Europe are not merely Inland, but girt with the Sea moft part of their Compafs; and because, the Wealth of both Indies feems, in great Part, but an acceffary to the Command of the Seas.

The Wars of Latter Ages feem to be made in the Dark, in respect of the Glory and Honour, which reflected upon Men from the Wars in Ancient Time. There be now, for Martial Encouragement, fome Degrees and Orders of Chivalry, which, nevertheless, are conferred promifcuously upon Soldiers and no Soldiers; and fome Remembrance perhaps upon the Scutcheon, and fome Hospitals for maimed Soldiers, and fuch like Things. But in Ancient Times, the Trophies erected upon the Place of the Victory; the Funeral Laudatives and Monuments for those that died in the Wars; the Crowns and Garlands perfonal; the Style of Emperor, which the Great Kings of the World after borrowed; the Triumphs of the Generals upon their Return; the great Donatives and Largeffes upon the Disbanding of the Armies, were things able to enflame all Men's Courages; but above all, that of the Triumph amongst the Romans was not Pageants or Gaudery, but one of the wifeft and nobleft Inftitutions that ever was. For it contained three Things; Honour to the General; Riches to the Treasury out of the Spoils; and Donatives to the Army. But that Honour, perhaps, were not fit for Monarchies; except it be in the Person of the Monarch himself or his Sons; as it came to pass in the Times of the Roman Emperors, who did impropriate the ac

tual Triumphs to themselves and their Sons, for fuch Wars as they did achieve in Perfon; and left only for Wars achieved by Subjects fome Triumphal Garments and Enfigns to the General.

To conclude: no Man can by Care-taking (as the Scripture faith) add a Cubit to his Stature, 18 in this little Model of a Man's Body; but in the great Frame of Kingdoms and Commonwealths, it is in the power of Princes or Eftates to add Amplitude and Greatness to their Kingdoms. For by introducing fuch Ordinances, Conftitutions, and Customs as we have now touched, they may fow Greatness to their Pofterity and Succeffion. But thefe Things are commonly not observed, but left to take their Chance.

xxx. Of Regimen of Health.'

HERE is a wifdom in this, beyond the Rules of Phyfick: A Man's own Observation, what he finds Good of, and

what he finds Hurt of, is the best Phyfick to preferve Health. But it is a safer Conclufion to fay, This agreeth not well with me, therefore I will not continue it; than this, I find no offence of this, therefore I may use it. For Strength of Nature in Youth paffeth over many Exceffes

18 Matt. vi. 27.

1 See Antitheta, No. 4.

which are owing a Man till his Age. Difcern of the coming on of Years, and think not to do the fame Things ftill; for Age will not be defied. Beware of fudden Change in any great point of Diet, and if neceffity enforce it, fit the reft to it; for it is a Secret both in Nature and State, that it is fafer to change Many Things than one. Examine thy Cuftoms of Diet, Sleep, Exercife, Apparel, and the like; and try, in any thing thou fhalt judge hurtful, to difcontinue it by little and little; but fo as, if thou doft find any Inconvenience by the Change, thou come back to it again; for it is hard to distinguish that which is generally held good and wholesome from that which is good particularly, and fit for thine own Body. To be free minded and cheerfully disposed at Hours of Meat and of Sleep, and of Exercife, is one of the best Precepts of Long-lafting. As for the Paffions and Studies of the Mind; avoid Envy, anxious Fears, Anger, fretting inwards, fubtile and knotty Inquifitions, Joys and Exhilarations in Excess, Sadness not communicated. Entertain Hopes, Mirth rather than Joy, variety of Delights rather than Surfeit of them; Wonder and Admiration, and therefore Novelties; Studies that fill the Mind with Splendid and Illustrious Objects, as Hiftories, Fables, and Contemplations of Nature. If you fly Phyfick in Health altogether, it will be too strange for your Body when you shall need it. If you make it too familiar, it will work no extraordinary Effect when Sickness cometh. I commend rather fome Diet for cer

tain Seasons, than frequent Use of Physick, except it be grown into a Cuftom; for thofe Diets alter the Body more, and trouble it lefs. Despise no new Accident in your Body, but ask Opinion of it. In Sickness, refpect Health principally; and in Health, Action; for those that put their Bodies to endure in Health, may, in most Sicknesses which are not very sharp, be cured only with Diet and Tendering. Celfus could never have spoken it as a Phyfician, had he not been a Wise Man withal, when he giveth it for one of the great precepts of Health and Lafting, that a Man do vary and interchange Contraries; but with an Inclination to the more benign Extreme: Ufe Fafting and full Eating, but rather full Eating; Watching and Sleep, but rather Sleep; Sitting and Exercise, but rather Exercise and the like; fo fhall Nature be cherished, and yet taught Masteries. Phyficians are fome of them so pleasing and conformable to the Humour of the Patient, as they prefs not the true Cure of the Disease; and some other are so Regular in proceeding according to Art for the Disease, as they refpect not fufficiently the Condition of the Patient. Take one of a Middle Temper; or, if it may not be found in one Man, combine two of either fort; and forget not to call as well the beft acquainted with your Body, as the best reputed of for his Faculty.

2 Celfus de Med. i. 1.

2

XXXI. Of Sufpicion.1

USPICIONS amongst Thoughts are like Bats amongst Birds, they ever fly by Twilight. Certainly, they are to be repreffed, or at the least well guarded; for they cloud the Mind, they lose Friends, and they check with Business, whereby Business cannot go on currently and constantly. They difpofe Kings to Tyranny, Husbands to Jealoufy, Wife Men to Irrefolution and Melancholy. They are Defects, not in the Heart, but in the Brain, for they take Place in the Stouteft Natures as in the Example of Henry the Seventh of England; there was not a more Sufpicious Man nor a more Stout: and in fuch a Compofition they do fmall Hurt. For commonly they are not admitted but with Examination, whether they be likely or no; but in fearful Natures, they gain Ground too fast. There is nothing makes a Man Sufpect much, more than to Know little : and, therefore, Men fhould remedy Sufpicion by procuring to know more, and not to keep their Sufpicions in Smother. What would Men have? Do they think thofe they employ and deal with are Saints? Do they not think they will have their own Ends, and be truer to Themselves than to them? Therefore there is no better Way to

1 See Antitheta, No. 45.