XXIII civil knowledge be conversant about a subject which of all other be most  immerse in matter and hardly reduce to axiom nevertheless as Cato the censor  say that the Roman be like sheep for that a man be better drive a flock of  they than one of they for in a flock if you can get but some few go right the  rest will follow so in that respect moral philosophy be more difficile than  policy again moral philosophy propound to itself the frame of internal  goodness but civil knowledge require only a external goodness for that as to  society suffice and therefore it come oft to pass that there be evil time in  good government for so we find in the holy story when the king be good yet it  be add say thus far poulus non to distribute cor suum and owner god father  of oneself again state as great engine move slow and be not so soon put out of  frame for as in Egypt the seven good year sustain the seven bid so government  for a time well ground do bear out error follow but the resolution of  particular person be more sudden subvert these respect do somewhat qualify the  extreme difficulty of civil knowledge this knowledge have three part accord to  the three summary action of society which be conversation negotiation and  government for man seek in society comfort use and protection and they be  three wisdom of diverse nature which do often sever wisdom of the behaviour  wisdom of business and wisdom of state the wisdom of conversation ought not to  be over much affect but much less despise for it have not only a honour in  itself but a influence also into business and government the poet say nec face  to tear down word tuo a man may destroy the force of his word with his  countenance so may he of his deed say Cicero recommend to his brother  affability and easy access nil interest to have ostium  area free from obstacles face enclosed space it be nothing win to admit man  with a open door and to receive they with a shut and reserve countenance so we  see Atticus before the first interview between Caesar and Cicero the war  depend do serious advice Cicero touch the compose and order of his countenance  and gesture and if the government of the countenance be of such effect much  more be that of the speech and other carriage appertain to conversation the  true model whereof seem to I well express by Livy though not mean for this  purpose ne or adjudge every thing to arms to see or liable quorum one be  of another freedom to forget one of oneself the sum of behaviour be to retain  a man own dignity without intrude upon the liberty of other on the other side  if behaviour and outward carriage be intend too much first it may pass into  affectation and then quid misshapen how theater stage in vine transfer to act  a man life but although it proceed not to that extreme yet it consume time and  employ the mind too much and therefore as we use to advice young student from  company keep by say clothe thief time so certain the intend of the discretion  of behaviour be a great thief of meditation again such as be accomplish in  that from of urbanity please themselves in it and seldom aspire to high virtue  whereas those that have defect in it do seek comeliness by reputation for  where reputation be almost everything become but where that be not it must be  supply by puntos and compliment again there be no great impediment of action  than a over curious observance of decency and the guide of decency which be  time and season for as Solomon say who look back at and wind non plant et who  look back at and frown non  to measure a man must make his opportunity as oft  as find it to conclude behaviour seem to I as a garment of the mind and to  have the condition of a garment for it ought to be make in fashion it ought  not to be too curious it ought to be shape so as to set forth any good make of  the mind and hide any deformity and above all it ought not to be too strait or  restrain for exercise or motion but this part of civil knowledge have be  elegant handle and therefore I can report it for deficient the wisdom touch  negotiation or business have not be hitherto collect into write to the great  derogation of learning and the professor of learning for from this root spring  chief that note or opinion which by we be express in adage to this effect that  there be no great concurrence between learning and wisdom for of the three  wisdom which we have set down to pertain to civil life for wisdom of behaviour  it be by learned man for the most part despise as a inferior to virtue and a  enemy to meditation for wisdom of government they acquit themselves well when  they be call to it but that happen to few but for the wisdom of business  wherein man life be most conversant there be no book of it except some few  scatter advertisement that have no proportion to the magnitude of this subject  for if book be write of this as the other I doubt not but learned man with  mean experience will far excel man of long experience without learning and  outshoot they in their own bow neither needs it at all to be doubt that this  knowledge shall be so variable as it fall not under precept for it be much  less infinite than science of government which we see be labour and in some  part reduce of this wisdom it seem some of the ancient Roman in the sad and  wise time be professor for Cicero report that it be then in use for senator  that have name and opinion for general wise man as Coruncanius  and of Pyrrhus  Laelius and many other to walk at certain hour in the place and to give  audience to those that will use their advice and that the particular citizen  will resort unto they and consult with they of the marriage of a daughter or  of the employ of a son or of a purchase or bargain or of a accusation and  every other occasion incident to man life so as there be a wisdom of counsel  and advice even in private cause arise out of a universal insight into the  affair of the world which be use indeed upon particular cause propound but be  gather by general observation of cause of like nature for so we see in the  book which Q Cicero writ to his brother de petition consulship be the only  book of business that I know write by the ancient although it concern a  particular action then on foot yet the substance thereof consist of many wise  and politic axiom which contain not a temporary but a perpetual direction in  the case of popular election but chief we may see in those aphorism which have  place among divine write compose by Solomon the king of who the scripture  testify that his heart be as the sand of the sea encompass the world and all  worldly matter we see I say not a few profound and excellent caution precept  position extend to much variety of occasion whereupon we will stay a while  offer to consideration some number of example say et all  conversation who  to say ne to fit ear thy ne fort to hear slave tuum to speak ill of flute here  be commend the provident stay of inquiry of that which we will be loath to  find as it be judge great wisdom in pompe magnus that he burn Sertorius paper  unperused man sapiens si come fool to stretch sive to be angry sive to laugh  non to come upon requiem here be describe the great disadvantage which a wise  man have in undertake a light person than himself which be such a engagement  as whether a man turn the matter to jest or turn it to heat or howsoever he  change copy he can no way quit himself well of it who delicate a boyhood rear  slave suum postea to discern by sense the dawn insolent here be signify that  if a man begin too high a pitch in his favour it do common end in unkindness  and unthankfulness to see man swift in need his in person king stabit nec  to be inter unknown here be observe that of all virtue for rise to honour  quickness of dispatch be the best for superior many time love not to have  those they employ too deep or too sufficient but ready and diligent see all   to live who ambulant sub sole come young man good luck  who to rise pro  eastern here be express that which be note by Sulla first and after he by  Tiberius more adorant solemn daybreak how west well meridian  si spiritus  power to have to mount super te locum tuum ne to send down because  administration to make to be remiss sin maxima here caution be give that upon  displeasure retire be of all course the unfit for a man leave thing at worst  and deprive himself of mean to make they better Erat community little et  little in she man go for sale contra she king magnus et  to fortify with a rampart she to build in munitones per circle et to achieve  be siege to come upon be in she man pauper et sapiens et to set free she per  prudence to sew et nullus deincep recollection be huminis that poor man here  the corruption of state be set forth that esteem not virtue or merit long than  they have use of it thousand an answer to break in pieces iris i here be note  that silence or rough answer exasperate but a answer present and temperate  pacify iter sluggishness quasi hedge a thorn here be lively represent how  laborious sloth prove in the end for when thing be defer till the last instant  and nothing prepare beforehand every step find a briar or impediment which  catch or stop melior be Finis speech how principium here be tax the vanity of  formal speaker that study more about preface and inducement than upon the  conclusion and issue of speech who  understand  in judgment shape non be  compose this et pro morsel parish to forfeit recognizance reality here be note  that a judge be better be a briber than a respecter of person for a corrupt  judge offend not so light as a facile man pauper  trickery poor man simils be  rain violent in quo to make ready fame here be express the extremity of  necessitous extortion figure in the ancient fable of the full and the hungry  horseleech fons to make an uproar pede et sale corrupted parts  be legitimate  to fall in person to render impious here be note that one judicial and  exemplar iniquity in the face of the world do trouble the fountain of justice  more than many particular injury pass over by connivance who  to draw from below to some degree a patre et a matre et to say hoc non be sin  sharing in be homicide here be note that whereas man in wrong their best  friend use to extenuate their fault as if they may presume or be bold upon  they it do contrariwise indeed aggravate their fault and turn it from injury  to impiety Nola  be friend man irascible nec to walk come a human being  furioso here caution be give that in the election of our friend we do  principal avoid those which be impatient as those that will espouse we to many  faction and quarrel who confuse house to sew to have and hold wind here be  note that in domestical separation and breach man do promise to themselves  quiet of their mind and contentment but still they be deceive of their  expectation and it turn to wind thread sapiens fertilize father thread yes  fool sadness be mother of oneself here be distinguish that father have most  comfort of the good proof of their son but mother have most discomfort of  their ill proof because woman have little discern of virtue but of fortune who  conceal fault seek friendship say who one sermon return to separate faederatos  here caution be give that reconcilement be better manage by a amnesty and pass  over that which be pass than by apology and excuse in omni need good to be  abundance where autem word are most number of things there frequenter need  here be note that word and discourse abound most where there be idleness and  want primus in to sew cause legitimate say go for sale one pars et  to seek after in the dawn here be observe that in all cause the first tale  possess much in sort that the prejudice thereby wrought will be hardly remove  except some abuse or falsity in the information be detect word two  quasi  simplicia et self to come up and those  stomach here be distinguish that  flattery and insinuation which seem set and artificial sink not far but that  enter deep which have show of nature liberty and simplicity who erudit scoffer  ipse Himself in an unjust manner compose et who to make known of persons  Himself spot generate here caution be give how we tender reprehension to  arrogant and scornful nature who manner be to esteem it for contumely and  accord to return it dam rational opportunity et to put to ei prudence here be  distinguish the wisdom bring into habit and that which be but verbal and swim  only in conceit for the one upon the occasion present be quicken and redouble  the other be amaze and confuse quomodo in water resplendent face foresight  such tripe man palpable are foreseeing here the mind of a wise man be compare  to a glass wherein the image of all diversity of nature and custom be  represent from which representation proceed that application who taste of  countless custom to reach to be thus have I stay somewhat long upon these  sentence politic of Solomon than be agreeable to the proportion of a example  lead with a desire to give authority to this part of knowledge which I note as  deficient by so excellent a precedent and have also attend they with brief  observation such as to my understanding offer no violence to the sense though  I know they may be apply to a more divine use but it be allow even in divinity  that some interpretation yea and some write have more of the eagle than other  but take they as instruction for life they may have receive large discourse if  I will have break they and illustrate they by deduction and example neither be  this in use only with the Hebrew but it be general to be find in the wisdom of  the more ancient time that as man find out any observation that they think be  good for life they will gather it and express it in parable or aphorism or  fable but for fable they be vicegerent and supply where example fail now that  the time abound with history the aim be better when the mark be alive and  therefore the from of write which of all other be fit for this variable  argument of negotiation and occasion be that which Machiavelli choose wise and  apt for government namely discourse upon history or example for knowledge draw  fresh and in our view out of particular know the way best to particular again  and it have much great life for practice when the discourse attend upon the  example than when the example attend upon the discourse for this be no point  of order as it seem at first but of substance for when the example be the  ground be set down in a history at large it be set down with all circumstance  which may sometime control the discourse thereupon make and sometime supply it  as a very pattern for action whereas the example allege for the discourse sake  be cite succinct and without particularity and carry a servile aspect towards  the discourse which they be bring in to make good but this difference be not  amiss to be remember that as history of time be the best ground for discourse  of government such as Machiavelli handle so history of life be the most  popular for discourse of business because it be more conversant in private  action nay there be a ground of discourse for this purpose fit than they both  which be discourse upon letter such as be wise and weighty as many be of  Cicero and  Athenian and other for letter have a great and more particular  representation of business than either chronicle or life thus have we speak  both of the matter and from of this part of civil knowledge touch negotiation  which we note to be deficient but yet there be another part of this part which  differ as much from that whereof we have speak as to taste of and Himself  to taste of the one move as it be to the circumference the other to the centre  for there be a wisdom of counsel and again there be a wisdom of press a man  own fortune and they do sometime meet and often sever for many be wise in  their own way that be weak for government or counsel like ant which be a wise  creature for itself but very hurtful for the garden this wisdom the Roman do  take much knowledge of nam pol sapiens say the comical poet to touch chance  Himself and it grow to a adage Faber whoever it be chance  not common with others and Livy attribute it to Cato the first in hoc man  of such size vis animi et innate quality to be in ut wherever loco born be  Himself ipse chance creation to see this conceit or position if it be too much  declare and profess have be think a thing impolitic and unlucky as be observe  in Timotheus the Athenian who have do many great service to the state in his  government and give a account thereof to the people as the manner be do  conclude every particular with this clause and in this fortune have no part  and it come so to pass that he never prosper in anything he take in hand  afterward for this be too high and too arrogant savour of that which Ezekiel  say of Pharaoh form a river be neus et ego to make I Self or of that which  another prophet speak that man offer sacrifice to their net and snare and that  which the poet express right hand I Deus et fenugreek  quoth missile scales  nunc to be at for these confidence be ever unhallowed and bless and therefore  those that be great politic indeed ever ascribe their success to their  felicity and not to their skill or virtue for so Sulla surname himself Felix  not magnus so Caesar say to the master of the ship founded by him portas et  chance he but yet nevertheless these position Faber whoever it be chance  of oneself sapiens to be lord star to tread upon army null be way and the like  be take and use as spur to industry and not as stirrup to insolency rather for  resolution than for the presumption or outward declaration have be ever think  sound and good and be no question imprint in the great mind who be so sensible  of this opinion as they can scarce contain it within as we see in Augustus  Caesar who be rather diverse from his uncle than inferior in virtue how when  he die he desire his friend about he to give he a plaudite as if he be  conscious to himself that he have play his part well upon the stage this part  of knowledge we do report also as deficient not but that it be practice too  much but it have not be reduce to write and therefore lest it shall seem to  any that it be not Comprehensible by axiom it be requisite as we do in the  former that we set down some head or passage of it wherein it may appear at  the first a new and unwonted argument to teach man how to raise and make their  fortune a doctrine wherein every man perchance will be ready to yield himself  a disciple till he see the difficulty for fortune lie as heavy imposition as  virtue and it be as hard and severe a thing to be a true politic as to be true  moral but the handle hereof concern learning great both in honour and in  substance in honour because pragmatical man may not go away with a opinion  that learning be like a lark that can mount and sing and please herself and  nothing else but may know that she hold as well of the hawk that can soar  aloft and can also descend and strike upon the prey in substance because it be  the perfect law of inquiry of truth that nothing be in the globe of matter  which shall not be likewise in the globe of crystal or from that be that there  be not anything in be and action which shall not be draw and collect into  contemplation and doctrine neither do learning admire or esteem of this  architecture of fortune otherwise than as of a inferior work for no man  fortune can be a end worthy of his be and many time the worthy man do abandon  their fortune Willing for better respect but nevertheless fortune as a organ  of virtue and merit deserve the consideration first therefore the precept  which I conceive to be most summary towards the prevail in fortune be to  obtain that window which Momus do require who see in the frame of man heart  such angle and recess find fault there be not a window to look into they that  be to procure good information of particular touch person their nature their  desire and end their custom and fashion their help and advantage and whereby  they chief stand so again their weakness and disadvantage and where they lie  most open and obnoxious their friend faction dependence and again their  opposite envier competitor their mood and time sola man to be soft aditus et  time to get knowledge of their principle rule and observation and the like and  this not only of person but of action what be on foot from time to time and  how they be conduct favour oppose and how they import and the like for the  knowledge of present action be not only material in itself but without it also  the knowledge of person be very erroneous for man change with the action and  while they be in pursuit they be one and when they return to their nature they  be another these information of particular touch person and action be as the  minor proposition in every active syllogism for no excellency of observation  which be as the major proposition can suffice to ground a conclusion if there  be error and mistake in the minor that this knowledge be possible Solomon be  our surety who say a council in cord man tanquam water profunda say man aware  to draw out mock and although the knowledge itself fall not under precept  because it be of individual yet the instruction for the obtain of it may we  will begin therefore with this precept accord to the ancient opinion that the  sinew of wisdom be slowness of belief and distrust that more trust be give to  countenance and deed than to word and in word rather to sudden passage and  surprise word than to set and purpose word neither let that be fear which be  say forehead no one fides which be mean of a general outward behaviour and not  of the private and subtle motion and labour of the countenance and gesture  which as Q Cicero elegant say be animi door the gate of the mind none more  close than Tiberius and yet Tacitus say of gallus and indeed face displeasure  conjectavera so again note the differ character and manner of his commend  Germanicus and Drusus in the senate he say touch his fashion wherein he carry  his speech of Germanicus thus to greater extent in sight to provide word how  ut inside to discern by sense to give as a loan but of Drusus thus few say  to stretch out et chord oration and in another place speak of his character of  speech when he do anything that be gracious and popular he say that in other  thing he be just as to struggle out a word but then again to loosen to speak  when to come to help so that there be no such artificer of dissimulation nor  no such command countenance face order that can sever from a feign tale some  of these fashion either a more slight and careless fashion or more set and  formal or more tedious and wander or come from a man more dry and hardly  neither be deed such assure pledge as that they may be trust without a  judicious consideration of their magnitude and nature fraud Himself in parvis  faith to build before ut mayor advantage to trip and the Italian think himself  upon the point to be buy and sell when he be better use than he be wont to be  without manifest cause for small favour they do but lull man to sleep both as  to caution and as to industry and be as Demosthenes call they food  sluggishness so again we see how false the nature of some deed be in that  particular which Mutianus practice upon Antonius primus upon that hollow and  unfaithful reconcilement which be make between they whereupon Mutianus advance  many of the friend of Antonius simul friend he command et tribuneship grant  wherein under pretence to strengthen he he do desolate he and win from he his  dependent as for word though they be like water to physician full of flattery  and uncertainty yet they be not to be despise special with the advantage of  passion and affection for so we see Tiberius upon a sting and incense speech  of Agrippina come a step forth of his dissimulation when he say you be hurt  because you do not reign of which Tacitus say hearing haec of loose hidden  breast voice elicuer to seize Greek toward to bring to mind therefore to hurt  because non to have royal power and therefore the poet do elegant call passion  torture that urge man to confess their secret vino torus et iris i and  experience show there be few man so true to themselves and so settle but that  sometime upon heat sometime upon bravery sometime upon kindness sometime upon  trouble of mind and weakness they open themselves special if they be put to it  with a counter dissimulation accord to the proverb of Spain of mentira y sacar  as verdad tell a lie and find a truth as for the know of man which be at  second hand from report man weakness and fault be best know from their enemy  their virtue and ability from their friend their custom and time from their  servant their conceit and opinion from their familiar friend with who they  discourse most general fame be light and the opinion conceive by superior or  equal be deceitful for to such man be more mask true hunger e household member  emanate but the sound disclose and expound of man be by their nature and end  wherein the weak sort of man be best interpret by their nature and the wise by  their end for it be both pleasant and wise say though I think very true by a  nuncio of the pope return from a certain nation where he serve as lidger who  opinion be ask touch the appointment of one to go in his place he wish that in  any case they do not send one that be too wise because no very wise man will  ever imagine what they in that country be like to do and certain it be a error  frequent for man to shoot over and to suppose deep end and more compass reach  than be the Italian proverb be elegant and for the most part true of danari if  senno e if fede Apelles ne manco I non to give as a loan there be common less  money less wisdom and less good faith than man do account upon but prince upon  a far other reason be best interpret by their nature and private person by  their end for prince be at the top of human desire they have for the most part  no particular end whereto they aspire by distance from which a man may take  measure and scale of the rest of their action and desire which be one of the  cause that make their heart more inscrutable neither be it sufficient to  inform ourselves in man end and nature of the variety of they only but also of  the predominancy what humour reign most and what end be principal seek for so  we see when a favorite of Nero see himself outstrip by Petronius Turpilianus  in Nero humour of pleasure metus he to lay open he wrought upon Nero fear  whereby he break the other neck but to all this part of inquiry the most  Compendious way rest in three thing the first to have general acquaintance and  inwardness with those which have general acquaintance and look most into the  world and special accord to the diversity of business and the diversity of  person to have privacy and conversation with some one friend at least which be  perfect and well intelligenced in every several kind the second be to keep a  good mediocrity in liberty of speech and secrecy in most thing liberty secrecy  where it import for liberty of speech invite and provoke liberty to be use  again and so bring much to a man knowledge and secrecy on the other side  induce trust and inwardness the last be the reduce of a man self to this  watchful and serene habit as to make account and purpose in every conference  and action as well to observe as to act for as Epictetus will have a  philosopher in every particular action to say to himself et hoc volunteers  et  now too custom to make safe so a politic man in everything shall say to  himself et hoc volunteers  ac now too to some degree to learn in addition I  have stay the long upon this precept of obtain good information because it be  a main part by itself which answer to all the rest but above all thing caution  must be take that man have a good stay and hold of themselves and that this  much know do not draw on much meddle for nothing be more unfortunate than  light and rash intermeddle in many matter so that this variety of knowledge  tend in conclusion but only to this to make a better and free choice of those  action which may concern we and to conduct they with the less error and the  more dexterity the second precept concern this knowledge be for man to take  good information touch their own person and well to understand themselves know  that as saint James say though man look oft in a glass yet they do sudden  forget themselves wherein as the divine glass be the word of God so the  politic glass be the state of the world or time wherein we live in the which  we be to behold ourselves for man ought to take a impartial view of their own  ability and virtue and again of their want and impediment account these with  the most and those other with the least and from this view and examination to  frame the consideration follow first to consider how the constitution of their  nature sort with the general state of the time which if they find agreeable  and fit then in all thing to give themselves more scope and liberty but if  differ and dissonant then in the whole course of their life to be more close  retire and reserve as we see in Tiberius who be never see at a play and come  not into the senate in twelve of his last year whereas Augustus Caesar live  ever in man eye which Tacitus observe other Tiberio morum way second to  consider how their nature sort with profession and course of life and accord  to make election if they be free and if engage to make the departure at the  first opportunity as we see be do by duke Valentine that be design by his  father to a sacerdotal profession but quit it soon after in regard of his part  and inclination be such nevertheless as a man can tell well whether they be  worse for a prince or for a priest three to consider how they sort with those  who they be like to have competitor and concurrent and to take that course  wherein there be most solitude and themselves like to be most eminent as  Caesar Julius do who at first be a orator or pleader but when he see the  excellency of Cicero Hortensius a cognomen in the and other for eloquence and  see there be no man of reputation for the war but pompe upon who the state be  force to rely he forsake his course begin towards a civil and popular  greatness and transfer his design to a martial greatness fourthly in the  choice of their friend and dependent to proceed accord to the composition of  their own nature as we may see in Caesar all who friend and follower be man  active and effectual but not solemn or of reputation five to take special heed  how they guide themselves by example in think they can do as they see other do  whereas perhaps their nature and carriage be far differ in which error it seem  Pompey be of who Cicero say that he be wont often to say Sulla to be able ego  non to be able wherein he be much abuse the nature and proceed of himself and  his example be the unlike in the world the one be fierce violent and press the  fact the other solemn and full of majesty and circumstance and therefore the  less effectual but this precept touch the politic knowledge of ourselves have  many other branch whereupon we can insist next to the well understanding and  discern of a man self there follow the well open and reveal a man self wherein  we see nothing more usual than for the more able man to make the less show for  there be a great advantage in the well set forth of a man virtue fortune merit  and again in the artificial cover of a man weakness defect disgrace stay upon  the one slide from the other cherish the one by circumstance grace the other  by exposition and the like wherein we see what Tacitus say of Mutianus who be  the great politic of his time all who to say to make be a certain ostentator  which require indeed some be lest it turn tedious and arrogant but yet so as  ostentation though it be to the first degree of vanity seem to I rather a vice  in manner than in policy for as it be say boldly calumniar always  to some degree to hang so except it be in a ridiculous degree of deformity  boldly te to keep offering for sale always aluquid to hang for it will stick  with the more ignorant and inferior sort of man though man of wisdom and rank  do smile at it and despise it and yet the authority win with many do  countervail the disdain of a few but if it be carry with decency and  government as with a natural pleasant and ingenious fashion or at time when it  be mix with some peril and unsafety as in military person or at time when  other be most envy or with easy and careless passage to it and from it without  dwell too long or be too serious or with a equal freedom of tax a man self as  well as grace himself or by occasion of repel or put down other injury or  insolency it do great add to reputation and sure not a few solid nature that  want this ventosity and can sail in the height of the wind be not without some  prejudice and disadvantage by their moderation but for these flourish and  enhancement of virtue as they be not perchance unnecessary so it be at least  necessary that virtue be not disvalue and embase under the just price which be  do in three manner by offer and obtrude a man self wherein man think he be  reward when he be accept by do too much which will not give that which be well  do leave to settle and in the end induce satiety and by find too soon the  fruit of a man virtue in commendation applause honour favour wherein if a man  be please with a little let he hear what be true say cave ne not used to rebus  mayor to see si haec te res little as great  be delighted but the cover of  defect be of no less importance than the valve of good part which may be do  likewise in three manner by caution by colour and by confidence caution be  when man do ingenious and discreet avoid to be put into those thing for which  they be not proper whereas contrariwise bold and unquiet spirit will thrust  themselves into matter without difference and so publish and proclaim all  their want colour be when man make a way for themselves to have a construction  make of their fault or want as proceed from a better cause or intend for some  other purpose for of the one it be well say often to lurk fault  near relationship good and therefore whatsoever want a man have he must see  that he pretend the virtue that shadow it as if he be dull he must affect  gravity if a coward mildness and so the rest for the second a man must frame  some probable cause why he shall not do his best and why he shall dissemble  his ability and for that purpose must use to dissemble those ability which be  notorious in he to give colour that his true want be but industry and  dissimulation for confidence it be the last but the sure remedy namely to  depress and seem to despise whatsoever a man can attain observe the good  principle of the merchant who endeavour to raise the price of their own  commodity and to Beatrice down the price of other but there be a confidence  that pass this other which be to face out a man own defect in seem to conceive  that he be best in those thing wherein he be fail and to help that again to  seem on the other side that he have least opinion of himself in those thing  wherein he be best like as we shall see it common in poet that if they show  their verse and you except to any they will say that that line cost they more  labour than any of the rest and present 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 right and help of a man self in his own carriage  he must take heed he show not himself dismantle and expose to scorn and injury  by too much dulceness goodness and facility of nature but show some sparkle of  liberty spirit and edge which kind of fortify carriage with a ready rescussing  of a man self from scorn be sometime of necessity impose upon man by somewhat  in their person or fortune but it ever succeed with good felicity another  precept of this knowledge be by all possible endeavour to frame the mind to be  pliant and obedient to occasion for nothing hinder man fortune so much as this  idem to stay nor idem it was becoming man be where they be when occasion turn  and therefore to Cato who Livy make such a architect of fortune he add that he  have versatile ingenium and thereof it come that these grave solemn wit which  must be like themselves and can make departure have more dignity than felicity  but in some it be nature to be somewhat vicious and enwrap and not easy to  turn in some it be a conceit that be almost a nature which be that man can  hardly make themselves believe that they ought to change their course when  they have find good by it in former experience for Machiavelli note wise how  Fabius maxim will have be temporize still accord to his old bias when the  nature of the war be alter and require hot pursuit in some other it be want of  point and penetration in their judgement that they do not discern when thing  have a period but come in too late after the occasion as Demosthenes compare  the people of Athens to country fellow 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 be a loathness to lose labour pass and a conceit that they  can bring about occasion to their ply and yet in the end when they see no  other remedy then they come to it with disadvantage as Tarquinius that give  for the three part of sibylla book the Triple price when he may at first have  have all three for the simple but from whatsoever root or cause this  restiveness of mind proceed it be a thing most prejudicial and nothing be more  politic than to make the wheel of our mind concentric and voluble with the  wheel of fortune another precept of this knowledge which have some affinity  with that we last speak of but with difference be that which be well express  utterance accede a goddess that man do not only turn with the occasion but  also run with the occasion and not strain their credit or strength to over  hard or extreme point but choose in their action that which be most passable  for this will preserve man from foil not occupy they 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 can but mighty increase reputation  another part of this knowledge seem to have some repugnancy with the former  two but not as I understand it and it be that which Demosthenes utter in high  term et in what way retreat be ut army ducat imperator such et a wise man res  Self to lead ut quaeipsis to see she to bear about et non Self outcome  to follow perseveringly to drive together for if we observe we shall find two  differ kind of sufficiency in manage of business some can make use of occasion  apt and dexterous but plot little some can urge and pursue their own plot well  but can accommodate nor take in either of which be very imperfect without the  other another part of this knowledge be the observe a good mediocrity in the  declare or not declare a man self for although depth of secrecy and make way  wicker basket be way ship in mari which the French call sourdes menees when  man set thing in work without open themselves at all be sometime both  prosperous and admirable yet many time dissimulation dissembling wandering  make ready who dissembler Self illaquea and therefore we see the great politic  have in a natural and free manner profess their desire rather than be reserve  and disguise in they for so we see that Lucius Sulla make a kind of profession  that he wish all man happy or unhappy as they stand his friend or enemy so  Caesar when he go first into Gaul make no scruple to profess that he have  rather be first in a village than second at Rome so again as soon as he have  begin the war we see what Cicero say of he alter meaning of Caesar non reject  say in a certain way demand ut ut be such to drive to tyrant so we may see in  a letter of Cicero to Atticus that Augustus Caesar in his very entrance into  affair when he be a darling of the senate yet in his harangue to the people  will swear ita parent honor consequ liceat which be no less than the tyranny  save that to help it he will stretch forth his hand towards a statue of Caesar  that be erect in the place and man laugh and wonder and say be it possible or  do you ever hear the like and yet think he mean no hurt he do it so handsome  and ingenuous and all these be prosperous whereas Pompey who tend to the same  end but in a more dark and dissemble manner as Tacitus say of he to cover non  melior wherein Sallust concur over Probus mind without shame make it his  design by infinite secret engine to cast the state into a absolute anarchy and  confusion that the state may cast itself into his arm for necessity and  protection and so the sovereign power be put upon he and he never see in it  and when he have bring it as he think to that point when he be choose consul  alone as never any be yet he can make no great matter of it because man  understand he not but be fain in the end to go the Beatrice tract of get arm  into his hand by colour of the doubt of Caesar design so tedious casual and  unfortunate be these deep dissimulation whereof it seem Tacitus make this  judgement that they be a cunning of a inferior from in regard of true policy  attribute the one to Augustus the other to Tiberius where speak of  the celebrated historian he say et come arm husband simulation son be  compostia for sure the continual habit of dissimulation be but a weak and  sluggish cunning and not great politic another precept of this architecture of  fortune be to accustom our mind to judge of the proportion or valve of thing  as they conduce and be material to our particular end and that to do  substantial and not superficial for we shall find the logical part as I may  term it of some man mind good but the mathematical part erroneous that be they  can well judge of consequence but not of proportion and comparison prefer  thing of show and sense before thing of substance and effect so some fall in  love with access to prince other with popular fame and applause suppose they  be thing of great purchase when in many case they be but matter of envy peril  and impediment so some measure thing accord to the labour and difficulty or  assiduity which be spend about they and think if they be ever move that they  must needs advance and proceed as Caesar say in a despise manner of Cato the  second when he describe how laborious and indefatigable he be to no great  purpose haec all great study to put in motion so in most thing man be ready to  abuse themselves in think the great mean to be best when it shall be the fit  as for the true marshal of man pursuit towards their fortune as they be more  or less material I hold they to stand thus first the amendment of their own  mind for the removal of the impediment of the mind will soon clear the passage  of fortune than the obtain fortune will remove the impediment of the mind in  the second place I set down wealth and mean which I know most man will have  place first because of the general use which it bear towards all variety of  occasion but that opinion I may condemn with like reason as Machiavelli do  that other that money be the sinew of the war whereas say he the true sinew of  the war be the sinew of man arm that be a valiant populous and military nation  and he vouch apt the authority of Solon who when Croesus show he his treasury  of gold say to he that if another come that have better iron he will be master  of his gold in like manner it may be true affirm that it be not money that be  the sinew of fortune but it be the sinew and steel of man mind wit courage  audacity resolution temper industry and the like in the three place I set down  reputation because of the peremptory tide and current it have which if they be  not take in their due time be seldom recover it be extreme hard to play a  after game of reputation and last I place honour which be more easy win by any  of the other three much more by all than any of they can be purchase by honour  to conclude this precept as there be order and priority in matter so be there  in time the preposterous place whereof be one of the common error while man  fly to their end when they shall intend their beginning and do not take thing  in order of time as they come on but marshal they accord to greatness and not  accord to instance not observe the good precept quoth nunc to stand upon  unmarried another precept of this knowledge be not to embrace any matter which  do occupy too great a quantity of time but to have that sound in a man ear say  flee to go among flee irreparable time and that be the cause why those which  take their course of rise by profession of burden as lawyer orator painful  divine and the like be not common so politic for their own fortune otherwise  than in their ordinary way because they want time to learn particular to wait  occasion and to devise plot another precept of this knowledge be to imitate  nature which do nothing in vain which sure a man may do if he do well  interlace his business and bend not his mind too much upon that which he  principal intend for a man ought in every particular action so to carry the  motion of his mind and so to have one thing under another as if he can have  that he seek in the best degree yet to have it in a second or so in a three  and if he can have no part of that which he purpose yet to turn the use of it  to somewhat else and if he can make anything of it for the present yet to make  it as a seed of 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  shall exact a account of himself of every action to reap somewhat and not to  stand amaze and confuse if he fail of that he chief mean for nothing be more  impolitic than to mind action whole one by one for he that do so lose infinite  occasion which intervene and be many time more proper and propitious for  somewhat that he shall needs afterward than for that which he urge for the  present and therefore man must be perfect in that rule haec it is necessary  to make et that non imittere another precept of this knowledge be not to  engage a man self peremptory in anything though it seem not liable to accident  but ever to have a window to fly out at or a way to retire follow the wisdom  in the ancient fable of the two frog which consult when their plash be dry  whither they shall go and the one move to go down into a pit because it be not  likely the water will dry there but the other answer true but if it do how  shall we get out again another precept of this knowledge be that ancient  precept of bias construe not to any point of perfidiousness but to caution and  moderation et ama tanquam enemy  going to be et hatred  tanquam to love for it  utter betray all utility for man to embark themselves too far into unfortunate  friendship troublesome spleen and childish and humorous envy or emulation but  I continue this beyond the measure of a example lead because I will not have  such knowledge which I note as deficient to be think thing imaginative or in  the air or a observation or two much make of but thing of bulk and mass  whereof a end be more hardly make than a beginning it must be likewise  conceive that in these point which I mention and set down they be far from  complete tractates of they but only as small piece for pattern and last no man  I suppose will think that I mean fortune be not obtain without all this ado  for I know they come tumble into some man lap and a number obtain good fortune  by diligence in a plain way little intermeddle and keep themselves from gross  error but as Cicero when he set down a idea of a perfect orator do not mean  that every pleader shall be such and so likewise when a prince or a courtier  have be describe by such as have handle those subject the mould have use to be  make accord to the perfection of the be and not accord to common practice so I  understand it that it ought to be do in the description of a politic man I  mean politic for his own fortune but it must be remember all this while that  the precept which we have set down be of that kind which may be count and call  good be as for evil be if a man will set down for himself that principle of  Machiavelli that a man seek not to attain virtue itself but the appearance  only thereof because the credit of virtue be a help but the use of it be  cumber or that other of his principle that he presuppose that man be not fit  to be wrought otherwise but by fear and therefore that he seek to have every  man obnoxious low and in strait which the Italian call seminar spine to sow  thorn or that other principle contain in the verse which Cicero cite to fall  clothe provided   unfriendly to cut asunder as the triumvir which sell every  one to other the life of their friend for the death of their enemy or that  other protestation of l Catiline to set on fire and trouble state to the end  to fish in droumy water and to unwrap their fortune ego si quid in chance meis  to call out sit incendium id non water say rvinam to put out or that other  principle of Lysander that child be to be deceive with comfit and man with  oath and the like evil and corrupt position whereof as in all thing there be  more in number than of the good certain with these dispensation from the law  of charity and integrity the press of a man fortune may be more hasty and  Compendious but it be in life as it be in way the short way be common the foul  and sure the fair way be not much about but man if they be in their own power  and do bear and sustain themselves and be not carry away with a whirlwind or  tempest of ambition ought in the pursuit of their own fortune to set before  their eye not only that general map of the world that all thing be vanity and  vexation of spirit but many other more particular card and direction chief  that that be without well be be a curse and the great be the great curse and  that all virtue be most reward and all wickedness most punish in itself accord  as the poet say excellent who thou who worthy man pro praise this an advantage  posse rear to loosen pulcherrima at first day moresque to hand over thou and  so of the contrary and second they ought to look up to the eternal providence  and divine judgement which often subvert the wisdom of evil plot and  imagination accord to that scripture he have conceive mischief and shall bring  forth a vain thing and although man shall refrain themselves from injury and  evil be yet this incessant and sabbathless pursuit of a man fortune leave not  tribute which we owe to God of our time who we see demand a ten of our  substance and a seven which be more strict of our time and it be to small  purpose to have a erect face towards heaven and a perpetual grovel spirit upon  earth eat dust as do the serpent and to affix as a brand ground of a god  small part aurae and if any man flatter himself that he will employ his  fortune well though he shall obtain it ill as be say concern Augustus Caesar  and after of Septimius Severus that either they shall never have be bear or  else they shall never have die they do so much mischief in the pursuit and  ascent of their greatness and so much good when they be establish yet these  compensation and satisfaction be good to be use but never good to be purpose  and last it be not amiss for man in their race towards their fortune to cool  themselves a little with that conceit which be elegant express by the emperor  Charles five in his instruction to the king his son that fortune have somewhat  of the nature of a woman that if she he too much woo she be the far off but  this last be but a remedy for those who taste be corrupt let man rather build  upon that foundation which be as a corner stone of divinity and philosophy  wherein they join close namely that same at first to seek for divinity say  at first to seek kingdom God et this all to throw to thou and philosophy say  at first to seek good animi the other or aderu or non to go and although the  human foundation have somewhat of the sand as we see in m Brutus when he break  forth into that speech te to till virtus ut remember have TU nomen inane es  yet the divine foundation be upon the rock but this may serve for a taste of  that knowledge which I note as deficient concern government it be a part of  knowledge secret and retire in both these respect in which thing be deem  secret for some thing be secret because they be hard to know and some because  they be not fit to utter we see all government be obscure and invisible all  to pour in per arm man agitat crowd et great see corpore to mix such be the  description of government we see the government of God over the world be hide  insomuch as it seem to participate of much irregularity and confusion the  government of the soul in move the body be inward and profound and the passage  thereof hardly to be reduce to demonstration again the wisdom of antiquity the  shadow whereof be in the poet in the description of torment and pain next unto  the crime of rebellion which be the giant offence do detest the offence of  futility as in Sisyphus and Tantalus but this be mean of particular  nevertheless even unto the general rule and discourse of policy and government  there be due a reverend and reserve handle but contrariwise in the governor  towards the govern all thing ought as far as the frailty of man permit to be  manifest and reveal for so it be express in the scripture touch the government  of God that this globe which seem to we a dark and shady body be in the view  of God as crystal et in view seat tanquam mare of glass simile ice so unto  prince and state and special towards wise senate and council the nature and  disposition of the people their condition and necessity their faction and  combination their animosity and discontent ought to be in regard of the  variety of their intelligence the wisdom of their observation and the height  of their station where they keep sentinel in great part clear and transparent  wherefore consider that I write to a king that be a master of this science and  be so well assist I think it decent to pass over this part in silence as  Willing to obtain the certificate which one of the ancient philosopher aspire  unto who be silent when other contend to make demonstration of their ability  by speech desire it may be certify for his part that there be one that know  how to hold his peace notwithstanding for the more public part of government  which be law I think good to note only one deficiency which be that all those  which have write of law have write either as philosopher or as lawyer and none  as statesman as for the philosopher they make imaginary law for imaginary  commonwealth and their discourse be as the star which give little light  because they be so high for the lawyer they write accord to the state where  they live what be receive law and not what ought to be law for the wisdom of a  lawmaker be one and of a lawyer be another for there be in nature certain  fountain of justice whence all civil law be derive but as stream and like as  water do take tincture and taste from the soil through which they run so do  civil law vary accord to the region and government where they be plant though  they proceed from the same fountain again the wisdom of a lawmaker consist not  only in a platform of justice but in the application thereof take into  consideration by what mean law may be make certain and what be the cause and  remedy of the doubtfulness and uncertainty of law by what mean law may be make  apt and easy to be execute and what be the impediment and remedy in the  execution of law what influence law touch private right of meum and tuum have  into the public state and how they may be make apt and agreeable how law be to  be pen and deliver whether in text or in act brief or large with preamble or  without how they be to be prune and reform from time to time and what be the  best mean to keep they from be too vast in volume or too full of multiplicity  and crossness how they be to be expound when upon cause emergent and judicial  discuss and when upon response and conference touch general point or question  how they be to be press rigorous or tender how they be to be mitigate by  equity and good conscience and whether discretion and strict law be to be  mingle in the same court or keep apart in several court again how the practice  profession and erudition of law be to be censure and govern and many other  point touch the administration and as I may term it animation of law upon  which I insist the less because I purpose if God give I leave have begin a  work of this nature in aphorism to propound it hereafter note it in the  meantime for deficient and for your majesty law of England I can say much of  their dignity and somewhat of their defect but they can but excel the civil  law in fitness for the government for the civil law be nonhos quaesitum  service in use it be not make for the country which it govern hereof I cease  to speak because I will not intermingle matter of action with matter of  general learning XXIV thus have I conclude this portion of learning touch  civil knowledge and with civil knowledge have conclude human philosophy and  with human philosophy philosophy in general and be now at some pause look back  into that I have pass through this write seem to I si never to trip imago as  far as a man can judge of his own work not much better than that noise or  sound which musician make while they be in tune their instrument which be  nothing pleasant to hear but yet be a cause why the music be sweet afterward  so have I be content to tune the instrument of the muse that they may play  that have better hand and sure when I set before I the condition of these time  in which learning have make her three visitation or circuit in all the quality  thereof as the excellency and vivacity of the wit of this age the noble help  and light which we have by the travail of ancient writer the be of print which  communicate book to man of all fortune the openness of the world by navigation  which have disclose multitude of experiment and a mass of natural history the  leisure wherewith these time abound not employ man so general in civil  business as the state of grease do in respect of their popularity and the  state of Rome in respect of the greatness of their monarchy the present  disposition of these time at this instant to peace the consumption of all that  ever can be say in controversy of religion which have so much divert man from  other science the perfection of your majesty learning which as a phoenix may  call whole volley of wit to follow you and the inseparable propriety of time  which be ever more and more to disclose truth I can but be raise to this  persuasion that this three period of time will far surpass that of the grease  and Roman learning only if man 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 a enterprise and  not as of a quality or ornament and employ wit and magnificence to thing of  worth and excellency and not to thing vulgar and of popular estimation as for  my labour if any man shall please himself or other in the reprehension of they  they shall make that ancient and patient request lash say audi let man  reprehend they so they observe and weigh they for the appeal be lawful though  it may be it shall not be needful from the first cogitation of man to their  second and from the near time to the time further off now let we come to that  learning which both the former time be not so bless as to know sacred and  inspire divinity the sabbath and port of all man labour and peregrination