sions which intervene, and are many times more proper and propitious for somewhat that he shall need afterwards, than for that which he urgeth for the present; and therefore men must be perfect in that rule, "Hæc oportet facere, et illa non omittere."
Another precept of this knowledge is, not to engage a man's self peremptorily in any thing, though it seem not liable to accident; but ever to have a window to fly out at, or a way to retire: following the wisdom in the ancient fable of the two frogs, which consulted when their plash was dry, whither they should go; and the one moved to go down into a pit, because it was not likely the water would dry there; but the other answered, "True, but if it do, how shall we get out again?"
Another precept of this knowledge is, that ancient precept of Bias, construed not to any point of perfidiousness, but only to caution and moderation. "Et ama tanquam inimicus futurus, et odi tanquam amaturus;" for it utterly betrayeth all utility for men to embark themselves too far in unfortunate friendships, troublesome spleens, and childish and humorous envies or emulations.
But I continue this beyond the measure of an example; led, because I would not have such knowledges, which I note as deficient, to be thought things imaginative or in the air, or an observation or two much made of, but things of bulk and mass, whereof an end is hardlier made than a beginning. It must be likewise conceived, that in these points which I mention and set down, they are far from complete tractates of them, but only as small pieces for patterns. And lastly, no man, I suppose, will think that I mean fortunes are not obtained without all this ado; for I know they come tumbling into some men's laps; and a number obtain good fortunes by diligence in a plain way, little intermeddling, and keeping themselves from gross errors.
But as Cicero, when he setteth down an idea of a perfect orator, doth not mean that every pleader should be such; and so likewise, when a prince or a courtier hath been described by such as have handled those subjects, the mould hath used to be made according to the perfection of the art, and not according to common practice: so I under stand it, that it ought to be done in the description of a politic man, I mean politic for his own fortune.
But it must be remembered all this while, that the precepts which we have set down are of that kind which may be counted and called "bonæ artes." As for evil arts, if a man would set down for himself that principle of Machiavel, "that a man seek not to attain virtue itself, but the appearance only thereof; because the credit of virtue is a help, but the use of it is cumber:" or that other of his principles, "that he presuppose, that men are not fitly to be wrought otherwise but by fear; and therefore that he seek to have every man obnoxious, low, and in strait," which the Italians call "seminar spine," to sow thorns; or that other principle, contained in the verse which Cicero citeth, "Cadant amici, dummodo inimici intercidant," as the Triumvirs, which sold, every one to other, the lives of their friends for the deaths of their enemies: or that other protestation of L. Catalina, to set on fire and trouble states, to the end to fish in droumy waters, and to unwrap their fortunes, "Ego si quid in fortunis meis excitatum sit incendium, id non aqua, sed ruina restinguam:" or that other principle of Lysander "that children are to be deceived with comfits, and men with oaths:" and the like evil and corrupt positions, whereof, as in all things, there are more in number than of the good: certainly, with these dispensations from the laws of charity and integrity, the pressing of a man's fortune may be more hasty and compendious. But it is in life as it is in ways, the shortest way is commonly the foulest, and surely the fairer way is not much about.
But men, if they be in their own power, and do bear and sustain themselves, and be not carried away with a whirlwind or tempest of ambition, ought, in the pursuit of their own fortune, to set before their eyes not only that general map of the world, that "all things are vanity and vexation of spirit," but many other more particular cards and directions: chiefly that,—that being, without well-being, is a curse,—and the greater being the greater curse; and that all virtue is most rewarded, and all wickedness most punished in itself: according as the poet saith excellently:
"Quæ vobis, quæ digna, viri, pro laudibus istis
Præmia posse rear solvi? pulcherrima primum
Dii moresque dabunt vestri."
And so of the contrary. And, secondly, they ought to look up to the eternal providence and divine judgment, which often subverteth the wisdom of evil plots and imaginations, according to that Scripture, "He hath conceived mischief, and shall bring forth a vain thing." And although men should refrain themselves from injury and evil arts, yet this incessant and Sabbathless pursuit of a man's fortune leaveth not the tribute which we owe to God of our time; who, we see, demandeth a tenth of our substance, and a seventh, which is more strict, of our time: and it is to small purpose to have an erected face towards heaven, and a perpetual grovelling spirit upon earth, eating dust, as doth the serpent, "Atque affigit humo divinæ particulam aura." And if any man flatter himself that he will employ his fortune well, though he should obtain it ill, as was said concerning Augustus Cæsar, and after of Septimius Severus, "that either they should never have been born, or else they should never have died," they did so much mischief in the pursuit and ascent of their greatness, and so much good when they were established; yet these
