It destroies likewise Magnanimity, and the Raising of Humane Nature: For take an Example of a Dog; And mark what a Generosity, and Courage he will put on, when he findes himselfe maintained, by a Man; who to him is in stead of a God, or Melior Natura: which courage is manifestly such, as that Creature, without that Confidence, of a better Nature, then his owne, could never attaine. So Man, when he resteth and assureth himselfe, upon divine Protection, and Favour, gathereth a Force and Faith; which Humane Nature, in it selfe, could not obtaine. Therefore, as Atheisme is in all respects hatefull, so in this, that it depriveth humane Nature, of the Meanes, to exalt it selfe, above Humane 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 heare what Cicero saith; Quam volumus, licet, patres conscripti, nos amemus, tamen nec numero His panos, nec robore Gallos, nec calliditate Pœnos, nec artibus Græcos, nec denique hoc ipso huius Gentis & Terræ domestico nativoque sensu Italos ipsos & Latinos; sed Pietate, ac Religione, atque hac und Sapientiâ, quod Deorum Immortalium Numine, omnia regi,gubernarique perspeximus, omnes Gentes Nationesque superavimus.

IT

XVII

Of Superstition

T were better to have no Opinion of God at 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 Superslition, 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.

XVIII

Of Trabaile

TRAVAILE, in the younger Sort, is a Part

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