The first cause of Absurd conclusions I ascribe to the want of Method.
These dictates of Reason, men use to call by the name of Lawes; but improperly: for they are but Conclusions, or Theoremes concerning what conduceth to the conservation and defence of themselves; whereas Law, properly is the word of him, that by right hath command over others. But yet if we consider the same Theoremes, as delivered in the word of God, that by right commandeth all things; then are they properly called Lawes.
It is in the laws of a commonwealth, as in the laws of gaming: Whatsoever the gamesters all agree on, is injustice to none of them.
I put for a generall inclination of all mankind, a perpetuall and restlesse desire of Power after power, that ceaseth onely in Death. And the cause of this, is not always that a man hopes for a more intensive delight, than he has already attained to; or that he cannot be content with a moderate power: but because he cannot assure the power and means to live well, which he hath present, without the acquisition of more.
El hombre es un lobo para el hombre.
Words are wise men’s counters; they do but reckon by them; but they are the money of fools.
Atque metum tantum concepit tunc mea mater. Ut pareret geminos, meque metumque simul.
Life itself is but Motion, and can never be without Desire, nor without Feare, no more than without Sense.
Lastly, hee bringeth for argument, the testimony of two Popes, Innocent, and Leo; and I doubt not but hee might have alledged, with as good reason, the testimonies of all the Popes almost since S. Peter: For considering the love of Power naturally implanted in mankind, whosoever were made Pope, he would be tempted to uphold the same opinion. Neverthelesse, they should therein but doe, as Innocent, and Leo did, bear witnesse of themselves, and therefore their witness should not be good.
The Value, or worth of a man, is as of all otther thinks his Price; that is to say, so much as would be given for the use of his Power: and therefore is not absolute; but a thing dependent on the need and judgement of another. An able conductor of Souldiers, is of great Price in time of War present, or imminent; but in Peace not so.
The greatest objection is, that of the Practise; when men ask, where, and when, such Power has by Subjects been acknowledged. But one may ask them again, when, or where has there been a Kingdome long free from Sedition and Civill Warre. In those Nations, whose Commonwealths have been long-lived, and not been destroyed, but by forraign warre, the Subjects never did dispute of the Soveraign Power.
Primum vivere deinde philosophari – First one must live, then one may philosophize.
Every time reason stands against the human, the human will stand against the reason.
Concerning the first, there is a saying much usurped of late, That Wisedome is acquired, not by reading of Books, but of Men.
He that is to govern a whole Nation, must read in himself, not this, or that particular man; but Man-kind: which though it be hard to do, harder than to learn any Language, or Science; yet, when I shall have set down my own reading orderly, and perspicuously, the pains left another, will be onely to consider, if he also find not the same in himself. For this kind of Doctrine, admitteth no other Demonstration.
Eloquence, with flattery, disposeth men to confide in them that have it; because the former is seeming wisdom, the latter seeming kindness. Add to them military reputation and it disposeth men to adhere and subject themselves to those men that have them. The two former, having given them caution against danger from him, the latter gives them caution against danger from others.
The Conscience is a thousand witnesses.
It is a weak sovereign that has weak subjects; and a weak people whose sovereign wanteth power to rule them at his will.
And therefore this is another error of Aristotle’s politics, that in a well-ordered commonwealth, not men should govern, but the laws. What man, that has his natural senses, though he can neither write nor read, does not find himself governed by them he fears, and believes can kill or hurt him when he obeyeth not? Or that believes the law can hurt him; that is, words and paper, without the hands and swords of men?
But when I think of how many there are to whose designs it will be advantageous that these principles should be false, when I see that those who maintain contrary doctrines are not corrected, even though they have been punished by a civil war, when I see that the best minds are nourished by the seditious doctrines of the ancient Greeks and Romans, I fear that this writing of mine will be numbered with Plato’s Republic, More’s Utopia, Bacon’s New Atlantis, and similar amusements of the mind.
To speak to another with consideration, to appear before him with decency, and humility, is to Honour him; as signes of fear to offend. To speak to him rashly, to do any thing before him obscenely, slovenly, impudently, is to Dishonour.