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(Consequences from the accidents

common to all bodies natural;
which are quantity, and motion

of the qua


that is, knowledge of consequences ; which is called also PHILOSOPHY.


from the
accidents of

tural; which
is called NA-

Consequences from the qualiTURAL PHI

ties of bodies transient, such LOSOPHY.

as sometimes appear, sometimes vanish, Meteorology .


from the

qualities of Physics or

the stars consequences from

Consequences qualities.

lities from

liquid boConsequences dies, that fill

from the the space be-
qualities of tween the

stars; such manent.

as are the air, or substances ethe

real. Consequences

from the qualities of bodies ter


from the
accidents of 1. Of consequences from the institution of
politic bo-

COMMONWEALTHs, to the rights, and duties of
dies; which the body politic or sovereign.
is called Po- 2. Of consequences from the same, to the duty

and right of the subjects.

from quan

Consequences from quantity, and motion indeterminate; which

PhilosoPHIA being the principles or first foundation of philosophy, is called

Philosophia Prima.
Consequences (By Figure

GEOMETRY. tity, and mo

tion deter-
By Number

Consequences from
the motion and

ASTRONOMY. from motion

quantity of the Cosmography. and quantity greater parts of


the world, as the

earth and stars.
from the mo- Consequences from

Science of
tion, and the motions of Mechanics.

ENGINEERS. quantity of special

kinds, Doctrine of

ARCHITECTURE bodies in and figures of


NAVIGATION. special. body.


(Consequences from the light of the stars. Out of this, and the

} SciogRAPHY. motion of the sun, is made the science of Consequences from the influences of the stars




Casequences (Consequences from the qualities of minerals, as

the stones, metals, &c.
parts of the
earth, that
are tithout

Consequences from the qualities of vegetables.
Consequences Consequences from vision . Optics.

from the Consequences from sounds. Music.
qualities of
animals in Consequences from the rest of

the senses.
frum the

Consequences from the passions Ethics.

of men qualities of eximaals.

(In magnifying,


vilifying, &c.

In persuading,

RHETORIC. from the

Logic. qualities of

In contracting,

The Science men in spe

of Just and rial.


from speech. In reasoning,







THE POWER of a man, to take it universally, is his present means; to obtain some future apparent good; and is either original or instrumental.

Natural power, is the eminence of the faculties of body, or mind: as extraordinary strength, form, prudence, arts, eloquence, liberality, nobility. Instrumental are those powers, which acquired by these, or by fortune, are means and instruments to acquire more: as riches, reputation, friends, and the secret working of God, which men call good luck. For the nature of power, is in this point, like to fame, increasing as it proceeds ; or like the motion of heavy bodies, which the further they go, make still the more haste.

The greatest of human powers, is that which is compounded of the powers of most men, united by consent, in one person, natural, or civil, that has the use of all their powers depending on his will ; such as is the power of a common-wealth : or depending on the wills of each particular ; such as is the power of a faction or of divers factions leagued. Therefore to have servants, is power ; to have friends, is power : for they are strengths united.

Also riches joined with liberality, is power ; because it procureth friends, and servants : without liberality, not so ; because in this case they defend not; but expose men to envy, as a prey.

Reputation of power, is power; because it draweth with it the adherence of those that need protection.

So is reputation of love of a man's country, called popularity, for the same reason.



Also, what quality soever maketh a man beloved, PART 1. or feared of many; or the reputation of such quality, is power ; because it is a means to have the assistance, and service of many.

Good success is power ; because it maketh reputation of wisdom, or good fortune ; which makes men either fear him, or rely on him.

Affability of men already in power, is increase of power ; because it gaineth love. Reputation of prudence in the conduct of

peace or war, is power; because to prudent men, we commit the government of ourselves, more willingly than to others.

Nobility is power, not in all places, but only in those commonwealths, where it has privileges : for in such privileges, consisteth their power.

Eloquence is power, because it is seeming prudence.

Form is power ; because being a promise of good, it recommendeth men to the favour of women and strangers.

The sciences, are small power ; because not eminent; and therefore, not acknowledged in any man ; nor are at all, but in a few, and in them, but of a few things. For science is of that nature, as none can understand it to be, but such as in a good measure have attained it.

Arts of public use, as fortification, making of engines, and other instruments of war ; because they confer to defence, and victory, are power : and though the true mother of them, be science, namely the mathematics ; yet, because they are brought into the light, by the hand of the artificer, they be esteemed, the midwife passing with the vulgar for the mother, as his issue.




The value, or WORTH of a man, is as of all other things, his price; that is to say, so much as would be given for the use of his power : and therefore is not absolute; but a thing dependant on the need and judgment of another. An able conductor of soldiers, is of great price in time of war present, or imminent; but in peace not so. A learned and uncorrupt judge, is much worth in time of peace; but not so much in war. And as in other things, so in men, not the seller, but the buyer determines the price. For let a man, as most men do, rate themselves at the highest value they can ; yet their true value is no more than it is esteemed by others.

The manifestation of the value we set on one another, is that which is commonly called honouring, and dishonouring. To value a man at a high rate, is to honour him ; at a low rate, is to dishonour him. But high, and low, in this case, is to be understood by comparison to the rate that each man setteth on himself.

The public worth of a man, which is the value set on him by the commonwealth, is that which men commonly call DIGNITY. And this value of him by the commonwealth, is understood, by offices of command, judicature, public employment; or by names and titles, introduced for distinction of such value.

To pray to another, for aid of any kind, is to HONOUR; because a sign we have an opinion he has power to help ; and the more difficult the aid is, the more is the honour.

To obey, is to honour, because no man obeys them, whom they think have no power to help, or hurt them. And consequently to disobey, is to dishonour.

To give great gifts to a man, is to honour him;


To honour and dishonour.

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