten her envenomed teeth upon the precious body of our Saviour Christ himself, & gave him not over until death; yet was his nature no way so imperfect, as to offend. It was the advertisement of Medius, a damnable Promoter, in the court of Alex. That a man should not spare to bite the reputation of any one, with untruths & forged accusations: for, howsoever (said he) the hurt may happily be cured, the scar yet will still remain. And what success did follow upon the practice of this his diabolical position, may easily be discovered in the fall of calisthenes, Parmenio, & Philotas. Wisdom therefore & moderation, should continually sit in the ears of Greatness, & there most carefully distinguish between Truth and Falsehood, between a lawful accusation, and that which is feigned.  
It was an easy matter (considering the suspicious nature of Tiberius) for Caepio Crispinus, who (as Tacitus reports) by humouring his bloody mind, with close, and scandalous delations, had set a golden outside upon his formerly dejected and ragged fortunes, to call the life of innocency itself in question. He overthrew Marcellus, by accusing him to have spoken somewhat sinisterly of Caesar, which then (saith our Historian) was accounted an inevitable crime; by reason that the Accuser did (by continual observing) gather out of the vicious carriage, and disposition of the Prince, whatsoever was most vile, & apt to be reproached, and upon that did frame and fashion his Inditements, Nam quia vera erant, etiam dicta credebantur. For, every thing was prone to be believed, because it was known to be deserved. But, howsoever barbarous and inhuman Tyrants, may think by countenancing such Sycophants, to secure themselves, and their estates; yet milder Princes will warily avoid them. Ambitious Usurpation, hath been seen to cut the throat of lawful Sovereignty, and (afterwards) to seat itself by this means, in the chair of Majesty.  
K. Richard's banishing of Mowbray, upon the difference between him & Bullingbrooke, was his own deposing. The Emperor Valentinian II. having caused Aetius to be executed, demanded afterwards of Proximus, how he approved the fact: who answered, that he knew not whither he had lawfully put him to death, or no; but sure he was, that by so doing, with his own left hand, he had cut off his right. Which happened shortly after to be very true; for he was slain by Maximus, a Roman Patrician, whose treacherous attempts, during the life of Aetius, were so overawed, that they durst never offer so much as once to show themselves. Alexander had deprived himself of a true & faithful Physician, if he had suffered himself to be led away with the reports, and jealousies of others. 'tis therefore requisite, some exemplary punishments should be inflicted upon those, that spitefully endeavour to soil, and black, the reputation of any man, with the filthy slime of their malicious and viperous jaws. For, otherwise, the silly Lamb shall never drink at the fountain, but the greedy Wolf will accuse him without cause, and devour him without law.  
Let Haman hang upon the gallows, which by his command was erected for the death of innocency: let those rank and Goatish-eyed Elders, undergo that cruel sentence, which their unsatisfied Lust, had wickedly contrived against a spotless Chastity. Finally, let the Prophet Daniel be quit; & those, which falsely did accuse him, be condemned by Darius to the lions den.  
— Neque n. Lex iustior ulla est,  
Quam necis artifices arte perire suâ.  
FINIS.