able to exact or draw from men by force or win of them by a sweet hand is but constrained not voluntarie painted not pure fraile not permanent The Nature of Man is so noble and generous as there is none but God onely who can truly subject the same Make thy selfe sayth David a Law-maker over men to the end they may know they are men It is God alone who is able to humiliate the spirit of man to abate his sternenesse tame his heart and cause him to acknowledge his condition and the respect he oweth those he hath placed over others who hold his place represent his person and beare his Image The true Wisdome therefore of such who by their counsels give incitation to Princes and by Princes to severall States is to take their motion from God their rule from his will and their counsell from his word as in truth there is neyther true counsell nor true light save that onely which as the Apostle Saint IAMES sayth floweth from the Father of light All wisdome deriveth it selfe from God sayth the Scripture Heaven is the Author of all both corporal and spirituall light the Sun is the light of the one God the fountaine of the other The Eye which taketh not its from God Heaven is in darknesse and the Vnderstanding which receiveth not his from god followeth a falsitie Vaine are all men who order not themselves according to the knowledge of God saith the spirit of God in Scripture The world may well terme them Sages God calls them vaine What counsels can come from lies and vanity eyther for the good or honour of Empires That which it selfe is not at all how can it confer or conserve essence Can soliditie proceed from a non-subsistance or firmitude from no foundation Honour from what truth condemneth or good from what God reproveth CHAP. 6. The sequel of the same Subject REason can not so much as understand these propositions and God sayd unto his people by the mouth of Samuel at what time he spake unto them concerning the establishment of their state Trust not in vaine things 2. Reg. c. 12. which will not at all availe you nor can deliver you because they are vaine All the true good of man both particular and publike dependeth upon the sage conduct of good counsels good counsels on true wisdome and this true wisdome on God Now since according to Philosophicall Maxims one cannot deliver an assured judgement of things but in considering the reference relation and connexion they have with primary causes God therefore who is this first cause ought to be the primary object and principall rule of all our judgements and counsels if we desire to secure our judgements from error and our counsels from temeritie So whatsoever men have at any time established of good or just in temporall lawes eyther imprinted in them by Nature or deduced by Reason or knowne by inspiration or manifested by revelation if it stray from this principle it is unjust and what is unjust is violent and what is violent cannot challenge the name of law Whereupon St. Augustin in his book of True Religion delivereth this advice and instruction to States-men The man saith he who counselleth proposeth or establisheth temporall Lawes if he be an honest man and a just he first takes councel of the Eternall Lawes wherof it is unlawfull for any man to judge all men being injoyned to follow the same to the end that according to these immutable rules he may see what he ought considering the dispositions and necessities of times either to command or prohibit An advice drawne from the commandement God made to the Kings and Iudges of Israel to have at all times his law before their eyes by reading and in their hearts by meditation As King David who sayd unto God Thy Word is as a Lamp to my feet and as a light to my wayes This is the solid ground of the most eminent commendations we can give to the truly wise Politician who over and above the naturall capacitie of spirit and of human wisdome acquired by study and experience of affaires addeth divine knowledge which he taketh as the principall guide of all his motions reasons maxims counsels decrees and actions he doth not as the Lesbian builders whereof Aristotle speaketh who fitteth the Squire or Ruler to the Stones as they doe who seeke to accommodate God to affaires and Iustice to times but he fitteth and fashions the stones to the Squire or Ruler affaires to God and the times to Iustice He imitateth good Pilots who holding the hand on the helme lift their eyes to heaven to receive from the Pole the conduct of their Ships so whilst he manageth the steering of civill affaires he hath his eyes fixed on eternall verities upon the divine law whence he taketh his directions And as the High-Priest of the old law drew the answers and Oracles he delivered to the people from a precious Stone he carried on his breast which in a marvellous manner represented unto him Gods pleasure by its colour sometimes red at another time blacke one while pale then white then changeable according to occurrents In like manner the true wise man taketh his counsels and resolutions from Gods Law a precious Topace as David termeth it not hung at his breast but fastned to his heart O God I have hid thy words in my heart saith he with David There doth he finde in eternall reasons the true rule of things passing in all seasons and contemplateth in immoveable verities the constant Idea of whatsoever is subject to change and revolution whence taking his measures he after guideth the inconstant by the constant causing it to slide into stabilitie the temporall by the eternall the figure of the world which passeth by Gods verity which is eternally permanent CHAP. 7. Of the meanes to conserve and augment in the Soule the light of this true Wisdome BVt to conserve and augment in the soule the light of this true wisdome being the rule and measure of all things It is necessary to make use of the Wisemans advice and so to husband our houres as actions that we may spare at least some small time for consideration and contemplation He who taketh away sometime from affaires to converse with himselfe Qui minoratur actu percipit Sapientiam Eccles 38. becommeth more capable of Wisdome saith the spirit of God by the mouth of Wisdome For to passe over in silence that to yeeld our whole man to others and never to injoy our selves to give our selves to all our selves excepted to receive the whole world into the bosome of our solicitude and onely to exclude the reflection on our particular guidance is one of those follies committed in the world under the name of wisdome since as St. Bernard saith He cannot be wise who is not so to himselfe Non est sapiens qui sibi non est D. Ber. l. 2. de consid c. 3. I will onely say there
Stars neither as efficient causes nor as singes or tokens of what hapneth Against the errour of Origen who affirmed that though the Starres cannot be the causes of what is done eyther freely by man or casually by hazard yet so it is that one may know what will happen by the inspection of Starres as by the reading of a booke where God hath written and imprinted with his finger in great and legible Characters all the order of future things as in a Table or Patterne of his divine prescience which hee hath exposed to mans sight An errour which the Scripture condemneth as well as the former forbidding us to have recourse to Starres in any sort save only to know times and seasons and what hapneth by a natural and necessary order But first as for what concerneth humane actions they have not any neare and interiour cause but only mans free will resolving eyther upon good or evill And as for more remote and exteriour causes when man operateth rightly and sutably to reason God concurres as the mooving cause eyther by his generall concurrency or particular in an naturall order as some will have it naturall and morall actions or by a particular grace or by a supernaturall order in Christian and supernaturall actions After the law whether divine or humane the just customes of those Countryes where we inhabite and the good example eyther of Ancients or of such with whom wee converse are the exteriour meanes interiourly moving the will to incline it selfe toward good And when man is inclinable to evill his irregular actions cannot be imputed besides his proper inclination being the interiour and principall motive but to the Divels impulsion to the perswasion of wicked persons to pernicious example to the attractions of Creatures or to occasions depending upon and inclining toward vice but to the Starres they can no way be referred but indirectly in that Starres may incite passions in the inferiour appetite and these passions the will As for what concerneth casuall events being the subject of our question they have no other cause save onely the disposition and casuall encounter of certaine circumstances of times places and persons whereon such uncertaine affects depend as upon unsure and irregulated causes But I call this chance casuall as to us but not as to God to whom nothing is accidentall but all fore-seene by his prescience and ordered by his providence For if even a poore Sparrow falls not to ground without Gods Providence as the Gospell speaketh were it not a manifest impietie to suppose that any thing could happen to man which God foreseeth not by his fore-knowledge and if good ordained by his expresse will but if ill permitted by his secret and hidden Will but alwayes holy and just providence So the good fortune whereof we speake causing good designes and sage counsels happily to succeed proceed not but from the casual disposition and encounter of circumstances which are to concurre toward the production of happy successes This being often casuall as concerning our providence but at all times forescene and ordered by that of God who so well disposeth the places times persons and affayres in favour of such as he intendeth to make use of in the execution of eminent actions as all things make way and succeed favourably for them CHAP. 8. That this good Fortune followes some and how it is to be managed THis good Fortune being understood according to my explication is an heavenly guift which God hath in such sort annexed to certain persons as it followeth and accompanieth them in all places as the shadow doth the body To deny this were to be ignorant of what Histories affirme and whatsoever daily hapneth in humane affaires For who can rightly consider the Progresse and pursuit of Augustus his fortunes who among all the Emperours and Monarchs of the earth hath merited the name of Happie but he must observe the disposition and order of Gods Providence causing affaires humors times and other circumstances to meet in the same point and manner as was fitting did raise and leade him as by the hand to the soveraigne authority of the worlds Empire Iulius Caesar had already begun to cast the platforme of Monarkie but because things were as then not absolutely disposed for so great an alteration Love of liberty and the zeale of maintaining the same still boyling in their breasts the successe was not answerable to his couragious resolutions and his designes wanting no valour to under take it fayled only of fortune to bring it to effect But at the same instant when Augustus began to appeare in the lists all things shewed themselves favourable and inclinable to his wishes The people incensed for the death of Caesar against those who defended the Common wealths liberty Affections and humours inclined to alteration Anthony under pretext of revenging this death fighting with generall approbation against publike liberty Cicero deceived under Augustus his apparance as then named Octavius putting him into reputation and opening unawares the first passage to his future greatnesse After this the conspiracie betweene Anthony and Lepidus for the ridding their hands of the principall heads of the Republickes faction and so to share the Empire betweene them three The opposites suppressed resistances removed The Empire divided Lepidus soone giving place to his two Companions Anthony in the end to Augustus all Authority collected and reunited in him alone a triumphant armie on foot to maintaine it The peoples and great persons their affections ready to receive him his enemies eyther dead subdued or won with rewards Conspiracies either repressed by feare or vanquished for want of power Adversaries overcome or dispersed by clemency In a word all things disposed to Crowne and Proclaime him Emperour of the World who seeth not plainly Gods providence disposing all things in his favour in this tissure and linkes of prosperities Now were it that God by meanes of the temporall Monarkie in Rome intended to lay the foundation of the spirituall which IESVS CHRIST who was pleased to appeare in this world came to establish in his Church Or were it that by an universall peace proceeding from the conduct of one only head he intended to dispose men to the reception of the promised Messias who brought peace upon the Earth or were it that by reducing all Nations under the authority of one Emperor he would open by these means as St. Leo observeth the course of the Gospell which was to be announced and published to all Nations Or besides all these reasons were it for some other secret or hidden cause one may clearly know and perceive that this greatnesse of Augustus is not a worke of his vertue but of his good fortune and his good fortune not a worke of hazard Destiny or the Starres but of Gods Providence I alleadge this so vulgar and well knowne an exāple to shew that the good fortune which follows some persons depēdeth only on the concurrence of circumstances rightly disposed and
without successe is a faire tree without fruit and it is the fruit not the tree the successe and not the counsell men chiefly desire since counsell is not sought for but in hope of the desired event the way but for the marke the Medium but for the Terminus and the meanes but for the end Now that good Luck whereof I speake proceeds not either from that blinde Fortune which spirits yet more blinde have forged nor from that imaginary destiny of inflexible decrees whereto Heathenish Antiquity hath subjected the Counsels even of Iupiter himselfe nor on the disposition of Celestiall bodies whereto the vanity of Nativity-casters submit the whole order of things happening here on earth whether Naturall voluntary or casuall Fortune is a Fable Destiny a Dreame and that necessitie the judiciall Astrologers pretend to bee imposed by the Starres upon humane and free actions or upon casuall and accidentall events is an evident errour and a manifest impietie For as concerning those effects depending on naturall and necessary causes the order of the World and Nature ranging inferiour bodyes under superiour ones giveth to those Authority to those dependancie and regulateth the actions of elementary Bodies by the Law of the influence of Celestiall Bodies All that God hath made is established with order sayth the Apostle Quae a Dâ—o sunt ordinata sunt But what power would men ascribe to Starres either over humane actions proceeding from the Will or over casuall occurrents which being accidentall effects cannot by consequence have any Naturall certaine or limited cause Nature being appointed to a certaine and infallible end Natura ad unum determinatur according to a Philosophicall Maxim what authority or command can she have eyther over mans will being unbounded free and indifferent to the one or other of two contrary objects or over that which being meerely casuall may eyther happen or not happen The Starres being corporeall what can they imprint upon the soule of man being spirituall unreasonable things upon reasonable ones what is necessitated upon what is free or a thing determined upon an indifferent matter In like manner concerning casuall accidents what subordination can casuall and accidentall things have to the influences of Starres being regulated necessary and infallible things Is not this as much as to strive against all reason and to abuse the weaknesse and credulity of spirits so much as only to dare I will not say maintaine but even to broach such absurd propositions The Starres then O man shall be culpable of thine offences authors of thy good workes causes of thy prosperities instruments of thine infortunities if you doe any good they shall have the merit and consequently the reward shall bee due to them and not to you If you offend they shall beare the blame and you may justly cast the punishment upon them And why are Lawes among you if the Starres impose lawes upon you If the starres be the causes of your good and bad actions and you only the instruments to whom is the penaltic of ill or crowne of good due to the workman or his tooles to the cause or to the instrument See you not plainly that if these propositions were true you offer injury to the Starres to appropriate to your selves the reward of the good which they doe and wrong to your selves to inflict on your selves the punishment of the evill you commit not Who sees not how these propositions overthrow all reason all justice all vertue all order and all policie In like manner if it be the Starres which send good fortunes or fatalties prosperities or adversities to men they then governe the world it is they who raise some and represse others who distribute honours give victories transferre Scepters and dispose of Kingdomes But if this be thus wherefore is merit raised in one time and why at another time doth ambition obtaine all Honours Is it because the Starres one while make use of justice an otherwhile of favours Why in one age doth Industry conferre dignities in another gold or advantage in bloud is it because the Starres alter and accommodate themselves to the abuse of times as well as men doe Why in one Nation doth Election conferre Crownes in another Succession Is it by reason the Starres follow the fashions of Countries and doe diversly distribute their benefits according to the lawes of Kingdomes But they doe well in accommodating themselves to lawes lest they should bee resisted and finde some more compulsive thing then their owne power Of two borne at the same instant and under the same Constellations why is the one prosperous the other miserable and the aspect of Starres beeing so equall in both why should the effect bee so different Who seeth not that the Startes consisting of naturall and necessary causes appearing in all times and places and in all and every where after the same fashion producing so inconstant and various effects according to places moments and circumstances cannot be any constant cause of humaine events but in their conceipts who have neyther rule nor reason Naturall reason clearely sheweth the vanitie of their discourse Insigna coelâ— nolite mâ—thâ—re qui timent gentes quia lâ—ges populorum vana sunt Ierem. c. 10. Scripture condemneth them as full of Superstition errour and impietie Feare not the signes of Heaven which Idolatrers dread because the Lawes of the Nations are vaine sayth the Prophet Ieremy and the Church rejects and detesteth them Astrologia planetarii damuatur à Christiana vera pietate De Aug. l. 4. Confess as contrary to true pietie Iudiciall Astrologers and the Planetaries sayth Saint Augustine are condemned by the Christian Law And Saint Epiphanius reporteth that Aquila Ponticus who in the Primitive Church De Epiph. l. de som mensuris in the Emperour Adrian his time translated the old Testament out of Hebrew into Greeke was expelled out of the Church for addicting himselfe to judiciall Astrologie All the Holy Fathers with joynt consent have impugned this errour D. Bas in c. 14. Esay and St. Basil sayth That it confoundeth mans spirit and takes away Gods Providence Yea even the Lawes of well insticuted Republiques among the ancient Pagans have banished these judiciaries and deviners of good events as pernicious to civill societie And we reade in Tacitus of a Decree in Senate made in the Emperour Tiberius his time Factum est Squatus consulium de Mathematicis Italia Pellendis gonus hominum quod in urbe nostra expellotur semper retinebitur Tac. lib. 1. Ann. to expell them out of all Italy Whereupon this grave Authour addeth a very remarkeable observation that this kind of men have at all times beene chased out of Rome and yet have they continually beene retayned and supported Expelled from thence by publick Lawes but fostred by the superstitious foolish credulitie of particulars So as neyther humane actions nor casuall accidents depend at all upon the disposition of
contrary motions to fall into the concordancy of so just a cadence as Aristotle himselfe acknowledgeth such a harmony in so great a contrariety could not possibly proceed from any rash or sudden encounter but from the sage conduct of some intellectuall spirit Perceive we not how in man Reason either doth or ought to conduct both the will the appetite the senses the members the body the passions affections habitudes vertues cogitations words actions resorts motions and al the oeconomy of this worlds abridgement Is it not apparant that humane reason governes all this sublunary world guideth all the inferiour creatures appeaseth the Lyons fury surmounts the Elephants force reacheth the Eagle-high flight danteth the Tigers rage bridleth the Horses toughnesse stayes the Buls mad heat applieth to his particular use the most indomitable beasts and causeth that to become as it were reasonable by direction which is otherwise unreasonable by nature and extraction Is it not evident how in all the parts both of Art and Science Reason is the first mover and how she disposeth Words in Grammar Clauses in Rhetorick Cadencies in Poetry Arguments in Logick Reasons in Naturall Vertues in Morall Lawes in Civill Measures in Geometry Numbers in Arithmetick Tunes in Musick Drugs in Physick Stones in Architecture Colours in Painting and Materials in all sorts of Workmanships A marvellous thing that the wit of man communicateth a kinde of reason even to insensible things as wood stones iron and the like in bestowing on them so beautifull an order in these works which as those of Dedalus do insensible move and do live inanimate and though unresonable do yet carry upon them the Workmans understanding If therefore Reason move and govern all in Nature Science and Art should not Reason likewise in civill society direct all And that the wise who in this great body is as Reason and the Intelligent Soule by his wisdome should also bee the moving Soule thereof by his counsels Is it fitting Reason being the leading card in petty matters that folly should proceed in important occasions or that imprudency give the motion or ambition preoccupate the place wisdome ought to possesse or that rashnesse snatch away the steerage or helm which Reason should guide I have seene a great vanity under heaven saith the Spirit of God in the Scripture fools rays'd upon the Tribunall the wise sitting on the ground it is like as to see the Saylor at the Poop and the Pilot at the Prow But yet a slender talent of wisdome is not sufficient for such as ought by their counsels to procure publick peace and by their judgements to maintain justice among men since it is necessary that whatsoever communicateth any goodnes should possesse the same in eminency As God doth essence the Primum mobile motion the Sunne light Fire heat Musk good sent Salt quick savour and the Fountain water whatsoever seeketh to diffuse ought to bee well filled and redound to it selfe to suffice others as Nature first rayseth plants and other creatures to their perfect essence before she forme in them seeds for the communication of their essence by propagation so wisdome ought to have well ripened and perfected judgement before it bee able to produce the seeds of sage counsels whence springs the good and tranquility of States CHAP. III. That Politick Wisdome is rare and what parts are requisite for the framing thereof BVT Wisdome as saith Aristotle in his Ethicks being an excellent knowledge of things esspecially of most high and universall matters as it ought to be the Squire the Rule and Measure of the meanest and most particular affayres such as those ordinarily happening in civill affayres so is it requisite for the raysing it selfe to a higher pitch it be adorned with a capable spirit a powerfull judgement a strong nature a deeper study and a very great experience qualities which though separate are not very ordinary being united are admirable Nature without study is by so much the more dangerous by how much it is more violent for as without husbandry the fatnesse of any field serveth only to bring forth the more brambles which choak the good seed so without study which cultivateth nature the strength of spirit serves only to produce the more violent passions which darken reason and hinder it from seeing cleare into affayres It is true experience and honesty may in some sort rectifie this fault but never either sufficiently nor perfectly repayre it for still without Science experience remayneth blinde honesty feeble and both of them faulty Honesty desires good but knowes it not experience knows it yet only by the events which are but particulars and daily changeable and not by immoveable principles universall and applyable to all occurrents so as experience without science walketh still either fearfully or rashly but knowledge seeing all things in their sourses and infallible cause perfecteth nature guideth honesty lightneth experience and causeth it to march confidently upon all occasions to the end it bee not timerous and understandingly lest it be precipitate On the other side study without a strong nature is rather chargeable than usefull as solid meates to a sickly stomack oppressing it with his ponderosity instead of nourishing it by naturall digestion and in truth wits for the most part resemble severall soyles the strong beare good corne weake earth either choakes the graine or change it into cockle A good naturall wit and study matching together open the passage to high employments But before exercise have put them into practice they are as tooles in the hand or reasons in the thoughts of a workman who hath Art but no practice so as without experience these two qualities though right commendable are not yet sufficient to frame what is tearmed wisdome being an excellency in the knowledge of things One attayneth the Art of Fencing upon the Theater Limming upon the Picture and as Plato sayth the Potters Art is finished upon his earthen ware A good naturall wit disposeth study formeth experience perfecteth man and these three parts happily united make up a right wiseman requisite for the conduct of weighty affayres And as three things are fitting for tillage fertillity of soyle goodnesse of seed the husbandmans industry so in point of our subject these three peeces are necessary a good wit a better instruction and Art acquired by use Wherefore it is that in a well ordered warre souldiers are never raysed to the highest ranks before they have passed thorow the meanest offices to the end that having learned this exercise in inferiour charges they may come thorowly instructed to more important places So likewise in well policed States highest dignities are never conferred but upon such who have gayned experience in meaner offices The ancient Romans mounted not at once to the Consulship but by degrees as by the Oedility the Tribunat the Pontificat these being the steps whereby they ascended and as schooles of honour where those were framed for affayres whom they after intended to
retirements as well to reenforce their spirits dissipated by the throng of affaires as the better to discerne what was good and necessary during this solitary tranquility for the further authorisement of their lawes and decrees by the esteeme of Religion If therefore Heathens have attributed so much to meere opinion what ought Christians doe to manifest truth I will now conclude this subject by a notable speech of Saint Bernard to Eugenius then Pope To the end your charity may be full and entire exclude not your selfe from the bosome of that providence of yours which receiveth all others What availeth it thee to procure the good and salvation of all others if this happen by the losse of thy selfe Wilt thou alone be frustrated of thy private felicitie All drinke at thy breast as at a publicke fountaine and thy selfe remainest behinde panting and thirsly amidst thy owne waters Remember I beseech thee I will not say alwayes nor will I say often yet at least sometimes to allow thy selfe to thy selfe Enjoy thy selfe with many or at least after many And in another place Take example saith he of the soveraigne Father of all D. Bern. l. a. Eugenium who sending his WORD into the world did yet retaine him nere his person Your word is your thought and consideration which if it part from you to imploy it selfe for the publike good let it yet be in such sort as it may still remaine within thee That it communicate it selfe without leaving thee void and diffuse it selfe over others without forsaking thy selfe CHAP. 8. Of other Vertues which cause a Politicke sufficiencie and chiefly of Prudence I Have sufficiently spoken of Wisdome the smalnesse of this worke considered I will therefore proceed to speake of other parts instructing the Vnderstanding for the knowledge of such things as are necessary for publike good and which finish the perfection of a publike sufficience The Philosopher in his Ethicks Arist l. 6. Eth. assigneth five kinds of intellectuall vertues the Intellect Science Wisdome Art and Prudence Intellect is no other than the habitude and disposition to know the primary principles which are perceived by themselves and presently apprehended by the intellectuall power without the assistance of ratiocination Science is a demonstrative habitude of necessarie things which cannot otherwise be and this habitude is acquired by the discourse of Reason sounding and searching the causes thereby to know the effects Now this knowledge of effects by the causes is called Science Wisdome is a very perfect and exact Science knowing both the consequences deduced from the principles and the principles themselves with the most universall causes so according to the Philosopher the excellent knowledge of every Science Discipline and Art may be called Wisdome Art is an habitude and just reason of certaine workemanships which are to be made and produced to the shew as building and painting with the like Art reflecteth not upon the interiour residing in the soule but on the action passing and flowing from the interiour understanding to imprint it selfe upon exteriour substances Prudence is a just reason of the actions of human life and of what man ought to doe and practice according to his estate and condition Now of these five habitudes or vertues which instruct and perfectionate the intellective power Art suteth not with our subject The Intellect and Science have bin cursorily touched when I sayd that a good wit and the study of Letters were requisite as necessary parts for the forming of Wisdome There now remaineth onely Prudence which being the right rule of of human actions is as it were the soule and life of the active civill and Politicke life For Intellect Science and Wisdome are onely serviceable for the understanding the universall reasons of things and the true ends whereto they are to be referred Prudence ought after this to applyâ—â—◠〈◊〉 â—â—â—eral reasons to the occurrencies particularities of affaires presenting themselves and to finde out the convenient meanes to arrive to the proposed end The Intellect seeth the first principles Science is acquainted with the universall causes of particular effects VVisdome is the perfection of the Vnderstanding the flower and Creame of Science Prudence is that which putteth in practise the Intellect Science and Wisdome The Vnderstanding affords the light Science frames the reason Wisedome perfecteth the knowledge Prudence directeth the action briefly Intellect Science and VVisdome do show in grosse what is fitting to be effected why it is to be done and to what end it is to be undertaken Prudence sheweth in each particular action how it is to be effected the former doe onely propose the end This besides the way doth likewise afford the skill and delivers unto us the conduct This is that of which the Philosopher speaketh in his Ethicks that it is the proper office of Prudence to dispose the meanes to arrive to the end The Vnderstanding searcheth it Science findeth it VVisdome sheweth it but Prudence conducteth it CHAP. 9. Of the Necessitie Excellencie and Offices of politicke Prudence PRudence as the Philosopher sayth in his Ethicks regardeth as its object things either good or evill profitable or pernicious honest or reproveable in a man following his calling and charge and it is proper to the prudent to consult and solidly to advise with himselfe in each affaire and particular action what is fitting and convenient to the present subject to his duty ranke and office So as to say truly looke how requisite Art is for the workes of industry so fitting is Prudence for the affaires of vertue An ancient Authour termeth Prudence the Art of living Now to live as a man ought is to live according to reason A man without Prudence is as a workeman without Art who hath tooles in his hand but wanteth act to make right use of them for the impression of convenient formes in the matter whereon he is to worke Man likewise who hath Science and VVisdome without Prudence seeth well the Reasons and the end whereto he is to ayme but is destitute of the right application of reasons whereby to finde out the meanes and attaine to the end And as the unkilfull crafts-man spoyles the matter thinking to polish it So the imprudent man ruines affaires presuming to rectifie them nor is there other difference save onely that the former spoyles Iron stones wood or some other matters of slight consideration the other ruines himselfe his particular fortunes yea whole States and Empires if he have thereof the administration VVherefore Saint Ambrose tearmeth Prudence D. Amb. l. I. Do offic c. 27. Cas Collat I. cap. 27. the sourse and fountaine of vertuous actions and Cassian expoundeth this saying of the Gospell Thine Eye is the Lampe of thy Body understandeth by this eye Prudence being the eye of the soule Or if the understanding be the eye of the soule and wisdome the light of this eye Prudence is the Apple of this Eye and as the lampe of this light
happy memory in things past in all Ages and States are the beginnings The practice of important affaires long experience and the gray maturitie of yeares are the consummation For this word of the Ancients never deceived any Councell of old men Armes of yong men sound consultation circumspection of circumstances foresight of consequences precaution against impediments prompt expedition are the beautifull actions of States-men and in fine the peoples repose the safety of States the common good of men are the divine fruits of this perfect prndence Who so possesseth this treasure enjoyeth a Diadem and if his origin hath not conferred Crownes upon him Crownes will seeke after him and if his condition have not made him a King his sufficiencie will make him the Oracle of Kings VVhat he pronounceth are decrees what he sayes are lawes his bare words ought to passe for reasons and as the Philosopher saith His naked propositions have the authority of demonstrations since the practise he hath acquired by experience enableth him in whatsoever he proposeth to consider the causes and principles But what is said of the Phoenix which being so frequent in Bookes was happily never framed in nature or what is related of that Orator among the Antients so highly extolled but never heard or of the Philosophers Republique the so well depainted Idaea whereof could never really appeare the same may be said of this perfect Prudence whom the contemplation of Sages hath so excellently expressed and which the imbecilitie of humane Nature could never yet perfectly produce So many rare endowments required in one man are more easily imagined then met with sooner desired than acquired To abuse our selves with Ideas is to feede upon fancies Wishes rule not the world and since things cannot be sutable to our votes wee must proportion ovr votes to things We are to acknowledge our owne ignorance in the truth of this passage of Scripture How irresolute are the thoughts of men and how uncertaine their foresights and to confesse the truth in al things but chiefly in Politicke Prudence which governeth the incertitude of worldly affairs that he who hath the fewest defects hath a great share of perfection One single circumstance susficeth to alter all in this case and very often the effect of greatest and most important actions as the cure of desperate diseases in States depends upon a very instant which Prudence either seeth not or fortune ravisheth away and after all we are to avow that in such cases wherein ordinarily waies are hidden the causes obscured the councell incertaine and the events independant of us he who seldomest stumbles hath no small sufficiencie and who so oftnest doth happen rightly to hit hath a great deale of good fortune CHAP. 11. That true Politicke Prudence ought to be derived from the Law of God against Machiavilians BVtas true wisedome ought to be deduced from the law of God so doth true Prudence flow from this divine fountaine For God hath spoken by the mouth of the Wise man Councell is to me Equitie is mine Prudence is mine and David said to God Lord thou hast made me wise by thy word VVisedome without God is meere folly and Prudence no better than malice the one followeth salle principles the other useth the meanes opposite to the true end of man the one depraveth the understanding the other deregulates life the one deceiveth us in what we ought to understand the other in what we ought to doe the one adoreth lyes insteed of truth the other embraceth iniquity for vertue in briefe the one diverts us from the true way the other leadeth us to a precipice The Prudence of the flesh produceth nothing but death saith the Apostle So as if it be pernicious to particulars what profit can it afford to Republiques if it ruine men how can it relieve Empires Is not God the finall end of States in generall as well of men in particular if he be their end ought he not to be their ayme if their ayme ought they not to levell thereat by meanes conduceable to their end What other meanes are proper to cause all States to tend toward God than those which the Prudence derived from God dictates unto us If therfore fleshly vain prudence supposing to maintaine it selfe maketh use of unjust meanes and those contrary to God is it not apparent it diverteth them from their mark their end and happinesse ruining insteed of establishing them Wherefore Moses called the people of Jsrael who would not guide themselves according to Gods law but by their private spirit a Nation without Councell and Prudence And the spirit of God gives us two advertisements as two generall rules of our life the one by the Wise man Relye not on thine owne Prudence the other by the Apostle Derive not your prudence from your selues Plato reporteth of Hyparchus in a Dialogue intituled by his name how this man desirous of the publique good placed great Pillars in all the crosse-waies of Athens whereon were engraven grave and wholesome inscriptions advertising men of their duties If this custome were still in use among us it were fitting these two sentences as two Oracles from heaven were engraven in Marble and brasse in the most eminent and chiefly frequented places of all Cities to admonish men not to guide the course of their lives affaires and offices by the foolish Prudence of the flesh but by that Prudence derived from God being the infallible rule as it is the finall and firme conclusion of all humane actions CHAP. 12. How the Law of God is usefull for the acquisition of true Politicke Prudence THe Law of God doth in two sorts serve toward the acquisition of true Prudence not onely of that which is ordinary and oeconomical but of the civill and Politicke likewise First in proposing to every particular action its due end direct meanes and just measure secondly in appeasing and calming the passions of the soule which as the Philosopher saith cause a certaine thicke fogge to arise in the superiour part thereof darkening the eye of reason and hindering the wholesome counsell and right judgement of things which Prudence ought to afford For passions imprint in the soule a kinde of malignant disposition causing counsell to ere in the election of the true end judgement in the choice of the meanes and the commandement of reason in the definition of times we ought to take of the place whereof we are to make choice and of the measure we are to observe in making an Act truely Prudent The covetous and ambitious person who propoundeth to himselfe no other end than his particular profit and honour will not make use of other meanes but such onely as may conduce to the raising of his revenues and dignities yea and often carried away by the floud of this unbrideled desire as by the force of an impetuous torrent he is not able to observe either time place or measure VVhat counsels can be expected from a spirit so indisposed
in all hearts It is moreover the naâ—ure of good to become more profitable the farther it is diffused Whence it is that all things naturally have either seed to communicate by the production of their semblables whatsoever good they have or an inclination to diffuse themselves to the end to communicate them Salt hath not its savour but to the end to bestow it Muske its scent but to impart it the Sun its light but to make it common All whatsoever hath any perfection capable of communion is borne for others should vertue then alone be to it selfe should it be solitarie in the world or so envious as to hide her beauty or so particular as thereof to deprive the publicke If she conceale the good she hath through envy she is criminall if by negligence she is vicious if to avoyd the danger of vanity her over-advisednesse makes her timorous and this over-much feare reprehensible It is requisite she avoid her detriment yet not that she abandon her duty Vertue beareth the obligation of profiting the Publicke continually annexed thereto and the generality have right to demand this debt of her whereof shee cannot duely discharge her selfe without endeauouring to acquire and conserue a good fame in producing laudable and inimitable actions Let men see your good workes saith the Scripture whereupon diuers learned Diuines haue held that although euery man be absolute master of his owne goods to giue or dispose them at his pleasure yet that he is not absolute disposer of his same but onely the faithfull guardian and dispencer thereof he oweth the conseruation thereof to the publike though hee neglect it for his owne particular nay though he were Master yet so it is as the Civilians say it â—oncerneth the Common-wealth that priâ—ate persons should not mis-employ their goods how much more then that they wrong not their reputation If therefore the good fame of priuate persons be the publiâ—ke intrest what shall wee say of that of publicke persons and of such who raised up to the throne of honors are obliged to cause their vertues to appeare by so much the more illustrious as it is farther exposed to the view of all men and by so much the more profitable since it ought to be usefull to all others That degrees and dignities do particularly oblige publicke persons to conserue their reputation as in the world and in man the little world the parts which hold the most eminent places have more luster and beauty than the rest The ranke they hold sufficiently sheweth what they ought to be and what manner of persons they ought to appeare Doe we not plainely see how whatsoeuer is most high and eminent in the Vniuerse hath more glosse and majestie then the rest So as one would say that nature desired to deuide to each thing either beauty according to the ranke or a ranke proportionable to its beauty The celestiall bodies raysed on high above the rest as upon the fane or pinacle of this beautifull Temple of the world have they not likewise more splendor than all other bodies and seemeth it not that the clarity they have maketh them worthy the place they possesse Among elementary bodies fire holding the highest place is it not the most pure and the earth enjoying the lowest ranke is it not inferiour to all the rest as well in beauty as situation In the order and disposition of the parts whereof mans body is so gracefully composed the face as most eminent is it not accompanied with a greater variety of graces adorned with more attractions animated with more lively colours and the eyes placed in the upper part of the face as stars in the firmament of this little world shew they not in their excellency far surpassing all other parts the justice nature observes in the distribution of rankes Are not these as it were secret instructions given by nature to those who hold the highest dignities among men to rayse by a good reputation the splendor of their vertues in equality with their ranks and to shew themselves most worthy of honour as it importeth they should be most honoured as being the face and eyes of the States body the Sunne and firmament of the Common-wealth when the earth sheweth clearer than the skies and the feet fairer than the face is it not a prodigy in nature a monster in reason and a disorder in policy That a good name is needfull for publicke persons for the authorizing their dignity and vertue Now besides the degree they hold the very service they owe to the publicke obligeth them to the care and observation of their renowne without which all their actions being without reputation will prove unprofitable and all their advises as the Oracles of Cassandra hissed at and rejected how good or true soever they be For as the Coyne not marked with a lawfull stampe passeth not in matter of merchandize though it be of good gold or silver so the words and actions not carrying the marke of a good reputation suit not with generall approbation even when they are just and may be usefull The substance is good but the stampe is rejected Truth it selfe loseth its grace and weight in the mouth of such as are suspected of vice and untruth and even vertuous actions are not readily received comming from such whose innocency is questionable We feare them as we doe Presents sent from enemies either that they are mistaken or that they seeke to deceive No man will beleeve as the fable saith that the Foxe will give sound advise or that the Wolfe can doe good the skinne is suspected though the counsell be sound Who knoweth not that in a certaine ancient Republicke a good law which a suspected person propounded would never be admitted before the same was proposed by a person of knowne integrity So much doth suspition enervate a good esteeme maintain credit Nor doth the defect of a good renowne onely breed suspition but even scorn which doth utterly ruine authority and therwith all the fruit of sagest counsels and fairest actions Opinion rules all the world and setteth the value on all things yea even on men and on vertue it selfe It extendeth its empire or if you please to have it so its usurpation over the most sacred things and vertue it selfe I meane that generous vertue vaunting to extract her estimation from her selfe seeth her selfe constrained of she desire authority to begge it of opinion If she rest satisfied with her owne conscience she must be forced to please her selfe in print but if she will appeare and make her selfe usefull to men shee must necessarily have two witnesses if she intend to be receiueable and that to the priuate testimony of the conscience she adde the suffrage of publicke esteeme CHAP. 11. Of the meanes to acquire and conserve a good renowne BVt to acquire and conserve this good name The first meanes is avoyding ill so necessary for the maintenance of the authoritie of vertue and
virtutibus alienum bonum videtur spectare qui ad alterum spectat Agit enim qua alteri conducunt aut Principi aut Reip. saith the Philosopher to those who are encharged with the publick good either of the Prince or State It is the essentiall and inseparable quality constituting the nature of their office and without which they leave to be what their titles import and are as men in picture being nothing lesse than men though they retayne the name and forme So the Scripture termeth the Pastor who hath no care save for himselfe only but an Idoll since he is not what men call him he is called Pastor by relation to others and he only feedeth himselfe so as hee is no better than a painted Idoll having in him nothing lesse than what his name imports nor is any thing so little as what he appeares to bee A title likewise belonging to all those who obliged to the publick regard nothing save their particular interest and are to say truly none other than Idols and phantomes whose appearance dazleth our eyes and whose name deludeth our eares And truly since they are not established over the publick but with obligation to have care on them they violating the duty of their dignity disgrace its glory and not performing what they promise they are not really what they stile themselves They are rightly Idols since the figure only remayneth not quick bodies since the soule is vanished One may say of them as David did of the Idols among the Gentiles They have eyes but see not eares but understand not mouthes but speak not feet but walk not for they have eyes but connive eares but counterfeit the deafe dumb mouthes and feet fixed to the center of their proper interest since they walk not toward their obligation They have hands but feele not for they being ordinarily employed in touching and taking they lose both sight hearing speech and motion Wherefore the The bans painted their Iudges and Magistrates without hands Pitrius in hierogly l. 38 since when their hands are over long it is much to bee feared their feet will become gouty their tongues tied their cares deafned and their eyes dimmed And the Scripture saith That those who take bribes do likewise retaine injustice I intend not hereby to prove that injustice destroyes authority being both by divine and humane right inviolable but only that in such persons the honour and merit of possessing places of judicature perisheth the title remayneth the merit is missing Iustice therefore tending to the good of others is as it were an essentiall quality to publick persons obliging them to love and daily to procure the generall good which not only lawes and reason teach us but even nature it selfe dictates unto us For is it not apparant in all sublunary things that whatsoever is destinated for common good operateth not for it selfe but imployeth it selfe for all Do not the heavens send forth their influences the Sun his beames the earth its fecundity the trees their fruits fountaynes their waters Bees their honey Silk wormes their subtile webs for all Doth not the liver distribute blood to all the veynes the head motion to all the nerves the heart vigour to all the members Is there any thing in nature which converteth to its owne use what it hath received for the common good See wee not in reasonable creatures a desire in unreasonable ones a motion in insensible things a kinde of inclination toward the generall good of the Vniverse whereby their particular good subsisteth Is it not true that by naturall instinct the hand casts it selfe before the body to receive upon it selfe the strokes comming upon it and how each part is inclinable to preserve the whole though to its owne ruine Shall not then knowledge reason and justice cause that in man which a mere naturall inclination effecteth in all other things But is there any thing either more glorious or which draweth the creature neerer to the imitation of God than to seeke and procure publick good to go lesse therein is it not a signe of indigence and to enlarge our selves a token of abundance Who is so abundant as God and who diffuseth himselfe like him poverty pincheth and restraineth plenty enlargeth and dilateth Moreover whatsoever is most excellent and principall in all things doth it not communicate most and become most abundant The highest and most elevated among the Angels do they not take greatest care both of the heavens motions of the worlds government and of mankinde in generall those of inferiour orders having the oversight only of some single Kingdome Province or City and the lowest orders those who have the single conduct of each particular person Among the starres the Sunne holding the highest rank doth hee not bestow his lights and influences both upon the celestiall and elementary world The Moone succeeding in the second place to the elementary globe only The starres as least in dignity to a certain species or individuity of sublunary things But I beseech you is there any thing so noble in the world as God in man as the soule in the body as the heart in the tree as the root All the tree is nourished by the root the heart causeth life in the whole body the soule guideth the whole man God governeth the whole world To practise vertue in our owne particular is a great matter but to exercise it toward others is much more glorious to make use of it toward many is excellent but to impart it to all is supereminent And even as saith the Philosopher hee who is malicious toward himselfe and others Arist lib. 5. Polit. cap. 1. is the worst and most wicked of all men So he who practiseth vertue both toward himselfe and others is the best and most just among men It is the highest pitch of vertue the consummation of justice the perfection of man and the degree neerest approaching to the Divinity CHAP. 18. The Epilogue of all this Discourse of Iustice by way of Epiphonema BVT Plato saith that if vertue could be viewed living and animated with her proper attractions she would cause admiration in mindes and amorous motions in all hearts Discourse can only represent her in picture and Eloquence is not stored sufficiently with lively colours to inspire thereinto the soule and beauty of a naturall body So as to behold Iustice which my weak pencill is forced to expresse in her lively and native grace it is necessary to cast our eyes upon some living modell if the world yet affords any such expressing in it selfe the beautifull idaea of this eldest daughter of God which the pen is unable to depaint O more worthy the name of Great than Alexander or Pompey a man given from heaven and more resembling God than man he who mouldeth himselfe upon this image and whose soule is the table his vertue the pencill his actions the colours and whose life is the soule of that living image drawn upon the
prototype of this divine pattern God in this mans heart hath engraven a lively knowledge of this truth that those whose dignities cause them neerest to resemble him ought most neerely to approach unto him by duty and love and that the degree of piety should equalize that of preferment that the greatnesse of the benefit received should bee the modell of acknowledgement To consider likewise that the highest Angels are most ardent in his love the promptest to know and accomplish his commandements And from this Principle as from a celestiall seed we see spring the blessed maximes conformable to eternall verities Iust counsels sage advices the administration of earthly things according to celestiall lawes briefly all the fruits worthy of this Christian and divine Philosophy Hee then seeth how Iustice being obliged to allow to each man what is his right that after the service due to Almighty God the regulating of our manners being a right due to our selves holdeth the first rank in obligation and ought likewise to have the first place in discharge hee knoweth how the rule which ought to bee as the modell to all the world ought chiefly to be very direct in it selfe That the words of Iustice are found to be of very flat taste if the soule savour not the fruits That to govern well and live wickedly if it bee not incompatible is at least dishonest That sage counsels do only profit others but a lewd life endammageth its authour That there is nothing so foolish as to follow the Silk-worm who spins silk for us and ends her dayes in the action industrious for others to himselfe pernicious hee in conclusion sees how after he hath set himselfe in good order the last duty of Politick Iustice is to be carefull of the publick good and to despise his proper interest That it is as much as to make himselfe pretious not to be bought or allured by any reward That there is nothing so glorious as to shew himselfe incorrnptible in an age wherein the glittering of gold tempteth the fidelity of all and overcometh the constancy of many That Integrity then is most laudable when by reason of corrupted times covetousnesse seemes to bee excusable That it is an unworthy thing to make the earths excrements mens Idols and that those base metals Nature buries in her lowest bottoms should usurp the principall place in the affections of a reasonable soule That it is a shame and reproach to Christians to see very Pagans shew greater integrity and more incorruption and affection to the publick good in the administration of Offices than we do That the ancient Romans as Valerius the great witnesseth namely those of the Aelian family rather chose to bee poore in a plentifull Republick then rich in a poore one And that now even those who professe the knowledge of the true God blush not at all when they impoverish whole Cities and Kingdomes to enrich their private families with publick spoyles Out of these considerations ariseth and springeth this excellent resolution of despising our particular out of zeale to the publick and to shew our selves liberall of riches covetous of vertue and surmounting gold the conquerour of all things to make it appeare we are invincible From thence arise all those wholsome counsels which the generous liberty of a soule free from covetousnesse produce together with all those famous acts of loyalty toward our Prince of moderation in power in support of innocency of resistance against injury of incorruption against all sorts of tentations of the peace of Cities the repose of Provinces augmentation of Empires wholsome lawes just governments and all those faire designes which Princes conceive in the inclinations and motions of those generous persons which after God and themselves are the principall motions of their soules and our safety For even as those starrs meeting in conjunction with the Sunne do much availe toward the causing his influences to become good and favourable unto us as the Pleiades which cause the light to appeare pleasing and gratious unto us at the Springs return whereas the Canicular starres make it scorching in Summer So those who by their just and good counsels move the will and authority of good and just Princes concurre with them and are the organs and instruments of a fortunate age Symm Bonis iustis Princiâ—ibâ—â—s bonâ— decora suadentes instrumenta sunt boni saeculi O happy ages who enjoy such miracles and alike treasures miracles in truth for the rarity treasures for their necessity O fortunate France who amid all thy miseries hast never wanted those brave Catoes and Phocions who have a thousand times saved thee from ship wrack at what time danger causing the ambitious to â—â—â—nk and feare the timorous to retire zeale hath bestowed on thee the good courage the valiant and God the necessary O great soules who conceive these generous designes not to breath but for the publick and to banish their particular you quit a slight profit and carry away the Laurell of an incomparable honour what you trample upon is but a little earth and in exchange the approbation of Kings the suffrages of Provinces the acclamation of people the culogies of History the benediction of men the glory of God here on earth commendations and on high immortall Crownes are your rewards The end of the second Book THE THIRD BOOK Of Vertues and Qualities which give vigour and grace to execute CHAP. 1. The proposition and divisiâ—â—â— of matters discused in this last Book TO know good and to will it to know it and to seek it to see it and tend toward it all this is not the attaynment thereof Power is necessary for the compassing what we aspire unto For what benefit were it for brute beasts to have sense to apprehend and an appetite to incline towards things fitting for them if notwithstanding they wanted both feet and wings to convey them whither their appetite inclineth them for the obtayning what their sense apprehendeth The Art and will of sayling plowing painting building what use would they afford to the Pilot Plowman Painter or Architect if the last wanted his trowell to set hands to work the next his pencill for the expression of his idaeas the third his plough to stirre the earth the fourth his rudder and sayles to part the waves Knowledge is unprofitable where power fayleth and vaine the desire which cannot arrive to its ayme The wisdome of God knoweth all things and his bounty is boundlesse but had he not equall power to bring to light both what he knoweth and willeth his bounty would remayn fruitlesse and his wisdome worklesse the one could not appeare the other not communicate it selfe nor should wee know either how much the one knoweth or how greatly the other loveth us It is therefore not enough to have treated of and handled in the two former Bookes the vertues instructing the understanding in the knowledge of good and those in particular disposing the will to
as these imperfect Creatures which are termed Insecta rising not by generation but corruption since not the vigour of spirit but the vanity of a flowing braine produceth them The wit not nourished with the good juyce of Letters and Sciences and chiefly of Philosophy striveth in vaine to conceive or utter a masculine and vigorous discourse and if it chance to vent any thing by the force of imagination the sound whereof may seeme to appeare of weight and consequence it is but the found of an empty Cave puffed with Winde and voyd of substance CHAP. 17. Of the Counterfait Eloquence of this Age. BVt Science and Learning being onely the seed and substance of Eloquence there is farther to bee required for the conferring Essence and forme thereon Fecundity for Invention Discretion for Choice Clearenesse for Disposing Facility for Expression Elegancy for Ornament Example for Illustration Motions for Inflaming Tunablenesse of voyce and Gesture of Body proportioned and framed for the addition of Perfection And for the further acquisition of all these parts an excellent naturall wit a deepe study with extraordinary practise By this the ancient Greekes and Romans laborious and assiduous in that exercise obtained their great glory in this Art Which our Demosthenes hath well observed in his French Eloquence where he hath so worthily handled this subject that to speake after him were to gleane after harvesters and to croake after the Swans tune I will only say that comparing the Writings of Ancients with this brood and swarme of Bookes which this Age produceth as Mushromes over Night and faded next morning one may easily observe the same difference as there is betweene the Dwarfe like men of these times and those huge and robustious Heroes of the first Ages described unto us by Poets Now be it that each thing háth its resolution or that Nature is decayed or the World inclining toward old Age is unable to forme so full and vigorous a discourse as in the age of its virility but returnes as decayed old men to its childish babling or that men in vaine desire to search the cause of this decay the effects at least are evident It is needlesse to speake any thing of these Court writers and Discoursers who of themselves arrogate the authority of prescribing Lawes to Speech and Eloquence yet have none other than a Minion like Gebridge and some cold and dull rancounters of words and phrases like those Sophists whom Plato in mockery calls Fencers of words Plato in soph D Basil l. ad Libanium and whose discourse S. Basil compares to little Cakes kned with Honey having onely a certaine distastefull and flat sweetnesse to tickle the taste of little children but no substance for manly food The same a certaine Lacedemonian sayd of the Nightingale sutes wel with these Thou art a voice and naught else Let us now speake of those who after the fashion of Tragedians will march all upon the buskin savoring only singularitie thinking they speake not at all if they astonish not men with unheard of monstrous and prodigious matters As those greenesicknesse-girls who finde no taste in any meats which Nature alloweth of or are comfortable to the stomacke but chuse rather to eat ashes coales and spiders a true evidence of a depraved taste So the wits of this age reiecting in their discourse all solid conceptions conformable to reason and common sence as vulgar and despicable fall into fantasticke imaginations having neither sense nor foundation in their brains a signe doubtlesse of wits weak by Nature or weakened by vanitie The one perhaps meriting excuse the other worthy of double reproch When they undertake a discourse they enter not upon the matter nor do they aime at the conclusion but stray at the first step and presently loose themselves in a Labyrinth of unprofitable passages confused adaptations frivolous similitudes which they ioine and patch together as shreds of divers stuffes and colours with rough and course thred If they happen upon any strange obscure or blundered conception their discours catches hold draws it therto as the wind Caecias doth clouds storms If there be any new found stone in India if any floure or fruit at the worlds end whose name is unheard of If any monstrous Chimera's amongst Plato's and the Rabines Dreames if any rusty medall in the Monuments of Antiquitie there is no subiect how far fetcht soever but is brought in and drawn by top or tayle And this is that which as rare and new stirreth up applause in all the Theater And as Saint Hierome sayd Such Lettuce is as fitting for their lips as Thisties for Asses Briefely the common stile of this Age is not to discourse rationally but fantastically out of the Chimaera's of wit where a Bulls or Horses body is seene issuing from a mans head like those Monsters which Lunatiâ— he persons forge in their brains which Painters portrait in Grotts and the winde in Clouds Such wits imitate certaine women who being only great with windes produce nothing but vapors and when their outcries violent throwes have drawne together the whole neighbouthood to see some goodly childe come into the World they are delivered of their great bellies or rather of their tumors by the discharge of a little inclosed aire expelled by force but received by laughter Or it happeneth to them as to that Mountaine the report whereof ranne â—â—â—rant in all places which was sayd to be in labour every one ranne thither hoping to see some goodly and strange wonder but when all the assembly expected to see some great body of a Gyant to issue out of her intrailes as a worthy fruit of such a big belly nothing was seene come forth but a ridiculous Rat a worthier spectacle of so foolish an attendance The mountaines are in labour but are delivered of a ridiculous mouse Now this proceeds from an unbridled desire possessing these wits void of common sense to appeare learned and eminent before the ignorant not being aware how therein they shew themselves ignorant before men of understanding and ridiculous before all cleare Iudgements For it is the custome of poore men who desire to appeare rich to adde either to their habites their houses moveables or banquets certaine unseemely and unseasonable ornaments clearly out of ordinary use stil the more therein publishing their poverty where they thinke to conceale it and as ugly women who borrow the counterfeit beauties out of painting and Vermilion thereby discovering their uncomelinesse to their farther shame in seeking to hide it The same Marble wherewith the deformity of tombes is adorned and beautified causeth even those who otherwise would reflect on no such matter to consider how these are but graves full of fleshlesse bones and rotten Carkasses A piece of rich purple or velvet patcht upon the torne sheeps russet of an old pil'd cloke serves onely to make the miserie it covers more apparent by its splendour To bee short the same Ornaments