Of the advancement and proficience of learning; or, The partitions of sciences· Nine books. Written in Latin by the most eminent, illustrious, and famous Lord Francis Bacon Baron of Verulam, Vicount St. Alban, Councellor of Estate, and Lord Chancellor of England. Interpreted by Gilbert Watts.

* 1.1¶ AN EXAMPLE OF A PORTION OF the Doctrine concerning DISPERSED OCCASIONS, from some Parables of Solomon.

THE PARABLE. 1. A soft Answere appeaseth Wrath.* 1.2

THE EXPLICATION.

If the wrath of a Prince or of a great Person be kindled against thee, and it be now thy turne to speak, Solomon gives in precept two points; one is, that an answere be made; the o∣ther, that the same be soft. The First containes three precepts; First that you beware of a sad, and sullen silence: for that either charges the fault wholly upon your selfe, as if you had no∣thing to say for your selfe; or closely appeacheth your Mai∣ster

of some injustice, as if his eares were not open to a just Defence. Secondly that you beware of delaying and putting off a Businesse, and that you crave not a longer day to give in your defence: for this procrastination, either insinuates the same prejudice the former did, (which is that your Lord and Master is led away with too much passion and partiality) and plainly betraies, that you are divising some cunning and counterfeit Apology, seeing you have no present answere ready. Wherefore it is ever the best course to say something instantly in your own defence, according as the occasion of the present businesse shall administer. Thirdly that by all means, an answere be made; an answere (I say) not a meere confession or a meere submission, but yet not without some sprinklings of an Apology and excuse let fall here and there; nor is it safe to beare your selfe otherwise, unlesse you have to deale with very generous and noble dispositions; which are very rare. It followes in the second place, that the answere made, be soft and temperate; and not harsh and peremptory.

THE PARABLE. II. A wise Servant shall have command over a reproachfull Sonne,* 1.3 and shall divide the Inheritance among the brethren.

THE EXPLICATION.

IN all troubled and disagreeing Families, there ever aris∣eth up some servant or gentle friend, powerfull with both sides; which may moderate, and compound the differences of the Family; to whom, in that respect, the whole house and the master himselfe are engag'd and beholding. This Servant, if he aime only, at his own ends, cherishes and aggravates the Divisions of a Family, but if he be sincerely faithfull, and upright, certainly he deserves much; so, as to be reckoned as one of the brethren, or at least, to receive a Fiduciary Administration of the inheritance.

THE PARABLE. III If a wise man contests with a Foole,* 1.4 whether he be in anger, or injest, there is no quiet.

THE EXPLICATION.

WE are often admonisht to avoid unequall commerce; in this sense, not to contend with our Betters: but it is a no lesse profitable instruction, which Solomon here sets downe, Not to undertake a worthlesse person; for such a businesse is usually concluded upon termes of disadvan∣tage; for to overcome is no victory, but to be conquer'd a foule disgrace: and it is all one in the heat of this engage∣ment, whether we deale by way of jesting, or by way of disdaine and scorne; for howsoever we change Copy, we are embased and made the lighter thereby; nor shall we handsomely come off with credit. But the worst inconve∣nience of all is, when the Person with whom we contend (as Solomon speaks) hath somewhat of the Foole in him; that is, if he be witlesse and wilfull; have some heart, no braine.

THE PARABLE. IV.* 1.5 Lend not an Eare to all words that are spo∣ken, lest perchance thou hearst thy servant curse thee.

THE EXPLICATION.

IT is a matter almost beyond beliefe, what disturbance is created by unprofitable curiosity, about those things which concerne our personall interest: that is, when we make a too scrupulous enquiry after such secrets; which once dis∣closed and found out, doe but cause molestation of mind, and nothing conduce to the advanceing of our designes. For first there followes vexation and disquietnesse of Mind; being

that all humane affaires are full of faithlesnesse and ingra∣titude; so as if there could be procured some enchanted glas-wherein we might behold the hatred, and whatsoever malice is any way raised up against us; it were better for us that such a glasse, were forthwith throwne away and bro∣ken. For slanders of this nature, are like the impotent mur∣mures of Leaves on Trees, and in short time vanish. Se∣condly, this Curiosity fills the mind with ungrounded jealousies, which is a capitall enimy to Counsils, and renders them in∣constant and involv'd. Thirdly, the same curiosity doth often∣times fixe evills, which of themselves would fly away. For it is a dangerous matter for to provoke mens consciences, who if they think themselves undiscover'd, are easily chang'd to the better; but if once they perceive themselves dismaskt, they drive out one mischiefe with an other. Wherefore it was deservedly judg'd,* 1.6 a point of great wisdome in Pompei∣us Magnus, that he instantly burnt all Sertorius papers un∣perus'd by himselfe; or permitted to be so by others.

THE PARABLE. V. Thy Poverty shall come as a Travellour,* 1.7 and thy Want as an armed Man.

THE EXPLICATION.

IN this Parable, it is elegantly described how the ship∣wrack of Fortunes falls upon Prodigalls, & on such as are carelesse of their Estates; for Debt & Diminution of stock, comes upon them at first by insensible degrees, with soft-si∣lent paces, like a Traveller, and is hardly perceived; but soone after necessity invades him like an armed man, that is, with so strong and potent an arme, as there is no more resi∣stance to be made; so it was said by the Ancients, that of all things necessity was the strongest. Wherefore we must pre∣vent the Travellour; and be well provided against the ar∣med Man.

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THE PARABLE. VI. He that instructs a scorner,* 1.8 procures to him∣selfe a reproach; and he that reprehends a wicked man, procures to himselfe a staine.

THE EXPLICATION.

* 1.9THis Parable agrees with our Saviours precept, That we cast not our Pearles before swine. In this Parable the Acti∣ons of Instruction, & of Reprehension are distinguisht; as also the Actions of a scorner, and of a wicked person. Lastly that which is retaliated, is differenced. For in the former part, lost labour is return'd; in the latter, a staine and dishonour is repaid. For when a man teacheth and instructeth a scorner, first the time thus imployed is cast away; and then others al∣so deride his paines, as a fruitlesse designe, and a labour ill placed; Last of all, the scorner himselfe despiseth the know∣ledge which he hath learned. But the matter is transacted with greater danger in the reprehension of the wicked; because a wicked nature, not only gives no eare to advise, but turnes head against his Reprehender, now made odious unto him; whom he either wounds presently with contumelies; or traduces afterwards to others.

THE PARABLE. VII.* 1.10 A wise Sonne is the gladnesse of his Father; but a foolish Sonne is the sadnesse of his Mother.

THE EXPLICATION.

THe joyes and griefes domesticall of Father and Mother touching their Childrē, are here distinguisht: for a wise and well-govern'd Sonne, is chiefly a comfort, to the Father, who knowes the value of virtue, better than the Mother, and therefore more rejoyceth at the towardlinesse of his Sonne inclinable to goodnesse: yea and it may be his edu∣cation

of him, that he hath brought him up so well; and im∣planted in his tender years, the Civility of manners, by pre∣cepts and example, is a joy unto him. On the other side, the Mother is more griev'd, and discomforted at the calamity of a Sonne, both because the affection of a Mother is more soft and tender; as also perchance, being conscious of hir too much indulgence, she hath tainted and corrupted his ten∣der years.

THE PARABLE. VIII. The memory of the lust is blest,* 1.11 but the name of the wicked shall putrify.

THE EXPLICATION.

Here is distinguisht the Fame of good men and of evill; such as cōmonly falls out after Death: for the Name of good men, after envy is extinguisht, (which cropt the blos∣some of their Fame, while they were alive) presently shootes up and flourisheth; and their Praises daily encrease in strength and vigor: but for wicked men (though their Fame through the partiall favour of Friends, and of men of their own faction last for a short time) a detestation of their Name springs up, and at last their transient glory exhales in infamy, and expires in a filthy and noisome odor.

THE PARABLE. IX. He that troubles his own house shall inherit the winde.* 1.12

THE EXPLICATION.

A Very profitable admonition touching Discord and Domestique Breaches. Many promise to themselves great matters, by the dissentions of Wives; or the Disin∣heriting of Sonnes; or the often changing of Servants; as if the Tranquillity of mind; or the administration of their Affaires

were by this means advanced, and should become more prosperous unto them. But commonly their hopes turne to winde; for those alterations, for most part, succeed ill, and those Perturbers of their owne house, often times meet with many vexations, and ingratitudes from them, whom (passing by others) they adopted and loved: Nay by this means they draw upon their Persons ill Reports, and doubtfull rumors.* 1.13 For it is well noted of Cicero, Omnem fa∣mam a Domesticis emanare. Both these evills, Salomon excel∣lently expresses by the inheritance of winds: for the Frustrating of Expectation; and the raising of Rumors, are rightly com∣pared to Winds.

THE PARABLE. X. Better is the end of a speech,* 1.14 than the Begining thereof.

THE EXPLICATION.

THis Parable taxeth, and reformes a frequent error committed, not only by them which chiefly, study words; but even by the more wise and grave. The er∣ror is this, that men are more solicitous of the ingresse and en∣trance of their speech; than of the close and issue: and more exactly meditate the Exordiums and Prefaces; than the conclusions of speeches. But they should neither neglect those, and yet have these about them, as the more material parts, ready prepar'd and digested; considering with themselves, and so farre, as may be, fore-casting in their minds, what may be the issue of speech and conference at last; and businesses thereby may be promoted and matured. Yet this is not all; for you must not only study Epilogues, and conclusions of speeches, which may be pertinent to businesse, but also regard must be taken of such speeches, as may aptly and pleasantly be cast in, at the very instant of your departure, althoe they have no refe∣rence at all to the businesse in hand. I knew two Counsilors, Personages of high ranke, and wise men; and on whom the

charge of State-affaires did then principally depend; whose common, and, to them, peculiar custome it was, that so of∣ten as they were to negociate with their Princes about their own affaires; never to close their conference with any mat∣ter referring to that businesse; but ever seek diversions, either by way of jest; or by somewhat, that was delightfull to heare; and so, as the Adage renders it, wash over at the con∣clusion of all, their Sea-water discourses, with fresh fountaine wa∣ter. And this usage was one of their chiefe Arts.

THE PARABLE. XI. As dead Flies cause the best oyntment,* 1.15 to send forth an ill Odor; so doth a litle folly him that is in reputation for wisdome and honour.

THE EXPLICATION.

THe case of Men remarkable for eminent guifts, is very unhappy and miserable (as the Parable excellently notes,) because their errors, be they never so small find no remission. But as in a pure Diamond every least graine, or litle cloud, strikes the eye, and affects it with a kind of trouble; which upon a more grosse Diamond would hard∣ly be discerned: even so in men of eminent parts, the least infirmities are presently spied, talked of, and more deeply censur'd; which in men of more meane and obscure guifts, and ranke, would either altogither passe without notice, or easily procure pardon. Therefore a litle Folly in a very wise man; and a small offence in a very honest man; and a slight inde∣cency of manners, in a man of Courtly and Elegant behaviour; much derogates from their fame and reputation. So that it is not the worst course for eminent persons, to mingle some ab∣surdities (so it may be done without guilt) in their Actions; that they may retaine a kind of liberty to themselves, and confound the characters of smaller defects.

THE PARABLE. XII. Scornfull men insnare a Citty,* 1.16 but Wise men divert wrath.

THE EXPLICATION.

IT may seem strange, that Solomon in the description of men, made, as it were, and by nature fram'd to the ruine and destruction of a state, hath chosen the character; not of a proud and insolent man; not of a tyrannicall and cruell nature; not of a rash and violent man; not of an impious and wicked person; not of a seditious and turbulent spirit; not of an in continent and sensuall inclination; not of a foo∣lish and unable Person; but of a Scorner. But this is a judge∣ment, worthy the wisdome of that King, who best knew the grounds of the conservation, or eversion of a state. For there is not commonly a like Plague to Kingdomes and Commonwealths, than if Counsilors of Princes, or Sena∣tors, and such as sit at the helme of Goverment, are by na∣ture Scorners. For such persons, that they may win the re∣putation of undanted states-men, doe ever extenuate the greatnesse of dangers; and insult over those that valew dan∣gers, according to the true waight; as timorous and faint-hearted natures. They scoffe at all mature delayes, and me∣ditated debateings of matters by consultation, and delibera∣tion; as a thing too much tasting of an oratory-veine; and full of tediousnesse; and nothing conduceing to the summe and issues of Businesse. As for Fame, at which the counsils of Princes should especially levell, they contemne it, as the spittle of the vulgar, and a thing will quickly be blown over. The powre and Autority of Lawes, they respect no more, than as cobwebbs, which should not insnare matters of greater consequence: Counsils and Precautions, foreseeing events a farre off, they reject, as meere dreams and Melan∣choly apprehensions: men seriously wise, and well seen in the world, and of great resolution and Counsil, they defame

with gibes and jeasts: in a word, they doe at once prejudice, and weaken the whole foundation of Civile government; which is the more to be looked into, because the Action is performed by secret fraude, and not open force; and is a practise not so suspected, as it demerites.

THE PARABLE. XIII. A Prince that lends a willing eare to lies,* 1.17 his servants are all wicked.

THE EXPLICATION.

WHen a Prince, is of such a temper as to lend an easy and credulous eare, without due examination, to De∣tractors and Sycophants, there breaths a pestilentiall ayre from the Kings side; which corrupts & infects all his ser∣vants. Some feele out the feares and jealousies of a Prince; and aggravate the same with fain'd reports: Others awake the furies of envy, especially against the best deserving in the state: Others seek to wash away their own guilt, and the staines of a foule conscience, by defaming others: Others give saile to the Honours and wishes of their friends, by traduceing, and debaseing the merit of their competitors. Others compose Fabulous enterludes against their enimies, and concurrents, as if they were upon the stage; and infi∣nite such like. And these are the Arts of such servants to Princes, as are of a vile and base nature. But they that are of a more honest disposition, and better civilz'd; when they perceive their innocence to be no safe sanctuary (in that their Prince knowes not how to distinguish between truth and falsehood) they put off morall honesty, and gather in the Court-windes; and are therewith, carried about in a servile manner. For as Tacitus saith of Claudius.* 1.18 There is no safety with that Prince, into whose head all things are convayed, as it were, by infusion and direction from others.* 1.19 And Commines very well, Jt is better to be servant to a Prince, whose jealousies have no end, then to a Prince, whose Credulity hath no meane.

THE PARABLE. XIV. A lust man is mercifull to the life of his Beast;* 1.20 but the mercies of the wicked are cruell.

THE EXPLICATION.

THere is implanted in man by nature, a noble and ex∣cellent Affection of Piety and compassion, which ex∣tends it selfe even to bruit creatures, that are by di∣vine ordination subject to his command: and this Compassi∣on hath some Analogy with that of a Prince towards his sub∣jects. Nay farther, it is most certaine, that the more noble the mind is, the more compassionate it is; for contracted & degenerate minds, think these things nothing to pertaine to them; but the Mind, which is a nobler portion of the world, is affected in the grosse out of community. Where∣fore we see that there were under the old Law, many pre∣cepts, not so meerely Ceremoniall, as Institutions of Mercy; such as was that of not eating flesh with the blood thereof, and the like: even in the sect of the Esseans and Pythagoreans, they altogither abstain'd from eating Flesh; which to this day is observed by an inviolate superstition, by many of the Easterne people under the Mogol. Nay the Turkes, (both by Descent and Discipline a cruell and bloudy Nation) yet bestow almes upon Bruit Creatures; and cannot endure to see the venation and torture of any live thing. But least, what we have said, should perchance seem to maintaine all kinds of Mercy; Salomon upon sound advice annexeth, That the Mercies of the wicked are cruell: These mercies, are, when leud and wicked persons, are spar'd from being cut off by the sword of justice; this kind of Mercy is more Cru∣ell, than Cruelty it selfe: for Cruelty is extended in practise on particulars; but this kind of Mercy, by a grant of impunity, armes and subornes the whole band of impious men a∣gainst the innocent.

THE PARABLE. XV. A Foole utters all his minde;* 1.21 but a wise-man reserves somewhat for hereafter.

THE EXPLICATION.

THe Parable (it seemes) especially corrects; not the Fu∣tility of vaine Persons, which easily utter, as well what may be spoken, as what should be secreted: not the bold roveing language of such as without all discretion and judgement flie upon all men and matters: Not Garruli∣ty, whereby they fill others even to a surfet: but another vice, more close and retired; namely the Government of speech, of all adventures the least prudent and politique, which is, when a man so manages his speech in private conference, as what∣soever is in his mind, which he conceives any way pertinent to the purpose and matter in hand, out it must, at once, as it were, in one breath, and in a set continued discourse: this is that which doth much prejudice Businesse. For first, a discontinued speech, broken off by interlocutions, and instill'd by parts, penetrates deeper, than a settled continued speech; because that in a continued Discourse, the weight of Matters is not precisely and distinctly taken, nor by some convenient rests sufferd to fixe; but Reason drives out Reason before it be fully settled in the Comprehension of the Hearers. Se∣condly there is no man of so powerfull and happy a Delive∣ry of himselfe, as at the first onset & encountre of his speech, he is able so to strike him dumbe and speechlesse, with whom he discourseth; but that the other will make some interchangeable reply, and peradventure object something: and then it may fall out, that what should have been reserv'd for refutation & replication, by this unadvised anticipation beeing disclosed and tasted before-hand, looseth its strength and grace. Thirdly if a man discharge not all at once what might be said, but deliver himselfe by Parcells, now one thing, anon casting in an other, he shall gather from the

lookes and answers of him with whom he discourses, how every particular Passage affectes him, and in what sort they find acceptation; soe as what is yet remaining to be spoken, he may with greater Caution either select, or silence.

THE PARABLE. XVI. If the Displeasure of a Great Man rise up against thee,* 1.22 forsake not thy Place; for pliant demeanure pacifies great Offences.

THE EXPLICATION.

THe Parable gives in Precept, how a man ought to de∣meane himselfe, having incurr'd the wrath and dis∣pleasure of his Prince. The Precept hath two bran∣ches. First that he relinquish not his place; Secondly, that with caution and diligence he attend the Cure, as in case of some dan∣gerous disease. For men are wont after they perceive their Princes displeasure against them, to retire themselves from the execution of their charge and office; partly put of an im∣patience of disgrace; partly lest they should revive the wound by beeing in the Presence; partly that Princes may see their sorrow and humility; nay sometimes to resigne up the Places and Dignities they held, into the hands of the Prince. But Solomon censures this way of Cure, as prejudi∣cious and hurtfull; and that upon a very good ground. For first this course doth too much noise abroad the disgrace it selfe; so as enimies and enviers become more confident to hurt, and friends more fearfull to help him. Secondly it comes to passe that the wrath of the Prince, which perchance if it had not bin publisht, would have died of it selfe, is now be∣come more fixt; and having once made way to his ruine, is carried on to his utter subversion. Lastly, this retiring tasts somewhat of a malignant humor, and of one fallen out with the times; which cumulates the evill of Jndignation, to the evill of

suspicion. Now the precepts for cure are these. First, above all things let him take heed that he seem not insensible, or not so affe∣cted, as in duty he ought to be, for the Princes displeasure, tho∣rough a stupidity or stubbornnesse of mind: that is, that he com∣pose his countenance, not to a sullen and contumacious sadnesse; but to a grave and modest pensivenesse; and in all matters of imployment, that he shew himselfe lesse plea∣sant, and cheerefull then he was wont to be; and it will pro∣mote his case to use the assistance and mediation of some friend, unto the Prince, which may seasonably insinuate, with what feeling griefe he is inwardly afflicted. Secondly let him carefully avoide all, even the least occasions whereby the matter that gave the first cause to the indignation, might be re∣viv'd; or the Prince take occasion to be againe displeased with him, or to rebuke him for any thing, before others. Thirdly, let him with all diligence seeke out all occasions wherein his service may be acceptable to his Prince; that he may shew both a prompt affection to redime his fore-past offence; and that his Prince may understand what a good servant he may chance to be deprived of, if he thus cast him off. Fourthly, that by a wise art of Policy, he either lay the fault it selfe upon others; or insinuate, that it was committed with no ill intention; or make remonstrance of their Malice, who accused him to the King, and aggravated the matter above demerit. Last of all, let him be every way circumspect and intent upon the Cure.

THE PARABLE. XVII. The First in his own cause is Iust;* 1.23 than comes the other Party and inquires into him.

THE EXPLICATION.

THe first information in any cause, if it a litle fixe it selfe in the mind of the Judge, takes deep root, and wholly seasons and prepossesseth it; so as it can hardly be taken out, unlesse some manifest falshood be found in the matter of Information; or some cunning dealing, in exhibiting

and laying open the same. For a bare and simple defence, thoe it be just and more waighty, hardly compensates the prejudice of the first information; or is of force of it selfe to reduce the scales of Justice, once swayd downe, to an equall waite. Wherefore it is the safest course both for the Judge, that nothing touching the proofes and merit, of the cause, be intimated before-hand untill both parties be heard togi∣ther; and the best for the Defendant, if he perceive the Judge preoccupated; to labour principally in this (so farre as the quality of the cause will admit) to discover some cunning shift and fraudulent dealing practised by the ad∣verse party to the abuse of the Iudge.

THE PARABLE. XVIII. He that delicately brings up his servant from a child,* 1.24 shall finde him contumacious in the end.

THE EXPLICATION.

PRinces and Masters, from the Counsil of Solomon, must keep a mean in the dispensation of their Grace and Favour towards Servants. The meane is threefold; First, that Servants be promoted by degrees and not by saults. Secondly, that they be now and then accustomed to repulses: Thirdly (which Machiavell well adviseth) that they have ever in sight before them something whetherto they may farther aspire.* 1.25 For unlesse these courses be taken in the raising of servants, Princes shall beare away from their servants, insteed of a thankfull acknowledgement and dutifull observances, no∣thing but disrespect and contumacy: for from sodaine promo∣tion ariseth insolency; from a continued atchievement of their desires, an impatience of Repulse: if the accomplish∣ment of wishes be wanting; alacrity and industry will like∣wise be wanting.

THE PARABLE. XIX. Seest thou a man of Dispatch in his Businesse;* 1.26 he shall stand before Kings, he shall not be ranked amongst mean men.

THE EXPICATION.

AMongst the qualities which Princes doe chiefly re∣spect and require in the choice of their servants, cele∣rity and alacrity in the Dispatch of Businesse, is above all the rest, most acceptable. Men of profound Wisdome are sus∣pected by Kings, as men too speculative and penetrating, and such as are able by the strength of wit, as with an en∣gine, to turne and winde their Masters, beyond their com∣prehension and against their inclination. Popular natures are spighted as those that stand in the light of Kings, and draw the eyes of the people upon themselves. Men of cou∣rage, are commonly taken for turbulent spirits, and dareing, more than is meet. Honest men and of an impartiall up∣right conversation, are estimed too stiffe and stoicall; nor so pliable as they should be to the whole pleasure of those on whom they depend. To conclude, there is not any other good quality, which presents not some shadow, where∣with the minds of Kings may not be offended; only quick∣nesse of Dispatch in the execution of commands, hath nothing in it which may not please. Againe, the motions of the minds of Kings are swift and impatient of delay; for they think they can doe all things; onely this is wanting, that it be done out of hand; wherefore above all other qualities, celerity is to them most acceptable.

THE PARABLE. XX. I saw all the living which walke under the sun,* 1.27 with the succeeding young Prince, that shall rise up in his stead.

THE EXPLICATION.

THe parable notes the vanitie of men who are wont to presse and flock about the designed successors of Princes: The root of this vanity is that Frenzie, implanted by nature in the mindes of men, which is, that they too extremely affect their own projected hopes. For the man is rarely found that is not more delighted with the contemplation of his future Hopes, then with the fruition of what he possessetb. So further, Noveltie is pleasing to mans nature, and earnestly desired. Now in a suc∣cessour to a Prince these two concurre, Hope and Novitie. The Parable expresseth the same which was long agoe ut∣ter'd,* 1.28 first by Pompeius to Sylla, after by Tiberius touching Macro; Plures adorare solem Orientem quam Occidentem. Yet notwithstanding Princes in present possession, are not much mov'd with this fond humour; nor make any great matter of it, as neither Sylla nor Tiberius did; but rather smile at the levity of men, & doe not stand to fight with Dreames; for Hope (as he said) is but the Dreame of a man awake.

THE PARABLE. XXI. There was a litle Citie,* 1.29 and man'd but by a few; and there was a mighty King that drew his army to it, and erected Bulwarks against it, and intrench't it round. Now there was found within the walls a poore wise man, and he by his wisdome rais'd the siege, but none remembred that same poore-man.

THE EXPLICATION.

THe Parable describeth the depraved and malignant na∣ture of Men. In extremity and straits they commonly flie for sanctuary to men of wisdome and power, whom before they dispis'd; but so soon as the storme is gone, they become unthankfull creatures to their conservers. Machia∣vell

not without reason propounds a Question,* 1.30 whether should be more ingratefull to well deserving Persons, the Prince or the People? But in the meane he taxeth them both of Ingra∣titude. Notwithstanding, this vile dealing ariseth not from the ingratitude of the Prince or People alone; but oft-times there is added to these the envy of the Nabilitie, whom in secret repine at the event, though happy and prosperous; because it proceeded not from themselves: wherefore they extenuate the merit of the Act and depresse the Author.

THE PARABLE. XXII. The way of the slothfull is a Hedge of Thornes.* 1.31

THE EXPLICATION.

THe Parable expresseth most elegantly, that sleth proves laborious in the end: For a diligent and sedulous prepa∣ration effects this, that the foot doth not strike it selfe against any impediment, but that the way is levell'd before it be gone. But he that is slothfull and puts off all to the last point of Execution, it must needs follow, that continually, and at every step he passes as it were thorow Briars and Brambles, which ever and anone entangle and detaine him. The same observation may be made upon the governing of a Family, wherein if there be a care and providence taken, all goes on cheerefully and with a willing alacritie, without noyse or tumult: but if these fore-casts be wanting when some grea∣ter occasions unexpectedly fall out, all matters throng in to be dispatched at once; the servants brawle; the whole house rings.

THE PARABLE. XXIII. He that respects Persons in judgement doth not well;* 1.32 for that man will forsake the truth even for a peece of Bread.

THE EXPLICATION.

THe Parable most wisely noteth that in a Judge, Facility of Deportment is more pernicious then the corruption of Bribes: for all persons doe not give Bribes; but there is hard∣ly any cause wherein somewhat may not be found, that may incline the minde of the Judge, if Respect of Persons lead him. For one shall be respected as a Countrey-man; an∣other as an ill-tongu'd man; another as a rich man; another as a Favorite; another as commended by a Friend; and to conclude, all is full of iniquity where respect of Persons beares rule; and for a very slight matter, as it were, for a peece of Bread, Judgement is perverted.

THE PARABLE. XXIV. A poore man that by extortion oppresseth the poore,* 1.33 is like a land-floud that causes famine.

THE EXPLICATION.

THis Parable was by the Ancients exprest & shadowed forth, under the Fable of the two Horse-leeches, the full and the hungry: for Oppression comming from the Poore and ne∣cessitous persons, is farre more heavy than the oppression cau∣sed by the full and Rich; because it is such, as seekes out all Arts of Exaction, and all angles for money. This kinde of Oppressi∣on was wont also to be resembled to sponges, which being dry suck in strongly; not so, being moyst. The Parable com∣prehends in it a fruitfull Instruction, both to Princes, that they commit not the government of Provinces, or offices of charge to indigent and indebted persons; as also to the peo∣ple that they suffer not their Kings to be distressed with too much want.

THE PARABLE. XXV. A just man falling before the wicked,* 1.34 is a troubled Fountaine and a corrupted spring.

THE EXPLICATION.

THe Parable gives it in Precept, that States and Repub∣liques must above all things beware of an unjust and in∣famous sentence, in any cause of grave importance, and exemplar in the face of the world; specially where the guilty is not quit∣ted, but the Jnnocent is condemned. For Injuries ravageing a∣mong private persons doe indeed trouble, and pollute the wa∣ters ef Iustice, yet as in the smaller streames; but unjust Judgements, such as we have spoken of, from which ex∣emples are derived, infect & distaine the very Fountannes of Iustice: for whn the Courts of Iustice side with Iniustice, the state of things is turned, as into a publique Robberie, and it manifestly comes to passe, ut Homo Homini sit Lupus.

THE PARABLE. XXVI. Make no friendship with an angry man;* 1.35 nor walke thou with a Furious Man.

THE EXPLICATION.

BY how much the more devoutly the Lawes of Friend∣ship amongst good men, are to be kept and observed, by so much the more it stands us upon to use all Caution, even at first in a prudent election of Friends. In like manner the disposition and humours of Friends, so far as concernes our personall interest, should by all meanes be dispensed withall: but when they impose a necessity upon us, what quality of Persons wee must put on, and sustaine; it is a very hard case and an unreaso∣nable condition of Friendship. Wherefore according to Salo∣mons Precept, it principally conduceth to Peace, and Safety in the course of this world, that we intermingle not our affaires

with Cholerique natures, and such as easily provoke and un∣dertake Quarrels and Debates; for such kinde of Friends will daily espouse us to Factions and Contentions; that we must of necessity be forced to break off all termes of Friend∣ship; or else be wanting to our own personall safety.

THE PARABLE. XXVII. He that conceales a fault seekes Friendship; but he that repeats a matter,* 1.36 separates uni∣ted Friends.

THE EXPLICATION.

THe way to arbitrate differences, and to reconcile affecti∣ons is of two sorts. The one begins by an Amnesty & pas∣sing over that which is past. The other, from a Repetition of wrongs, interlaceing Apologies and Excusations. For I remem∣ber the speech of a very wise Person, & a great States-man which was to this effect. Hee that deales about a Treaty of Peace, without any recapitulation of the termes of Difference, and falling out; he rather deludes mens mindes with the sweetnesse of an Agreement, than compounds the differences, by equity and mo∣deration of Right. But Salomon, a wiser man than he, is of a contrary opinion, approves Amnesty, and prohibites Repeti∣tion: for in Repetition, there are these inconveniences, for that it is, as it were, unguis in ulcere, the nayle in the ulcer; as al∣so there is a danger of breeding a new Quarrell, for the Parties at difference will never accord upon the termes of their fal∣ling out. And lastly, for that in the issue, it brings the matter to A∣pologies: but both the one and the other Partie, would seeme rather to remit an offence, thah to admit of an excusation.

THE PARABLE. XXVIII Jn every good worke there shall be abun∣dance;* 1.37 but where words doe abound, there commonly is want.

THE EXPLICATION.

IN this Parable Solomon separates the fruit of the Labour of the Toungue, and of the labour of the Hands; as if wealth were the Revenues of the one, want the Revenues of the other. For it commonly comes to passe, that they that talke much, boast many things, and promise great matters; receive no emolument from the things whereof they discourse: nay rather such natures for most part are no way industrious, and diligent at work; but only feed and fill themselves with words, as with winde. Certainly as saith the Poet — Qui silet est firmus— for he that is conscious to himselfe of Proficiency in his indeavours, ap∣plaudes himselfe inwardly, and holds his peace; but on the contrary, he that is guilty to himselfe of hunting after vaine glory, talkes many things, and reports wonders to others.

THE PARABLE. XXIX. Open Reprehension is better than secret Affection.* 1.38

THE EXPLICATION.

THe Parable reprehends the soft nature of Friends, which will not use the Priviledge of friendship, in admonish∣ing their Friends with freedome and confidence, as well of their errors as of their dangers. For what shall I doe? (will such a tenderhearted friend say) or which way shall I turne my selfe? I love him as dearly as any man can doe; and if any mis∣fortune should befall him, I could willingly impawne my owne per∣son for his redemption; but I know his disposition, if J deale freely with him, I shall offend him, at least make him sadde, and yet doe no good; and I shall sooner estrange him from my friendship, than reclaime him, or withdraw him from those courses, which he hath fixt and resolved upon in his mind. Such a friend as this, Solo∣mon here reprehends, as weak and worthlesse; and that a man may reap more profit from a manifest Enimy, than

from such an effeminate Friend: for he may perchance heare that by way of reproach from an Enimy, which thorow too much indulgence was but faintly whisper'd by a friend.

THE PARABLE. XXX. A wise man is wary of his waies; a cunning Foole seekes evasions.

THE EXPLICATION.

THere be two sorts of wisdome; the one true and sound, the o∣ther counterfeit and false, which Solomon doubts not to entitle by the name of Folly. He that applies himselfe to the for∣mer, takes heed to his way and footing, foreseeing dangers, and studying remedies; useing the assistance of Good men, muniteing himselfe against the invasions of the wicked; wary in his entrance and engagement upon a businesse, not unprepar'd of a retraite and how to come off; attent upon advantages, couragious against en∣counters; with infinite other circumstances, which respect the go∣verment of his waies and Actions. But that other kind of wis∣dome, is altogither made up of fallacies and cunning devices, and wholly relies upon circumventing of others, and casting them according to the forme of their own mould. This wisdome the Parable deservedly rejects, not only as Wicked, but also as Foo∣lish. For first it is not in the nūber of those things which are in our own power; nor is it directed by any constāt Rule; but new stratagems must every day be contrived, the old failing and growing out of use. Secondly, he that is once attainted with the fame and opinion of a cunning crafty Companion, hath deprived himselfe of a principall Instrument for the manage of his affaires, and a practicall life, that is, Trust; and so he shall finde by experience all things to goe CROSSE to his desires. To conclude, these Arts and Shifts, howsoever they promise faire, and much please such as practise them; yet are they many times frustrated. Which Tacitus hath well observed,* 1.39 Consilia Callida & audacia, expectatione laeta; tra∣ctatu dura; eventu tristia.

THE PARABLE. XXXI. Be not too precisely Righteous;* 1.40 nor make thy selfe too excessively wise; why shouldst thou un∣seasonably sacrifice thy safety?

THE EXPLICATION.

THere are Times (saith Tacitus) wherein too great virtues are exposed to certaine ruine.* 1.41 And this fate befalls men eminent for virtue or Justice, sometime suddainly, some∣times fore-seene a farre off: and if these excellent parts be se∣conded by the accesse of wisdome, that is, that they are wary and watchfull over their own safety, than they gaine thus much, that their ruine comes sodainly, altogither by secret and obscure Counsils; whereby both envy may be avoided, and Destruction assaile them unprovided. As for that Nimium, which is set downe in the Parable, (in as much as they are not the words of some Periander but of Solomon, who now and then notes the evills in mans life, but never commands them) it must be understood, not of virtue it selfe, in which there is no Nimium or excessive extremity, but of a vaine and invidious Affectation and ostentation thereof. A point somewhat resembling this, Tacitus insinu∣ates in a passage touching Lepidus, setting it downe as a Mi∣racle, that he had never bin the Author of any servile sen∣tence, and yet had stood safe in so cruell, and bloudy times.* 1.42 This thought (saith he) many times comes into my mind, whether these things are governed by Fate; or it lies also in our own Power to steere an even course void of Danger and Indignity, between servile Flattery and sullen Contumacy.

THE PARABLE. XXXII. Give occasion to a wiseman and his wisdome will be increased.* 1.43

THE EXPICATION.

THe Parable distinguishes betweene that wisdome which is growne, and ripened into true Habit; and that which swimmes onely in the Braine and conceit, or is boasted in speech, but hath not taken deep root. For the one upon occasion presented, wherein it may be exercis'd, is instantly quickned, prepared, and dilated, so as it seemes greater than it selfe: but the o∣ther which before occasion was quick and active, now oc∣casion is given, becomes amaz'd and confused, that even he who presumed the possession thereof, begins to call into doubt whether the preconceptions of such wisdome were not meere Dreames, and empty speculations.

THE PARABLE. XXXIII. He that praiseth his friend alowd, rising early,* 1.44 it shall be to him no better than a curse.

THE EXPLICATION.

MOderate and seasonable Praises, and utter'd upon occasi∣on, much conduce both to mens Fame and Fortunes; but immoderate, streporous, and unseasonably powr'd out, profit no∣thing; nay rather from the sense of this Parable they doe much pre∣judice. For first, they manifestly betray themselves to pro∣ceed either from too extreme Affection, or from a too studi∣ed Affectation, to the end that him whom they have thus praised, they may by false acclamations demerit rather to themselves; than by just attributes adorn his person. Second∣ly, sparing and modest Praises, commonly invite such as are present to adde something of their own to the commenda∣tions; Contrariwise profuse and immodest Praises, invite the hearers to detract and take away something. Thirdly, (which is the principall point) too much magnifying a man stirres up envy towards him; seeing all immoderate Praises seeme to be a Reproach to others, who merit no lesse.

THE PARABLE. XXXIV. As Faces shine in waters,* 1.45 so mens hearts are manifest to the wise.

THE EXPLICATION.

THe Parable distinguisheth between the Hearts of wise-men and of other Men; compareing those to waters or Glasses, which receive and represent the formes and Images of things; whereas the other are like to Earth, or rude stone, wherein nothing is reflected. And the more aptly is the mind of a wise-man compar'd to a Glasse or Mirror; because in a Glasse his own Image may be seen togither with the Images of o∣thers; which the eyes cannot doe of themselves without a Glasse. Now if the mind of a wise man be so capable, as to observe and comprehend, such an infinite diversity of Na∣tures and Customes, it remaines to be endeavour'd, that it may become no lesse various in the Application, than it is in the Representation,

Qui sapit, in numeris Moribus aptus erit.* 1.46

Notes

• * 1.1

  ❀ AMANV∣ENSIS VITAE, si∣vè de occa∣sionibus Sparsis.
• * 1.2

  Prov. XV.
• * 1.3

  Prov. XVII.
• * 1.4

  Prov. XXIX.
• * 1.5

  Eccles. VII
• * 1.6

  Plutar. in Pomp.
• * 1.7

  Prov. VI.
• * 1.8

  Prov. IX.
• * 1.9

  Mat. 7.
• * 1.10

  Prov. X.
• * 1.11

  Prov. X.
• * 1.12

  Prov. XI.
• * 1.13

  De Pet. Consul.
• * 1.14

  Eccles. VII
• * 1.15

  Eccles. X.
• * 1.16

  Prov. XXIX.
• * 1.17

  Prov. XXIX.
• * 1.18

  Aliud sonāt Annal. XII.
• * 1.19

  Histoire de Commines.
• * 1.20

  Prov. XII.
• * 1.21

  Prov. XXIX.
• * 1.22

  Eccles. X.
• * 1.23

  Prov. XVIII.
• * 1.24

  Prov. XXIX.
• * 1.25

  Machia. Discorso sopra Liv.
• * 1.26

  Prov. XXII.
• * 1.27

  Eccles. IV.
• * 1.28

  Tacit. Annal. 6. Plutar. in Pomp.
• * 1.29

  Eccles. IX.
• * 1.30

  Discorso sopra Liv. Lib. 1.
• * 1.31

  Prov. 15.
• * 1.32

  Prov. 28.
• * 1.33

  Prov. XXVIII.
• * 1.34

  Prov. XXV.
• * 1.35

  Prov. XXII
• * 1.36

  Prov. XVII
• * 1.37

  Prov. XIV.
• * 1.38

  Prov. XXVII.
• * 1.39

  Tacit.
• * 1.40

  Eccl. VII.
• * 1.41

  Tacit. Hist. 1.
• * 1.42

  Annal. IV.
• * 1.43

  Prov. IX.
• * 1.44

  Prov. XXVII.
• * 1.45

  Prov. XXVI.
• * 1.46

  Ovid. de A. A.