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The causes and motives of seditions are, innovation in religion, taxes, alteration of laws and customs, breaking of privileges, general oppression, advancement of unworthy persons, strangers, dearths, disbanded soldiers, factions grown desperate; and whatsoever in offending people joineth and knitteth them in a common cause.

For the remedies, there may be some general preservative, whereof we will speak; as for the just cure, it must answer to the particular disease and so be left to counsel, rather than rule.

The first remedy or prevention, is to remove by all means possible that material cause of sedition, whereof we spake; which is want and poverty in the estate. To which purpose serveth the opening and well balancing of trade; the cherishing of manufactures; the banishing of idleness; the repressing of waste and excess by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible: the moderating of taxes and tributes, and the like. Generally it is to be foreseen, that the population of a kingdom, especially if it be not mown down by wars, do not exceed the stock of the kingdom which should maintain them. Neither is the population to be reckoned only by number: for a smaller number, that spend more, and earn less, do wear out an estate sooner than a greater number that live lower and gather more. Therefore the multiplying of nobility, and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity: and so doth likewise an overgrown clergy; for they bring nothing to the stock: and in like manner, when more are bred scholars, than preferments can take off.

It is likewise to be remembered, that forasmuch as the increase of any estate must be upon the foreigner, for whatsover is somewhere gotten is somewhere lost, there be but three things which one nation selleth unto another; the commodity as nature yieldeth it; the manufacture; and the vecture or carriage. So that if these three wheels go, wealth will flow as in a spring tide. And it cometh many times to pass, that "materiam superabit opus," that the work and carriage is more worth than the material, and enricheth a state more; as is notably seen in the Low-Countrymen, who have the best mines above ground in the world.

Above all things good policy is to be used, that the treasure and moneys in a state be not gathered into few hands. For otherwise a state may have a great stock, and yet starve. And money is like muck, not good except it be spread. This is done chiefly by suppressing, or at the least keeping a strait hand upon, the devouring trades of usury, ingrossing, great pasturages, and the like.

For removing discontentments, or at least the danger of them : there is in every state, as we know, two portions of subjects, the noblesse, and the commonalty. When one of these is discontent, the danger is not great for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt and ready to move of themselves. Then is the danger, when the greater sort do but wait for the troubling

of the waters amongst the meaner, that then they may declare themselves. The poets feign, that the rest of the gods would have bound Jupiter; which he hearing of, by the counsel of Pallas, sent for Briareus with his hundred hands to come in to his aid. An emblem, no doubt, to show, how safe it is for monarchs to make sure of the good will of common people.

To give moderate liberty for griefs and discontentments to evaporate, so it be without too great insolency or bravery, is a safe way. For he that turneth the humours back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious impostumations.

The part of Epimetheus might well become Prometheus, in the case of discontentments, for there is not a better provision against them. Epimetheus, when griefs and evils flew abroad, at last shut the lid, and kept Hope in the bottom of the vessel. Certainly the politic and artificial nourishing and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against the poison of discontentments. And it is a certain sign of a wise government and proceeding, when it can hold men's hearts by hopes, when it cannot by satisfaction and when it can handle things in such manner, as no evil shall appear so peremptory, but that it hath some outlet of hope; which is the less hard to do, because both particular persons and factions are apt enough to flatter themselves, or at least to brave that which they believe not.

Also, the foresight and prevention that there be no likely or fit head, whereunto discontented persons may resort, and under whom they may join, is a known but an excellent point of caution. I understand a fit head to be one that hath greatness and reputation; that hath confidence with the discontented party, and upon whom they turn their eyes; and that is thought discontented in his own particular : which kind of persons are either to be won and reconciled to the state, and that in a fast and true manner; or to be fronted with some other of the same party that may oppose them, and so divide the reputation. Generally, the dividing and breaking of all factions and combinations that are adverse to the state, and setting them at distance, or at least distrust amongst themselves, is not one of the worst remedies. For it is a desperate case, if those that hold with the proceedings of the state, be full of discord and faction; and those that are against it be entire and united.

I have noted, that some witty and sharp speeches which have fallen from princes, have given fire to seditions. Cæsar did himself infinite hurt in that speech; "Sylla nescivit literas, non potuit dictare :" for it did utterly cut off that hope which men had entertained, that he would at one time or other give over his dictatorship. Galba undid himself by that speech; "Legi a se militem, non emi:" for it put the soldiers out of the hope of the donative. Probus likewise by that speech," Si vixero, non opus erit amplius Romano imperio militibus; "a speech of great despair for the soldiers and many the like. Surely, princes had need, in tender matters and ticklish times, to beware what they say; especially in these short speeches, which fly abroad like darts, and are

thought to be shot out of their secret intentions. For, as for large discourses, they are flat things, and not so much noted.

Lastly, let princes, against all events, not be without some great person, one, or rather more, of military valour near unto them, for the repressing of seditions in their beginnings. For without that, there useth to be more trepidation in court upon the first breaking out of troubles, than were fit. And the state runneth the danger of that which Tacitus saith, "atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, omnes paterentur." But let such military persons be assured and well reputed of, rather than factious and popular; holding also good correspondence with the other great men in the state; or else the remedy is worse than the disease.

XVI. OF ATHEISM.

I had rather believe all the fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a mind. And therefore God never wrought miracle to convince atheism, because his ordinary works convince it. It is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringeth men's minds about to religion: for while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no farther; but when it beholdeth the chain of them confederate and linked together, it must needs fly to Providence and Deity. Nay, even that school which is most accused of atheism, doth most demonstrate religion; that is, the school of Leucippus, and Democritus, and Epicurus. For it is a thousand times more credible, that four mutable elements, and one immutable fifth essence duly and eternally placed, need no God; than that an army of infinite small portions, or seeds unplaced, should have produced this order and beauty without a divine marshal. The Scripture saith, "The fool hath said in his heart, There is no God:" it is not said, "the fool hath thought in his heart." So as he rather saith it by rote to himself, as that he would have, than that he can thoroughly believe it, or be persuaded of it. For none deny there is a God, but those for whom it maketh that there were no God. It appeareth in nothing more, that atheism is rather in the lip than in the heart of man, than by this; that atheists will ever be talking of that their opinion, as if they fainted in it within themselves, and would be glad to be strengthened by the consent of others: nay more, you shall have atheists strive to get disciples, as it fareth with other sects and, which is most of all, you shall have of them that will suffer for atheism, and not recant; whereas if they did truly think that there were no such thing as God, why should they trouble themselves? Epicurus is charged, that he did but dissemble, for his credit's sake, when he affirmed there were blessed natures, but such as enjoyed themselves without having respect to the government of the world. Wherein they say he did temporize, though in secret he thought there was no God. But certainly he is traduced; for his words are noble and divine:

"Non deos vulgi negare profanum; sed vulgi opiniones diis applicare profanum." Plato could have said no more. And although he had the confidence to deny the administration, he had not the power to deny the nature. The Indians of the west have names for their particular gods, though they have no name for God; as if the heathens should have had the names Jupiter, Apollo, Mars, etc., but not the word Deus: which shows, that even those barbarous people have the notion, though they have not the latitude and extent of it. So that against atheists the very savages take part with the very subtilest philosophers. The contemplative atheist is rare ; a Diagoras, a Bion, a Lucian perhaps, and some others; and yet they seem to be more than they are; for that all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists. But the great atheists indeed are hypocrites; which are ever handling holy things, but without feeling; so as they must needs be cauterized in the end. The causes of atheism are; divisions in religion, if they be many; for any one main division addeth zeal to both sides; but many divisions introduce atheism. Another is, scandal of priests; when it is come to that which S. Bernard saith, "non est jam dicere, ut populus, sic sacerdos : quia nec sic populus, ut sacerdos." A third is, custom of profane scoffing in holy matters; which doth by little and little deface the reverence of religion. And lastly, learned times, especially with peace and prosperity for troubles and adversities do more bow men's minds to religion. They that deny a God destroy man's nobility: for certainly man is of kin to the beasts by his body; and if he be not of kin to God by his spirit, he is a base and ignoble creature. It destroys likewise magnanimity, and the raising of human nature: for take an example of a dog, and mark what a generosity and courage he will put on, when he finds himself maintained by a man ; who to him is instead of a God, or melior natura: which courage is manifestly such, as that creature, without that confidence of a better nature than his own, could never attain. So man, when he resteth and assureth himself upon divine protection and favour, gathereth a force and faith, which human nature in itself could not obtain: therefore as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself above human frailty. As it is in particular persons, so it is in nations: never was there such a state for magnanimity as Rome; of this state hear what Cicero saith: "Quam volumus, licet, patres conscripti, nos amemus, tamen nec numero Hispanos, nec robore Gallos, nec callidate Pœnos, nec artibus Græcos, nec denique hoc ipso hujus gentis et terræ domestico nativoque sensu Italos ipsos et Latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum immortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superavimus

XVII. OF SUPERSTITION.

It were better to have no opinion of God at all, than such an opinion as is unworthy of him: for the one is unbelief, the other is

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contumely and certainly superstition is the reproach of the Deity. Plutarch saith well to that purpose: Surely," saith he, "I had rather a great deal men should say, there was no such man at all as Plutarch, than that they should say, that there was one Plutarch, that would eat his children as soon as they were born; as the poets speak of Saturn.” And as the contumely is greater towards God, so the danger is greater towards men. Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue, though religion were not: but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men. Therefore atheism did never perturb states; for it makes men wary of themselves, as looking no farther: and we see the times inclined to atheism, as the time of Augustus Cæsar, were civil times. But superstition hath been the confusion of many states; and bringeth in a new primum mobile, that ravisheth all the spheres of government. The master of superstition is the people; and in all superstition wise men follow fools; and arguments are fitted to practice in a reversed order. It was gravely said by some of the prelates in the Council of Trent, where the doctrine of the schoolmen bare great sway; that the schoolmen were like astronomers, which did feign eccentrics and epicycles, and such engines of orbs, to save the phænomena, though they knew there were no such things; and in like manner, that the schoolmen had framed a number of subtile and intricate axioms and theorems, to save the practice of the Church. The causes of superstition are pleasing and sensual rites and ceremonies: excess of outward and pharisaical holiness: over-great reverence of traditions, which cannot but load the Church: the stratagems of prelates for their own ambition and lucre: the favouring too much of good intentions, which openeth the gate to conceits and novelties : the taking an aim at divine matters by human, which cannot but breed mixture of imaginations : and lastly, barbarous times, especially joined with calamities and disasters. Superstition without a veil 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 worms, so good forms and orders corrupt into a number of petty observances. There is a superstition in avoiding superstition; when men think to do best, if they go farthest 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.

XVIII. OF TRAVEL.

Travel in the younger sort is a part of education; in the elder a part of experience. He that travelleth into a country before he hath some entrance into the language, goeth to school, and not to travel. That young men travel 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

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