in a War against the Third, doth extol the Forces of either of them, above Measure, the one to the other: And sometimes, he that deals between Man and Man, raiseth his own Credit, with Both, by pretending greater Interest, than he hath in Either. And in these, and the like kinds, it often falls out, that Somewhat is produced of Nothing: For Lies are fufficient to breed Opinion, and Opinion brings on Substance. In military Commanders and Soldiers, Vain Glory is an effential Point; for as Iron sharpens Iron, so by Glory one Courage sharpeneth another. In Cafes of great Enterprise, upon charge and Adventure, a Compofition of Glorious Natures doth put Life into Business; and those that are of Solid and sober Natures, have more of the Ballast, than of the Sail. In Fame of Learning, the Flight will be flow, without fome Feathers of Oftentation. Qui de contemnendâ Gloriâ Libros fcribunt, Nomen fuum infcribunt. Socrates, Ariftotle, Galen, were Men full of Oftentation. Certainly Vain Glory helpeth to perpetuate a Man's Memory; and Virtue was never so beholden to human Nature, as it received his due at the Second Hand. Neither had the Fame of Cicero, Seneca, Plinius Secundus, borne her Age so well, if it had not been joined with fome Vanity in themselves : Like unto Varnish, that makes Ceilings not only shine, but laft. But all this while, when I speak of Vain Glory, I mean not of that Property, that Tacitus doth attribute to Mucianus; Omnium, quæ dixerat, feceratque, Arte quâdam Oftentator: For that proceeds not of Vanity, but of natural Mag

nanimity, and Discretion: And in fome Perfons, is not only comely, but gracious. For Excufations, Ceffions, Modefty itself well governed, are but Arts of Oftentation. And amongst those Arts, there is none better, than that which Plinius Secundus fpeaketh of; which is to be liberal of Praise and Commendation to others, in that, wherein a Man's Self hath any Perfection. For faith Pliny very wittily; In commending another, you do yourself right: for he that you commend, is either fuperior to you, in that you commend, or inferior. If he be inferior, if he be to be commended, you much more: If he be fuperior, if he be not to be commended, you much lefs. Glorious Men are the Scorn of wife Men; the Admiration of Fools; the Idols of Parafites; and the Slaves of their own Vaunts.

LV. Of Honour and Repu-
tation.

HE winning of Honour, is but the revealing of a Man's Virtue and Worth, without Difadvantage. For fome in their Actions, do Woo and affect Honour, and Reputation: Which Sort of Men are commonly much talked of, but inwardly little admired. And fome, contrariwife, darken their Virtue in the Shew of it; fo as they be undervalued in opinion. If a Man perform that which hath not been attempted before; or attempted and

given over; or hath been achieved, but not with fo good Circumstance; he shall purchase more Honour, than by Effecting a Matter of greater Difficulty, or Virtue, wherein he is but a Follower. If a Man so temper his Actions, as in some one of them, he doth content every Faction, or Combination of People, the Musick will be the fuller. A Man is an ill Husband of his Honour, that entereth into any Action, the Failing wherein may difgrace him more, than the Carrying of it through can Honour him. Honour, that is gained and broken upon another, hath the quickest Reflection; like Diamonds cut with Fafcets. And therefore, let a Man contend, to excel any Competitors of his in Honour, in outshooting them, if he can, in their own Bow. Difcreet Followers and Servants help much to Reputation: Omnis Fama à Domefticis emanat. Envy, which is the Canker of Honour, is beft extinguished, by declaring a Man's Self, in his Ends, rather to seek Merit, than Fame: And by Attributing a Man's Succeffes, rather to divine Providence and Felicity, than to his own Virtue or Policy. The true marshalling of the Degrees of Sovereign Honour are thefe. In the First Place are Conditores Imperiorum; Founders of States, and Commonwealths: Such as were Romulus, Cyrus, Cæfar, Ottoman, Ifmael. In the Second Place are Legis-latores, Lawgivers; which are alfo called, Second Founders, or Perpetui Principes, because they govern by their Ordinances, after they are gone: Such were Lycurgus, Solon, Juftinian, Edgar, Alphonfus of Caftile the Wife,

that made the Siete Partidas. In the Third Place, are Liberatores, or Salvatores: Such as compound the long Miseries of civil Wars, or deliver their Countries from Servitude of Strangers, or Tyrants; as Auguftus Cæfar, Vefpafianus, Aurelianus, Theodoricus, King Henry the Seventh of England, King Henry the Fourth of France. In the Fourth Place, are Propagatores or Propugnatores Imperii; such as in honourable Wars enlarge their Territories, or make noble Defence against Invaders. And in the Laft Place are Patres Patria; which reign justly, and make the Times good, wherein they live. Both which laft Kinds, need no examples, they are in fuch Number. Degrees of Honour in Subjects are; firft, Participes Curarum; those upon whom Princes do discharge the greatest Weight of their Affairs; their Right Hands, as we call them. The next are, Duces Belli, Great Leaders; fuch as are Princes' Lieutenants, and do them notable Services in the Wars. The third are,

Gratiofi; Favourites; fuch as exceed not this Scantling; to be Solace to the Sovereign, and harmless to the People. And the fourth, Negotiis pares; fuch as have great Places under Princes, and execute their Places with Sufficiency. There is an Honour likewise, which may be ranked amongst the greatest, which happeneth rarely: That is, of fuch as Sacrifice themselves, to Death or Danger, for the Good of their Country: As was M. Regulus, and the two Decii.

LVI. Of Judicature.

UDGES ought to remember, that their Office is Jus dicere, and not Jus dare; to interpret Law, and not to make Law, or give Law. Elfe will it be like the Authority, claimed by the Church of Rome; which under pretext of Expofition of Scripture, doth not stick to add and alter; and to pronounce that, which they do not find; and by Shew of Antiquity, to introduce Novelty. Judges ought to be more learned, than witty; more reverend, than plaufible; and more advised, than confident. Above all Things, Integrity is their Portion, and proper Virtue. Curfed (faith the Law) is he that removeth the Landmark. The Miflayer of a mere Stone is to blame. But it is the Unjust Judge, that is the capital Remover of Landmarks, when he defineth amifs of Lands and Property. One foul Sentence doth more Hurt, than many foul Examples. For thefe do but corrupt the Stream; The other corrupteth the Fountain. So faith Solomon; Fons turbatus, et Vena corrupta, eft Juftus cadens in caufâ fuâ coram Adverfario. The Office of Judges, may have Reference, unto the Parties that fue; unto the Advocates that plead; unto the Clerks and Minifters of Justice underneath them; and to the Sovereign or State above them.

Firft, for the Caufes or Parties that fue. There