Embleme, no doubt, to shew, how safe it is for Monarchs, to make sure of the good Will of Common People.

To give moderate Liberty, for Griefes, and Discontentments to evaporate, (so it be without too great Insolency or Bravery) is a safe Way. For he that turneth the Humors backe, and maketh the Wound bleed inwards, endangereth maligne Ulcers, and pernicious Impostumations.

The Part of Epimetheus, mought well become Prometheus, in the case of Discontentments; For there is not a better provision against them. Epimetheus, when Griefes and Evils flew abroad, at last shut the lid, and kept Hope in the Bottome of the Vessell. Certainly, the Politique and Artificiall Nourishing, and Entertaining of Hopes, and Carrying Men from Hopes to Hopes; is one of the best Antidotes, against the Poyson of Discontentments. And it is a certaine Signe, of a wise Government, and Proceeding, when it can hold Mens hearts by Hopes, when it cannot by. Satisfaction: And when it can handle things, in such manner, as no Evill shall appeare so peremptory, but that it hath some Out-let of Hope: Which is the lesse hard to doe, because both particular Persons, and Factions, are apt enough to flatter themselves, or at least to brave that, which they beleeve not.

Also, the Foresight, and Prevention, that there be no likely or fit Head, whereunto Discontented Persons may resort, and under whom they may joyne, is a knowne, but an excellent Point of Caution. I understand a fit Head, to be one, that hath Greatnesse, & Reputation; That hath Confidence with the Discontented Party; and upon whom they turne their Eyes; And that is thought discontented in his own particular; which kinde of Persons, are either to be wonne, and reconciled to the State, and that in a fast and true manner; Or to be fronted, with some other, of the same Party, that may oppose them, and so divide the reputation. Generally, the Dividing and Breaking of all Factions, and Combinations that are adverse to the State, and setting them at distance, or at least distrust amongst themselves, is not one of the worst Remedies. For it is a desperate Case, if those, that hold with the Proceeding of the State, be full of Discord and Faction; And those that are against it, be entire and united.

I have noted, that some witty and sharpe Speeches, which have fallen from Princes, have given fire to Seditions. Cæsar did himselfe infinite Hurt, in that Speech; Sylla nescivit Literas, non potuit dictare; For it did, utterly, cut off that Hope, which Men had entertained, that he would, at one time or other, give over his

Dictatorship. Galba undid himselfe by that Speech; Legi à se Militem, non emi: For it put the Souldiers, out of Hope, of the Donative. Probus likewise, by that Speech; Si vixero, non opus erit ampliùs Romano Imperio militibus. A Speech of great Despaire, for the Souldiers: And many the like. Surely, Princes had need, in tender Matters, and Ticklish Times, to beware what they say; Especially in these short Speeches, which flie abroad like Darts, and are thought to be shot out of their secret Intentions. For as for large Discourses, they are flat Things, and not so much noted.

Lastly, let Princes, against all Events, not be without some Great Person, one, or rather more, of Military Valour neere unto them, for the Repressing of Seditions, in their beginnings. For without that, there useth to be more trepidation in Court, upon the first Breaking out of Troubles, then were fit. And the State runneth the danger of that, which Tacitus saith; Atque is Habitus animorum fuit, ut pessimum facinus auderent Pauci, Plures vellent, Omnes paterentur. But let such Military Persons, be Assured, and well reputed of, rather then Factious, and Popular; Holding also good Correspondence, with the other Great Men in the State; Or else the Remedie, is worse then the Disease.

XVI.

OF ATHEISME.

I HAD rather beleeve all the Fables in the Legend, and the Talmud, and the Alcoran, then that this universall Frame, is without a Minde. And therefore, God never wrought Miracle, to convince Atheisme, because his Ordinary Works convince it. It is true, that a little Philosophy inclineth Mans Minde to Atheisme; But depth in Philosophy, bringeth Mens Mindes about to Religion: For while the Minde of Man, looketh upon Second Causes Scattered, it may sometimes rest in them, and goe no further: But when it beholdeth, the Chaine of them, Confederate and Linked together, it must needs flie to Providence, and Deitie. Nay even that Schoole, which is most accused of Atheisme, doth most demonstrate Religion; That is, the Schoole of Leucippus, and Democritus, and Epicurus. For it is a thousand times more Credible, that foure Mutable Elements, and one Immutable Fift Essence, duly and Eternally placed, need no God; then that an Army, of Infinite small Portions, or Seedes unplaced, should have produced this Order, and

Beauty, without a Divine Marshall. The Scripture saith; The Foole hath said in his Heart, there is no God: It is not said; The Foole hath thought in his Heart: So as, he rather saith it by rote to himselfe, as that he would have, then that he can thoroughly beleeve it, or be perswaded of it. For none deny there is a God, but those, for whom it maketh that there were no God. It appeareth in nothing more, that Atheisme is rather in the Lip, then in the Heart of Man, then by this; That Atheists will ever be talking of that their Opinion, as if they fainted in it, within themselves, and would be glad to be strengthned, by the Consent of others: Nay more, you shall have Atheists strive to get Disciples, as it fareth with other Sects: And, which is most of all, you shall have of them, that will suffer for Atheisme, and not recant; Wheras, if they did truly thinke, that there were no such Thing as God, why should they trouble themselves? Epicurus is charged, that he did but dissemble, for his credits sake, when he affirmed; There were Blessed Natures, but such as enjoyed themselves, without having respect to the Government of the World. Wherin, they say, he did temporize; though in secret, he thought, there was no God. But certainly, he is traduced; For his Words are Noble and Divine: Non Deos vulgi negare profanum; sed vulgi Opini

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