face out a man's own defects, in seeming to conceive that he is best in those things wherein he is failing; and, to help that again, to seem on the other side that he hath least opinion of himself in those things wherein he is best: like as we shall see it commonly in poets, that if they show their verses, and you except to any, they will say, that that line cost them more labour than any of the rest; and presently will seem to disable and suspect rather some other line, which they know well enough to be the best in the number. But above all, in this righting and helping of a man's self in his own carriage, he must take heed he show not himself dismantled, and exposed to scorn and injury, by too much dulceness, goodness, and facility of nature; but show some sparkles of liberty, spirit, and edge: which kind of fortified carriage, with a ready rescuing of a man's self from scorns, is sometimes of necessity imposed upon men by somewhat in their person or fortune; but it ever succeedeth with good felicity. Another precept of this knowledge is, by all possible endeavour to frame the mind to be pliant and obedient to occasion; for nothing hindereth men's fortunes so much as this; "Idem manebat, neque idem decebat," men are where they were, when occasions turn: and therefore to Cato, whom Livy maketh such an architect of fortune, he addeth, that he had "versatile ingenium." And thereof it cometh that these grave solemn wits, which must be like themselves, and cannot make departures, have more dignity than felicity. But in some it is nature to be somewhat viscous and inwrapped, and not easy to turn; in some it is a conceit, that is almost a nature, which is, that men can hardly make themselves believe that they ought to change their course, when they have found good by it in former experience. For Machiavel noted wisely, how Fabius Maximus would have been temporizing still, according to his old bias, when the nature of the war was altered and required hot pursuit. In some other it is want of point and penetration in their judgment, that they do not discern when things have a period, but come in too late after the occasion; as Demosthenes compareth the people of Athens to country fellows, when they play in a fence school, that if they have a blow, then they remove their weapon to that ward, and not before. In some other it is a loathness to leese labours passed, and a conceit that they can bring about occasions to their ply; and yet in the end, when they see no other remedy, then they come to it with disadvantage; as Tarquinius, that gave for the third | part of Sibylla's books the treble price, when he might at first have had all three for the simple. But from whatsoever root or cause this restiveness of mind proceedeth, it is a thing most prejudicial; and nothing is more politic than to make the wheels of our mind concentric and voluble with the wheels of fortune. Another precept of this knowledge, which hath some affinity with that we last spake of, but with difference, is that which is well expressed, "Fatis accede Deisque," that men do not only turn with the occasions, but also run with the occasions, and not strain their credit or strength to over hard or extreme points; but choose in their actions that which is most passable: for this will preserve men from foil, not occupy them too much about one matter, win opinion of moderation, please the most, and make a show of a perpetual felicity in all they undertake; which cannot but mightily increase reputation. Another part of this knowledge seemeth to have some repugnancy with the former two, but not as I understand it; and it is that which Demosthenes uttereth in high terms; "Et quemadmodum receptum est, ut exercitum ducat imperator, sic et a cordatis viris res ipsæ ducendæ; ut quæ ipsis videntur, ea gerantur, et non ipsi eventus tantum persequi cogantur." For, if we observe, we shall find two different kinds of sufficiency in managing of business: some can make use of occasions aptly and dexterously, but plot little; some can urge and pursue their own plots well, but cannot accommodate nor take in; either of which is very imperfect without the other. Another part of this knowledge is the observing a good mediocrity in the declaring, or not declaring a man's self: for although depth of secrecy, and making way, "qualis est via navis in mari," (which the French call sourdes menées, when men set things in work without opening themselves at all,) be sometimes both prosperous and admirable; yet many times "Dissimulatio errores parit, qui dissimulatorem ipsum illaqueant;" and therefore, we see the greatest politicians have in a natural and free manner professed their desires, rather than been reserved and disguised in them; for so we see that Lucius Sylla made a kind of profession, "that he wished all men happy or unhappy, as they stood his friends or enemies." So Cæsar, when he went first into Gaul, made no scruples to profess," that he had rather be first in a village than second at Rome." So again, as soon as he had begun the war we see what Cicero saith of him, "Alter (meaning of Cæsar) non recusat, sed quodammodo postulat, ut, ut est, sic appelletur tyrannus." So we may see in a letter of Cicero to Atticus, that Augustus Cæsar in his very entrance into affairs, when he was a darling of the senate, yet in his harangues to the people would swear, "Ita parentis honores consequi liceat,” which was no less than the tyranny; save that, to help it, he would stretch forth his hand towards a statue of Cæsar's that was erected in the place: whereat many men laughed, and wondered, and said, Is it possible? or, Did you ever hear the like to this? and yet thought he meant no hurt; he did it so handsomely and ingenuously. And all these were prosperous: whereas Pompey, who tended to the same end, but in a more dark | I may condemn with like reason as Machiavel and dissembling manner, as Tacitus saith of him, "Occultior, non melior," wherein Sallust concurreth, "ore probo, animo inverecundo,” made it his design, by infinite secret engines to cast the state into an absolutė anarchy and confusion, that the state might cast itself into his arms for necessity and protection, and so the sovereign power be put upon him, and he never seen in it: and when he had brought it, as he thought, to that point, when he was chosen consul alone, as never any was, yet he could make no great matter of it, because men understood him not; but was fain, in the end, to go the beaten track of getting arms into his hands, by colour of the doubt of Cæsar's designs: so tedious, casual, and unfortunate are these deep dissimulations: whereof, it seemeth, Tacitus made his judgment, that they were a cunning of an inferior form in regard of true policy; attributing the one to Augustus, the other to Tiberius; where, speaking of Livia, he saith, "Et cum artibus mariti simulatione filii bene composita:" for surely the continual habit of dissimulation is but a weak and sluggish cunning, and not greatly politic. Another precept of this architecture of fortune is, to accustom our minds to judge of the proportion or value of things, as they conduce and are material to our particular ends; and that to do substantially, and not superficially. For we shall find the logical part, as I may term it, of some men's minds good, but the mathematical part erroneous; that is, they can well judge of consequences, but not of proportions and comparasons, preferring things of show and sense before things of substance and effect. So some fall in love with access to princes, others with popular fame and applause, supposing they are things of great purchase: when in many cases they are but matters of envy, peril, and impediment. So some measure things according to the labour and difficulty, or assiduity, which are spent about them; and think, if they be ever moving, that they must needs advance and proceed: as Cæsar saith in a despising manner of Cato the Second, when he describeth how laborious and indefatigable he was to no great purpose; "Hæc omnia magno studio agebat." So in most things men are ready to abuse themselves in thinking the greatest means to be best, when it should be the fittest. As for the true marshalling of men's pursuits towards their fortune, as they are more or less material, I hold them to stand thus: first the amendment of their own minds; for the remove of the impediments of the mind will sooner clear the passages of fortune than the obtaining fortune will remove the impediments of the mind. In the second place I set down wealth and means, which I know most men would have placed first; because of the general use which it beareth to wards all variety of occasions: but that opinion, doth that other, that moneys were the sinews of the wars; whereas, saith he, the true sinews of the wars are the sinews of men's arms, that is, a valiant, populous, and military nation: and he voucheth aptly the authority of Solon, who, when Croesus showed him his treasury of gold, said to him, that if another came that had better iron, he would be master of his gold. In like manner it may be truly affirmed, that it is not moneys that are the sinews of fortune, but it is the sinews and steel of men's minds, wit, courage, audacity, resolution, temper, industry, and the like. In the third place I set down reputation, because of the peremptory tides and currents it hath; which, if they be not taken in their due time, are seldom recovered, it being extreme hard to play an aftergame of reputation. And lastly, I place honour, which is more easily won by any of the other three, much more by all, than any of them can be purchased by honour. To conclude this precept, as there is order and priority in matter, so is there in time, the preposterous placing whereof is one of the commonest errors; while men fly to their ends when they should intend their beginnings, and do not take things in order of time as they come on, but marshal them according to greatness, and not according to instance; not observing the good precept," Quod nunc instat agamus." Another precept of this knowledge is, not to embrace any matters which do occupy too great a quantity of time, but to have that sounding in a man's ears, "Sed fugit interea, fugit irreparabile tempus:" and that is the cause why those which take their course of rising by professions of burden, as lawyers, orators, painful divines, and the like, are not commonly so politic for their own fortunes, otherwise than in their ordinary way, because they want time to learn particulars, to wait occasions, and to devise plots. Another precept of this knowledge is, to imitate nature, which doth nothing in vain; which surely a man may do if he do well interlace his business, and bend not his mind too much upon that which he principally intendeth. For a man ought in every particular action so to carry the motions of his mind, and so to have one thing under another, as if he cannot have that he seeketh in the best degree, yet to have it in a second, or so in a third; and if he can have no part of that which he purposed, yet to turn the use of it t somewhat else; and if he cannot make any thing of it for the present, yet to make it as a seed ot somewhat in time to come; and if he can contrive no effect or substance from it, yet to win some good opinion by it, or the like. So that he should exact account of himself of every action, to reap somewhat, and not to stand amazed and confused if he fail of that he chiefly meant: for nothing is more impolitic than to mind actions wholly one by one; for he that doth so leeseth infinite occa sions which intervene, and are many times more | every man obnoxious, low, and in strait," which proper and propitious for somewhat that he shall need afterwards, than for that which he urgeth for the present; and therefore men must be perfect in that rule, "Hæc oportet facere, et illa non omittere." Another precept of this knowledge is, not to engage a man's self peremptorily in any thing, though it seem not liable to accident; but ever to have a window to fly out at, or a way to retire: following the wisdom in the ancient fable of the two frogs, which consulted when their plash was dry, whither they should go; and the one moved to go down into a pit, because it was not likely the water would dry there; but the other answered, "True, but if it do, how shall we get out again?" Another precept of this knowledge is, that ancient precept of Bias, construed not to any point of perfidiousness, but only to caution and moderation. 66 Et ama tanquam inimicus futurus, et odi tanquam amaturus;" for it utterly betrayeth all utility for men to embark themselves too far in unfortunate friendships, troublesome spleens, and childish and humorous envies or emulations. But I continue this beyond the measure of an example; led, because I would not have such knowledges, which I note as deficient, to be thought things imaginative or in the air, or an observation or two much made of, but things of bulk and mass, whereof an end is hardlier made than a beginning. It must be likewise conceived, that in these points which I mention and set down, they are far from complete tractates of them, but only as small pieces for patterns. And lastly, no man, I suppose, will think that I mean fortunes are not obtained without all this ado; for I know they come tumbling into some men's laps; and a number obtain good fortunes by diligence in a plain way, little intermeddling, and keeping themselves from gross errors. But as Cicero, when he setteth down an idea of a perfect orator, doth not mean that every pleader should be such; and so likewise, when a prince or a courtier hath been described by such as have handled those subjects, the mould hath used to be made according to the perfection of the art, and not according to common practice: so I understand it, that it ought to be done in the description of a politic man, I mean politic for his own fortune. But it must be remembered all this while, that the precepts which we have set down are of that kind which may be counted and called "bonæ artes." As for evil arts, if a man would set down for himself that principle of Machiavel, "that a man seek not to attain virtue itself, but the appearance only thereof; because the credit of virtue is a help, but the use of it is cumber:" or that other of his principles, "that he presuppose, that men are not fitly to be wrought otherwise but by fear; and therefore that he seek to have the Italians call "seminar spine," to sow thorns; or that other principle, contained in the verse which Cicero citeth, "Cadant amici, dummodo inimici intercidant," as the Triumvirs, which sold, every one to other, the lives of their friends for the deaths of their enemies: or that other protestation of L. Catalina, to set on fire and trouble states, to the end to fish in droumy waters, and to unwrap their fortunes, " Ego si quid in fortunis meis excitatum sit incendium, id non aqua, sed ruina restinguam:" or that other principle of Lysander "that children are to be deceived with comfits, and men with oaths:" and the like evil and corrupt positions, whereof, as in all things, there are more in number than of the good: certainly, with these dispensations from the laws of charity and integrity, the pressing of a man's fortune may be more hasty and compendious. But it is in life as it is in ways, the shortest way is commonly the foulest, and surely the fairer way is not much about. But men, if they be in their own power, and do bear and sustain themselves, and be not carried away with a whirlwind or tempest of ambition, ought, in the pursuit of their own fortune, to set before their eyes not only that general map of the world, that "all things are vanity and vexation of spirit," but many other more particular cards and directions: chiefly that,—that being, without well-being, is a curse, and the greater being the greater curse; and that all virtue is most rewarded, and all wickedness most punished in itself: according as the poet saith excellently: "Quæ vobis, quæ digna, viri, pro laudibus istis And so of the contrary. And, secondly, they compensations and satisfactions are good to be used, but never good to be purposed. And lastly, it is not amiss for men, in their race toward their fortune, to cool themselves a little with that conceit which is elegantly expressed by the Emperor Charles the Fifth, in his instructions to the king, his son, "that fortune hath somewhat of the nature of a woman, that if she be too much wooed, she is the farther off." But this last is but a remedy for those whose tastes are corrupted: let men rather build upon that foundation which is as a corner-stone of divinity and philosophy, wherein they join close, namely, that same "Primum quærite." For divinity saith, "Primum quærite regnum Dei, et ista omnia adjicientur vobis:" and philosophy saith, "Primum quærite bona animi, cætera aut aderunt, aut non oberunt." And although the human foundation hath somewhat of the sands, as we see in M. Brutus, when he brake forth into that speech, "Te colui, virtus, ut rem; ast tu nomen inane es;" yet the divine foundation is upon the rock. But this may serve for a taste of that knowledge which I noted as deficient. Concerning Government, it is a part of knowledge secret and retired, in both these respects in which things are deemed secret; for some things are secret because they are hard to know, and some because they are not fit to utter. We see all governments are obscure and invisible : "Totamque infusa per artus Mens agitat molem, et magno se corpore miscet." Such is the description of governments. We see the government of God over the world is hidden, insomuch as it seemeth to participate of much irregularity and confusion: the government of the soul in moving the body is inward and profound, and the passages thereof hardly to be reduced to demonstration. Again, the wisdom of antiquity, (the shadows whereof are in the poets,) in the description of torments and pains, next unto the crime of rebellion, which was the giants' offence, doth detest the offence of futility, as in Sisyphus and Tantalus. But this was meant of particulars: nevertheless even unto the general rules and discourses of policy and government there is due a reverent and reserved handling. riety of their intelligences, the wisdom of their observations, and the height of their station where they keep sentinel, in great part clear and transparent. Wherefore, considering that I write to a king that is a master of this science, and is so well assisted, I think it decent to pass over this part in silence, as willing to obtain the certificate which one of the ancient philosophers aspired unto; who being silent, when others contended to make demonstration of their abilities by speech, desired it might be certified for his part, "that there was one that knew how to hold his peace." Notwithstanding, for the more public part of government, which is Laws, I think good to note only one deficiency; which is, that all those which have written of laws, have written either as philosophers or as lawyers, and none as statesmen. As for the philosophers, they make imaginary laws for imaginary commonwealths; and their discourses are as the stars, which give little light, because they are so high. For the lawyers, they write according to the states where they live, what is received law, and not what ought to be are derived but as streams: and like as waters do law for the wisdom of a lawmaker is one, and of a lawyer is another. For there are in nature certain fountains of justice, whence all civil laws take tinctures and tastes from the soils through which they run, so do civil laws vary according to the regions and governments where they are planted, though they proceed from the same fountains. Again, the wisdom of a lawmaker consisteth not only in a platform of justice, but in the application thereof; taking into consideration by what means laws may be made certain, and what are the causes and remedies of the doubtfulness and uncertainty of law; by what means laws may be made apt and easy to be executed, and what are the impediments and remedies in the execution of laws; what influence laws touching private right of meum and tuum have into the public state, and how they may be made apt and agreeable; how laws are to be penned and delivered, whether in texts or in acts, brief or large, with preambles, or without; how they are to be pruned and reformed from time to time, and what is the best means to keep them from being too vast in volumes, or too full of multiplicity and But, contrariwise, in the governors toward the crossness; how they are to be expounded, when governed, all things ought, as far as the frailty of upon causes emergent and judicially discussed, man permitteth, to be manifest and revealed. For and when upon responses and conferences touchso it is expressed in the Scriptures touching the ing general points or questions; how they are to government of God, that this globe, which scem- be pressed, rigorously or tenderly; how they are eth to us a dark and shady body, is in the view to be mitigated by equity and good conscience, of God as crystal: "Et in conspectu sedis tan- and whether discretion and strict law are to be quam mare vitreum simile crystallo." So unto mingled in the same courts, or kept apart in seve princes and states, especially towards wise se- ral courts; again, how the practice, profession, nates and councils, the natures and dispositions and erudition of law is to be censured and goof the people, their conditions and necessities, verned; and many other points touching the adtheir factions and combinations, their animosities ministration, and, as I may term it, animation of and discontents, ought to be, in regard of the va- laws. Upon which I insist the less, because I purpose, if God give me leave, (having begun a work of this nature in aphorisms,) to propound it hereafter, noting it in the mean time for deficient. And for your majesty's laws of England, I could say much of their dignity, and somewhat of their defect; but they cannot but excel the civil laws in fitness for the government: for the civil law was "non hos quæsitum munus in usus;" it was not made for the countries which it governeth: hereof I cease to speak, because I will not intermingle matter of action with matter of general learning. 66 prehension of them, they shall make that ancient and patient request, "Verbera, sed audi;" let men reprehend them, so they observe and weigh them for the appeal is lawful, though it may be it shall not be needful, from the first cogitations of men to their second, and from the nearer times to the times farther off. Now let us come to that learning, which both the former times were not so blessed as to know, sacred and inspired Divinity, the sabbath and port of all men's labours and peregrinations. in our will, so we are to believe his word, though THE prerogative of God extendeth as well to THUS have I concluded this portion of learning the reason as to the will of man; so that as we touching civil knowedge; and with civil know-are to obey his law, though we find a reluctation ledge have concluded human philosophy; and with human philosophy, philosophy in general. And being now at some pause, looking back into that I have passed through, this writing seemeth to me, si nunquam fallit imago" (as far as a man can judge of his own work,) not much better than that noise or sound which musicians make while they are tuning their instruments; which is nothing pleasant to hear, but yet is a cause why the music is sweeter afterwards: so have I been content to tune the instruments of the muses, that Howbeit, if we will truly consider it, more they may play that have better hands. And sure-worthy it is to believe than to know as we now ly, when I set before me the condition of these know. For in knowledge man's mind suffereth times, in which learning hath made her third from sense; but in belief it suffereth from spirit, visitation or circuit in all the qualities thereof-as such one as it holdeth for more authorized than the excellency and vivacity of the wits of this itself, and so suffereth from the worthier agent. age; the noble helps and lights which we have Otherwise it is of the state of man glorified; for by the travails of ancient writers; the art of print- then faith shall cease, and we shall know as we ing, which communicateth books to men of all are known. fortunes; the openness of the world by navigation, which hath disclosed multitudes of experiments, and a mass of natural history; the leisure wherewith these times abound, not employing men so generally in civil business, as the states of Græcia did, in respect of their popularity, and the states of Rome, in respect of the greatness of their monarchy; the present disposition of these times at this instant to peace; the consumption of all that ever can be said in controversies of religion, which have so much diverted men from other sciences; the perfection of your majesty's learning, which as a phoenix may call whole vollies of wits to follow you; and the inseparable propriety of time, which is ever more and more to disclose truth-I cannot but be raised to this persuasion, that this third period of time will far surpass that of the Grecian and Roman learning: only if men will know their own strength, and their own weakness both; and take one from the other, light of invention, and not fire of contradiction; and esteem of the inquisition of truth as of an enterprise, and not as of a quality or ornament; and employ wit and magnificence to things of worth and excellency, and not to things vulgar and of popular estimation. As for my labours, if any man shall please himself or others in the re Wherefore we conclude that sacred Theology, (which in our idiom we call Divinity,) is grounded only upon the word and oracle of God, and not upon the light of nature: for it is written, "Cœli enarrant gloriam Dei ;" but it is not written, "Cœli enarrant voluntatem Dei:" but of that it is said, "Ad legem et testimonium: si non fecerint secundum verbum istud," &c. This holdeth not only in those points of faith which concern the great mysteries of the Deity, of the creation, of the redemption, but likewise those which concern the law moral truly interpreted: Love your enemies: do good to them that hate you; be like to your heavenly Father, that suffereth his rain to fall upon the just and unjust. To this it ought to be applauded, "Nec vox hominum sonat:" it is a voice beyond the light of nature. So we see the heathen poets, when they fall upon a libertine passion, do still expostulate with laws and moralities, as if they were opposite and malignant to nature: Et quod natura remittit, invida jura negant." So said Dendamis the Indian unto Alexander's messengers, "That he had heard somewhat of Pythagoras, and some other of the wise men of Græcia, and that he held them for excellent men: but that they had a fault, which was, that they had in too great reverence and |