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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 volu

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mus, licet, patres conscripti, nos amemus, "tamen nec numero Hispanos, nec robore Gal"los, nec calliditate Pœnos, nec artibus Græ

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cos, 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 immorta"lium numine omnia regi, gubernarique perspeximus, omnes gentes nationesque superavi"mus."


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 contomely and certainly superstition is the re


proach of the Deity. Plutarch saith well to

that purpose;

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Surely," saith he, “ I had ra"ther 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 mo"bile," 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 en gines 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 vail 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 should 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.


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 things are worthy to be seen in the country where they go, what acquaintances they are to seek, what exercises or discipline the place yieldeth; for else young men shall go hooded, and look abroad little. It is a strange

thing, that in sea voyages, where there is nothing to be seen but sky and sea, men should make diaries; but in land travel, wherein so much is to be observed, for the most part they omit it; as if chance were fitter to be registered than observation : let diaries, therefore, be brought in use. The things to he seen and observed are the courts of princes, especially when they give audience to ambassadors; the courts of justice while they sit and hear causes; and so of consistories ecclesiastic; the churches and monasteries, with the monuments which are therein extant; the walls and fortifications of cities and towns; and so the havens and harbours, antiquities and ruins, libraries, colleges, disputations, and lectures where any are ; shipping and navies; houses and gardens of state and pleasure near great cities; armories, arsenals, magazines, exchanges, burses, warehouses, exercises of horsemanship, fencing, training of soldiers, and the like: comedies, such whereunto the better sort of persons resort; treasuries of jewels and robes; cabinets and rarities; and to conclude, whatsoever is memorable in the places where they go; after all which the tutors or servants ought to make


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