The Potency of Opinion. Chap. I.

SIMONIDES, a great Philoso­pher, being desired by Cicero, to enquire what God was, cra­ued a dayes respite to meditate of the matter, which request when hee had obtained, and that he began to summon his senses, and to enter into a con­sideration of the busines, hee found it to be so intricate and obscure that the next day when he should haue giuen his resolution, hee was in­forced then to craue one whol month longer, in which meane time hee might the better bethinke him: which request being likewise granted vnto him, being now in his deepest cogitatiōs of the taske he had taken in hand, he was so confounded in his enterprise, that the farther he sought, the farther he was from his purpose, he was therefore inforced to stay his attempts, and to subiect his Opinion to the inscrutable essence of the most highest

Now whether is more to be wondered at in the Philo­sophers for the insight they had in naturall things, or for their blindnesse in the knowledge of him that was the authour of all things, who the more they laboured by their philosophy to comprehend, by so much the soo­ner they lost themselues: I am brought into this predi­cament with the Philosophers, for hauing a little begun to meditate of this subiect by me vndertaken, I founde the potency of Opinion to bee ample and infinite, that [Page 2] the more I looked & considered of the matter, the lesse I found my selfe able to performe it, and as in the night time, the more wee fixe our eyes on the firmament, the greater number of stars we still discouer: so he that shall but looke into Opinion, how it hath swaied in the world from the beginning, may easily find matter wherewith­all to begin, but neuer find time when to make an ende: he that should then enter into that Laberinth, had neede of Theseus clew to wind himselfe well out: but for mine own part, I cōfesse I neuer came nere those places wher the Muses haue vsed to frequent: I dare not therefore wade to deepe in this subiect, for Opinion was neuer so nice and foolish to please as she is at this houre: and she is in nothing more curious then in censuring of books, for he that will presume to publish a booke, if hee doth not learne with the Tayler and the Atyremaker, to put it into a new fashion, it will neuer sell, it will lie still in the Printers hands, and those lines that are now put in print if they conteine any matter of pietie, or that are any whit at all entending to honesty, they doe but pester a Stationers stall, and there are very few or none that will bestow one peny of them, such is the curiosity of Opi­nion in this age, but especially concerning bookes, I might yet speake of some strange conceited books that hath beene published by sundry authours, one amongst the rest In the Contempt of glory, some others In the prayse of the pestilence, In the prayse of the Quartane Ague, In the praise of Baldnes: In the praise of a Flie, in the praise of No­thing: and that great Clarke Erasmus of Roterdam, writ a book In the prayse of Folly: & all these and diuerse others that might be yet named, the meere motiues of Opinion.

But leauing to speake of Pamphlets, I might speake [Page 3] of great volumes nay (excepting the holy scriptures) how many bookes are extant, which Opinion hath not had some hand in?

It was a strange Opinion that led Alexander to bury his horse Bucephalus, Augustus to bury his Parrot, Heliogabilis his Sparrow: & what should we say to Hortensius a Ro­man Gentleman, that mourned certaine monethes for the death of a fish.

By this little it may appeare the Potency of Opinion, how it hath raigned and ruled in the world in all times, in all ages, in all places, and hath had soueraignty with all sortes of persons.

The Antiquity of Opinion. Chap. II.

THe first conception of Opinion was in heauen, at that time when Lucifer fell: for it was a selfe ouer-weaning Opinion that puffed vp those glorious Angels into that height of pride, that was the cause of their perdition.

It was after hatched vp in Paradise: for when the Ser­pent insinuating himselfe to curry fauour with the wo­man, that shee might the rather conceiue a good Opini­on of him: what (sayth he) hath God forbidden you, that you should not eate of the tree of knowledge? but why stand you in doubt of that prescript, there is no such danger in the matter as he hath protested, for God doth know that when you shall eate thereof, your eyes shall bee opened, and you shall bee as Gods, knowing both good and euill.

This pleasing perswasion so allured the woman to like of his speeches that she beleeued all to bee true, but [Page 4] it is Opinion that first begetteth beleefe (according to the old prouerbe) Men are beleeued as they are beloued, for we neither trust nor beleeue him in whom wee haue no conceit whereby to draw on our affiance, but where O­pinion is a little setled, euery moule-hill is turned to a mountaine, we beleeue impossibilities, we wonder at matters of no moment, nay we many times, extoll, and commend ougly vice, for seemely vertue: this poore blind Opinion hath euer since so dominired in Adams posteritie, that it no lesse ouer ruleth the Prince then the Pesant, the mighty then the meane, the rich then the poore, the wise then the foolish.

What diuersitie in Opinions amongst the Philosophers. Chap. III.

VVHat varietie in Opinions amongst the Philo­sophers, and how many sectaries were there amongst them, as Stoickes, Peripatetickes, Ethnickes, Academickes, Epicures, and as hystories doe make mention, there were 50. seuerall sectes amongst them, and what were these contrarieties, they were but Opinions: and those that still were striuing to vpholde Reason with so many reasons, were yet vtterly ignorant from whence Reason came, the wisest amongst them did but gesse of the Immortality of the Soule, yet they were still disputing and arguing one against an other to vp­hold opinions, that were sometimes farre from the truth.

They could speake many good words concerning manners and conuersation amongst men, but of God, they spake nothing but dreamingly, neyther dreamed they of him, but ouerthwartly and how many greeuous in counters haue there beene amongst them concerning [Page] the principles of naturall things whereof there are many, that doe yet hang before the Iudge not fully decided.

Thales Mylesius, one of the wise men of Greece, beginning to looke into the generation of things, concluded that the world had his first beginning by water.

And Archelaus (not farre dissenting from his Opinion) af­firmeth that the creation of the earth, was but by liquid wa­ter inflamed by the heat of fire, and by resolution turned in­to dust.

Heraclitus, he thinketh all things to haue their originall of fire, concluding with Aristotle, That the corruption of one thing, is the generation of an other, Democritus and Crisippus with diuerse others, they referre the originall of the world to a little nothing, & making vp a something of this Chaos, they conclude it to be the subiect of corruption.

Anaxagoras trusting in his owne opinion, fabled that the Sunne was composed of bright Iron, and that the heauens were of stone, wonderfully knit together least they shoulde fall.

I might yet speak of many other contrarieties in Opinion, that was holden amongst the Phylosophers, about Fate, a­bout Fortune, about Felicity, & what distinctions they made betweene Natura Naturans, and Natura Naturata, so that to conclude the Phylosophers that haue so much busied them selues to search out the beginning of thinges, coulde neuer find out God the creator and maker of all things.

The wisedome of that Phylosopher is yet to be admired who suspected the vprightnesse of his owne carriage, when he heard himselfe to be commended, by a man that was no­ted to be of a lewd conuersation.

What contrarieties in Opinion amongst Christians. Chap. IIII.

AS this iarring and seditious disputing was of continu­ance amongst the Phylosophers, so Opinion is made a mattter of conscience with Turkes, Infidels, Papistes, and Sectaries, and there were amongst the Heathen in times past, who to win an opinion, were faine to perswade the world falsely, that they had conference and communication with the Gods.

In a great part of the world (euen at this day) Mahomet is worshipped, who was the authour of a very foolish reli­gion: And the Iewes are yet looking after their Messias, but amongst vs Christians, it is strange to see what disagreement there is amongst our cleargy men about rites, about ceremonies, about worshipping, about apparell, about discipline, & about many other matters too long to bee spoken of, but this is especially to be wondered at aboue the rest, that they doe thinke by opposition, and contention to ascend into heauen, for the which in times past Lucifer was throwne downe into hell: the diuisions that are amongst diuines by sinister opinions holden about religion, are so diuerse, doubt­full and contrary, that they haue filled the Schooles and V­niuersities with contention & scoulding, who contend not for the confines of Christian religion, but for the principall appertayning to our saluation.

I dare not affirme confidently, that learning & knowledge is able to giue vertue vnto vs, but this I know, it prepareth our mindes to imbrace it: and as there are many that vnder the vayle of vertue, doe shadow their vices, so then bee as many againe that doe indeuour to learne (but not how to liue well) but how to dispute against the truth, an vngrati­ous study that doth nothing else, but learne how to erre.

[Page 7]How many doe make themselues blind, by seeing too much, who curiously searching out the vertue of words, do carelessely subuert the words of the truth.

A madde opinion in those that hauing a Saint Iohns Gospel or an Agnus Dei, hanging about their neckes, doe thinke themselues thereby to be free from all manner of daunger, and that the perfection of a Christian man, doth especially consist in those gaudy trifles: but yet most foolish of all to beleeue, that when Christ came to worke the saluation of the world, that hee did not finish the worke that hee came for, but left the greatest part of the businesse, to bee perfor­med by a popish priest.

And these dreames and fantasies that are but the obsti­nate, wilfull and blind opinions of papistes, they would wrest to be matters of conscience, and do no lesse reuerence them, then the heathen doe their Gods.

A generall Opinion receiued by all men. Chap. V.

ONe religion is the author of vnitie, but from a confu­sed religion, there alwaies groweth dissention, there­fore this opinion is generally receiued, that one religi­on is to be obserued in one kingdome.

Contrarieties in religion doth moue sedition, it draweth to conspiracie, to treason and rebellion, and therefore here is no place for clemencie, for those that doe violate religi­on (by the opinion of all men) are worthie to be chasticed, yet in diuerse countries after diuerse manners.

Some cries out burne, torture, torment, saw a sunder, kill, murther, poyson, masaker, blowe vppe with gunpowder, but leauing to fetch any presidents from any of those tyra­nicall gouernmentes, yet I neuer heard of godly policie, [Page 8] where the disturbers of religion, did euer escape vnpunish­ed, but if the Prince bee not sometimes able to rule the mindes of the erronious yet it is very expedient for him to bridle their tongues.

Let vs but ouerrunne all Europe a little in our imaginati­ons, and see for religion, whether the difference in opinions, doth not breed a discordancie in affections, neyther may Princes winke at corrupt and vicious religions, for as a man cannot serue two masters, so the seruice that a Christian prince should yeeld vnto Christ (in respect of his royall vo­cation) is to make lawes for Christ, which if he should doe the like for Antichrist, it cannot be salued but that he should then serue both God and Mammon: and Saint Augustine was of Opinion, that light should not be matched with darknes, nor Christ yoked with Antichrist.

Solomon was reiected for admitting other Gods to be ser­ued (within his dominiōs) besides the God of Israell, though his toleration were granted in respect of his owne wiues which were strangers.

But where the edge of correction is abated and taken away, it giueth boldnesse to subiectes not onely to forsake God, but likewise to spurne against the Prince, and to liue in contempt of his lawes and proceedinges.

And it moreouer draweth after it an vnbridled liberty to doe euill, and maketh offences to become vsuall, and to grow headstrong: holsome seueritie therefore, hath euer beene still commended, and is many times more necessarie then this ouermuch clemency.

Of diuerse and seuerall Opinions concerning gouernment. Chap. VI.

WHat diuersitie in Opinions hath there beene about the gouernment of common wealths, what disputa­tions, [Page 9] some vpholding that which is called Monarchia, o­thers Aristocratia, other some that which they called Demo­cratia: and as there were great contrarieties in opinion what gouernment was best, so when it was resolued that the king­ly gouernment was most agreeable both to nature and rea­son, then they were as diuerse in opinions againe, which was most worthie, eyther election or succession: and whither this place of regall gouernment, belonging but to one, what that one should bee, whither a man or a woman: then they made cauels against the female sexe, obiecting against them that although God the creator hath giuen wit vnto women yet he hath denyed them strength and abilitie of bodie, as though vertue were so partiall to exclude any, eyther for want of strength or for want of wealth, or that she refused to receiue any because of their sexe, it is not the body but the minde, for where the body is weakest, there the vnderstan­ding is strongest: and although there might be presidentes enough inferred of many worthy Queenes that haue beene valiant, wise, and full of prouidence (some of them reputed for Prophetesses, but as superstition increased in the worlde, many of them accounted for Goddesses) yet leauing them all to their immortall Fame, let me in this place humbly craue pardon to set downe mine owne Opinion in this matter, I will neyther seeke Asia nor Affrica, for a president, but lette me with reuerence put you in remembrance of that graci­ous gouernment (that can neuer bee forgotten) howe our worthy Queene Elizabeth, whose Heroycall vertues all the world did admire, whose gratious gouernment, whosoeuer could duly consider of, will neuer let, freely to confesse, that a good woman inthronized in the seate of soueraignty, is as great a blessing from God, as otherwise the establishing of the most worthiest man.

Of seuerall conceiued Opinions behouefull for Princes. Chap. VII.

A Prince that is contented to be counsayled by manie, becommeth of all others the most wisest, but hee that leaneth but to the opinion of those whispering cham­ber counsaylers that are euery day buzzing in Princes eares, shall be many times led into errours.

Thales aduiseth kings and princes, to suspect him most, that is most busie still to be whispering in his eare.

The king is but one man, and cannot possibly see into all occasions, it must therefore necessarily followe, that ey­ther by giuing libertie to his owne appetites, or leaning too much to the opinion of those whom he doth affect, hee must bee led astray: for surely, it is a matter of more importance then euery ignorant man can looke into, for a prince that is aspired to the height of Fortune to holde a due course in the troublesome sea of gouernment, and not to bee caryed away with the windes of immoderate libertie.

It is an easie matter for a king to gouerne good subiectes, yet there is not a more ready way wherby to incite subiects to be good then by the example of his owne life.

A Prince after he hath once incurred the hatred and ill opinion of his people, and that they haue once alienated and estranged their affections from him, shall hardly attempt a­ny thing, how prouidently so euer entended, but it shall be blasted with scandall and sinister interpretation.

It is a speciall vertue in a prince to be well instructed in the disposition of those that be neare about him, but by the generall opinion of all wise men, princes haue not so much scarcitie of any thing, as they haue of that whereof they should be most plentifully stored with, and that is, of such as should tell them the truth: but it is not behouefull for [Page 11] princes to giue credite to all informations that will be told them, but especially from any such as they imploy in any places of authoritie.

What diuersitie in Opinions who fit to be made counsaylers. Chap. VIII.

AS by the seuerall opinions of diuerse learned men, kings and princes should be assisted with graue & wise coun­saylers, so there was as great diuersitie in opinions a­gaine, how these counsaylers should be chosen, out of what professions the election should be made, and what persons they thought to be most fitting for the purpose.

King Drydanus amongst the Cicilians, gaue greatest ho­nour to the sacrificing priestes.

Brias king of Argiues, gaue especiall preferment to the Philosophers.

Numa Pompilius amongst the Romaynes was of Opinion, that he was worthy to be especially reputed, to whom had happened the victorie of any famous battell, and that was fortunate in warres.

Anaxarchus ordained amongst the Phenetians that in the common wealth such should be honoured who in the time of peace, entertayned the state in tranquillitie, and in the time of warre were found to be valiant protectors of the ly­mits and liberties of their countrey: concurring with that of Tully, who likewise preferreth to the highest degree of honour, those who armed doe make warre, and roabed doe rule and gouerne the common wealth.

Lactantius, left vs his opinion in these words: I repute him to be most wise, who as occasion falleth out, can giue good instruc­tions what is fittest to be done: Next I holde him to bee wise, that can followe good aduise, that is giuen him by others, but hee that [Page 12] can neyther giue nor take counsayle, I account him to be in the high­est degree of indiscretion.

The Thebans made a law forbidding that no man should be admitted to the administration of any maner of gouern­ment in the common wealth, except he had first left of buy­ing and selling for the space of ten yeares, directly forbid­ding all men whosoeuer, that were mercenary, or vsed any trade or profession that brought in gaine.

This were a hard decree for Lawyers, that doe thinke no man so fit to gouerne as he is, that is learned in the Lawes: and I confesse the studye and knowledge of the Lawes, to be an excellent profession, and I reuerence the grauitie and wisedome of the Iudges that are found to be vpright in their Iustice and Iudgement, but yet that a proctor, an Aduocate, a pleader, or any of those men that haue been mercenary, and haue oftentimes beene the ministers of falshood and iniury, bearing about them both mindes and tongues, instructed and armed against iustice, it is a hard matter for him to bee a louer of iustice and truth, that hath inured his tongue to speake for gaine and lucre.

In the time of warre the common wealth is defended by Souldiers, in the time of peace it is preserued by Counsaylers: Souldiers and Counsaylers therefore, haue bin euer thought most fitte to gouerne: but a happy and a blessed common wealth it may bee called that is gouerned by the wisedome and vertue of noble personages that doe commonly man­nage their authorities with magnificence, and not by the policies of worldly wise men, that thinke nothing to be vnlawfull that bringeth in gaine.

Honourable nobility is then most fit to counsayle a king and the care and study of good Counsaylers is, still to ende­uour those thinges that shall concerne the honour of God, [Page 13] the preseruation of the kings royall person, and the furthe­rance of the good of the common wealth, and in the midst of their most waightie affayres, not to leane so much to the policies of worldly wicked men, that they impugne the wisedome and policy ordeined and decreed by the almigh­tie himselfe.

All humaine policy, but vaine Opinion. Chap. IX.

THe world hath euer bin full of policy, but these Politi­cians that haue squared out there gouernementes by the rule of their owne wits, haue euer been found to be most dangerous states men.

Would you haue some presidents, looke into the life of the two Catoes: the one with his franticke accusation distur­bed the whole common wealth of Rome, the other goinge about ouer wisely to protect it, did vtterly subuert it: And Cicero, with all his eloquence, was as troublesome amongst the Romains, as Demosthenes was amongst the Athenians: I might speake of others, that with their peuish disciplines haue disturbed the quiet of states, for to speake truely what are the policies of men, but vayne opinions.

It is truth, that policie is a specyall part of gouernment, and hath ben magnified by a general applause amongst Infidels but amongst Christian Princes, there is not a more pestylent thing then this plague of policy which diuides it selfe from that policy prescribed by the rule of gods worde. In matters of policie, vanitie beareth sway, when from the force of hu­mayne prescriptions they thinke to mayntaine & vphould a common wealth without consideration that the principal thinges that do bring miseryes, and disorders to countryes and kingdomes, are such offences as are directly opposite a­gainst [Page 14] the maiesty of God, as where his word is neglected his religion despised, where his glory is not principally, but respectiuely considered: where we seeke by policie to lift vp our selues and to plucke downe God: And where we thinke to establish such a gouernement, whereby to please and content our owne appetytes, without any respect at all to the aduancement of gods glory.

This policie is to be reiected amongst Christians. And as that policy that is conducted by the rule of gods word, is the life of gouernement, so policy (as it hath beene commonly taken and vsed amongst a great many) is indeede the high way to Atheisme.

What should I speake of this man, or of that mans opinion concerning this matter, I doe appeale to euery mans opinion (that hath either wit, or Iudgement together with the feare of God before his eyes) whither that man (howe great a polititian so euer accounted) yet if hee bee not religious, or that his policies be estranged from that policie that is com­manded by our sauiour Christ in his glorious Gospell, whi­ther such a polititian were not more fit to bee made a Coun­sayler, to a Heathen then to a Christian Prince.

Then he that hath but Mammon for his God, and Machy­uell for his ghostly father, is to bee reiected and that com­mon wealth that is gouerned by such a policie is not onely vnhappy, but in the winding vp it becommeth miserable.

It is Opinion that placeth men in office and authoritie. Chap. X.

AS Kings and princes must bee thus assisted with hono­rable Counsaylers, yet moreouer and besides, as the body cannot guide it selfe with the head alone, but it must haue the helpe of other members, no more can Com­mon [Page 15] wealths be well gouerned without the assistance of in­ferior officers.

It is called a happy Common wealth where subiectes be good, now from whence this goodnesse in subiectes should proceede, there be diuerse opinions, some woulde haue it to proceede from good lawes substantially and duly admini­stred, some hold opinion that good education doth informe it, some others are perswaded, that the temperature of the Climate doth make men apt for Ciuill life, and other some doe holde Opinion, that the indeuours of good Magistrates doth make good subiectes.

I am sure we want no positiue lawes whereby to bridle a­buse, but the example of a good and godly life in those that should minister the due execution of those lawes, would be more effectuall then the lawes themselues, because the acti­ons of those that are placed in authoritie, are receiued by the common people, for precepts and instructions.

But the greatest number of them doe rather showe their authorities in correcting other mens faultes then in men­ding their owne, and they will propounde to others what they themselues will neuer put in practise: but it is Opinion that placeth them in office and authoritie, and it is Opinion againe that maketh many men rather to attend their owne priuate, then the publicke commoditie, because they know that all honors and dignities are giuen to men that be rich, but not to men that be honest: there be many therfore, that distrusting their owne vertues, haue no other meanes wher­by to aduance themselues, but by bribery, and giuing of re­wardes: and therefore in former well gouerned Common wealthes, this insatiable desire of honour, was so bridled and curbed, that these oppressing practises were well e­nough preuented and so circumspectly looked vnto, that [Page 16] no ambitious person (contrary to the rules of honesty) shuld either by bribery, or any other meanes of corruption, aspire eyther to office or dignitie.

To speak my opinion I think that cōmon wealth to be hap­py, where offices are giuen to the vertuous, but not to the rich. And where those might be well punished that do seeke by mony to oppresse vertue: but in those common wealths, where so great worship and veneration is giuen to riches, there is nothing so holy so godly or religious, that couetous­nes (the fatall plague of all gouernement) cannot violat and subuert. The Lacedemonians, consulting of the cōtinuance of there estate, was answered by Apollo that Sparta should be destroyed by no meanes, but by corruption the which fatall prediction to avoyd, they reiected the vse of gould siluer & brasse making a coyne (to passe currāt amongst thē) of iron.

When Rome began so far to decline from her precedent magnificence that all thinges were set to sale, to be bought & sould for mony, Iugurtha seeing the corruption, was of o­pinion that the citty it selfe would shortly proue salable, there wanted but a bountifull Chapman, to make a large offer, and it fell so out indeede, for the Emperiall state was bought & sould for mony shortly after, and Saint Peters Chayre hath so continued for these fiue or six hundred yeares together, and more Popes since that time haue crept in by corruption then by any orderly Canonicall election.

It is Opinion that maketh Fooles to be admired for their Wisdome Chap. XI.

IN the appoynting of Officers, in former ages, the best opini­on, was had of him that was most profitable to the Com­mon wealth but now who is sooner preferred then he that is most priuat to himselfe & being once placed in authoritie, [Page 17] though he neuer did good all the dayes of his life, yet if hee doth no harme we call him a very good and a most worthy magistrate: and may we not well repute him to be good, that all the dayes of his life is good for nothing: but the most ig­norant, are euer most aptest to beleeue that they are most worthy of the cheefest promotions, and because they did neuer mannage any affayres of importance, they know not what burthen and difficultyes are there vnto incident.

How many haue sought to aduance themselues to beare rule and gouernment by their wealth, who once placed in authority, haue made porte saue both of vertue & honesty, seeking still to inrich themselues by the ruines of the com­mon wealth, increasing as fast in their wickednes as they grew in wealth and riches. And these ignorant men that do seldome vnderstand the truth of any thing, being drunke with the pleasures and delightes that the abundance of their wealth bringeth with it, they do beleeue that the vn­derstanding how to rule is an easie matter, and that there needeth neyther art nor learninge to compasse it, but onely an audacious bouldnes, and a rough, and stout behauiour, wherevnto they do bend all their thoughtes, thinking him to be most happy, that doth liue most at liberty thus blinded with ignorance, they doe both abhorre and banish Reason, thinking it to be a bridle but to bringe them into bondage and to diminish their ease and contentation, and there­fore flatteringe themselues with an ouerweeninge Opini­on, of their owne worthines, they do laboure to get estimati­on and authoritie amongst men and to be accounted great, that in my opinion, may be well resembled to the Giants that are accustomed at London once a yeare, to march before the Lord Mayors Pageantes, that outwardly do make semblance to be men of great might and valiance, but inwardly are no­thing [Page 18] else but Lathes, towe and ragges.

Yet these men amongst the ignorant and foolish people, are accounted to be wise, graue, learned, they are worship­ped, honoured, and reuerently esteemed; but if they could but see into the barrennesse of their braines, and consider the miserable pouertie of their mindes, if they did not pitty their wretchednesse and misery, I am sure they would laugh at their simplicitie and folly.

The gouernment is neuer good that is mannaged by Opinion. Chap. XII.

IT hath many times beene questioned whither that go­uernment be better, where there is a naughty prince, and good Magistrates vnder him, or where the prince is good and the Magistrates ill: Marius Maximus leaneth to the first, but a principall pillar of Philosophy, hath sette downe for a Maxime, how that common wealth is best and most assured, where the prince is ill conditioned, rather then where the magistrates are corrupt and ill disposed.

But there be many other of great authoritie, that will in no wise consent, when former experience hath so many times taught, that euill men are oftener corrected by a good Prince, then an euill Prince amended by good men: but this is certaine, that there can be no worse gouernment, then that which is mannaged by Opinion.

It is a desperate euill in any man that is too much in loue with his owne wit, but there is not a worse enemy to a state or common wealth, then where a Magistrate placed in office or authoritie, is too much leaning to his owne Opinion; for whatsoeuer affaires shall passe through his handes, hee wre­steth them still to his owne conceipt.

To conclude this chapter, I thinke this may stand for cer­taine [Page 19] certaine, that where the magistrate is good, the people cānot lightly be ill, so that the goodnes or ilnes of the Common wealth doth much consist in the example of the magistrate.

What diuersitie in Opinion, concerning the prerogatiue of Princes Chap. XIII.

AS Emperours, Kings, Princes and Potentates, both them selues together with their liues & actions, haue beene euer more censured by opinion, so their princely prero­gatiues haue beene sometimes cald in question, and it hath been demāded, whether they might exact vpō their subiects loanes, Impositions, taxes, subsidies, tributes, or any such o­ther like colections: and seuerall men haue seemed seuerally to determine of the matter, but what is hee that dares pre­scribe limites or boundes to a king, what hee shall take, or what he shall leaue, or who is he (that knoweth his dutie) that dare speake against a princes prerogatiue.

If a prince by tiranny will exacte, what subiecte is he that dare impugne, if he hath not a charitable disposition of his owne nature towardes his people, there is no crossinge of him in his courses by his owne subiectes.

This matter was in question when our sauiour Christ was vppon the earth, when the Scribes and Pharises deman­ded of him whether it were lawfull to pay tribute vnto Cae­sar, he did not impugne it, but surrendered himselfe to pay what was due, but here is a matter for Princes yet to consi­der that vnder this priuiledge of taxinge their subiectes for their needfull and necessary affayres, that they doe not yet oppresse them, for their vaine and Idle expences: it was therefore but a barbarous opinion that was set downe by Eufemus, that nothing is to be accounted vniust in a prynce, that bringeth in commoditie: and the like againe in him that durst [Page 20] avouch that in an ample and large fortune that is most iust that is most profitable: but Apolonius was of an other opinion, for he hath set downe, that the treasure taken by a prynce from his sub­iectes by tirany, is more base then iron, for being wette with the teares of the people, it cankereth and becometh acursed: And it was no maruell though Chrysostome crieth out with such ad­miration, Miror si aliquis Rectorum potest Saluari: the expen­ces of a prynce are many, and it is he that must defend his subiectes & dominions from the spoile & rapine of forraine forces: if the king must then defend all, there is no reason but his wants must be supplied by all, it is warranted by the holy scriptures, & our sauiour Christ himselfe hath left vs an exā ­ple, who refused not to pay what was imposed vpō himselfe

Publicke actions, must necessarily inforce the vse of a pub­licke purse, and the prince must bee still prepared & stored with treasure, it is he that in the time of peace must haue all things in readines against the time of warre, & his subiectes must not grudge nor murmur against him, though he importune there contributions to supply his wantes.

But what madnes is hit into my braines, that now when this sweete and quiet peace hath luld vs all a sleepe, I should disturbe them in their pleasant slumber by speaking of warres, an action that maketh euery man angry but to heare it spoken of.

But Polipomines was of opinion, that in the time of peace, it is then best to prepare for warre.

But we haue a better instance, Salomon, notwithstanding he was promised a peaceable gouernment by God himselfe & called in the scriptures Rex pacificus, yet he forgat not to furnish his garrisons with greater prouisions then euer his father Dauid had done before him though he were still tur­moyled and tired in the warres, neither was it omitted in [Page 21] former ages, but in the time of peace they were still proui­dent for the time of warre.

The mutabilitie of Opinion in all times and ages Chap XIIII.

IT would be tedious to set downe what meanes hath bin vsed whereby to drawe in mony for the supply of warres, for besides Rents, Reuenues, impositions, taxes, subsidies penalties, confiscations, loanes, and such other like: there hath beene great sums raised from the pride and excesse aswell of men as of women; from their garded garmentes, there coloured silkes, their gould and siluer lace, their plate more then necessary, their chaines, their Iewels and such other like superfluities.

But blessed be that gouernement that hath freed vs from that expence, we are not much burthened with any military charge: yet the surfetes of peace is it that bringeth on warres, or what peace can be so surely knit but Auarice & pride will not easily vndoe.

It is a madde opinion to thinke that eyther our mightines our wisedome, our policie, or that the long continuance of peace, which by a gratious gouernement wee haue hetherto inioyed, should be still perpetual, or who can plead prescrip­tion against the iustice of the almightie, who limiteth the boundes of all estates, to his appointed time of correction the which they cannot passe.

Now let vs looke into the vaine opinion of this age that can be contented to spend infinit sums of mony, amongst law­yers, amongst fashion-mongers, amongst Epicures, and if I were able truely to calculate the summes, that are yearely spent in all sorts of vanities: I dare be bould to avow it, it [Page 22] would suffice to maintaine an able army, against any Prince in Christendome that would be aduerse vnto vs, now if his Maiestie should haue occasion to vse souldiers, eyther in de­fence of his owne right, or for any other matters in claime, (which warres haue euer beene reputed to be both iust and honorable, by the generall opinion of the whole world) I thinke those that are now most prodigall in idle & vngod­ly expences would be then most sparing in their contributi­ons eyther for the honour of their Prince, or the defence of their country.

See here the mutabilitie not of Fortune, but of opinion, in former ages they were honorably esteemed of, that kept bountifull houses, that vpheeld great hospitalitie: that were attended on by troupes of seruing men, that were able (if neede had beene) to haue serued the Prince, to haue fought for their countrey: but see what Opinion now ouer ruleth, when he is thought to be most prouident, that hath a foote boy or two, to runne by his Coach, and a Page in a garded coate, to attend on his trencher, my Lady must haue her powdered perywigs, her painted face, her mocke maske, that will doe little more then couer her nose, and doe make themselues like maskers indeede, that although they will put a vizard on their face, yet they would faine be knowne what they are.

The Peacocke when hee is in his greatest glory, yet when he lookes downe and sees his blacke feete, hee puls downe his plumes, but our Gentlewomen, a great number of them haue prouided well for that, for their very feete shall glister with gould and siluer, their shooes must bee imbroidered, sometimes with pearle, and because they will haue no mo­niment about them, to put them in mind of their mortality they will exceed in pride, from the crowne of their head to [Page 23] the sole of their foote.

I haue not spoken of these thinges as a warre louer for I confesse these louers of warres are like Phisitions that could wish the citty to be full of diseases, whereby they might be imploied for their owne gaine, but I am iust of his opinion that doth hold it for great happines where the sword and all other weapons of warre were turned into plough irons, what I haue spokē is only against that excessiue pride which hath beene the ouerthrowe of many florishing common wealthes, which former well gouerned estates by penall lawes haue sought with great diligence to preuent as by the sequell of that which followeth shall more plainly appeare.

How opposite we be in Opinion to our predecessors, let our actions beare witnes. Chap. XV.

THe eye of wisdome, that in former ages could looke into the enormities, that are euermore hatched vp in the time of peace, made such lawes & prouisoes, that men should not abuse their owne riches, nor be suffered to spend them in riote & excesse, I limit excesse in these foure in plate, in building in banquitinge and in aparell.

Dionysius of Siracusa (although a tirante) yet he made a lawe, that those that excessiuely gaue them selues to banquiting & belly-cheare should be punished with great seueritie.

There was a lawe made in Rome called Iulia, the tenure whereof was, that no man should be so hardy to shut his doores when he was at dinner, that the officers of the towne might haue the more easie accesse, to see if their ordinary did not exceed their abilitie.

Licurgus made a lawe against drunkards, Augustus Caesar against pompous building, the Lucanes against prodigalitie, [Page 24] the Lacedemonians against excesse in apparell, the Egiptians against whordome, the Thebans against negligēt parents, that brought vp their children in idlenes and insolency.

Cato depriued a Senator of Rome, for kissing of his wife before his daughter.

P: Rufinus was deposed from the Senate by the Censors, for hauing ten pound waight of siluer in his house.

Amelius Lepidus, hauing built a house, which cost sixe thousand pounds, was for that cause depriued from the Se­nate.

If these constitutions thus ordained by predecessors for the suppressing of vices were alowable and good, what may we thinke of our selues now in this age, that are so opposite in life and conuersation: that we be not indued with those common vertues that heathen men haue learned, eyther by reason giuen them by nature, or by vse of liuing, or by the precepts of Philosophy, for what a number of vs that do pro­fesse to be Christians, are seene to liue as if Heauen and Hell were but the Fictions of Fooles, or as we call them dreames and olde wiues tales.

Let vs looke aduisedly into the actions of this age, when was vertue and honestie more despised: when was pride, ri­ot and excesse more immoderate, when was adultery and all other kind of vnchast liuing, eyther more apparant or lesse punished, when were all manner of abhominations more tollerated, when Magistrates will sometimes fauour their owne vices in others: and euery man accounteth that to be most comly, which is most taken vp and inured by the vi­cious.

How many men doe but flatter themselues, by fauouring their owne vices, which they thinke to bee but veniall, ac­counting the immoderate vse of voluptuous pleasures, to [Page 25] be but small offences.

These adulterers, these drunkards, these swearers, these blasphemers, they haue made a sacrifice of their soules to the Diuell, and haue cast of all care both of honour and ho­nestie.

We neuer thinke of the matter, how negligently we liue, and how carelessely we sleepe, euery houre besiedged with a number of armed vices, that doe keepe a continuall watch, to bring vs to destruction: the thing that is especial­ly sought after and desired by all men is peace and quiet­nes, but these kinde of men that doe so much incline them­selues to this vngodly manner of liuing, it is but an vnassu­red peace they hunt after, for the happynesse of peace in­deed, is to make war against our selues, and to fight strong­ly against our owne vices, for with these enemies God him­selfe (which is our true peace) is at variance, and that with deadly hatred.

The life of a Christian was wont to be called a continuall warfare, but it is nowe turned to a more peaceable time, when we liue in banqueting, in ease and in idlenesse, in pleasure and in sporte, and in steade of Tents and Pauilions, wee walter and tumble our selues vpon our beds of downe, and in the stead of hard Armour, wee bee cloathed in soft silkes, perfumed with muske bals, with powders and pomanders of sweete and pleasant smell: and in the stead of weapons in the hand of a warriour, a payre of perfumed gloues, or som­times perhaps a Curtizans Fanne, and thou O madde man cryest peace, peace, when thou hast God thine enemie, the author of peace, that hath with open mouth denounced warre against thee, for whosoeuer is at one with vices, hath broken the truce made betweene him and God in the time when he was baptized.

What varietie in Opinion whether the miseries that are drawen in by warres, or the vices that are hatched vppe in peace, are most tollerable. Chap. XVI.

SOme will say that, As the heart thinketh, so the tongue spea­keth: but we see where Opinion is once ingrafted, wee are no lesse leaning vnto it in our actions, then we be in our wordes, and our opinions are so variable, that more changa­ble then the Moone, we erect euery day a new choice, loa­thing that to morrow, which we liked of to day: and men doe vary in opinions, euen in matters of delight: yet amongst all the things that may happen vpon this humane Theater of the world, there is nothing more generally hated then the actions of Warre, yet by a contrary Opinion conceiued by some other, there is nothing more pernicious then the blessednesse of peace.

Cicero would haue it, That an vniust peace, is to be preferred before the most iust warre.

Tacitus tels vs againe, That there is more safety in an vniust warre, then there is in a patcht peace.

One affirmes warre to bee the minister of Gods wrath, when he is displeased, no lesse grieuous to the world, then the loathsome plague or pestilence.

It is truth (sayth another) warre is the minister of Gods iustice, eyther for contempt of himselfe, or of his religion, or for the wicked life of worldlings.

It is yet againe alleadged, that the effect of warres is the destruction of countries, the desolation of noble houses, and the sacking of oppulent Citties.

The effect of peace (sayth another) is to draw the verie corruption of manners after it, and there is nothing that bringes so sweet and easie a subiection to vice, as the season [Page 27] and idlenesse of peace, it infeebleth the mindes of young men, it maketh them become Hermophrodites, halfe-men, halfe harlots, it esseminates their minds, and nuseleth them vp in all kinde of Folly: It giueth olde men opportunitie to trauell and turmoyle, and to tire themselues, by oppression, by extortion, by bribery, by periury, by craft, by subtiltie, and by all manner of vngodlinesse to escape from my yong maister his sonne, and whilst the father is thus in his money haruest toyling for wealth, the sonne is in a Brothell house, sporting and dallying with his wench.

But yet (sayth one) Warres should euer haue an eye to peace, and Warres should neuer be taken in hand but to the end to haue peace.

It is answered againe that peace is it that draweth to prosperitie, and this prosperitie is it that setteth an edge to sloath and negligence, for as peace is the parent of prospe­ritie, so it is the nurse of pride, and the trainer vp of all care­lesse securitie.

But warres ruineth both towne and Countrey, inforceth the husbandman to forsake his labour, it bringeth in want, dearth, and scarcitie, but peace is it that breedeth plenty.

And as peace breedeth plentie, so it armeth Cape apee, all sortes of sinnes, for in the time of peace there is no wicked­nesse that wantes example: and I might yet further adde that in this time of peace the Marchant findeth libertie, to carry away Corne, Beere, Butter, Cheese, Leather, Tinne, Or­dinance, Cloath, Wooll, and all other such commodities, so that our store and plenty, by these meanes are turned to penury.

Warres that are vndertaken by a prince, in defence of his right, though they may be reputed to be iust and honoura­ble, and likewise to suppresse a forraigne foe, although the [Page 28] conquest bee accounted glorious, yet in Ciuill warres, all things are full of misery, yet nothing more miserable then victory: when it pleaseth the almightie to punish by Warre, all thinges vppon the earth are prest to fight vnder his Ban­ner, yea euen the ambitiousnesse of Princes, to punish them­selues one by another: but where a kingdome is deuided in it selfe, the Barre of deuision proceedeth from their sinnes: and where the neighbour forsaketh the neighbour, seeking to destroy him, God letteth loose the reyne to bloud, for to runne vpon bloud, punishing (O great worke maister) one sinne with another, so that where they once fall from God, they doe finde no crueller tormentors, then themselues vp­pon themselues.

Warre is the scourge of God to punish sinnes: the hand of Destiny to inforce change, and as it is the Adamant, to draw courrage vnto it, so it is a Basilique to Feare, that dyes to behold it.

Warre strikes as God willes, workes as sinne warpes it, and to be briefe, it is a miserable necessitie in nature, and a necessary corrector of times infirmitie.

It is yet againe alleadged that the Prayers that are exhi­bited in the time of peace, is farre more happy for the com­mon wealth, then the noise of Drummes and Trumpets soun­ding the Alarums of warre.

And yet we may perceiue that the vices that are hatched vp in peace, are in far greater number then the inormities that doe accompany warre, and therefore if the affayres of warre doe not busie a Statesman, the diseases of peace will so turmoyle him, as he must be still vigilent to discouer the diseases of the common wealth daily drawne in by the se­curitie and surfeites of peace.

I might yet inferre diuerse other opinions, some vphol­ding [Page 29] the calamities to be intollerable that are drawne in by warre, whose associates, are Sword, Fire, Famine, and Mur­ther, other some as bitterly reprehending the abhominati­ons that are daily fostered vppe in the time of peace, whose compartners are pride, pleasure, Idlenes, lust, Adultery, Sence­sualitie, Drunkennesse, Gluttony, voluptuousnes, and all man­ner of hated villanie: but passing ouer the rest, lette me yet put you in minde, that the practise & knowledge of armes hath euermore beene carefully endeuoured, and not with­out a speciall consideration, when Prince, country, religi­on, law, iustice, subiectes, and altogether, are vnder the pro­tection of Armes.

Osorius confirmeth it in these wordes, He that taketh away the knowledge of Armes, worketh the ouerthrowe of the common wealth.

Cicero againe giueth vs this Item, we must not lay our Armes aside, if we desire to liue in peace.

Tacitus is not to bee forgotten: There is nothing more ra­ther to incite an enemie, then wher he findeth slouth & negligence

And Caesar was wont to say, It is certaine, that mightie Empiers, are not kept by slouth, but by weapons in the handes of experimented Souldiors.

We will conclude with Plato, who affirmeth how that a prin­ces Crowne, can neuer sit close to his head who once neglec­teth the knowledge of Armes: the common wealth there­fore hath as great need of valiāt men to defend it, as of good lawes to gouerne it, for maiesty without force, was neuer yet assured.

What diuersitie in Opinion amongst Lawyers. Chap. XVII.

I Thinke I shall need to speake but little what diuersity of Opinions, there is amongst the Lawyers, when the Lawes [Page 30] themselues (at the least as they are hand-led) are but the meere opinions of men.

Vnhappy may those lawes be called (poore suiters may well say) where there is so much controuersie that they can­not be distinguished.

If law be certaine, why should iudgement be delayed; if but to doe right why are so many poore menne wronged, if grounded on conscience, why is it partiall.

Men that are out of apparell are desirous to cloath them­selues in lasting suites, but he that would haue a lasting suite indeed, let him get him a suite in Westminster Hall, if it doth not last him out three suites of Perpetuana, the lawyer is but a Foole, that first tooke the measure of his cause.

There is no worse torture, then the torture of the lawe, they are so full of Instances, of Quidities, of Demurres, of De­latories and delayes, that what should I say, though the law it selfe intendeth nothing but right, it is yet made the instrument of iniury and wrong, for they haue law to ouerthrowe law, and there is no law be it neuer so Legitimate or truly be gotten, which with their wrested glosses and subtill exposi­tions, they cannot Basterdize.

For the law it selfe I acknowledge it to be honorable (being leuelled and proportioned according to the first insti­tution) for the end whereunto law hath relation, is to pro­fite the good, to perfect the common wealth, to releeue the oppressed, to minister right and iustice, neyther is there a­ny [...]ice, which is not by lawe bridled (if law were duly exe­cuted)

But now they make straight crooked & crooked straight and hee that hath most money hath most right: they are pugnantia inter se, when amongst themselues there is no a­greement, but what they confirme to day, to morrow they [Page 31] will frustrate: we may see so many incumbrances, that the Iudges themselues will be of seuerall Opinions, and will dis­pute the one with the other so long, that they be readie to change colour, and to waxe pale, with anger and choller, that in a matter of difficultie, they cannot discusse signifi­cantly, but what one Iudge affirmeth this day to be law, an other will disauow to morrow to be scarce worth a straw.

What is the end of all their wrangling, but euery man to vphold his owne Opinion.

It is the ill liuing of wicked men, that did first begette good Lawes, for what else are the great number of Lawes that are amongst vs, but the Authenticall Registers of our corruptions, and what are the manifolde Commentaries that are written vppon them, but a very corruption of the lawes themselues.

Some are of Opinion, that in this age the multitude of our Lawes doe more oppresse, then the multitude of our enor­mities could hurt or molest.

Amongst the Locrenses it was prouided, that if any man did inuent a new law, hee shoulde first propound the same to the people wearing a Halter about his necke, to the end that if it were thought pernicious, he might forthwith be hanged.

Ferdinando, sending a Vyzroy into the West Indies, but then newly discouered, forbadde him to carry any Law­yers with him, to the end, they might not sowe the seedes of sectes.

And if a man might nowe speake the truth, this braw­ling studie of Lawe, is it that infecteth all Europe: and as Columella hath formerly deliuered: It is but a lawfull robbery or Theft.

Of Opinion what it is Chap. XVIII.

OPinion, the Legetimate child of affection, a most incon­stant thing, it standeth but vpon the pleasure of men, but especially of the Irresolute multitude, opinion a smookie vapoure, the breath of the vulgar, the applause of the ignorant, the mother of Hipocrisie.

It is blind, it is lame, it is selfe conceited, it is decrepit, it is idle, it is full of sin it draweth in Sectes Schismies, Herisies, Popery, it is full of lies It is the effect of ignorance it is no­thing, And yet the baites are infinite, that are laid to catch this nothing.

It is hunted after in the court, in the country, in the towne in the citty, and it is an infirmitie no lesse abounding in Princes then in beggers, for where vncontrouled affections doe meet in a high fortune they beget opinions.

It is a plaine cosiner, for it deceiueth Emperours, Kinges, Princes, Dukes, Earles, Lordes, and what is he that is not ouer-reached by Opinion.

Is infecteth many times the mindes of them which pro­fesse (and by there outward habites do make showe) to be religious, but these men that are so wise and holy in there owne opinions are of all other most especially to be avoded, for if it be no sacrileadge to pilfer a text from out the holy scripture, the proud Pharisie that boasted so much of his owne worthynes, was more odible in the sight of God, then the publican or Harlot.

The greatest number of men in generall, are rather led by opinion then eyther by wit or reason: Kinges, Princes, Po­entates, yea the Pope himselfe they doe all march (if not in their owne) yet in the steppes of othermens opinions.

But as that body is nearest vnto health, which though it be somthing wasted, is yet free from the danger of noisome humors, euen so is that mind more inclineable to the disci­pline [Page 33] of vertue, which is not besotted with the misty fogges of a blind Opinion.

Men that are but of a corrupt vnderstanding, are likewise possessed with a preiudicate opinion: and they are no lesse led by opinion, eyther to loue or hate, then they are by witte or reason: but he that will discerne a right, must plucke a­way the vaile of Opinion.

Wise and graue men haue euer more made little acount of wauering opinion.

It is truth, that reason ioyned with wit may sometimes giue out preceptes, but opinion ioined with passiō are of force to countermaund.

Opinion is a vaine appetite springing from affection, yet more nice, and foolish to please, then either with or iudge­ment: to conclude, what is it but opinion, that ruleth and turneth, the world topsie turuie.

From whence Opinion hath his being. Chap XIX.

MAn is made of two parts, that is to say, of body and of soule, the body more imperfect in diuerse naturall giftes, then many bruite beastes, the soule because she is more capable of the diuine nature, being likewise immor­tall, she therefore leaueth things that be immortall, and that are of like nature to her selfe, yet by the contagiousnes of the bodyes infirmities, she is so far growne out of kind that she is not onely made a play fellowe, with the bodies wan­tonnes, but she is likewise drowned in the bodies filthines, for although at the first in our primatiue creation, the body was obedient to the behestes of the minde, yet sinne, hauing since sowne the poison of dissention between them, hath set them so oposite, that the appetites & affections of the licen­tious body, are still striuing and struggling to suppresse the [Page 34] perfections of the soule.

Reason, that should rule, is inclosed but in a narrowe com­passe of the head, all the other parts of the body besides are left to affections: our eyes, whose office should be to direct our steppes in a right course, are they not our greatest stumbling blockes, not the deamers of our discretions, but the ve­ry blinders of the insight of our soules: what enemies more malitious to vs then our eares, that are still wide open to wickednes, ready to listē to the suggestions of Flatterers: our tongue, is it not more apte to speak ill then good, our hands our feete and all the rest of our partes, more ready & nim­ble, to tread the tract of vanity then of vertue, our braines in steade of wise preceptes, are still cloied, with idle imaginati­ons, our industries are killed by sensuality, that drawes the naturall well inclined partes of the mind to the vnnaturall, naturall affections of the body: as the soule and the body are two things so is the soule diuided into two parts, whereof the one hath in it reason, and the other appetite, & as in generation, the body goes before the soule, so doth the vnreaso­nable part of the soule goe before the reasonable, wee find the experience in yong babes, whilst they be in their inno­cency, that immediatly after their birth do vtter feruent ap­petite, but it is a long time after before any Reason appeare.

By this it may appeare, it is the mist of our affections that doth blind the iudgement of our reason, & where the mind is blinded by affection, there the iudgement is seduced and led a stray from the pathe of reason, and doth forth with fall into opinion, whereof followeth that they are not onely de­ceiued in the opinion of things honest and profitable, but al­so with the loue of dishonest & vnprofitable desirs blinded: humours and affections haue a great hand ouer vs, and they place and displace reason at their pleasure: where affection [Page 35] doth hould the seat and scepter in the Castle of the mind, they can iudge of nothing but indiscretly, they may gesse at many things by opinion, but at very few according to a truth he that is once wounded with the darte of affection, it is a hard matter for him to shake it out, he that is stronge and able to incounter his owne affections, is able to command, to dispose to censure and determine, whatsoeuer is to bee pre­sented vpon our humaine theater.

How Prynces and other great personages are led astray by Opinion Chap XX.

OPinion is a Burre that euermore cleaueth to great personages, & I know not from whence it is that this vice of affection doth euermore follow the court, and that this infection of opinion, should still bewich the most great & worthy persons, but where opinion is coupled with confidence, the same being not likewise coupled with wisdome and discretion they doe but make themselues sub­iect to the wind of vulgar opinion.

Where a great person is inclined to any one (though neuer so dull and ignorant) yet his manners and behauiours shall be admired and commended by all men, nay, wee do some­times magnifie his qualities, that hath (all most) neuer a good condition to blesse himselfe with all.

So contrary wise againe the malignant aspect of any per­son in authority towardes his inferiour is thought a suffici­ent warrant for any other man to wronge him.

From hence it proceedeth, that in the courtes of Princes he that once begins to slide, shal very hardly be able for euer after to recouer his footinge againe.

Greatmen that be in authority, do cōmonly settell their [Page 36] opinions of such men that are more willinge to follow the delight of the body, then the vertue of the minde censuring their worth and worthines by no better rules, then by that blind opiniō, which they themselues haue conceiued of thē.

Great personages, & men in high authorytie that are the dispencers of goods temporall here vpon the earth should settle their opinions of such men as be honest and exemplary life and not of such Parasits, as by seruile flattery, can winde themselues into fauour, by working a more worthy into disgrace.

There be speciall considerations to be had before wee do grownd an opinion, and the rules of piety doth command it especially to looke into the inward disposition of the man, and not into the outward conuersation onely, which is ma­ny times shadowed with the beautious maske of formall dissimulation, but by a iudiciall demonstration or an expe­rimented knowledge, for other wise the iudgement may ea­sily be mistaken.

A man is like a tree, whose fruite cannot be discerned till it be through ripe, we must not respect the greennes, the bud nor the blosome, and the disposition of a man is not to be coniectured but on the latter season, for I haue sel­dome heard of him that was accounted to be Semper Idem.

He that will settle an opinion, in those that be vnlearned, shall be deceiued in his opinion for the vnlearned are they that giue themselues to dishonest practises, for seeing that for the lacke of learning and vertue, they know themselues vnfit for any place of preferment, they therefore indeuour to rayse their fortunes by base and seruill shiftes, by lying by slanderinge by flatteringe, by false accusing & by such other dishonest indeuours.

To haue a charitable opinion of mens worthines I con­fesse [Page 37] it to be good, but yet to giue Esops Cocke a precious gemme, a barly corne were better: the iudgemēt of greatnes should be able to distinguish between truth & falshood.

Greatnes counsailed by knowledge chooseth the way of vertue, but blinded by opinion turnes all into vice.

How base and vnworthy persons do creepe into the Opinion of Princes and men of great place. Chap XXI.

THis Opinion that is conceiued by men of high estate aduanceth into authoritie those that bee couetous, sometimes inclined to brybery to extortion, to op­pression, it maketh fooles to be accounted wise, cowardes to be reputed coragious: and he that can but creepe into a great mans opinion, he may disguise the truth without con­troulment, he can fight without handes, conquer without weapons, he can kill a man behind his backe with a word, that he neuer durst looke in the face with a sword.

He can draw a man into some dangerous practise & then by discouering of it, he can make an other mans offence, the first steppe to his owne aduancement.

These Court Parasites, that haue their eyes continually fixed vpon their Princes inclination, doth watch at oppor­tunities, not only to grace thēselues, but likewise to disgrace others, and the rather to induce a good opinion, they pretend all their purposes, for honour of the King, and the good of the country, for these two pretences, honour and profit, are the two harbengers that doth lodge opinion in the bosome of a Prince.

Now he that can humour a prince in his Affections and hath skill to watch his times, meanes and opportunities, he is already master of what his heart desireth.

[Page 38]Where Affection is throughly settled in the heart and mind of any man, there Opinion hath an easie passage, so that when our heartes are once possest with any vehement Af­fection, there Reason is exempted from his proper office, and Iudgement being taken prysoner, for quietnesse sake is contented to yeeld her selfe to captiuitie.

Open and apparant vertues may sometimes bring forth prayse, but a foolish conceiued Opinion, doth bring foorth Fortune, and therfore those fooles that will speake but what is truth without flattery are seldome seene to bee fortunate, yet a lying foole may comfort himselfe with hope, for there is not a more speedy way to creepe into Opinion, then by ly­ing and flattering.

Pietie in the Opinion of the world, is accounted but a fan­tasticke fiction, and honestie and vpright dealing, but for an ayery apparition, true vertuous actions come seldome on the Stage, but when by necessitie of lawes they are infor­ced to shewe themselues, if we doe any good, it is eyther in hope of reward, or to get a popular prayse, & amongst ma­ny thousands, that doe seeke to draw out opinion by seruile and base practises, there is scarcely one that doth endeuour it by their good deedes.

Greatnesse must be flattered in his folly, his humour must be obserued and followed: if Phaleris will torment, Perillus must inuent, if Aemelius will martyre, Pateroulus must minis­ter; if Alexander will bee stately, Phocion must bee humble; if Domitius be foolish, Hippodamus must be franticke.

The itching eares of vaine glorious men must bee scrat­ched by Sycophantes, and he that cannot make the Deuill a Saint, it is time he were in Heauen, this is no world for him to liue in.

They must be soothed in their Opinions, praysed in their [Page 39] follies, commended in their vanities, yea their very vices, must be applauded for vertues.

By these steppes of smoothing, Clawbackes must learne to climbe, and they know well enough that if they can make shift to creepe into the Opinion of a great man, it is more a­uaileable then sixe of the seuen liberall sciences, and there­fore what adoe in the Court, first to become gratious in the sight of the Prince: and then what flattering, what fawning to curry fauour with those that be in authoritie: what duc­king, what dyuing, what creeping, what crouching, what countenances fained and fashioned to please the superiors: what scorning, what mocking, what contemning and dis­pising of inferiors: the briberies, the extortions, the oppres­sions of the great men, must not be spoken of, but in secret, the faultes of the poore checked controuled, and openly punished.

Now amongst the rest of those Flatterers, that doe poyson the eares of Princes, those onely are easily to be discerned, that will still be commending whatsoeuer the Prince doth whether it be good or bad.

It is fit for Courtiers I confesse, to bee officious, for the more dutifull and ready that a man is in the seruice of the Prince, the sooner he commeth to honour and preferment, but those whose endeuours are but onely profitable for themselues, they are but in common opinion reputed to bee the Moathes and Mice of the Court.

Nobilitie led into a vaine Opinion by parasites. Chap. XXII.

AS Nobilitie, that is thus drawne into a vaine opinion of other mens worthinesse (but by their owne sence and feeling) are led into many errours, so by these supple [Page 40] mouthed parasites, that canne pamper the itching eares of sensualitie, by praysing and extolling many thinges in them more then are true: they are likewise led into as vaine a beleefe of themselues: and by these commendations gi­uen them by Flatterers, they are growne into such an ouer-weening of their owne worthynesse, that they account him to be either enuious or proud that will not sooth & smooth them vp in those conformities, which being examined by wit and iudgement, are flat deformities: so vaine they are in their owne conceites, that they thinke themselues to be praysed, when (in truth) they bee palpably flattered, for false praise is nothing else but flat mockery, yet such is their vayne glory, that when they be commended farre beyond the pytch of their desertes, they rather attribute it to the a­bundance of good will, then to the fraud of the flatterer.

A fawning parasite, seeing Dionisius in conference with company, although he could not heare his speeches, yet he fell into a great laughter, which being perceiued by Dionisi­us he demanded of him wherefore he laughed, because (said he) I doe see you talking, and I know your words are so ful of witty pleasantnes, that they will make any man to laugh that is not so dull of conceipt, that he cannot comprehend them.

This tickling by flattery is an olde disease, and I thinke the sicknesse will neuer bee cured: Alexander was not free from it with all his Courage, neyther yet Dionisius with all his crueltie: and Themistocles being asked what words were best pleasing vnto him, answered: Those that recount mine owne prayses.

Alexander flattering himselfe, would needes bee reputed to be the sonne of Iupiter, his mother complained of the matter saying He would bring her into disgrace with Iuno: but [Page 41] a certaine Philosopher, who seeing his Physitian in his sicke­nesse prepare for the recouery of his health a certaine Sup­ping, mocking at this diuinitie, he said Our God hath put the hope of his health in a messe of Broath.

Mee thinkes the Emperor Sigismund should not here bee forgotten, who hearing a shamelesse fellow to call him god stroke him on the eare to whom the parasite sayde, Why doest thou strike me Emperor: to the which he answered, Why doest thou bite me Flatterer.

I am perswaded, that if Nobility would learne of Sigismund how to deale with Flatterers, and rather to hyt them on the eares, then to lend them their eares, and to bee lesse atten­tiue to the sound of flattering wordes, and something more circumspect to search out the honestie of him that is the speaker, they could not be so often deceiued in their opini­ons, nor so easily led astray by dissembling Parasites.

It is flattery in this age that breedeth good bloud, and there is nothing in better request then flattery and Tabacco: two smoakie vapours, scarce worth the speaking of, yet the one robbeth wise men of their wittes, and the other fooles of their money: they be both sociable and fit for the time: and he that cannot Carouse with Alexander, absteine with Romulus, eate with the Epicure, fast with the Stoick, sleepe with Endimeon, watch with Crisppus, laugh with Democritus, weepe with Heraclitus, take a pipe of Tabacco and goe to a Brothell house, he shall neuer get credite nor good Opinion.

Of selfe Opinion, how it besotteth. Chap. XXIII.

AS men are blinded by Affection, to settle their opinions, where themselues doe best loue, so it is as blind an O­pinion, that is settled more for loue then for honestie; [Page 42] let vs now speake of a selfe Opinion, where (according to the prouerbe) A man thinketh better of himselfe then all the world doth beside.

These men that be thus infected, do little hurt vnles to thē ­selues, for sometimes whē they cānot put the Foole vpō some other, they doe most commonly make fooles of themselues.

Those that haue beene lifted vp farre beyond the leuell of their owne desertes are mad drunken with their vaine greatnes, which being founded vpon no worthynes, they are easi­ly trayned into opinion, that their state was achieued by their owne vertue for where there is a selfe opinion, wisdome is di­uorced: I haue smyled at the folly of such as I haue oftē hard so to extoll their owne desertes, as though they would in­duce the hearers to accuse the country of ingratitude, that had no better rewarded their indeuours: and some haue not spared to publish knot, wherby they would bring the prince to be their debtour for those seruices, that if the very spirit of their indeuours were well cōsidered of, would rather ma­nifest the vaine glory of the writer thē make any due proofe of that profit that is pretended.

I haue heard a mercinary mind make open protestation, that by the very dexterity of his owne wit, he would ease the Prince of that military expence, that where predecessors, for these many hundred yeares, could neuer free themselues from a continuall charge of great garrisons, they should not need so much as a pay for one Souldiour.

O poore blind Opinion whither wilt thou range dost thou not know that the lawes haue beene many times impugned and that it is the Souldiors sword, that onely vphouldeth the Iudge in the seate of Iustice?

If thou thinkest to effect that, which so many ages could neuer bring to passe I say thou art more behoulding to [Page 43] thine owne Opinion then thou art to thy wit.

Selfe opinion proceedes sometimes from a little wit that is vtterly voide of iudgement and sometimes from him that hath great stoore of wealth and no wit at all: for ignorance & selfe loue are proper to those that doe know nothing, and yet do think that they know all thinges and do hould their ignorance for wisdome: for selfe conceipt is it that makes opinion obstinate.

Hippias most arrogantly gloryed of himselfe that through the sharpnes of his wit, and the quicknes of his capacitie he could vnderstand any thing, but a man ought not to speake of himselfe neither in praise nor dispraise for the one is a deede of arrogancy, and the other of folly.

The inconstant Opinion of the vulgare. Chap XXIIII.

AS the sea, which of it owne nature is calme and quiet, yet by the winde it is raised vp into huge billowes, so the vulgare people, though of themselues seeming ne­uer so tractable, yet by the breath of opinion, they are present­ly stirred vp into violent tempestes, and therefore they that haue in them more foolish boldnes, then aduised counsaile shall worke them to any thing.

As popular loue is light, so their opinions are as variable, and therefore Diogenes seeyng the people to throng out at a Church doore, pressed as fast against them to get in, and being asked what he ment, answered, That it was the part of wise men, to be still oposite to the multitude.

Where the small sparke of vnderstanding (which is vsually the portion of the vulgare) is dimmed & obscured with the misty cloud of foolish opinion, what is to be hoped for in the shallow ignorance of so wauering and vnstedy a multitude, [Page 44] which can but iudge of matters, with a sensitiue apprehēsion

There is no contending against them, amongst whom o­pinion is of such force, as Reason is of no force against them.

How vncertaine then is that worldly honour that han­geth on the brittle balance of the wauering Opinion of the common people.

Take an example, see what mutabilitie, to day Caesar renouned in the senat: accounted a pater patriae, the father & defen­der of his country, no small time Emperour, beloued by Bru­tus, saluted by Cicero, now Caesar a Tyrant, slaine by the Senat, Hostis patriae, bereft of his Dyademe, no pater, but predator, go­red by his friends with their owne kniues, detected and in­famed by the vnkind Brutus, exclaimed & rayled on by the declaiminge Cicero; see here the mutabilitie of opinion in the vulgare.

Of Particular Opinion how it infecteth Fooles. Chap XXV.

I Call it a particular opiniō, where men will assume to them selues precedence, some for their wealth that are litle troubled with wit some for their authoritie, which haue nei­ther knowledge nor vnderstanding; and some for their dis­cent because they can show their auncestours armes, and all these but blind opinions, that hath no regard at all to vertue.

Now first for him that is in such pride of his pelfe, whose wit doth consist but in his Prognostication to calculate from thence, what time of the Moone doth serue best to set Beanes, or in which of the twelue signes it is good to geld Horse-Coltes, I can but pronounce him with Socrates to be an immortall beast: and Aristotle sayth that the reasonable soule, parta­king of the same generall nature with Angels, is ashamed to behould her self placed in a body which hath but felowship with beastes: there is yet one comfort left vnto them which [Page 45] Nature her selfe hath prouided, that as she brought them in­nocētes into the world, at the time of their birth, so she takes them away again as arrant fooles as she brought them forth, at the houre of their death.

Now for him that should be placed in authoritie, wanting knowledge & vnderstanding how to vse it, is like a garment in the hands of an ill Tayler which is many times mardin the making, yet such a man may speake his opinion, in despite of wisdome, & his words must cary credit & authorytie, for all his strength & vertue doth lie in his tongue & although he doth sometimes amaze the simple & ignorant people with his arrogating explications, yet wisdome seeth the pouerty of his minde, & doth pitty that which the world admires.

A mans wisdome is in nothing better tryed then in speak­ing his opinion, & therefore Socrates beholding a yong man whom he had neuer seene before, willed him to speake that he might know him, but it is Opinion in this age, that ma­keth many men speake too fast, & when some of them hath spoken they know not what themselues, they haue gotten a text out of the holy scripture to confirme it, Dixit insipiens.

There be some other that to winne Opinion, will come out with a Scutchine, vanting of their auncestors worthines, that haue of themselues neyther qualitie nor good condition, & some that haue no Scutchins of their owne to show, will yet deriue themselues from some worthy familie, like the Mule, that being demāded of his byrth, being ashamed to say that he was the sonne of an Asse, answered, that he was cosine get man to a Horse, or like the Bricklayers son, who being asked what his father was, said he was a Ieweler, and when it was demanded what Iewels he vsed to make, answered, that he vsed to set stones in morter.

The honour of auncestors, as they do ornifie nobilitie, so they disgrace the beautie thereof, if they liue not vertuously [Page 46] it is better therfore to be noble by a mans owne vertue, then by an opinion, but conceiued of his auncestors worthines yet some are of opinion, that if they can but paint their halles & glasse windowes with Armes and Scutchions, they be noble enough, without either honesty or vertue of their owne.

Let it not moue thee when thou seest some so high min­ded for the noble actes of their grandfathers, or great grand­fathers that haue in themselues neither honour nor honesty, nor haue nothing to vant of, but the worthines of their aun­cestors, we haue in these dayes varietie of Scutchions, sundry sortes of Armes, multiplicitie of dignities, & honourable ti­tles, but true Nobilitie is it that springeth from vertue.

What Opinion the Antiquitie helde of Fame. Chap XXVI.

THere is nothing more generally hunted after thē Fame, the desire of Fame, as it is vniuersall to all worldlinges that be great & mighty, so there is not almost so meane a creature but he is ambitious of Fame: and how many haue there beene, that seeking after Fame by a wrong tract think­ing to make themselues famous haue hit vpon infamy.

Herostratus, that consumed the Temple of Ephesus in one night by fire, that had beene a hundred yeares in buildinge he did it but to leaue himselfe famed to posteritie.

And Lucius Pius (by a base practise) hauing obtained a drunken victory, and returning to Rome crauing triumphe for his exploit, thinking thereby to make himselfe famous, the Romaines vnderstanding the manner of his cōquest, they rewarded him with an infamous death.

And what is this Fame, that is so much in request, but the vaine opinions of men perhaps a little popular prayse, and what madnes in those that doth haunt after the opinions of [Page 47] a wauering and vnsteady multitude that can iudge of no­thing, but with a sensitiue apprehension.

Honorable Fame cannot be attayned vnto, but by honora­ble actions, nor honor is not to be sought after but by vertu­ous indeuours, for honor is the reward of vertue, & it is ver­tue onely that must open the gate before honour can enter: the ancient Rōanes builded two Temples joined together the one being dedicate to vertue the other to honour, yet seated in such sorte as no man could enter that of Honour but hee must first passe through that of vertue.

I thinke the Pope hath made a new dedication of those Temples, as he hath done of that builded by Marcus Agrippa called Pantheon, and because he could not bring vertue to turne Papist, he would therefore leaue her, neuer a monu­ment in Rome.

How many haue there beene, that not able to leaue be­hind them a good report, by helpe of their owne vertues, yet to leaue thēselues famed to posterity, they haue erected stately buildinges and houses of renowne, which seemed with their tops to carry vp the earth aboue the heauens and with their foote to open the botomles deepth vnto which they haue sett vp as markes of their glory, that are indeede the miserable ensignes (alas other whiles) of a wicked mis­led life.

And some are of opinion, that for a penny dole to bee gi­uen by their Heyres or Executors after their death, it will suf­fice aswell to make them famous to the world, as for a Quie­tus est, and a cleare discharge of all former extortions, op­pressions, & vngodly exactions whatsoeuer: and it is now an ordinary matter, for those to leaue a Memorandum to the world by erecting of glorious Tombes, that were not able to leaue behind them a good report merited by vertue.

[Page 48] Cornelius Tacitus writeth that in former ages, the Images and statues of Princes and great men, were so erected, that they might be seene naked, signifying thereby that princes and magistrates should so lay themselues open, that their iustice and clemencie might appeare vnto all men, to be im­maculate, without any cloaked or couered inwarde mis­chiefe, but after that Acilius Glabrio, hadde hatched out this golden statuary, it was generally accustomed in euery coun­try, and as Lactantius sayth, those golden and imbossed sta­tues of these latter times did onely make manifest, the aua­ritious minds of men, that were more possessed with riches then they were with vertues.

The vaine Opinion of those that haue hunted after Fame. Chap. XXVII.

THey haue vsed in former ages, to erect Images of mar­ble, or of other mettall, sometimes of gold, and to set them vp in publike places, aswell for the honor they beare to the persons, as for the incouragement of others, that with an honest enuie, they might also indeuour them­selues to reach vnto that glory.

But those that had their names thus consecrated to Im­mortalitie, they did not erect their owne monuments them selues, neither did they leaue it in their wils to their heyres or executors to performe, but it was done by a general con­sent, for although vertue seldome seekes any other reward, then that content wherewith shee payes her selfe, yet these thinges were performed for the incouragement of others.

We doe read of Fabritius, how hee refused the conquest that was offered vnto him by that traytor Timocliares, ney­ther woulde Camillus receiue the schoole-maisters offer, though he might thereby haue subdued his enemies.

[Page 49]These men disdained to winne Fame by fraud or treche­ry, vertue was the marke whereat they leuelled their acti­ons.

The like is to be thought of Curtius and Sceuola, the one for casting himselfe headlong into a deuouring pyt, to de­liuer Rome from plague, the other burned of his owne hand to make the enemies knowe, that the Romaynes were reso­lute in defence of their liberties.

But how many examples might be inferred out of aunci­ent hystories, of many worthy persons, who dispising ri­ches and all worldly honours, in all their indeuours haue beene guided by vertue: I might speake here of the holines of Phocion, the pouertie of Fabritius, the courage of Camillus, the iustice of Brutus, the chastitie of Pithagoras, the tempe­rance of Socrates, the constancy of Cato, with manie others that dispised money, esteemed nothing of worldly honors, nor were nothing moued with Glory, prayse or fame.

They sought for the true effectes of vertue, little caring for the foolish esteeme of mens Opinions, thus happy were many of them in former ages, to dispise the vaine reputes of the world for vertues sake.

Those on the other side, that are so far in loue with Fame they doe but manifest their foolish Opinions, for they do not respect the preciousnesse of vertue, so much as the desire of a popular prayse.

Nero tooke not so great paines for the atteyning of anie thing, as he did to get himselfe famed, to be an excellent singer, and he that denyed him that glory, hee would deny to let him liue in any long securitie of life.

Cicero in a long letter earnestly requested Luceius to gra­tifie him in three things: the first, that he would set downe seperately from his other stories: The conspiracie of Catelyne, [Page 50] thereby to giue immortall Fame to his name: the seconde, that he would adde something in respect of the friendship which was betweene them, the third that he would publish his booke with all speed possible, that whilst he were yet li­uing▪ he might tast of the sweetnesse of his owne glory.

Augustus in like manner, ioyned to his last will and testa­ment his owne actes, appointing that they should be ingra­uen vpon his Tombe, in pillars of brasse.

Tryne a common Curtizan, tickled with this desire of Fame, at such time as Alexander hadde razed the walles of Thebes, proffered the Thebans to repayre them at her owne charges, if (to her euerlasting Fame) they would but permit these words to be ingrauen on the wall: Alexander razed it, and Tryne raysed it.

Here is now the difference betweene the louers of Fame, and the louers of vertue, the one seekes for commendations but withall he loues to heare it himselfe, the other thinkes of nothing but meditates to himselfe of the sweetnesse of Vertue: no wonder then, though there be a great difference in their indeuours that imployeth them but to winne a vul­gare Opinion, from theirs againe that indeuours for vertue.

That Fame and Renowne are but popular Opinions. Chap XXVIII.

LEt vs speake now of Fame and Renowne, and let honour goe with them together for company, and what are all these, but the vaine opinions of men, yet any of these ob­tayned by vertue is called glorious, but Glory is a Crocodile, that flyeth those that followeth it and followeth them that flies from it: and glorious Fame is obteyned by wise men, by the grace of God, but not by Fooles by their owne ende­uours.

[Page 51]He that indeuours himselfe in vertuous exercises with­out any other respect, then in the sweetnes he conceiueth in the vertue it self, Fame followeth him, but he that indeuours in any vertue (seming neuer so worthy) with an intent to be praysed by men, he may perhaps winne a popular prayse, but glorious Fame flieth him.

Valiance is called a vertue that fighteth for equitie and right, but he that fighteth without cōsideratiō of the iustice of his cause, may be said to be foolish hardy or accounted to be desperatly aduenturous, but not valiant.

Aristotle would in no wise admit that Diomedes should be accounted either valiant or wise for that when the Greekes were put to flight, he remained alone, and aduentured him­selfe against the force of Hector, which he did rather to winne a vayne prayse of the people then for the right of his cause, wherein consisted the true end of vertue.

The like he iudged of Hector himselfe, who many times behouldinge his wife and other women vpon the walles of Troy, would more bouldly & couragiously aduenture him­selfe, rather fearing some bruit those women might haue rai­sed sounding to his dishonor, then other wise he did respect the iustice of his cause or the generall good of the Citty so distressed by the Greekes.

See here a heathē Philosopher, that would not admit those aduentures, to be so much as reputed wise which in a vulgare opinion would haue beene consecrated to immortall Fame.

Our sauiour Christ himselfe condemned the Pharisies, that vsed to giue forth their Almes, with the sound of Trumpetes and to make their prayers in the open streets thereby to be seene and praised by men, and although to giue Almes, and to pray be the workes commaunded by God, yet to be done with such ostentation to the world they merite no re­ward.

[Page 52] Vertue is the high way then that leades vnto Fame, and he that hunteth after Glory not being directed by vertue, is too vaine glorious, but let vs prayse vertue how we list, and let vs write whole volumes in her commendations, yet if the soue­raigntie of vertue doth extend no further then to transitory things here vpon the earth, there is not any thing so wretch­ed and miserable as man.

Of the number of follies in this age whereby to winne Opinion. Chap XXIX.

AS those that doe hunt after Fame, do thinke to leaue themselues eternized, by their owne indeuours, so if I would now vnder take to speake of them that in this age, doth hunt after the vanity of opinion, I might speake of so many base qualities, as their foolish deuises could not be comprehended by arte, neither yet conteined within the a­count of number.

How many silken slaues that can creepe, crouch, lie, faune, flatter, and all to get a fauour, that can watch, write, dissem­ble and conspire, whereby to winne opinion.

Some will seeke to scrape out opinion with their courte complements, by ducking, by diuinge, by kissing of their hands & furnished perhaps with a French or an Italian phrase they will prostitute their seruice to a Dogge to winne opinion

Some will seeke to wooe opinion, with prayses and com­mendations, extolling those for wit and wisdome, that are so neere a kinne to the Foole, that they cānot marry without a licence from the Pope.

Some doe thinke to creepe into the very guttes of opinion, be discoursing at a table, where they haue a reason to showe for euery vnreasonable passion.

[Page 53]Some desirous to winne an opinion, to be accounted mery companions, will ornifie themselues with so many dung­hill demeanures, that a man would thinke Nature had brought them into the world for a spite and mockery.

Some doe seeke opinion by breaking of bitter iestes, and these haue commonly a speciall gift in lying & slandering.

Some will frame their gesture to agree with their words as the dauncer doth to the sounde of the instrument, in their very behauiour it is easie to be seene how they doe la­bour to winne opinion.

Some to get the opinion, of grauitie, do many times incurre the suspition of folly.

Some to winne opinion, will goe to Church, with a Bible brought after them, but looke into the manner of their life, by the fruites you shall know the tree.

But I wonder of what Opinion they be that will neither o­mit a Sermon, nor let slippe a new fashion.

Some to winne opinion, doth euery day suit themselues in new fangled fashions, like Proteus the god of shapes; and whilst the poore soule is pend vp in a streight Cell, our foo­lish cogitations are still wandering throughout the world to seeke out new fashions.

Some by wearing a long locke that hangs dangling by his eare, do think by that louzie cōmoditie to be well esteemed by the opinion of Fooles, for although there be some wisemen that will tollerate in the matter, yet I neuer knew wisemen that would followe the fashion,

Some will so curle their haire, picke their browes and will so metamorphife themselues aswell in their atire as in their demeanures, that they rather make show to be demy-harlots, then men.

Some haue sought to shake Opinion out of a Sinque pace, [Page 54] but now their legges are so ouer pestered with Garters and Roses, that they are fit for nothing vnles for a Moris dance.

These and such other like may perhaps beget an opinion, and what opinion is it, but a base opinion, and it is commonly conceiued, but by the basest sorte of people.

I had allmost forgotten to speake of women, yet they are sometimes conceited in their opinions aswell as men, but to speake truly of those women that be modest, they do laugh at the foolish opinions of men.

Nature hath not ordained all women to be wise, there must be some vaine, if it be but to fit the follies of men, and it is a receiued Opinion amongst those women of entertainment, that she that learneth fastest to forget shame is houlden to be most excellent in fashion.

By this it may appeare, that the edge of industry is so aba­ted by the force of pleasure both in men and women, that they rather studdy to winne opinion then to practise vertue, I will not say how often we be deceiued in our opinions, taking that for vertue that is indeed but vice, but an especial meane whereby to drawe on a vertuous opinion doth rather consist in him that doth liue well then in him that can talke well; rather in doing of thinges worthy to be spoken of, then in speaking of thinges worthy to be done.

From whence it is that men are so easily drawne into Opinion. Chap. XXX.

REason is a true sence and iudgement of thinges both humaine and diuine, and as Seneca saith it is an excel­lent power and facultie of vnderstanding and iudge­ment, which is the perfection of the soule, euen as the soule is of man.

[Page 55]Now whosoeuer is obedient vnto Reason, hee is Lord o­uer his owne lusts, he commandeth his owne appetites and rebellious Affections, hee may with this thryd passe with Theseus through the Laberinth of his contagious sences, & to conclude, he is resolute in all good purposes, hee is not easily drawne into Opinion: now opinion is it that still fighteth against Reason, for Opinion hauing his ofspring from the bo­dy (which is but earth) doth yet represent vnto the soule the shapes and formes of things, through the windowes of the sences, whereby she associateth the soule with those things, that doth depriue her of her dignitie: and thus opi­nion being linked and coupled to our grosse Affections, hath her seate onely in the sences, becommeth vaine, vncertaine, deceitfull, euill in counsayle, base in iudgement, it depry­ueth the minde of constancie and veritie, allowing that to day which it misliketh of to morrow, it hath no respect to sound iudgement, but to please the body and to content the sences.

It is therefore the wakefull eye of Reason, that must con­tinually keepe Centinell ouer our passions, that wee bee not luld asleepe in our owne selfe conceites, & our iudgements dazeled and made drunke with our foolish Opinions.

What it is that onely bridleth Opinion. Chap. XXXI.

KNowledge is it that still fenceth the body from al foolish and erronious Opinions, and it is celestiall wisedome, that is able truly to discerne of opinion.

And as a man that is blind folded, and should be appoin­ted to remoue himselfe to a certaine place, is liker to fayle then to performe his purpose, so those vertues that bee po­tentially ingendred in our minds, if they be not ayded with [Page 56] instruction, doth often come to naught, because the minde is not satisfied with nature alone but hath neede of a po­liticke vsage of Reason, which may cleanse and scoure the soule by taking away the dim vayle of opinion, from whence ariseth all the errors in men, for in case good and euill were well knowne, and perceiued, euery man woulde chuse the good and leaue the ill, and therefore may vertue be sayd to be a wisedome and an vnderstanding to chuse the good, & vice againe a lacke of foresight and an ignorance that lea­deth to iudge falsely, because men neuer chuse the ill with Opinion that it is ill, but they are deceiued through a certain likenesse of some thing that is good: the Art therefore that teacheth to discerne the truth from falshood may well bee attayned vnto, and the vertue by which we chuse this good indeed, may be called true knowledge, which cannot bee o­uercome by any affection that proceedeth from the bodie, especially where the minde is well gouerned and ruled by Reason, for such force Reason hath, that she maketh the sen­ces euer ready to obey, so that although our sinewes, our bones, and our grosse compacted flesh, haue no Reason in them at all, yet when there springeth in vs the motion of minde, that the imagination pricketh forward, and shaketh the bridle to the spirites, all the members are in a readynes, the feete to runne, the handes to vndertake, and the whole bodie to doe and indeuour any thing that the minde thin­keth vpon.

It is requisite therefore that knowledge should euermore march in the foremost rancke, for although Appetite may sometimes haue a longing after thinges that be good, yet being blinde of her selfe, shee cannot make election of the good from the bad therefore hath Nature so ordained▪ that to euery vertue of knowledge, there is annexed a vertue of [Page 57] longing, and the soule hath three manner of meanes where by she may learne to know, as namely first by Sence, againe by Reason, and lastly by vnderstanding: of Sence there ariseth Appetite or longing, and this is no lesse common to bruite-beastes then to men: of Reason ariseth Election or choyce, which is proper to man onely: of vnderstanding (by the which man may be a partner with Angels) ariseth Will: and therefore whatsoeuer is not vndertaken with knowledge, by the choice of Reason, is accomplished by false opinion by the longing of the Sences: and then is reason in her most especi­all perfection, when shee beholdeth some purposed ende whereunto she leuelleth and directeth her actions.

Knowledge as I would define it, is vnderstanding tempered with reason, neyther vaunting it selfe for any action of our owne, nor of any others that wee loue, or belong vnto vs: and knowledge is it that doth refine vs from the dregges and filth of the common people, it serueth as a Ladder to climb to Honour and dignity, it calleth vs from earthly vanities, to things celestiall and diuine: knowledge giueth vs new eyes to spie into the demeanures of flattering Parasites, that wee cannot bee easily deceiued in our Opinions: and knowledge doth so vnmaske any mans eyes to see into himselfe, that O­pinion can neuer make him blind.

It is not Opinion that knowledge doth holde but iudgment, that laboureth euery thing with discretion and wisedome, what ryseth from the sences, are affections, what affection thinketh is opinion, but knowledge determineth rightly of e­uery thing.

Make much of this wisedome, take her in thine armes & imbrace her, set foolish opinion aside, for they are but foolish wise men that are ouer reached with it.

Opinion Diefied. Chap. XXXII.

BY this that hath beene sayde, may bee perceiued the Potency of Opinion, we see Christian kings, Princes and Po­tentates, they are in nothing more ouer swayed, then they are by Opinion; the Pope and all his Cleargie, are but the vowed votaries of opinion: the great Emperour of the east that ornifieth himselfe with so many high titles, what is he but the very slaue of opinion.

Olde men, yong men, wise men, learned men, they are all led and ruled by opinion.

What were those great Philosophers, but Fauorites to opinion.

Nay looke into Philosophy it selfe, & what is it but Opinion.

What traps, what traynes, what labour, what paines, & but to catch opinion.

We spend our time, wee spend our witte, wee spend our wealth, we spend poore soule & all, and but to win opinion.

What was it, but to win the Opinion of the multitude, that Pilate deliuered Christ to be crucified, who by his own con­fessiō, found no iust cause in him that was worthy of death.

Thus we see, there hath beene no time, no age, no place nor person, but opinion hath raigned, ruled, and swayed.

Opinion hath thus reuelled from the beginning of the world & it wil so continue so long as there is a world: Let it suffice that all worldly happines hath his being onely by opinion. Finding then opinion to be thus regall, thus mighty, and magnificent, as Christofer Marcellus (in the Counsayle of Laterane) sayde to the Pope Tu es alter Deus, so say I to opinion, Thou art an other God heere vppon Earth.