set the Body on Fire or melts it as Metal in a Furnace producing an Unnatural Heat in the Arteries and inflames the Vital Spirits therein which produceth incurable Hectick Feavers The Effects of Sickness SIckness will destroy that in one Week that Time will not do in twenty Years for Sickness will make Youth look Old and Decrepid when Health makes Age look Young and Spritly Sickness burns up the Body Time wears out the Body and Riot tears out the Body Of the Senses AS all Objects and Sounds that go through the Eye and Ear must first strike and make such a Motion in the Brain before the Mind is sensible thereof so any thing that toucheth the Body goeth first thorow the Pores of the Skin and Flesh and strikes upon the Nerves which Nerves are little Strings or Pipes full of Brain those spread all over the Body and when those are moved as the Brain is in the Skull then the Body is sensible And that is the reason that when the Flesh is bound or press'd up hard close it is numb and hath no feeling because those Pores where it was bound or press'd are stopped and are no more sensible of touch than the Eye or Ear or Nose when they are stopped are sensible of Outward Objects or Sound or Sent. Thus stoppinig the Pores of the Body is as it were Blind or Deaf Sensless and Tastless and this is the reason that when any one is sick or distempered they cannot eat their Meat because the Pores of the Spungie Tongue are stopped either by Weakness Cold or Drought The Senses of the Body equalized with the Senses of the Soul AS the Body hath five Senses Seeing Hearing Smelling Tasting and Touching so hath the Soul for Knowledge is as the Sense of Touch Memory as the Sense of Sight Reason as the Sense of Hearing Understanding as the Sense of Tast and Imagination as the Sense of Smelling as being the most Acry Sense Of Objects THere are three Imperfections in Sight as the Dimness of Age or Weakness Purblind and Squint Age makes all things look misty as if there were a Veil before their Eyes and Purblind makes all things look level or plain without the distinction of Parts a Squint makes all things look double But to look perfect and clear is that the two Eyes make a Triangular Point upon the Object or else the Eyes are like Burning-Glasses which draw all the Lines of Objects to a Point making themselves the Center Of Touch. ALL Pleasure and Pain is Touch and every several part of the Body hath a several Touch for not onely the various Outward Causes give several Touches but every several part receives a several Touch and as the General Sense throughout the whole Body is Touch so every Particular Sense as all Objects touch the Eyes all Sounds touch the Ears all Sent toucheth the Nose all Meat toucheth the Tongue and all those strike and move and so touch the Brain And though all Touches are Motions yet all are several Motions according to the several Parts for all Pain comes by cross and perturbant Motions all Pleasure by even and regular Motions and every particular Sense may receive Pleasure or Pain without affecting or disaffecting or indeed a notice to the rest of the Senses for the particular Senses take no notice of each other And as I said every several part of an Animal hath a several Touch and a several Tast the Loyn doth not tast like the Breast nor the Breast like the Loyn nor the Shoulder like the Breast nor the Neck like the Shoulder nor the Head like the Neck So in Vegetables the Fruit not like the Leaves nor the Leaves like the Rind Thus the Objects as well as the Senses are different Of Pleasure and Pain THere are onely two General Pleasures and two General Pains all the rest are according to Delectation or Reluctation the two General Pleasures are Quiet in the Mind and Ease in the Body the two General Maladies are Trouble in Mind and Pain in the Body But Slavery can be no Bondage if the Mind can be content withall yet the Mind cannot be pleased if the Body be in Pain it may be Patient but not Content for Content is when the Mind desires not change of the Condition of the Life The Cause of Tears and Laughter ANY Extraordinary Motion in the Spirits causeth Tears for all Motions heat according to their Degrees and Heat doth rarifie and separate the thinnest Substance from the thickest as Chymists know right well and all very thin Bodies are fluent and as I may say agil and all that are fluent and agil seek passage and vent So as a Man in this may be similiz'd to a Still as the Atteries for the Furnace of the Still where the Fire which is Motion is put in the Heart the Pan of the Still where the several Passions as several Herbs are put in the Head the Cover of the Still where the Vapour of herby Passions ascends the Eyes the Spout where it runs or drops forth Laughter is produced as Tears are by Extraordinary Motions by which Extreme Laughter will cause Tears Of Tears SOme say Tears are the Juice of the Mind pressed with Grief But Tears proceed from Joy as well as from Sorrow and they are increased by the Moysture of the Brain in some the Spring is dryed But all Passions are apt to pump out Tears as Extreme Sorrow which contracts and congeals by drawing all inward and the reason why Tears be salt is because the Head is a Limbeck which extracts the thinner part from the thicker which thicker is purged by the Nose and Mouth But Tears which are the Essence of Spirits become a kind of a Vitriol Of Musicians being sometimes Mad. THE reason why Musicians are so often Mad is not alwaies Pride bred by the conceit of their rare Art and Skill but by the Motion of the Musick which is swifter than the ordinary Motion of the Brain and by that reason distempers the Brain by increasing the Motion of the Brain to the Motion of the Fiddle which puts the Brain so out of tune as it is very seldom tuneable again and as a Ship is swallowed by a Whirlpit in the Sea so is Reason drown'd in the Whirlpit of the Brain Comparing the Spleen to a Loadstone THE Spleen is like a Loadstone which draws Steel unto it and as the Loadstone is as it were nourished by Steel so the Spleen is opened and clensed Of Physick THE reason why most Men are addicted to the taking of much Physick is out of love to Life thinking that Physick prolongs it I Am about to publish an Additional Part to joyn with my Book of Philosophical Fancies which by reason some part treats of Diseases I recommend to Physicians I mean not Empiricks or Mountebanks such as take the Name and never studied the Science whose Practice is rather to kill than to cure which disgraceth that Noble Profession But
flash of Wit but not a solid Understanding and a Young Man may be a Hopefull Man but not a knowing wise Man a Young Man may be a Virtuous Man but not a Valiant Man for it will take up some time to know what true Valour is and as Time adds to the stature and strength of Bodies so it gives stature and strength of Knowledge sound clearness of Understanding which without it cannot be Youths virtue YOuth is bashfull pitifull charitable pious quick and nimble merry and lively cleanly and neat liberal loving and kind But Vanities which are the Attendants and Followers of Youth in Age either come to be Vices or else are turned away like idle Companions as they are The Follyes of Youth YOuth is sudden rash desperate in their actions as to venture without all reason or likelyhood lavish and prodigal for their Money is too heavy for their Mind till it be spent and their Lands trouble their way till they be sold they are deboyst with Women Gaming and Wine they are vain and fantastical in their Fashions Garbs and Clothes they are various and unconstant for they will love one day to madness and the next day hate to abhorridness they are impatient of delayes for if they may not have what they would they will hardly take it when they may and they are so conceited and self-loved as they believe all love them and admire them when few care or think of them then they are so credulous and believe all for truth and so open and free that they cannot keep counsel So Youth loves all things that are not his but cares for nothing that is his own What becomes or not becomes Age. THere is nothing so ungratefull as to see Age to act the part of Youth as Dancing Singing playing on Musick and the like or to wear gay Ribbons Feathers or Clothes or to see him Amorous and Wanton in Love or to use any light Gestures or Discourses which in Youth are graces to adorn them but in Age they are acts to deform them But there is none so Aged that Arms become not so long as he can bear them or wear his Sword for they are the Accostments of his Courage and Valour the which he should never forsake for a Valiant Man lives in Active Courage and dyes in Passive when he can Act no more Of Fools THE Amorous Fool is one that sighs out Love-verses sings Songs and cryes at his Mistrifles Feet complains of Cupid's Cruelty but whosoever entertains his love he despiseth and whosoever despiseth him he dyes for and yet lives The Self-conceited Fool is one that scorns to take counsel and doth not onely think his Fancyes the fullest wit and his Judgement the wisest and his Actions the regularest but that his House his Horse his Dog any thing is best not for the Conveniencies of his House or for the beautifull Architectures or for the situation or that his Horse is the strongest or soundest or best natur'd or choyccst colour'd or perfectest shaped or fullest of spirit or swiftest of race or surest of foot or that his Dog is the best Hound to hunt withall or the best Spaniel to couch withall or the best Grey hound to run withall or the best Mastiff to fight withall So that it is not for the worth or benefit which he receives from any thing that makes him love or csteem of it But he thinks whatsoever is good pleasant or profitable is created so by being his The Humorsome Fool is one that doth nothing for Reason but out of Will The Passionate Fool will be Cholerick Jealous Malicious Envious Sullen Merry and Loves and Hates and knows not why The Fearfull Fool shuns his own shadow and is Poetical in his vain Fears in creating Fancies of Terror wherein he makes Life a Torment having alwaies the pains of Death upon him The Impatient Fool is all for the present for he thinks his Throat cut untill he be satisfied in his desires a day to him is as a thousand years nor he scarce thinks of Heaven because he enjoys it not The Luxurious Fool thinks of nothing but to please his Senses he knows no Compassion he neither regards Health Honour nor Profit Ease and Idleness are his dear Companions and his Natural Affection is Voluptuousness The Slavish Fool will do any act through Fear The Learned Fool admires and is in love with all other Languages besides his own for if he were bred with the Greek or Hebrew which are counted the most significant he would prefer Low Dutch which hath the least Compass before it He is one that is Proud in being acquainted with several Authors although his Acquaintance oppresseth his Memory smothers his Judgement by the multitude of Opinions kils his Health by his study destroys his Natural Wit by the transplantings and ingraftings of what he reads Then he is so bound up to Rules as he gives himself no reasonable Liberty The Talkative Fool loves not to hear any body speak but himself neither will he let them for he speaks so fast as he permits not nor gives room for any other to take place insomuch as what with his loud fast and tedious discourse he will make his Hearers deaf The Superstitious Fool is an Observer of Times Postures Figures Noyses Accidents and Dreams and many such like As for Times they will not begin a Journey or marry or buy Land or build or begin any work but on such Days as appear to be lucky For Dreams if they dream their Teeth fall out of their head or of Flowers or Gardens or of any thing green or the like or to see their Faces in a Glass or to fall from a Precipice or being at Weddings they think it Fatal For Noyses the howling of Dogs the croaking of Ravens the singing of Crickets the skreeching of Owls For Accidents the bleeding three drops at the Nose Iron molds the Right Eye itching Salt falling to them For Postures or Figures as a Hare to run cross them or to stumble at the Door Insomuch as they never enjoy any present Recreation for fear of an evil Accident The Venturous Fool thinks all desperate Actions honourable Valour as to go into the Field for Battel unarmed or to wear something as a mark for the Enemy to shoot at or to give the Enemy any advantage Where the Honour of the Valiant is to beat and not to be beaten For he is a Fool that will give his Enemy ground And others think it a Valour to leap over Hedges and Ditches and Gates to jump over dangerous places to swim or make their Horses swim over large great and deep Rivers or to try Experiments upon themselves and all to no purpose but to shew what they dare do Whereas true Valour will do none of these Actions unless it be upon strong necessities as to avoyd and hinder a great danger but Fools have neither Foresight to prevent nor Judgement to choose nor Patience to suffer
them for an Opinion is but a guesse of what may be a Truth but men should be as free to Opinions as Opinions to them to let them come and go at pleasure The Opinions of some Philosophers Essay 128. IF it be as some say that the First Matter was from all Eternity it is a Deity and God the Order of Nature from all Eternity For what had no begining sure is a Deity Thus Philosophers by their Arguments make three Deities although they hold but one Of Power Essay 129. THose have not an absolute Power that Oportunity can break but he that hath assurance of a Continuancy wherefore Fear gives not so much assurance as Love for Fear is jealous and therefore would be ready to break all Bonds of Authority But Duty and Love are constant and carefull to keep Unity which is Peace Love gives Obedience with Joy Fear gives Obedience with Murmure and Murmure is a Forerunner of Rebellion wherefore he that hath most Love hath most Power Of Love Essay 130. Pure and true Affection is not to be measured by the length of Years nor weighed by the Wealth nor compassed by the Life for neither Measures Scales nor Compasses can take the Weight the Breadth the Height the Depth nor compass the Circumference Of the Senses Essay 131. AND those that have their Senses perfect and much imployed with Varieties must needs know more than those that have them defective or not practised yet the Senses make not the Understanding but the Brain and not the Brain only but such a tempered Brain or such a moved Brain But some Brains move like Pulses some being distempered as beating either too slow or too quick but when the Brain moves even and strong it shews a healthfull Understanding when it moves even strong and quick it shews there is much spirit of Fancy or blood of Invention Of Melancholy Essay 132. MElancholy of all other Humours is the Activest busying the Mind of Man with vain Imaginations shuffling the Thoughts cutting the Passions Cozening themselves and losing the Judgement this Humour proceeds from the ill-affected Body rather than from an ill-affected Mind It only lives and is cherished in the Mind but is bred by a weak Stomach and is born from an ill Spleen but Grief Sorrow and Sadness are bred in the Mind begot by an outward effect So Melancholy Men may be said to be Idle or Musing but not Sorrowfull or Sad for they take more pleasure in their Melancholy than others in their Mirth but those that are Melancholy are as great a Punishment to their Friends as a sweet Happiness to themselves Of a dull or Melancholy Disposition proceeding from the Body and the Melancholy proceeding from the Soul Essay 133. I Cannot call it Melancholy but rather a dull Disposition which is caused by a heavy black Humour or a cold thick humour or a slimy glassie humour or a sharp Vitreolbred in the Body which penetrates the Body as it were or stupifies the Senses and quenches the Natural Heat Thus the Body like Stone Walls up or imprisons the Soul or Mind wherein it can neither be Active nor Free this causeth a dull and sad Disposition which kind of Disposition hath few Desires and reguards not any thing nor takes pleasure in Life but lives as if it lived not Where true Melancholy is a serious Consideration it examines the Worth and Nature of every thing it seeks after Knowledge and desires Understanding it observes strictly and most commonly distinguisheth judiciously applyeth aptly acteth with ingenuosity useth Time wisely lives honestly dies contentedly and leaves a Fame behind it Where a dull Disposition is lasy and idle neither considers nor observes but lives like a carved Statue dies like a Beast that cares for no Monumental Remembrance The variety of Wit Essay 134. MErcury is feigned the Patron of Theeves because Mercury is Eloquent and Eloquence steals away the Hearts of men by consenting to follow after the perswasions of Rhetorick so he is feigned to be the most talkative God because the chief part of Rhetorick lies in the use of the Tongue Wit is the God of Fancy a world of Arts a Recreation to time a Disposer of Passions it sweetens Melancholy dresses Joy it quenches Fears raiseth Hopes easeth Pains an Orator of Love and a Denier of Lust It mourns with Sorrow mends Faults it moves Compassion begs Pardon a Perswader to Virtue an Adornment to Beauty a Veil to Imperfection the Delight of Life Musick to the Ears a Charm to the Senses it is a Child of the Brain it is begot by Experience and fed with Heat Wit is like Proteus in several Forms as the Arms of Mars Joves Thunderbolt Neptunes Trident Plutes Cerberus Vulcans Net Pallass Lance Apollos Harp Circes Wand Minervas Loom Mercuries Rod Venus Doves Pans Pipe Cupids Arrow the Center of the Earth it is Boreas to Raise Storms it is Zephyrus to refresh it is Revenges Sword and Deaths Sith Glories Throne Beauties Pencil Oblivions Resurrection the Worlds Delight Lifes Guide Loves Fire Fames Trumpet and the Mother of Nature So he that hath a true-born Wit hath all Of Poets Essay 135. POets do somtimes like Painters that draw an excellent Beauty but give it such a Dress that it neither becomes it nor will it last in fashion in all places or times so Poets may have excellent Fancies but clothe them in such harsh andvulgar accustomed Language as they become Deformed There are three sorts of things go to a good Poet Viz. Fancy Number and Rhime To converse with Poets sweetens the Nature not softens it to make it Facile but civiliseth it making it Curteous Affable and Conversable Inspiring the Mind with High and Noble Fictions Disguisement by Description Essay 136. AS ill Painters in setting out the Beauty of the External do oft leave to Posterity of well form'd Faces a deform'd Memory so weak Writers in describing of the Virtue of the Internal and the gallant Actions of a Life either by their mean Rhetorick or weak Judgement the most Perfect and Princely men are described with a defective Representation Of Passionate Expressions Essay 137. PAssionate Verses or Speeches must not be read in a Treble Note but in a Tenor and somtimes full as low as a Base especialy when the Passion is high ad elevately exprest for then the Voice must be sad or solemn which moves in Descending not Raised Notes which are Light and Acry raising their Tone to a whyning Tune that is like a squeaking Fiddle or a squeaking Voice but a serious Speech a Solemn Note and a Sober Countenance must be joyn'd together to express a sad Passion to the life besides the words must be spoke Soft and Gentle and not prest and struck too hard against the Lips or Teeth or Tongue but they must be pronounced Swiftly and Harmoniously to move the Heart to pity the Eyes to be filled with Tears and to draw the Soul as it were through the Ears to
to himself so it deed an honest man is a friend and neghbour to all misfortunes miseries and necessities in helping them with kinde loving and industrious actions in distresse if he thinks he can asswage them and do himself no wrong for every man ought to be honest to himself as well as to another for though we are apt to consider our selves so much as it may be a prejudice to another yet we ought not to consider another so much to the prejudice of our selves for justice to our selves should take the first place by nature where to wrong ones self is the greatest injustice yet to discharge a trust is the chiefest part of honesty though it be to the prejudice of himself wherefore an honest man should not take such a trust as may indanger him to ruine Of Honesty THere are two sorts or kinds of Honesty the one a bastard and the other a true-born the bastard is to be honest for by-respects as out of fear of punishment either to their reputations estates or persons or for love of rewards that honesty brings but the true-born honesty loves honesty for honesties sake and is a circle that hath no ends and justice is the center and Honesty is the sweet essence of nature and the God of Humanity We ought not to be ungrateful to the dishonest IF one receive life from two men the one an approved honest man the other from a known false cruel and deceitful man which in our Language is called a Knave yet the benefit is as great from the knave as from the honest man for a benefit is a benefit from whom soever it comes and if a knave wrongs me not he is an honest man to me though he should be false to all others and that man that doth me an injury by his good will is a knave to me although he were honest to all men else wherefore those onely can challenge knaves that have received the wrong nor do we truly receive a wrong by what is meant but by what is done for one cannot say he was hurt that escaped a danger but he that was wounded but as one should receive a benefit with as much thankfulnesse from a knave as from him that is honest yet a man should be more careful and circumspect in dealing or trusting those that have the reproach or the bold brand of practising dishonesty or knavish actions then with those that take conscience or moral Philophy in their way which are full of gratitude and fidelity and truth as one that is a keeper of his promise a loyal subject and a loving husband a careful father a kinde master a faithful friend and a merciful enemy Of Obligations AS there are some that hate and shun those that can but will not oblige so there are others that hate and shun those they would but cannot oblige The first is out of a covetous nature that thinks that all the good that is done to others is a losse to themselves the other that thinks the least good he doth for others the more power is in himself so both is out of selflove both the shunner and the actor Truth and falshood not easily known IT is very hard and requires much time to finde out falshood for though occasions make a man know himself in part and so to another yet not so fully as we may rest upon him to be one and alwayes the same neither can we without great injustice censure alwayes by the hurt we receive for ill effects may fall from very good intentions and therefore how shall we censure by the intentions since none knoweth them but themselves for although an honest man desires to live as if the world saw his thoughts and strives to think as he would be judged for an honest man would not betray the trust of an enemy either by threats nor torments nor fear of death nor love to life nor perswasions of friends nor the allurements of the world nor the inchantments of tongues nor any miseries of his own shall make him step from the grounds of honesty but as a God he doth adoro it as a servant he doth obey it and though it be the chief part of honesty to keep a trust yet all trust is not honest so as it is as great a dishonesty to take an evil base or an unworthy trust as to betray a just one Of flattery Flattery takes most when they come into the eare like soft and sweet musick which lulls asleep reason and inchants the spirits but if they come in like the sound of a trumpet it awakes the reason and affrights the minde and makes it stand upon the guard of defence as when approaching enemies come to assault but if flattery be tolerable in any it is from the Inferiours to the Superiours as from the subject to the Prince and from the servant to the master or from the wife to the husband But for the Prince to flatter his subject and the master a servant is base but most commonly those that envie most flatter best either to pull down those they envy or to raise up themselves above them Divinity and Moral Philosophy DIvinity and Philosophy ties up nature or Divinity and Moral Philosophy are the two guardians of nature yet some times they prove the two goalers to nature when they presse or tye their chains too hard all things have their times and season unlesse art puts them out of the way Nature makes but fortune distrusts as when she misplaceth her workes as not using them to the right Of Atheisme and Superstition IT is better to be an Atheist then a superstitious man for in Atheisme there is humanitie and civility towards man to man but superstition regards no humanity but begets cruelty to all things even to themselves THE EPISTLE I Am very much or very little obliged to my readers for my former Books which I have set out either by their approvement or dislike in not granting me to be the Author but upon my conscience and truth those were as this Book is my own that is my thoughts composed them but if I had been inclosed from the world in some obscure place and had been an anchoret from my ininfancy having not the liberty to see the World nor conversation to hear of it I should never have writ of so many things nor had had so many several opinions for the senses are the gates that lets in knowledge into the understanding and fancy into the imagination but I have had moderate liberty from my infancy being bred upon honest grounds and fed upon modest principles from the time of twelve yeers old I have studied upon observations and lived upcontemplation making the World my Book striving by joyning every several action like several words to make a discourse to my self but I found the World too difficultto be understood by my tender yeers and weak capacity that till the time I was married I could onely read the letters
and joyn the words but understood nothing of the sense of the World until my Lord who was learned by experience as my Master instructed me reading several lectures therof to me and expounding the hard and obscure passages therein of which I have learnt so much as to settle my minde on the ground of peace wherein I have built an house of happinesse entertaining my self with my own thoughts which thoughts were like travellers seldom at home and when they returned brought nothing but vanity and uneasy fashions busying themselves on that as nothing concern'd them or could any wayes advantage them troubling themselves with trifles putting my minde in disorder but since my Lord hath learnt me the way of fortifying it with patience lest our enemy misfortune should surprise it and to set sentinels of truth lest falshood should undermine it and to make Commanders of Honour lest flattery should betray it Thus my minde is become an absolute Monark ruling alone my thoughts as a peaceable Common-wealth and my life an expert Souldier which my Lord setled composed and instructed The third part of the first BOOK A Tyrannical power never lasts THat power never lasts which falshood got and Tyranny strives to keep unlesse tyranny be the natural constitution of the government and then it is most commonly the longest livd like men that were born and bred to hardship but should a body be born and bred renderly be used roughly and exposed nakedly fed coursly it would be destroyed soon For a governor in a Common-wealth is like a private family as for example a man that first begins to keep a house and makes laws and sets rules though the laws be hard and unjust and the rules strickt and rigorous yet there is no dispute nor grumbling because he was the first setter up or beginner of that family his means being his own either by inheritance or by his merits or by his industry wherefore he hath power to order it or dispose of it as he will and his wife and servants never accustomed to any other government before willingly submit and his children born under it it is as natural to them but if this man dies and the wife marries again or that he is over-ruled by some friend and they begin to usurp and to alter the customs by making new laws and to set other rules although they are more commodious easie pleasant and plentiful yet being unusual the servants begin to murmur the children to complain factions and side-taking grows until there is a falling out where words and blows will passe and the estate neglected and so wasted by cosenage or sold or wasted by riot and there is no help for it unlesse they change their dwelling and take new servants that never were acquainted with the old and get more children that knew not the first breeding and another Virgin wife thus the the mother children and servants must be destroyed of the first government and new ones for the second government The same is for Common-wealths for first absolute power must be got Secondly all old laws must be abolished Thirdly strangers must come to inhabit to settle a government for mixt laws of old and new will no more agree in government then crosse humours in a private family Of Courts COurts should be a patern and an example of vertue to all the rest of the kingdom being the ruler and chief head to direct the body of state but most commonly instead of clemency justice modesty friendship temperance humility and unity there is faction pride ambition luxury covetousnesle hate envy slander treachery flattery impudence and many the like yet they are oft-times covered with a vaile of smooth professions and protestations which glisters like gold when it is a copper'd tinsel but to study Court-ship is rather to study dissembling formality then noble reality Of a lawful Prince or inhereditary Prince A Prince that is born to a just title becomes carelesse as thinking his right to his Crown is a sufficient warrant or born for the loyalty of his Subjects which makes him trust the conduct of his greatest affaires to those he favours most as thinking his care and pains a superfluity Thus he becom's as ignorant to the affaires of his kingdom as his subjects of his abilities For few Kings know throughly the laws made by their predecessours but what themselves make nor the humours of the people nor the strength nor weaknesse of their kingdom wheras an usurper dares trust none but himself which makes him more wise in governing more sure in keeping knowing the condition of the kingdom better by experience which he gets by practice and the humors of the people which he gets by observation which gives him abilitie of judgement to chose fit men for proper places where otherwise he may put the asle where the fox should be and the sheep where the Lion should be the serpent where the dove should be and thus misplacing of men in several offices and commands is many times the ruine of a kingdom whereas an usurper being a subject most commonly knows better to command like as a middle region knows better what is below it then the highest region doth so those men that are subject to Authority can see better then when they have full power of command but the way is so dangerous as a kingdom seldom escapes from an unrecoverable ruine Of an Vsurper OF all Princely and Monarchical Governours an Usurper grows most commonly the justest and wisest Prince when he is once setled in his possession unlesse fear of being dispossest infects his thoughts and so grows furious with a distempered jelousie which brings the plague of Tyranny breaking out in sores of cruelty and they shall sooner want means and life then he will industry for his safety but otherwise if he have so much courage to subdue his fears he becoms an excellent Prince for what with his ambition to be thought better then his predecessor and that the subject might not repine at the change and out of a covetousnesse to keep his power and to settle it upon his posterity and out of a Luxurious desire to enjoy it peaceably that he might reap the plenty thereof makes him become more careful and circum spect in executing justice and more prudent and industrious in making good and prositable laws to tie the hearts of the people more firm unto him that their love may wipe out his ill title and thus settles his new and false authority by an insinuating Government Clemency makes the greatest Monarch HE is the greatest Monarch that is most beloved of the subject because he hath not onely the power over mens bodies but over their minds where he that is hated and feared hath only a power of the body but the minde is a rebel and stands out against him thus freedom makes obedience when bondage and slavery is but a forced authority because content is not there and there is more labour