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TT were better to have no Opinion of God at I all; then such an Opinion, as is unworthy of him: For the one is Unbeleefe, the other is Contumely: And certainly Superstition is the Reproach of the Deity. Plutarch saith well to that purpose : Surely (saith he) I had rather, a great deale, Men should say, there was no such Man, at all, as Plutarch; then that they should say, that there was one Plutarch, that would eat his Children, as soon as they were borne, as the Poets speake of Saturne. And, as the Contumely is greater towards God, so the Danger is greater towards Men. Atheisme leaves a Man to Sense; to Philosophy; to Naturall Piety; to Lawes; to Reputation ; All which may be Guides to an outward Morall vertue, though Religion were not; But Superstition dismounts all these, and erecteth an absolute Monarchy, in the Mindes of Men. Therefore Atheisme did never perturbe States; For it makes Men wary of themselves, as looking no further: And we see the times enclined to Atheisme (as the Time of Augustus Cæsar) were civil Times. But Superstition, hath beene the Confusion of many States; And bringeth in a new Primum Mobile, that ravisheth all the Spheares of Government. The Master of Superstition is the People; And in all Superstition, Wise Men follow Fooles ; And Arguments are fitted to Practise, in a reversed Order. It was gravely said, by some of the Prelates, in the Councell of Trent, where the doctrine of the Schoolemen bare great Sway; That the Schoolemen were like Astronomers, which did faigne Eccentricks and Epicycles, and such Engines of Orbs, to save the Phenomena; though they knew, there were no such Things : And, in like manner, that the Schoolmen, had framed a Number of subtile and intricate Axiomes, and Theorems, to save the practise of the Church. The Causes of Superstition are: Pleasing and sensuall Rites and Ceremonies: Excesse of Outward and Pharisaicall Holinesse; Over-great Reverence of Traditions, which cannot but load the Church; The Stratagems of Prelates for their owne Ambition and Lucre : The Favouring too much of good Intentions, which openeth the Gate to Conceits and Novelties; The taking an Aime at divine Matters by Human, which cannot but breed mixture of Imaginations; And lastly, Barbarous Times, Especially ioyned with Calamities and Disasters. Superstition, without a vaile, is a deformed Thing; For, as it addeth deformity to an Ape, to be so like a Man; So the Similitude of Superstition to Religion, makes it the more deformed. And as wholesome Meat corrupteth to
little Wormes; So good Formes and Orders, corrupt into a Number of petty Observances. There is a Superstition, in avoiding Superstition; when men thinke to doe best, if they goe furthest from the Superstition formerly received: Therefore, Care would be had, that, (as it fareth in ill Purgings) the Good be not taken away, with the Bad; which commonly is done, when the People is the Reformer.
TRAVAILE, in the younger Sort, is a Part I of Education; In the Elder, a Part of Experience. He that travaileth into a Country, before he hath some Entrance into the Language, goeth to Schoole, and not to Travaile. That Young Men travaile under some Tutor, or grave Servant, I allow well; So that he be such a one, that hath the Language, and hath been in the Country before; whereby he may be able to tell them, what Things are worthy to be seene in the Country where they goe; what Acquaintances they are to seeke; What Exercises or discipline the Place yeeldeth. For else young Men shall goe hooded, and looke abroad little. It is a strange Thing, that in Sea voyages, where there is nothing to be seene, but Sky and Sea, Men should make Diaries; but in LandTravaile, wherin so much is to be observed, for the most part, they omit it; As if Chance, were fitter to be registred, then Observation. Let Diaries, therefore, be brought in use. The Things to be seene and observed are: The Courts of Princes, specially when they give Audience to Ambassadours : The Courts of Iustice, while they sit and heare Causes; And so of Consistories Ecclesiasticke: The Churches, and Monasteries, with the Monuments which are therein extant: The Wals and Fortifications of Cities and Townes; And so the Havens & Harbours: Antiquities, and Ruines: Libraries ; Colledges, Disputations, and Lectures, where any are: Shipping and Navies: Houses, and Gardens of State, and Pleasure, neare great Cities : Armories : Arsenals: Magazens: Exchanges : Burses; Ware-houses: Exercises of Horsemanship; Fencing; Trayning of Souldiers; and the like: Comedies; Such wherunto the better Sort of persons doe resort; Treasuries of Iewels, and Robes; Cabinets, and Rarities: And to conclude, whatsoever is memorable in the Places; where they goe. After all which, the Tutors or Servants, ought to make diligent Enquirie. As for Triumphs; Masques; Feasts; Weddings; Funeralls; Capitall Executions; and such Shewes ; Men need not to be put in mind of them; Yet are they not to be neglected. If you will have a Young Man, to put his Travaile, into a little Roome, and in short time, to gather much, this you must doe. First, as was said, he must have some Entrance into the Language, before he goeth. Then he must have such a Servant, or Tutor, as knoweth the Country, as was likewise said. Let him carry with him also some Card or Booke describing the Country, where he travelleth; which will be a good Key to his Enquiry. Let him keepe also a Diary. Let him not stay