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thered into few hands. For otherwise a State may have a great stock, and yet starve. is like muck, not good except it be spread. This is done chiefly by suppressing, or at the least keeping a straight 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 Nobles 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 this 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 feigri, 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 imposthumations.

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 tuemselves, 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 among themselves, is not one of the worst remedies. For it is a desperate case, if those that hold with the proceeding 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 burt in that speech,“ Sylla was ignorant of literature, he therefore was not qualified to dictate, or to be Dictator:” 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 unaid himself by that speech, " that soldiers were chosen or appointed by him, not purchased ;" for it put the soldiers out of hope of the donative. Probus likewise by that speech, “ If I shall live, the Roman Empire will have no further occasion for soldiers ;" 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: " And such was the habit or state of their minds, that a few openly dared to commit the most atrocious actions, more wished to be concerned in them, and all tamely permitted them to be done.” 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.


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 a 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 further: 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 hy rote to himself, as that he would have, than that he can thoroughly believe it, or be persuaded of it.

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