saith well," that anger is like rain, which "breaks itself upon that it falls." The scripture exhorteth us "" to possess our souls in "patience;" whosoever is out of patience, is out of possession of his soul. Men must not turn bees:

"Animasque in vulnere ponunt."

Anger is certainly a kind of baseness; as it appears well in the weakness of those subjects in whom it reigns, children, women, old folks, sick folks. Only men must beware that they carry their anger rather with .scorn than with fear ; so that they may seem rather to be above the injury than below it; which is a thing easily done, if a man will give law to himself in it.

For the second point, the causes and motives of anger are chiefly three; first, to be too sensible of hurt; for no man is angry that feels not himself hurt; and, therefore, tender and delicate persons must needs be oft angry, they have so many things to trouble them, which more robust natures have little sense of; the next is, the apprehension and construction of the injury offered to be, in the circumstances

thereof, full of contempt; for contempt is that which putteth an edge upon anger, as much or more than the hurt itself; and, therefore, when men are ingenious in picking out circumstances of contempt, they do kindle their anger much; lastly, opinion of the touch of a man's reputation doth multiply and sharpen anger; wherein the remedy is, that a man should have, as Gonsalvo was wont to say, "telam honoris crassiorem." But in all refrainings of anger it is the best remedy to win. time, and to make a man's self believe that the opportunity of his revenge is not yet come; but that he foresees a time for it, and so to still himself in the mean time, and reserve it.

To contain anger from mischief, though it take hold of a man, there be two things whereof you must have special caution; the one, of extreme bitterness of words, especially if they be aculeate and proper; for "communia male"dicta" are nothing so much; and again, that in anger a man reveal no secrets, for that makes him not fit for society: the other that you do not peremptorily break off in any business in a fit of anger; but howsoever you shew bitterness, do not act any thing that is not revocable.

For raising and appeasing anger in another, it is done chiefly by choosing of times, when men are frowardest and worst disposed to incense them; again, by gathering, (as was touched before, all that you can find out to aggravate the contempt; and the two remedies are by the contraries; the former to take good times, when first to relate to a man an angry business, for the first impression is much; and the other is, to sever, as much as may be, the construction of the injury from the point of contempt; imputing it to misunderstanding, fear, passion, or what you will.

OF VICISSITUDE OF THINGS.

SOLOMON saith, "there is no new thing upon "the earth;" so that as Plato had an imagination that all knowledge was but remembrance; so Solomon giveth his sentence, " that "all novelty is but oblivion ;" whereby you may see, that the river of Lethe runneth as well above ground as below. There is an abstruse astrologer that saith, if it were not for two things that are constant, (the one is,

that the fixed stars ever stand at like distance one from another, and never come nearer together nor go farther asunder; the other, that the diurnal motion perpetually keepeth time,) no individual would last one moment: certain it is, that the matter is in a perpetual flux, and never at a stay. The great winding-sheets that bury all things in oblivion are two; deluges and earthquakes. As for conflagrations and great droughts, they do not merely dispeople, but destroy. Phaeton's car went but a day; and the three years' drought, in the time of Elias, was but particular, and left people alive. As for the great burnings by lightnings, which are often in the West Indies, they are but narrow; but in the other two destructions, by deluge and earthquake, it is farther to be noted, that the remnant of people which happen to be reserved, are commonly ignorant and mountainous people, that can give no account of the time past; so that the oblivion is all one, as if none had been left. If you consider well of the people of the West Indies, it is very probable that they are a newer, or a younger people than the people of the old world; and it is much more likely, that the

destruction that hath heretofore been there, was not by earthquakes, (as the Egyptian priest told Solon, concerning the island of Atlantis, that it was swallowed by an earthquake,) but rather, that it was desolated by a particular deluge; for earthquakes are seldom in those parts: but on the other side, they have such pouring rivers, as the rivers of Asia and Africa, and Europe, are but brooks to them. Their Andes likewise, or mountains, are far higher than those with us; whereby it seems, that the remnants of generation of men were in such a particular deluge, saved. As for the observation that Machiavel hath, that the jealousy of sects doth much extinguish the memory of things; traducing Gregory the Great, that he did what in him lay to extinguish all heathen antiquities; I do not find that those zeals do any great effects, nor last long; as it appeared in the succession of Sabinian, who did revive the former antiquities.

The vicissitude or mutations in the superior globe are no fit matter for this present argument. It may be Plato's great year, if the world should last so long, would have some effect, not in renewing the state of like in