with him to draw him forth to his death. For when Cæsar would have discharged the senate, in regard of some ill presages, and especially a dream of Calpurnia, this man lifted him gently by the arm out of his chair, telling him, he hoped he would not dismiss the senate till his wife had dreamed a better dream. And it seemeth, his favour was so great, as Antonius, in a letter which is recited verbatim in one of Cicero's Philippics, calleth him "venefica," witch; as if he had enchanted Cæsar. Augustus raised Agrippa, though of mean birth, to that height, as when he consulted with Mecenas about the marriage of his daughter Julia, Maecenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life; there was no third way, he had made him so great. With Tiberius Cæsar Sejanus had ascended to that height, as they two were termed and reckoned as a pair of friends. Tiberius in a letter to him saith: "Hæc pro amicitia nostra non occultavi:" and the whole senate dedicated an altar to friendship as to a goddess, in respect of the great dearness of friendship between them two. The like or more was between Septimius Severus and Plautianus. For he forced his eldest son to marry the daughter of Plautianus, and would often maintain Plautianus in doing affronts to his son: and did write also in a letter to the senate, by these words: "I love the man so well, as I wish he may over-live me." Now if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were; it proveth most plainly, that they found their own felicity, though as great as ever happened to mortal men, but as a half piece, except they might have a friend to make it entire; and yet, which is more, they were princes which had wives, sons, nephews; and yet all these could not supply the comfort of friendship. It is not to be forgotten what Comminius observeth of his first master Duke Charles the Hardy, namely, that he would communicate his secrets with none; and least of all those secrets which troubled him most. Whereupon he goeth on, and saith, that towards his latter time, that closeness did impair, and a little perish his understanding. Surely Comminius might have made the same judgment also, if it had pleased him, of his second master Louis the Eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true; "Cor ne edito," eat not the heart. Certainly, if a man would give it a hard phrase, those that want friends to open themselves unto, are cannibals of their own hearts. But one thing is most admirable, wherewith I will conclude this first fruit of friendship, which is, that this communicating of a man's self to his friend works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. For there is no man that imparteth his joys to his friends, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. So that it is in truth of operation upon a man's mind of like virtue, as the alchemists used to attribute to their stone, for man's body; that it worketh all contrary effects, but still to the good and benefit of nature. But yet, without praying in aid of alchemists, there is a manifest image of this in the ordinary course of nature. For in bodies, union strengtheneth and cherisheth any natural action; and, on the other side, weakeneth and dulleth any violent impression; and even so it is of minds. The second fruit of friendship is healthful and sovereign for the understanding, as the first is for the affections. For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness and confusion of thoughts: neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up in the communicating and discoursing with another: he tosseth his thoughts more easily; he marshalleth them more orderly; he seeth how they look when they are turned into words; finally, he waxeth wiser than himself; and that more by an hour's discourse, than by a day's meditation. It was well said by Themistocles to the King of Persia, that speech was like cloth of Arras, opened and put abroad, whereby the imagery doth appear in figure; whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends, as are able to give a man counsel: they indeed are best: but even, without that, a man learneth of himself and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a statue or picture, than to suffer his thoughts to pass in smother. Add now, to make this second fruit of friendship complete, that other point which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. Herac litus saith well in one of his enigmas, Dry light is ever the best. And certain it is, that the light that a man receiveth by counsel from another is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused and drenched in his affections and customs. So as there is as much difference between the counsel that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend and of a flatterer. For there is no such flatterer as is a man's self; and there fold use of friendship, is to cast and see how many things there are which a man cannot do himself; and then it will appear that it was a sparing speech of the ancients to say, That a far more than himself. Men have their time, and die many times in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. If a man have a true friend, he may rest almost secure, that the care of those things will continue after him. So that a man hath as it were two lives in his desires. A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him and his deputy: for he may exercise them by his friend. How many things are there, which a man cannot with any face or comeliness, say or do himself? A man can scarce allege his own merits with modesty, much less extol them a man cannot sometimes brook to supplicate or beg; and a number of the like. But all these things are graceful in a friend's mouth, which are blushing in a man's own. again, a man's person hath many proper relations, which he cannot put off. A man cannot speak to his son, but as a father; to his wife, but as a husband; to his enemy, but upon terms; whereas a friend may speak as the case requires, and not as it sorteth with the person. But to enumerate these things were endless; I have given a rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage. So is no such remedy against flattery of a man's self, as the liberty of a friend. Counsel is of two sorts; the one concerning manners, the other concerning business. For the first, the best preservative to keep the mind in health is the faith-friend is another himself; for that a friend is ful admonition of a friend. The calling a man's self to a strict account is a medicine sometimes too piercing and corrosive. Reading good books of morality is a little flat and dead. Observing our faults in others is sometimes improper for our case: but the best receipt, best, I say, to work, and best to take, is the admonition of a friend. It is a strange thing to behold what gross errors and extreme absurdities many, especially of the greater sort, do commit for want of a friend to tell them of them, to the great damage both of their fame and fortune. For as St James saith, they are as men "that look sometimes into a glass, and presently forget their own shape and favour."* As for business, a man may think if he will, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger is as wise as he that hath said over the four-and-twenty letters; or that a musket may be shot off as well upon the arm as upon a rest; and such other fond and high imaginations, to think himself all in all. But when all is done, the help of good counsel is that which setteth business straight. And if any man think that be will take counsel, but it shall be by pieces; asking counsel in one business of one man, and in another business of another man; it is well, that is to say, better perhaps than he asked none at all, but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends which he hath that giveth it. The other, that he shall have counsel given, hurtful and unsafe, though with good meaning, and mixed partly of mischief, and partly of remedy: even as if you would call a physician that is thought good for the cure of the disease you complain of, but is anacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind, and so cure the disease and kill the patient. But a friend that is wholly acquainted with a man's estate, will beware by furthering any present business how he dasheth upon other inconvenience. And therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct. After these two noble fruits of friendship, peace in the affections, and support of the judgment, followeth the last fruit, which is like the pomegranate, full of many kernels; I mean aid, and bearing a part in all actions and occasions. Here the best way to represent to life the mani James i. 24. OF EXPENSE. Riches are for spending; and spending for honour and good actions. Therefore extraordinary expense must be limited by the worth of the occasion; for voluntary undoing may be as well for a man's country, as for the kingdom of heaven. But ordinary expense ought to be limited by a man's estate, and governed with such regard as it be within his compass; and not subject to deceit and abuse of servants; and ordered to the best show, that the bills may be less than the estimation abroad. Certainly if a man will keep but of even hand, his ordinary expenses ought to be but to the half of his receipts; and if he think to wax rich, but to the third part. It is no baseness for the greatest, to descend and look into their own estate. Some forbear it, not upon negligence alone, but doubting to bring themselves into melancholy, in respect they shall find it broken. But wounds cannot be cured without searching. He that cannot look into his own estate at all, had need both choose well them whom he employeth, and change them often: for new are more timorous and less subtile. He that can look into his estate but seldom, it behoveth him to turn all to certainties. A man had need, if he be plentiful in some kind of expense, to be as saving again in some other. As if he be plentiful in diet, to be saving in apparel if he be plentiful in the hall, to be saving in the stable: and the like. For he that is plentiful in expenses of all kinds, will hardly be preserved from decay. In clearing of a man's estate, he may as well hurt himself in being too sudden, as in letting it run on too long; for hasty selling is commonly as disadvantageable as interest. Besides, he that clears at once will relapse; for finding himself out of straits, he will revert to his customs; but he that cleareth by degrees induceth a habit of frugality, and gaineth as well upon his mind as upon his estate. Certainly, who hath a state to repair, may not despise small things; and commonly it is less dishonourable to abridge petty charges, than to stoop to petty gettings. A man ought warily to begin charges, which once begun will continue; but in matters that return not, he may be more magnificent. OF REGIMEN OF HEALTH. There is a wisdom in this beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health. But it is a safer conclusion to say this, "This agreeth not well with me, therefore I will not continue it;" than this, "I find no offence of this, therefore I may use it." For strength of nature in youth passeth over many excesses, which are owing a man till his age. Discern of the coming on of years, and think not to do the same still for age will not be defied. Deware of sudden change in any great point of diet, and if necessity enforce it, fit the rest to it. For it is a secret both in nature and state, that it is safer to change many things than one. Examine thy customs of diet, sleep, exercise, apparel, and the like; and try in anything thou shalt judge hurtful, to discontinue it little by little; but so, as if thou dost find any inconvenience by the change, thou come back to it again; for it is hard to distinguish that which is generally held good and wholesome, from that which good particularly, and fit for thine own body. To be free-minded and cheerfully disposed, at hours of meat, and of sleep, and of exercise, is one of the best precepts of long lasting. As for the passions and studies of the mind, avoid envy, anxious fears, anger, fretting inwards, subtile and knotty inquisitions, joys, and exhilarations in excess, sadness not communicated. Entertain hopes, mirth rather than joy, variety of delights rather than surfeit of them; wonder and admiration, and therefore novelties; studies that fill the mind with splendid and illustrious objects, as histories, fables, and contemplations of nature. If you fly physic in health altogether, it will be too strange for your body when you shall need it. If you make it too familiar, it will work no extraordinary effect when sickness cometh. I commend rather some diet for certain seasons, than frequent use of physic, except it be grown into a custom. For those diets alter the body more, and trouble it less. Despise no new ac cident in your body, but ask opinion of it. In sickness respect health principally: and in health, action. For those that put their bodies to endure in health, may in most sicknesses, which are not very sharp, be cured only with diet and tendering. Celsus could never have spoken it as a physician, had he not been a wise man withal; when he giveth it for one of the great precepts of health and lasting, that a man do vary and interchange contraries; but with an inclination to the more benign extreme. Use fasting and full eating, but rather full eating; watching and sleep, but rather sleep; sitting and exercise, but rather exercise, and the like. So shall nature be cherished, and yet taught masteries. Physicians are some of them so pleasing and conformable to the humour of the patient, as they press not the true cure of the disease; and some other are so regular in proceeding according to art for the disease, as they respect not sufficiently the condition of the patient. Take one of a middle temper: or if it may not be found in one man, combine two of either sort: and forget not to call as well the best acquainted with your body, as the best reputed of for his faculty. OF SUSPICION. Suspicions amongst thoughts, are like bats amongst birds, they ever fly by twilight. Certainly they are to be repressed, or at the least well guarded: for they cloud the mind, they lose friends, and they check with business, whereby business cannot go on currently and constantly. They dispose kings to tyranny, husbands to jealousy, wise men to irresolution and melancholy. They are defects not in the heart, but in the brain: for they take place in the stoutest natures; as in the example of Henry the Seventh of England; there was not a more suspicious man, nor a more stout. And in such a composition they do small hurt. For commonly they are not admitted but with examination, whether they be likely or no? But in fearful natures they gain ground too fast. There is nothing makes a man suspect much, more than to know little: and therefore men should remedy suspicion, by procuring to know more, and not to keep their suspicions in smother. What would men have? Do they think those they employ and deal with are saints? Do they not think they will have their own ends, and be truer to themselves than to them? Therefore there is no better way to moderate suspicions than to account upon such suspicions as true, and yet to bridle them as false: for so far a man ought to make use of suspicions, as to provide, as if that should be true that he suspects, yet it may do him no hurt. Suspicions that the mind of itself gathers are but buzzes: but suspicions that are artificially OF DISCOURSE. nourished, and put into men's heads by the tales times your knowledge of that you are thought to and whisperings of others, have stings. Cer- know, you shall be thought another time to know tainly the best mean to clear the way in this that you know not. Speech of a man's self same wood of suspicions, is frankly to com- ought to be seldom and well chosen. I knew municate them with the party that he suspects; one was wont to say in scorn, "He must needs for thereby he shall be sure to know more of the ❘ be a wise man, he speaks so much of himself:" truth of them than he did before; and withal and there is but one case wherein a man may shall make that party more circumspect not to commend himself with good grace, and that is give farther cause of suspicion. But this would in commending virtue in another; especially if not be done to men of base natures: for they, if it be such a virtue whereunto himself pretendeth. they find themselves once suspected, will never Speech of touch towards others should be sparbe true. The Italian says, "Sospetto licentia ingly used, for discourse ought to be as a field, fede;" as if suspicion did give a passport to without coming home to any man. I knew two faith; but it ought rather to kindle it to dis- noblemen of the west part of England, whereof charge itself. the one was given to scoff, but kept ever royal cheer in his house; the other would ask of those that had been at the other's table, "Tell truly, was there never a flout or dry blow given?" To which the guest would answer, Such and such a thing passed. The lord would say, "I thought he would mar a good dinner." Discretion of speech is more than eloquence; and to speak agreeably to him with whom we deal, is more than to speak in good words or in good order. A good continued speech, without a good speech of interlocution, shows slowness: and a good reply, or second speech, without a good settled speech, showeth shallowness and weakness. As we see in beasts, that those that are weakest in the course, are yet nimblest in the turn: as it is betwixt the greyhound and the hare. To use too many circumstances ere one come to the matter, is wearisome; to use none at all. is blunt. Some in their discourse desire rather commendation of wit, in being able to hold all arguments, than of judgment in discerning what is true; as if it were a praise to know what might be said, and not what should be thought. Some have certain commonplaces and themes, wherein they are good, and want variety: which kind of poverty is for the most part tedious, and, when it is once perceived, ridiculous. The most honourable part of talk is to give the occasion; and again to moderate, and pass to somewhat else; for then a man leads the dance. It is good in discourse and speech of conversation to vary and intermingle speech of the present occasion with arguments; tales with reasons; asking of questions with telling of opinions; and jest with earnest; for it is a dull thing to tire, and, as we say now, to jade anything too far. As for jest, there be certain things which ought to be privileged from it; namely, religion, matters of state, great persons, any man's present business of importance, and any case that deserveth pity. Yet there be some that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick: that is a vein which would be bridled; "Parce, puer, stimulis, et fortius utere loris." And generally men ought to find the difference between saltness and bitterness. Certainly he that hath a satirical vein, as he maketh others afraid of his wit, so he had need be afraid of others' memory. He that questioneth much shall learn much, and content much; but especially if he apply his questions to the skill of the persons whom he asketh; for he shall give them occasion to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome, for that is fit for a poser. And let him be sure to leave other men their turns to speak. Nay, if there be any that would reign, and take up all the time, let him find means to take them off, and bring others on; as musicians use to do with those that dance too long galliards. If you dissemble some OF RICHES. I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta." For as the baggage is to an army, so are riches to virtue. It cannot be spared, nor left behind, but it hindereth the march; yea, and the care of it sometimes loseth or disturbeth the victory. Of great riches there is no real use, except it be in the distribution; the rest is but conceit. So saith Solomon, "Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes?" * The personal fruition in any man, cannot reach to feel great riches: there is a custody of them; or a power of dole and donative of them; or a fame of them; but no solid use to the owner. Do you not see what feigned prices are set upon little stones and rarities? And what works of ostentation are undertaken, because there might seem to be some use of great riches? But then you will say, they may be of use, to buy men out of dangers or troubles. As Solomon saith, "Riches are as a stronghold in the imagination of the rich man."+ But this is excellently expressed, that it is in imagination, and not always in fact, For certainly great riches have sold more men than they have bought out. Seek not proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully, and leave contentedly. Yet have no abstract nor friarly contempt of them: but distinguish, as Cicero saith well of Rabirius Posthumus; "In studio rei amplificandæ apparebat, non avaritiæ prædam, sed instrumentum bonitati quæri." Hearken also to Solomon, and beware of hasty gathering of riches: "Qui festinat ad divitias, non erit insons."'* The poets feign, that when Plutus, which is riches, is sent from Jupiter, he limps, and goes slowly; but when he is sent from Pluto, he runs, and is swift of foot: meaning, that riches gotten by good means and just labour, pace slowly; but when they come by the death of others, as by the course of inheritance, testaments, and the like. they come tumbling upon a man. But it might be applied likewise to Pluto, taking him for the devil. For when riches come from the devil, as by fraud, and oppression, and unjust means, they come upon speed. The ways to enrich are many, and most of them foul. Parsimony is one of the best, and yet is not innocent for it withholdeth men from works of liberality and charity. The improvement of the ground is the most natural obtaining of riches; for it is our great mother's blessing, the earth's; but it is slow. And yet, where men of great wealth do stoop to husbandry, it multiplieth riches exceedingly. I knew a nobleman in England that had the greatest audits of any man in my time: a great grazier, a great sheepmaster, a great timber-man, a great collier, a great corn-master, a great lead-inan; and so of iron, and a number of the like points of husbandry: so as the earth seemed a sea to him, in respect of the perpetual importation. It was truly observed by one, that himself came very hardly to a little riches, and very easily to great riches. For when a man's stock is come to that, that he can expect the prime of markets, and overcome those bargains, which for their greatness are few men's money, and be partner in the industries of young men, he cannot but increase mainly. The gains of ordinary trades and vocations are honest, and furthered by two things, chiefly, by diligence, and by a good name for good and fair dealing. But the gains of bargains are of a more doubtful nature, when men should wait upon others"necessity; broke by servants and instruments to draw them on; put off others cunningly that would be better chapmen, and the like practices, which are crafty and naught. As for the chopping of bargains, when a man buys, not to hold, but to sell over again, that commonly grindeth double, both upon the seller, and upon the buyer. Sharings do greatly enrich, if the hands be well chosen that are trusted. Usury is the most certain means of gain, though one of the worst, as that whereby a man doth eat his bread "in sudori vultus alieni;" and besides, doth plough upon Sundays. But yet certain though it be, it hath flaws; for that the scriveners and brokers do value unsound men, to serve their own turn. The fortune in being the first in an invention, or in a privilege, doth cause sometimes a wonderful overgrowth in riches; as it was with the first sugar-man in the Canaries. Therefore, if a man can play the true logician, to have as well judgment as invention, he may do great matters, especially if the times be fit. He that resteth upon gains certain, shall hardly grow to great riches. And he that puts all upon adventures, doth oftentimes break, and come to poverty: it ia good therefore to guard adventures with certainties that may escape losses. Monopolies, and coemption of wares for resale, where they are not restrained, are great means to enrich; especially if the party have intelligence what things are like to come into request, and to store himself beforehand. Riches gotten by service, though it be of the best rise, yet when they are gotten by flattery, feeding humours, and other servile conditions, they may be placed among the worst. As for fishing for testaments and executorships, as Tacitus saith of Seneca, "Testamenta et orbos tanquam indagine capi,” it is yet worse; by how much men submit themselves to meaner persons than in service. Believe not much them that seem to despise riches; for they despise them that despair of them: and none worse when they come to them. Be not penny-wise, riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying to bring in more. Men leave their riches either to their kindred, or to the public: and moderate portions prosper best in both. A great estate left to an heir, is as a lure to all the birds of prey round about, to seize on him, if he be not the better established in years and judgment. Likewise glorious gifts and foundations, are like sacrifices without salt; and but the painted sepulchres of alms, which soon will putrefy and corrupt inwardly. Therefore measure not thine advancements by quantity, but frame them by measure: and defer not charities till death: for certainly, if a man weigh it rightly, he that doth so, is rather liberal of another man's than of his * "He that maketh haste to be rich, shall not be rather busy than dangerous; but if they be innoceut."-Prov. xxviii. 20. checked in their desires, they become secretly |