prastent ea in re hominibus ipsis antecellat than to be excellent above other men in the same thing wherein man is superiour to all Creatures If therefore he who more than ordinarily pursueth vertue doth likewise extraordinarily follow the light of reason To whom can Eloquence be more beseeming than to the vertuous to the end that the same order which the Law of reason haâ—h setled in him the sweetnesse of perswasion may communicate extend and imprint in all others But to what vertue is this ornament more sutable than to the vertue Politicke which being borne for others procuring the good of others appearing for generall profit upon the Theater of honors ought to issue forth well adorned to shew her selfe in her full trim with all things that may contribute to make her recommendable and usefull in the presence of all men I say recommendable for can any thing acquire greater authority to the vertue appearing in publicke than doth Eloquence ravishing men with admiration I say likewise usefull for even as in Nature Vtilitie and Ornament are inseparable and there being nothing more profitable for the world than what doth most adorn it as the Sun light This is also particularly seene in Art as in Architecture wherein Pillars being the beautie of the building are likewise the supports So Eloquence Cic. 3. de Oratore Multum ego in excellente Oratore eodernque vire bono pono esse ornamentâ— in universacivitate which wee terme the ornament of Politicke vertues is no vaine one but wherein benefit accompanieth beauty usefulnesse is annexed to gracefulnesse and the good thence arising to humane society equaliseth the delightfulnesse And as the eye contributeth much ornament to the body and with all great commodity So the I loquence of a vertuous States man highly adometh the whole body of the common-wealth but doth much more profit it For wisedome indeed giveth good Counsels Prudence fitting meanes to bring them to perfection Iustice good intentions courage brave resolutions but what wisedome knoweth what Prudence makes choice of what Iustice procureth what good soever courage resolveth on or attempteth Eloquence perswadeth and makes it well liking to others so as it addeth to all the parts of Politicke vertue not onely gracefulnesse and beauty but vigour and authority I will not here resolve upon what the Orator Cassins and the Lawyer Scavola disputed upon in the Roman Orator to weet whether Prudence Cic. lib. 1. de Oratore or Eloquence laid the first foundations of Republickes and humane societies yet may one safely say Isrash Eloquence were unable to make this master-piece dumb Prudence could not effect it but the one had need of the others assistance Eloquence requiring the reasons of Prudence and Prudence the perswasions of Eloquence But holy Writ and Gods revelations summon me to soare yet higher and to referre the Source of States and Common-wealths not to men but God not to humane Prudence or Eloquence which had never knowne neither that by its counsels nor this by its allurements how to curbe men naturally borne to liberty under the yoke of obed once but rather to the naturall inclination ingrafred by God in the soule of man to live in society and for living in this societie to establish order and to submit themselves unto some one Now it is very probable that those to whom men have subjected themselves in execution of Gods oâ—dinance ingraâ—ed and imprinted in them have beene the most excellent of all other not onely to invent by Prudence just and profitable decrees but moreover to make Iustâ—ce appeare and to perswade profit by word of mouth And though the Law having higher authority useth no preface nor perswasion but only a full and absolute commandement Yet surely those who first proposed Lawes to men were obliged to make it appeare unto them by discourse that their commandements were just not tyrannicall their authority reasonable and not violent Whereupon the Roman Orator sayth That the ancient Law-makers Cic. lib. 3. de Orat. Lycurgus Solon Pittacus and others were endued with wisedome to invent good Lawes and with Eloquence also to perswade the admittance thereof Yea the Scripture it selfe noteth how when God established Moses at a Law-maker and conducter of his people Moses alleadging for his excuse the defect of Eloquence hoping thereby to have discharged himselfe of this Commission God was pleased not onely to give him power and wisdome but moreover unlosed his naturall stammering and stuttering in speech to the end he might propose and establish his Lawes not onely wisely and with authoritie but gracefully likewise and with perswasion And the Sonne of God being come into the World to settle the State of his holy Church and to give men the law of perfection was pleased to accompany his infinite wisedome in ordayning and his soveraigne authoritie in commanding with his divine Eloquence in perswading so as the Gospell sayth That the sweetnesse of those gracious words flowing from his mouth Mâ—rahane ur oâ—â—â—nâ—t in verbis gratia qua procedebat de â—re cjus NuÌ„quam sic loquâ—â—us est homo wrapt all men in admiration causing them to protest that never any man spoke with so much truth sweetnesse and force So indeed the Eternall increated and subsistent word framed his speech and his sacred mouth was the Organ his word the conceipt and his voyce the sound of the divine word And when afterward he sent his Apostles to erect the Spirituall estate over the whole world the Foundations whereof he had formerly layd in Iudaa tongues were the last peece wherewith hee armed them after he had stored them with wisdome counsell and authority But heavenly tongues to the end that as their power and wisdome was spirituall so should their Eloquence be also and that from whence the Law and Commandements which they intimated to men did proceed even from thence and not from humane Art should their perswasion be derived But since God the soveraigne and absolute Lord of man hath found it fitting and convenient to use towards us as being desirous to draw us unto him not onely commandements but exhortations as the Apostle speaketh would he not hereby instruct us Tanquam deâ— exhortantâ— per noâ— hee I say who seeth apparantly the most secret and most hidden passages of mans heart that nothing doth more excite or hath greater power and Empire over man than speech and plausible perswasion and that discourse sooner gayneth hearts by the sweetnesse of reason and pleasing force of truth than rough Authoritie by the terrour of her power CHAP. 15. Of the Efficacy of Eloquence IT is therefore a happy advantage when Eloquence and the faculty of discourse concurre joyntly with their wisdome and Authority who rule or governe men nor can one desire eyther a fairer ornament to their dignity or stronger armes for their vertue For we have not to deale with brute Beasts which absolute force may captivate nor with Angels
love and search the known good if wee do not farther adde those qualities requisite to enable us for the production and putting them in practise to the end to arm politick vertue with all her necessary peeces First then wisdome and prudence afford capacity and sufficiency Iustice honesty and their associats inspire a good affection and right intention It remaineth that I shew those parts adding thereto force and efficacy But even those vertues serving for knowing and willing good do also concurre to the enablement and action For every vertue is a habitude and perfection added to the powers of the reasonable soule to afford it the dexterity the vigour the ease and facility to operate and act agreeably to the rules of reason Whereupon the Philosophers generally call Vertue an operative habitude since every vertue tends to action and as Aristotle saith Vertue is no other than a quality making him good who possesseth it Arist lib. 2. Eth. cap. 6. Virtus est qua honum facit habentem opus ejus reddit bonum and his operation laudable So as Saint Augustine was in the right when in generall hee names Vertue A quality for the well ordering the actions of this life and more briefly The good Virtus est qualitas qua rectè vivitur Aug. l. 2. de lib. arb c. 18. 19. Virtus est honus usus liberi arbitrii ibid. and right use of freewill So in that every vertue reflecteth upon the action as its aym and fruit those vertues shewing light whereby to know good and inclining us to love it do likewise afford us the ability to produce it The same vigour of the root of which the tree makes use towards the conception and form of the fruit is likewise serviceable thereto for the production and perfection thereof And the same wind causing a ship to lanch forth and sayle doth likewise drive it into the haven The like agility animating the runner of the Olympick games to appeare in the lists doth also cause him to perform his race to touch the goal and gain the prize and that which begins to give him motion to his course doth consequently afford him both progresse and victory Wisdome and Prudence are not only even before the action usefull for the understanding of what is fit to bee done and of the meanes we are therein to use but they further guide the course of the action and the one serving as a fane the other conducting and prescribing the measure accompany and carry it to the desired end In like manner justice honesty and all vertues thereon depending besides that they dispose and inc ine the soule to honest and laudable actions they are likewise very usefull in the exercise of the very actions themselves not only causing man to be willing but to be able also to do good yet do I find notwithstanding certaine qualities and vertues properly destinated for the disclosing and producing of what prudence hath conceived and justice designed as honest and profitable Vertues and qualities without which justice hath often only good wishes without fruit and prudence sage counsels without successe Now these qualities are chiefly required in publick persons encountring in their most pious enterprizes a thousand obstacles through which they are to break lets which they are to rebate difficulties which they are to overcome and this not being feaseable for them without necessary armes their honesty remayneth uselesse and their wisdome fruitlesse if they be thereof unprovided I reduce these qualities to foure heads Authority Good Fortune Courage and Eloquence Authority causeth sage and just counsels to bee received Good Fortune makes them succesfull Courage addes credit therto and Eloquence perswades the performance and in truth without Eloquence they often appeare bitter without Courage weak without Good Fortune fruitlesse and nullified without Authority So as Authority causeth them to overcome all obstacles Good Fortune all difficulties Courage all resistances and Eloquence all humane aversions and passions Yet will I not say either that Eloquence is a vertue or that Authority or Good Fortune are inherent qualities and fastned to man as habitudes Courage arising out of Fortitude and Magnanimity justly holdeth one of the first ranks among politick vertues as I will shew in the sequell of this Discourse But Authority and Good fortune are but exteriour guifts of God being not in us but by his onely favour when at any time he authorizeth us among men causing our good counsels happily to succeed both for his glory and the generall good And as for Eloquence it is no vertue but an Instrument causing vertues to be of validitie and an ornament decking and beautifying them Now to place these foure qualities in their proper rankes and offices know that authority conferreth credit Good fortune successefulnesse Fortitude resolution and constancie Eloquence perswasion gracefulnesse and as it were Beautie And all these foure united give perfection to Politicke Vertue and a Period to my intended Worke. CHAP. II. Of Authoritie THe Authoritie whereof I speake in this place is not the dignity nor power which the charge conferreth but a reputation or if you please a wright and price which generall opinion and esteeme with a joynt consent affords to the vertuâ— counsell deeds and words of certaine persons clevated to high offices which all looke upon as Gods on earth or as men sent by God for the publike benefie and safety of all For there are diveâ—â— advanced to dignities who though adâ—â—â—ed with vertue and endued with judgment and science yet being unfurnished of this Authoritie which opinion affordeth to some particulars they misse the principall instrument setting a value upon men among men though their counsels be never so good and well grounded yea even where sufficiencie equally shineth with integritie yet so it is they are not so much as listned unto What in some other mans mouth would carry weight with it looseth its estimate in theirs and their Prudence is like the Gold and Pearles in some Countryes where the Inhabitants eyther regard them not or slight them as not knowing their worth Who knowes not that Cockles marked with the publicke stampe are the currant coyne in certaine newly discovered Countries namely in Congo For it is not the scarcitie of gold and silver which reduceth them to this extremitie but either the ignorance contempt or a contrary custome Gold and silver abound there but these people yeeld the precedence to base Cockle-shels if not in price at least in imployment The former loosing in these mens opinions the ranke and dignity Nature allowes them Gold was not in use in the Citie of Sparta by Lycurgus his Lawes but Iron onely which bearing the publike stamp was able and did all things in matter of commerce whilest gold though more rich and precious lay unprofitably moulding in some obscure retreat The like estimate the publick stamp gives to coynes generall opinion but chiefly that of the Prince whence authority hath its
cause right and reason to take place to support innocencie and to bereave iniquity of its liberty to doe ill yet notwithstanding not to have a heart more puffed up with vaine-glory but only a mind farther charged with care and not to grow passionate but for publicke interest and not seeke by their proper labours but only the good and quiet of others not to rule for themselves but by commanding to be serviceable to all to shew themselves as terrours to oppressors and the safety of the oppressed and not to employ Authority but in defence of what needeth support or to resist what cannot otherwise be repelled but by such a Iustice as is armed with power is the thing in truth which ravisheth all men with admiration It is that which acquireth and maintaineth credit in publick opinion causing those who execute such actions to be reverenced as the Gods of other men In this sort Iob representeth the credit he had among those of his Nation namely by his Iustice and equity When I drew neare sayth he the Gates of the Citie Iob. cap. 23. and when they prepared a Chaire for me in the middle of the place the young men retyred and the old men arose and stood up out of Honour The Princes gave over speaking holding the finger on the mouth The Governours were silent and their tongues were fastened to their pallats The Eare that heard my discourse esteemed me right happy and the Eye contemplating my gravity gave testimony to all men of me Because I had delivered the poore who had only cryes and sighes to defend them and the oppressed Orphan who found no reliefe I have comforted the afflicted heart of the Widow I cloathed my selfe with Iustice as with a Garment of Honour and a Diadem of Glory I have bin the Blind mans Eye the Lame mans foot and the Poore mans Father See here plainly in this example drawne out of Scripture how the credit authority of a Magistrate is the fruit of his Iustice and Integrity It is fitting that a Souldier know how to use his armes if he will have them defend him It is likewise requisite that he who is endowed with worthy qualities of the minde know how to employ them if hee intend they should grace him and put him into or maintaine him in authority For hee must understand how to take his favourable times moments and occasions to produce and manifest them The observation of seasons constellations dayes and houres is not more necessary for those who undertake husbandry to plant sow graft or to inoculate successefully If either Prudence or good fortune faile at this point we shall never advance any thing and be it that wee trip by indiscretion or slip by misfortune in this passage we shall still make the nose and ground meet save only that Imprudencie herein is blamable Infortunitie excusable But to conclude all this discourse concerning Authority The acquiring thereof is not all we must likewise beware we abuse it not or loose or weaken it by-imploying it to every frivolous purpose and without necessitie For as those who daily take Physicke make it uselesse and inefficacious by the over frequent use thereof taking away its vigour and operation by the custome So those who in all affaires and accidents are overstiffe and will straine their Authority to the height enervate and weaken it so as resolving never to slacken or unbend the bow they in the end doe absolutely breake it It is fitting sometime to give that way in lesse important occasions which a man would not doe in the obtaining what is fitting in more principall occurrents it is not necessary in passing a River to goe directly against the streame and to afflict our selves with an unnecessary toyle but rather to overcome its force in by asing the current and by a little descending and not by direct mounting to breake its force and make way Who so knoweth how to give way when in discretion he ought shall overcome all with patience We are to keepe the shoot-anchor for great tempests Credit and Authority for eminent occasions small ones ought not to detaine it to the end great ones may meet it in its full measure We have an excellent example hereof in Tacitus where a famous Senatour Cajus Cassius speaketh these notable words to the Senate in a Subject of consequence Tac. lib. 14. Anual 1. I have divers times not opposed many scarce reasonable things which have bin proposed in this assembly to the end not to destroy by over importune and frequent contradictions all the Authority I have but to keep it intire for the Common-wealths necessities if happily affaires stand in need of firme and free Counsell Here you see how Prudence ought to husband Authority CHAP. 7. Of good Luck ORder is transmuted when the Blinde lead the cleare-sighted Neverthelesse in worldly affaires if Fortune guide not Prudence yet doth she at least open the way for it and causeth it to attaine its ayme Prudence may passe on without the conduct of fortune but not arrive to the end wherto it aspireth without the favour of fortunes Convoy So as Prudence inventing sage Counsels and Fortune affording happy events The cleare-sighted disposeth the way but the blind findeth the passage It is not therefore sufficient to have Prudence for the proposing of good Counsels and Credit and Authority to cause them to be received if fortune accompany not the execution to make them successefull For though it be true that the Wiseman ought not to be answerable for events they being out of his Iurisdiction but onely for such Counsels as depend upon himselfe yet so it is notwithstanding that hee both seeketh and desireth his pretensions as all other things doe and when for the obtayning thereof he hath performed what he eyther ought or is able to effect in conclusion he findeth himselfe frustrate The glory of his Prudence doth not greatly content him without the fruit and if he merit not reproach yet seemeth he worthy of compassion since the vulgar in matter of affaires regard not the counsels but the events they more esteeme a naughty counsell with happy event than a good and sage one which succeedeth not and good fortune once sayling him both Wisedome Prudence Iudgment and all things seeme to be wanting in the opinion of men Truly those vvho having on their part performed what they ought yet doe only want successe may defend themselves with the answer which Siramnes a Persian Gentleman made to certaine of his friends who wondred why his Enterprises were so improspcrous his propositions being so pithy Plut. in his Morals of the notable saings of Princes Kings and Captaines The reason sayd he is because I am only Master of my discourse but Fortune of the effects Yet notwithstanding when good counsels take effect men alwayes esteeme them the best and when they succeed not the contrary event causeth them to be in some measure suspected In a word Prudence
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
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
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
the dignity of high charges the most assured meanes is that which King Agesilaus sheweth us To say that which is good and to do what is honest which in a word is to shew our selues irreprehensible in our counsels and actions If you will have good renowne learne to speake well and to do better saith Epictete in Strabo Whereupon Socrates giveth this briefe instruction to Magistrates for the acquiring a good name to wit to endevour to be the same they would appeare For both mines of gold and springs of water though hidden do notwithstanding continually send forth certaine marks upon the surface of the earth which discover them the former small graines of gold the latter coolenesse and humidity So likewise true vertue engraven in the soule daily sendeth forth certaine and evident signes of her presence as flashes of her light Dissimulation may counterfeit truth but never imitate her and lesse perfectly represent her The Ape beareth certain touches of mans face but every man still knowes it for an Ape The painted grapes of that ancient Limmer had the forme and colour of true ones but they deceived onely birds The counterfeit Cow of Myron deluded onely other cattell The apples of Sodome deceive the eye beholding them but not the hand touching them Counterfeit gold may impose true apparances upon the eye but it cannot cosen the test Apparances and pretexts may well disguise vice but facts will manifest it and if Midas have Asses cares hee is much the nearer to hide them or to stoppe mens mouthes when Reedes and Canes having neither eyes to see nor cares to heare will finde a tongue to discover and divulge it There is nothing so bidden but comes to light saith the Scripture A good name and chiefly in men elevated to honour is a tender businesse and of the nature of flowers which lose their smell and grace if they be but onely touched It is therefore not onely necessary to preserve it from blame by avoyding ill but even from suspition in eschewing whatsoever carryeth the shadow thereof blame foyleth honour suspition blasteth it and though after difference vertue rest entire yet doth the authority thereof remain wounded and as the Sunne eclipsed by the opposition of the gloomy body of the Moon remaineth still cleare in it selfe but darkesome to us So vertue eclipsed by the mischievous encounter of suspition and publicke distrust though she be at all times cleare and shining in her selfe yet so it is that she becommeth obscure and uselesse for others 2 In producing the workes of vertue To leave one terme is not to touch the other To avoyd evill is as much as not to be ill but it is not presently to be good Vertue faith the Phâ—losopher tendeth to operation to avoyd blame is not to be reproachable but it is not instantly to be commendable Praise is due onely to vertuous actions but to flye vice and practise vertue to avoyd reproach and merit glory is the perfection It is from thence the splendor of a faire and solid renowne resulteth Men cannot praise but what they prize nor prize but what they know nor know but what they discover Vertue appeareth not it is hidden in the soule but the reputation her workes produce in the opinion of men is a light causing her to be both admired and reverenced To this purpose the Astrologers say that we see not the Sunne but the light thereof onely and the Philosophers that we discover not the presence of spirituall substances but by their actions The good odour discovers the Muske good workes vertue Wee see not God the Angels the soule nor the winde but we perceive Gods presence in the world the Angels in their place the soule in the body the winde in the ayre by their effects of God by his Providence of the Angels by his wonders of the soule by its discourse of the winde by its blast Wouldst thou have thy vertue commended let us see it Desirest thou we should see it cause it to operate shew her workes and we shall perceive her presence afford us her fruits and we will returne her due commendations How wilt thou have us know that thou art in possession thereof if thou producest it not or that it is living in thee if it have no operation It cannot be without living nor live without working Habitude saith the Philosopher is in the power vertue in the action vertue cannot be idle if shee be so she dyes if she dyes she is no more Fire leaves to be when it gives over burning the spring dryeth up when it leaveth running the tree dyeth when it putteth forth no more leaves The Crocodile as they say leaves to live when he makes an end of growing the heart loseth life as sâ—one as motion The life of all things ends with theâ—r operation So vertue ceasing to operate is eyther not any longer any thing or will speedily be reduced to nothing She is either dead or drawing on towards her end her vigour is extinguished with her action and her idle languishing and dying habitude onely remaineth CHAP. 12. Of the ordering of life and manners which is the other head of Politicke Iustice towards himselfe VErtuous actions then are necessary both for the conservation of vertue and for the production of honour and praise which is her light lustre Here may enter nay here ought all vertues to meet not onely Politicke but even those vertues proper to a private man as temperance chastity sobriety humility modesty benignity and others which regulate their lives and manners who are therewith adorned these being not precisely necessary in a Magistrate as a Magistrate but very fitting as he is a man and more as he is a Christian Nay I say as a Magistrate he ought to possesse them in a higher degree than the vulgar since in a selected person nothing ought to be ordinary but all choice all high and all proportionable to the place he holdeth For as man as touching the body participateth of the elements with beasts and plants but yet in a more excellent manner proportionable to the dignity of his reasonable nature raysing him above the rest of corporall things so those vertues practised in a slacke manner among the people ought in Princes and Magistrates to be farre more eminently exercised For they being instituted not onely for the maintenance of peace but of good manners likewise among the people they owe for the one vigilancy and conduct for the other example and good life and if peace requisite in society be not ordained and appointed but to cause them to live vertuously and according to the lawes of just reason it seemeth that those who governe them are not so much redevable for their good guidance in causing them to live in peace as for their good example in procuring them to live well The one is but the meane the other the end Wherefore it is that not onely Politicke vertues but all the rest