A mirrour for Christian states: or, A table of politick vertues considerable amongst Christians Divided, into three bookes. Reviewed, and augmented, by E. Molinier, of Tolose priest, and Doctor of Divinitie. And by him dedicated, ro [sic] the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.

CHRISTIAN POLITICKS .

The first Booke . Of those vertues which make a Politicke sufficiencie .

CHAP. I. The Preface and division of all this worke into three members or parts .

IT is reported that an ancient Philosopher , discoursing in a publike assembly before Ha●ibal of the Art Military , and of the vertues requisite in a great Commander , ravished the whole auditory with admiration ; but from that famous Captaine hee received onely scorne : I ought in a like subject to expect the like disgrace , should I enter these Lists , incited by the same motive of idle ostentation . But my desire to be profitable and not to appeare , being the principall Engine giving motion to my Pen. I beseech all such who perhaps may wonder at the unsuitablenesse of the title ( which this Treatise seemeth to beare , with the condition of the Author ) not to reflect upon the Writer , but to consider what he writes : since it were not reasonable , the Artificers name should by way of prejudice bring disfavour or disgrace upon his worke . Besides , ( the cause being more nearely examined ) there will not appeare any so great disproportion betweene them , as is supposed . For not to alledge that the treating of Policy appertaineth to the Civil-Lawyer , is permitted to the Philosopher , and is not inconvenient for the Divine , who contemplateth the primary cause , as it is the rule and measure of all things , I will onely in generall affirme , that the Theoricall and Vniversall consideration of Vertues , whether Politicke Oeconomicall or particular , to be both honest and profitable to all men who have the faculty eyther to argue , or discourse : though the practicall part of the Politicke appertayneth onely to those , who besides knowledge have authority , practice and experience . Policy affordeth not offices , nor offices practice , not practice experience but to a few onely . But God hath bestowed reason upon all , and study acquireth knowledge to divers : and what the former put in execution upon casuall occurrents of particular affaires , the latter contemplate in immutable principles , in primitive causes , and universall verities . If therefore it be lawfull not onely for Pylots who have stood at the Helme amidst the Winds and tempests to treat of Navigation ; but for Geographers likewise , who never saw Sea , but shadowed in Mappes , nor Tempests but painted ; If it be allowed those to speake of Musicke , who never have eyther governed nor so much as sung in Quire or Consort : And if divers dispute with much approbation both of Phisicke , Geometrie , Limming , and Architecture , who never toucht rule , to square a stone , pensil to suce a colour , compasse to trace a line , or sicke person to dyer , why should any finde it strange for those who live remote from publike affaires , in rest and peace , to employ their spare time in considering the qualities requisite for the right ordering these severall vocations : since of all arts and disciplines liberall and mechanicall , ( though the Action belong but to a few ) yet may the Contemplation appertaine to all .

But to enter upon the matter , and to use the grave saying of the Angelicall Doctor St. Thomas . As man never performed any thing of greater consequence , than the erecting of Communal●ies , Republiques , and Empires ; so could they not execute any thing of more eminency , than rightly to governe the same . Now if the establishment of Graces be the Master-peece of humane industry , doubtlesse the right and just government thereof may well be accounted the most exact proofe of humane wisdome . As Gods providence appearing in the perticular conduct even of least matters , shineth yet most gloriously in the universall administration of the Vniverse : so humane wisdome shewing it selfe in the right ordering of our private actions , is yet more perspicuous in the government of a Family , but of greatest luster in the exact direction of the generall body of Civill societie . For good is alwayes by so much the more eminent , by how much it is more capable to extend and diffuse it selfe . Corporall things do sufficiently shew us this ground ; that the sight ablest to extend it selfe to most objects , is the sharpest . That hand to be the strongest , which throweth the farthest . That taste to be the best tempered which can distinctly discover the difference of most relishes . That fire to be most active , that is able not onely to consume wood and stone , but water also though its contrary , as it is sayd of the fire of Thunder ; And that light to be most lively and cleare , which doth most communicate it selfe . Briefly , all corporeall things of greatest extent in their action , are likewise of most vigour in their nature . The like may be observed in spirituall matters : since that Vnderstanding which pierceth the pith of most truthes is most solid . That Memory strongest , which conserveth most species . That Iudgement of most capacity which is most universall . That Wisedome greatest which apprehendeth most reasons . And that Prudence most divine which can dexteriously manage greatest affaires . The vertue therefore which employeth it selfe in the conduct of a private life onely , is inferiour to that which reflects upon the Government of many : but that which undertaketh publique rule , ought to exceed all the rest , and to have so much the more abilities as it ought , the farther to extend it's actions . But to handle this subject with more order and perspicuity , before I proceed , I intend to frame and lay for a Basis and foundation of all this discourse , a generall division of Politicall vertue divided into three members or parts , which as with three severall stages shall perfect this little fabrick . Those three members are three rankes or orders of qualities requisite to perfectionate Politicall vertue . The first affordeth sufficiency and capacity ; the second a good disposition and honesty ; the third vigour and gracefulnesse . Those of the first ranke , instruct the Vnderstanding to know what is convenient for the publike good . Those of the second , dispose the will to desire , love , and search the knowne good . Those of the last , adde force and efficacy to be able to execute , and produce to the Worlds eye , the good we know , will , and love . To know , to will , and to effect good , are the three perfections of God the worlds moover and governour ; so as among men , who so hath the greatest share in these three perfections commeth nearest God , and is most worthy , as most capable to afford ( by his counsels ) motion to the authority which swayeth Empires . Wisedome , Prudence , and the vertues thereon depending , making a man sufficient and capable ; thereby acquireth to him the first of these three perfections : Iustice and her assistant vertues , making him good and upright , affordeth him the second : Authoritie , successe , fortitude , courage and eloquence , arming and adorning him both for perswading and executing good , addeth the last . These three sorts of qualities shall make up the three bookes of this Treatise . Let us begin with those of the first ranke , and first with Wisedome .

CHAP. 2. Of Politick Wisedome .

THe Antients have long disputed whether or no a wise man ought to intermeddle in publique affaires . But I see not the ground of their doubt ; for necessarily either wise men must manage the same , or fooles must misgovern all ; either must the eye conduct the body , or the feet misguide it : The Sunne must lighten the earth , or darkenesse over cloud it . What the Sunne is to the world , and the eye to the body , the like is the wise man in Civill Societies ; having received from God both more wisdome to govern , Wisdome and Reason move & govern all in this world , in man the works of men , in assistance and in art : It is therefore a great confusion and against nature when ignorance & rashnesse rule in Policies . and more dexterity to conduct than other men : since it appertayneth to knowledge to direct , and to ignorance to follow prescripts . See we not in Nature , how God being the primary reason , is likewise the principall Rule , Law , and Resort of the motions in all things , which being in their order so well disposed , in their course so regulated , in their tranquillity so constant , in their relation and connexion so admirable , cause even the blindest to see , and the most insensible to perceive , that a soveraign wisdome guideth them ? See we not how under this primary increated Vnderstanding , ( namely the First Mover ) the created Intelligencies move the Heavens , and are as Soules not united , but assisting & directing , giving as it were , life to these great bodyes , who regulate their revolutions , who circle their courses , and cause the braull of their contrary motions to fall into the concordancy of so just a cadence , as Aristotle himselfe acknowledgeth such a harmony in so great a contrariety could not possibly proceed from any rash or sudden encounter , but from the sage conduct of some intellectuall spirit . Perceive we not how ( in man ) Reason either doth or ought to conduct , both the will the appetite , the senses , the members , the body , the passions , affections , habitudes , vertues , cogitations , words , actions , resorts , motions , and al the oeconomy of this worlds abridgement ? Is it not apparant that humane reason governes all this sublunary world , guideth all the inferiour creatures , appeaseth the Lyons fury , surmounts the Elephants force , reacheth the Eagle-high flight , danteth the Tigers rage , bridleth the Horses toughnesse , stayes the Buls mad heat , applieth to his particular use the most indomitable beasts , and causeth that to become as it were reasonable by direction , which is otherwise unreasonable by nature and extraction ? Is it not evident , how in all the parts both of Art and Science , Reason is the first mover ; and how she disposeth Words in Grammar , Clauses in Rhetorick , Cadencies in Poetry , Arguments in Logick , Reasons in Naturall , Vertues in Morall , Lawes in Civill , Measures in Geometry , Numbers in Arithmetick , Tunes in Musick , Drugs in Physick , Stones in Architecture , Colours in Painting , and Materials in all sorts of Workmanships . A marvellous thing that the wit of man communicateth a kinde of reason even to insensible things , as wood , stones , iron , and the like , in bestowing on them so beautifull an order in these works , which , as those of Dedalus , do insensible move , and do live inanimate , and ( though unresonable ) do yet carry upon them the Workmans understanding . If therefore Reason move , and govern all in Nature , Science , and Art ; should not Reason likewise in civill society direct all ? And that the wise who in this great body is as Reason and the Intelligent Soule by his wisdome , should also bee the moving Soule thereof by his counsels ? Is it fitting Reason being the leading card in petty matters , that folly should proceed in important occasions ? or that imprudency give the motion ? or ambition preoccupate the place wisdome ought to possesse ? or that rashnesse snatch away the steerage or helm which Reason should guide ? I have seene a great vanity under heaven , ( saith the Spirit of God in the Scripture ) fools rays'd upon the Tribunall , & the wise sitting on the ground : it is like as to see the Saylor at the Poop , and the Pilot at the Prow . But yet a slender talent of wisdome is not sufficient for such as ought ( by their counsels ) to procure publick peace , and by their judgements to maintain justice among men , since it is necessary that whatsoever communicateth any goodnes should possesse the same in eminency . As God doth essence ; the Primum mobile , motion ; the Sunne , light ; Fire , heat , Musk , good sent ; Salt , quick savour ; and the Fountain , water : whatsoever seeketh to diffuse , ought to bee well filled and redound to it selfe to suffice others ; as Nature first rayseth plants and other creatures to their perfect essence , before she forme in them seeds for the communication of their essence by propagation ; so wisdome ought to have well ripened and perfected judgement , before it bee able to produce the seeds of sage counsels , whence springs the good and tranquility of States .

CHAP. III. That Politick Wisdome is rare , and what parts are requisite for the framing thereof .

BVT Wisdome ( as saith Aristotle in his Ethicks ) being an excellent knowledge of things , esspecially of most high and universall matters ; as it ought to be the Squire , the Rule , and Measure of the meanest and most particular affayres , ( such as those ordinarily happening in civill affayres ) so is it requisite for the raysing it selfe to a higher pitch , it be adorned with a capable spirit , a powerfull judgement , a strong nature , a deeper study , and a very great experience , qualities ( which though separate ) are not very ordinary , being united , are admirable . Nature without study , is by so much the more dangerous , by how much it is more violent ; for as without husbandry the fatnesse of any field serveth only to bring forth the more brambles , which choak the good seed ; so without study , which cultivateth nature , the strength of spirit serves only to produce the more violent passions , which darken reason , and hinder it from seeing cleare into affayres . It is true , experience and honesty may in some sort rectifie this fault , but never either sufficiently , nor perfectly repayre it : for still ( without Science ) experience remayneth blinde , honesty feeble , and both of them faulty . Honesty desires good , but knowes it not , experience knows it , yet only by the events which are but particulars , and daily changeable , and not by immoveable principles , universall , and applyable to all occurrents , so as experience without science , walketh still either fearfully or rashly ; but knowledge seeing all things in their sourses and infallible cause perfecteth nature , guideth honesty , lightneth experience , and causeth it to march confidently upon all occasions , to the end it bee not timerous , and understandingly , lest it be precipitate .

On the other side , study without a strong nature , is rather chargeable than usefull , as solid meates to a sickly stomack , oppressing it with his ponderosity , instead of nourishing it by naturall digestion ; and in truth , wits for the most part resemble severall soyles , the strong beare good corne , weake earth either choakes the graine , or change it into cockle . A good naturall wit and study matching together , open the passage to high employments . But before exercise have put them into practice , they are as tooles in the hand , or reasons in the thoughts of a workman , who hath Art , but no practice ; so as without experience these two qualities , though right commendable , are not yet sufficient to frame what is tearmed wisdome , being an excellency in the knowledge of things . One attayneth the Art of Fencing upon the Theater , Limming upon the Picture , and ( as Plato sayth ) the Potters Art is finished upon his earthen ware . A good naturall wit disposeth study , formeth experience , perfecteth man , and these three parts happily united , make up a right wiseman , requisite for the conduct of weighty affayres . And as three things are fitting for tillage , fertillity , of soyle goodnesse of seed , & the husbandmans industry , so ( in point of our subject ) these three peeces are necessary ; a good wit , a better instruction , and Art acquired by use . Wherefore it is , that in a well ordered warre , souldiers are never raysed to the highest ranks , before they have passed thorow the meanest offices , to the end that having learned this exercise in inferiour charges , they may come thorowly instructed to more important places : So likewise in well policed States , highest dignities are never conferred , but upon such who have gayned experience in meaner offices . The ancient Romans mounted not at once to the Consulship , but by degrees , as by the Oedility , the Tribunat , the Pontificat , these being the steps whereby they ascended , and as schooles of honour where those were framed for affayres , whom they after intended to make capable for the government of so mighty a Republique . The faults of Potters who work only on clay and sand , are not greatly hurtfull ; but those of the Physitians , who exercise their Art upon the bodies of men , are pernicious , and utterly irreparable . They learne to our great dangers ( saith an antient Author very elegantly ) they make their experience by our deaths , and their prentiship breaketh no pots , but cost mens lives . In petty places , faults are not heavy , but may easily be reformed . In eminent offices , they are of farther consideration , and often without remedie . There is no failing there the second time , the first errour is irremediable ; wherefore the well ordered Policie ought to imitate Nature , which ( in her operations ) worketh slowly , and step by step , causing the blade to come from the graine , the tree from the graft , from the tree , the blossom , and from blossomes , fruit ; so ought Policie to raise great persons from one degree to another , to the end that having made their assayes in meaner matters , they may finish their master-pieces in more eminent affairs ; as Gold-smiths who make tryall of their skill upon Tinne , or Silver , before they worke in gold or pretious stones .

CHAP. 4. That true Politicall wisedome is to be received from God and heaven , against the Machievalists .

PLants though fastened in the earth by their rootes , yet take they their vigour and influences from heaven . Politicke wisedome and the regulating of civill affaires have relation to the earth : but they ought to take their directions from heaven , and their grounds from the eternall decrees of Gods wisedome For a good wit , humane knowledge , and experience , doe but imperfectly frame it , if divine 〈◊〉 wes doe not finish it in the essence , and give it perfection Humane affaires are its ●a●ies , but divine verities are to afford it the so●m● ; as pretious stones receive their substance onely from the earth , but take their forme and beauty from the Sunne . This is right necessarie for all , but yet chiefly to be wished in some particular persons , who but over often deriue their maxims from earth , their wisedome from flesh , and their propositions onely from what falleth under the senses , as though divine reasons ought not to be the rule of humane , or as though the ear●h should not receive its light from heaven , or as if God were not as well the God of States , as of the Church , as if the soule only should acknowledge his law , and the body follow concupiscence , or as though it were lawfull ( as the Prophet Elias speaketh ) to halt on both sides , here on Gods side , there on Baals ; or as if counsell could be either just against originall veritie , profitable against God , or permanent against his power . God reproveth such counsels ( where he saith ) they have dreamed counsels which they are not able to establish . There is no counsell against God , ( saith the spirit of God in holy Writ ) God speaketh it , Nature proclaimeth it , Reason sheweth it , and if we be not blinde , Examples for the confirm●tion of this veritie . the experience of all states and ages verifieth the same . Pharaoh by a false maxim would needs bandie against God : what got he ? severall plagues and the totall subversion of his Army . The Kings of Israel , often enterprised to establish Idolatrie : what fruit reapt they from their designes : ruine and desolation . Aman ( Councellour to King Assuerus ) proposed to his Master ( under pretext of State ) to extirpate the people of God : what was his end ? the Halter and Gallowes . Antiochus endeavoured by all meanes hee could to abolish the worship of the true God : what was his gaine ? wormes , death , and despaire . Herod out of a vaine feare , tooke a wicked way to support his state : what advanced he ? the glory of Iesus Christ , and his owne confusion . The Iewes out of a farre fetch : apprehension of the arrivall of the Romans and of the losse of their own state , crucified the Messias : what befell hem ? they sought the assurance of their Citie , and advanced the destruction thereof . They layd on the Romans the fault of their execrable fact , and God made use of the same men as instruments of his justice against them . The Emperours by the advice of their Vipians , their Sages , and Coesarean Lawyers , raised an infinite of persecutions against the rising Church , under pretext of publique good to the Empire : what have all these deluges of bloud done against this Arke ? save onely that which the deluge of waters did against the Arke of Noe. The waters were multiplied ( saith Genesis ) and the Arke raised . What have all the counsels of so many worldly Sages performed against Gods designes ? they have falne under his force , shewed their owne weakenesse , and have aduanced his puissance . Iulian transported with fury , renewing the warre against Gods Church in a more bloudy manner than ever , forbidding Christian schooles , favouring the Iewes , re-edifying their Temples , re-erecting Idols , honouring Art Magicke and superstition , imploying whatsoeuer either worldly wisedome could not in vent , or divilish malice advance , he imagined ( it may be as did the Giants in fained stories ) to drive God out of the world , there to raigne without rivall : But a direfull Catastrophe followed his damnable counsels , a sudden , unthought of , and unknown shot did shut up his daies , haling his soule from his body , and drawing from his dying mouth this publique confession of the vanitie of those designes hee had plotted against God : Thou hast overcome O Galilaean ! See , and survay all such who in the administration of States and Empires , have either strayed from the law of God , or banded themselves against the Almighty , to follow the foolish maxims of Machiavel . If their counsels have not been ( at all times ) not onely vaine against God , but pernicious to themselves , and whether they haue not produced great ruines , remarkable mischiefes , and lamentable conclusions : a fitting harvest of seed so foule .

CHAP. 5. Reasons to prove the same .

GOD is Author of States , he will likewise be the director , his providence is the Basis , his will is that his law should be the rule : hee hath laid the foundation , and is jealous lest humane wisedome should ( by foolish maximes ) bereave him of the conduct . Whence can their conservation come but from whence their establishment proceedeth ? who can preserve our being but he who gaue it ? God is the founder of States . God hath founded Empires established Kingdomes he hath consecrated Kings , conferred Maiestie upon their persons , vigour on their lawes , force to their iustice , terrour to their Armes , ( euen to such a height ) as their decrees ( though temporall ) draw notwithstanding from the very authoritie the diuine lawes allow them a spiritual effect . It tieth the conscience ( saith the Apostle ) and obligeth it under eternall paine . Wherfore he ought to be the director , and it is fitting his law should be the rule of their conduct : a reason deduced at large , both by demonstration and authority For though men by nature equall , yet so it is that being borne to liue in society , and this societie not being able to subsist without peace , peace without union , union without order , order without distinction , distinction without dependencie , or dependencie without authoritie : the same nature therefore which made men equall , hath immediately commanded them to bee subject to one head , and to wave their naturall equalitie for the avoyding of confusion . Now it is a certaine and a generally receiued maxime among the wise : that all the uniueriall and generall propensions in Nature , came from God . It is an uniuersall inclination in humane Nature , to be subject to some one for maintenance of order and societie . Conduct presupposeth the authority giuen to that man who is constituted for the gouernment of others , so as by necessarie consequence , temporall power is derived from God : since it proceedeth by the law of Nations , from the law of Nature . This naturall demonstration is confirmed by divine authoritie : There is no power which proceedeth not from God , sayth the Apostle to the Romans . God himselfe in the Creation framed not many men at once who might the sooner haee stored the earth : he made but one man onely : yea , so as that he made not man and woman together of earth , but first drew man from the earth , and extracted woman from man , to shew ( as St. Chrysostome divinely noteth ) how his intention was to establish Domination , Principalitie , and Monarchy among men , and to reduce them all under one superiour , causing them all to proceed from one onely , to the end all might depend upon him . He then hath at all times instituted temporall Princes over his chosen people ; first Patriarches , then Dukes , ( after this ) Iudges , and in conclusion Kings : his providence concluding in Monarchie as the most perfect forme of government ; As Nature which proceedeth by degrees in her works ; first maketh Mercury out of the vapours of the earth , after , out of Mercury , Silver , and out of silver , Gold ; ( the Crowne and perfection of all Mettals : ) so IEVS CHRIST comming after into the world , hath ( by his word ) confirmed temporall authoritie , commanding to give unto Caesar what is due to Caesar ; and the Apostle enjoyneth us under paine of eternall damnation to yeeld to our temporall Soveraignes , obedience , tribute , respect , honour , and our prayers tribute , because he defends our lives and goods from violence , Obedience , since he deriveth his power from God ; Respect , in that he is his Minister ; Honour , by reason hee beareth his Image ; Prayers in reflection upon the great need he hath of Gods assistance in defending us . Divine , and Evangelicall law obligeth us to yeeld him all these duties . Obedience in regard of his authority , tribute to defray his great charges , respect in regard of his Ministery , Honour for his dignity , Prayers for his necessities .

If then , both Nature , Reason , and the Evanglicall law , shew us so apparantly , how God hath established all States , doth both defend , maintaine , and hath so particular care over them : Is it not reason all States should range themselves to the rule of his law , to the end , that as his providence hath erected them , his truth may conserve them , his discipline raise them , and his justice cause them to flourish ? Is it not requisit that from whence they derive their originall , from thence likewise they should expect their continuance , and that these heavenly plants , whose rootes are extracted from Heaven , should thence draw their influence to the end to receive life ? Since the power of those who governe States is derived from God , it is necessary that the wisdome which directeth this power should be deduced from the Law of God . Whence their authority proceedeth , thence should their Counsell come ; to the end their beginning and stablitie , may proceed from the same spring , and that as well in Policie as Nature , production and preservation may flow from the same Fountaine . Ex cisdem nutrimur ex quibus sumu● . It is a Philosophicall Maxime in the Metaphysickes , that each thing drawes nutriment from whence it extracteth essence . Living creatures who have taken their essence from the Elements , from thence receive their aliment . The tree taking birth from the earth , doth from thence likewise receive life . The fruit owing his extraction to the tree , dependeth thereon for its maturity . The mother suckleth the child she produceth ; the Sunne affords perfection to the gold it hath formed : So as all States holding their being from God ought from him to expect their growth . And since his providence hath given the inspiration to those who have established them , his truth must necessarily afford the illumination , his illumination the law , and his law the rules to such as governe them . O God ( saith David ) give thy judgement to the King , and thy justice to the Kings Sonne . Thou hast imparted unto him part of thy power , bestow likewise upon him some parcell of thy wisdome : his authority proceedeth from thy establishment , let his conduct come from thine illumination . Thy justifications are my counsels ( saith the same King ) I have taken my directions from whence I had my power , to the end I may draw my conservation from whence I had my being . So he acknowledged afterward ; that the counsels he received from Gods law , were the foundation of his greatnes , and the ●●●sis of the obedience which his people yeeld to his lawes , confessing that it is not his industry , not his prudence , not his forces , not his armes , not his treasures , not the lustre of his magnificence , nor all the pompous vassals of his Royall Majestie ; but it is God himselfe , whose providence conserveth in the hearts of his Subjects , the respect they owe to his authority . Qui subdit populum meum sub me . It is God who subjecteth my people under me . And truly who cannot but cleerely perceive that it is not a work of humane wisdome , but a master-peece of the Divine providence , that so infinite a multitude of men so different in humors , opinions , affections , and interests , should unite , and assemble themselves to become subject to one man , to obey his lawes , follow his motions , depend on his pleasure , commit to his justice , their meanes , their honours , and lives : That so great a submission could be maintained amidst the naturall pride of men , such respect among so many froward and refractory humours , so excellent order in the throng of so many contrary passions , so firme an unity in so manifest an Antipathy :

If the order we observe in the words contexture hath taught Philosophers ( as the Apostle sayth to the Romans ) the guidance of a Soveraigne wisedome , I suppose the so admirable order discovered in States , and Common-wealthes doth no lesse declare the same ; And if the harmony resulting in Nature out of the contrariety of Sphericall motions ; from the quality of the Elements , and Elementarie bodyes , cannot otherwise proceed but from the direction of a supream wisdome ; the peace and concord arising in the regulating of so great a diversity of humours , affections , oppositions rancounters , events , and changes , can no way proceed from any meaner conduct . All whatsoever , greatnesse , power , lawes , menaces , feare , recompences , penalties , and what else the inventions of humane wisdome ( out of God ) are able to exact , or draw from men by force , or win of them by a sweet hand , is but constrained not voluntarie ; painted , not pure ; fraile , not permanent ; The Nature of Man is so noble and generous , as there is none but God onely who can truly subject the same . Make thy selfe ( sayth David ) a Law-maker over men to the end they may know they are men . It is God alone who is able to humiliate the spirit of man , to abate his sternenesse , tame his heart , and cause him to acknowledge his condition , and the respect he oweth those he hath placed over others ; who hold his place , represent his person , and beare his Image . The true Wisdome ( therefore ) of such who by their counsels give incitation to Princes , and by Princes to severall States , is to take their motion from God , their rule from his will , and their counsell from his word , as ( in truth ) there is neyther true counsell , nor true light , save that onely which ( as the Apostle Saint IAMES sayth ) floweth from the Father of light . All wisdome deriveth it selfe from God , sayth the Scripture .

Heaven is the Author of all , both corporal and spirituall light , the Sun is the light of the one , God the fountaine of the other . The Eye which taketh not its from God , Heaven , is in darknesse , and the Vnderstanding which receiveth not his from god followeth a falsitie . Vaine are all men who order not themselves according to the knowledge of God ; saith the spirit of God in Scripture . The world may well terme them Sages , God calls them vaine . What counsels can come from lies and vanity , eyther for the good or honour of Empires ? That which it selfe is not at all , how can it confer or conserve essence ? Can soliditie proceed from a non-subsistance ? or firmitude , from no foundation ? Honour , from what truth condemneth ? or good from what God reproveth ?

CHAP. 6. The sequel of the same Subject .

REason can not so much as understand these propositions ; and God sayd unto his people by the mouth of Samuel , at what time he spake unto them concerning the establishment of their state : Trust not in vaine things , 2. Reg. c. 12. which will not at all availe you , nor can deliver you because they are vaine . All the true good of man , both particular and publike , dependeth upon the sage conduct of good counsels , good counsels on true wisdome , and this true wisdome on God . Now since ( according to Philosophicall Maxims ) one cannot deliver an assured judgement of things , but in considering the reference , relation , and connexion they have with primary causes : God ( therefore ) who is this first cause , ought to be the primary object , and principall rule of all our judgements and counsels , if we desire to secure our judgements from error , and our counsels from temeritie . So whatsoever men have at any time established of good , or just in temporall lawes , eyther imprinted in them by Nature , or deduced by Reason , or knowne by inspiration , or manifested by revelation ; if it stray from this principle , it is unjust ; and what is unjust is violent ; and what is violent cannot challenge the name of law Whereupon St. Augustin in his book of True Religion , delivereth this advice and instruction to States-men : The man ( saith he ) who counselleth , proposeth , or establisheth temporall Lawes , if he be an honest man , and a just , he first takes councel of the Eternall Lawes : wherof it is unlawfull for any man to judge , all men being injoyned to follow the same , to the end , that according to these immutable rules , he may see what he ought ( considering the dispositions and necessities of times ) either to command or prohibit . An advice drawne from the commandement God made to the Kings and Iudges of Israel , to have at all times his law before their eyes , by reading , and in their hearts by meditation . As King David who sayd unto God . Thy Word is as a Lamp to my feet , and as a light to my wayes .

This is the solid ground of the most eminent commendations we can give to the truly wise Politician , who over and above the naturall capacitie of spirit , and of human wisdome acquired by study , and experience of affaires , addeth divine knowledge which he taketh as the principall guide of all his motions , reasons , maxims , counsels , decrees , and actions ; he doth not as the Lesbian builders , whereof Aristotle speaketh , who fitteth the Squire , or Ruler to the Stones ; as they doe who seeke to accommodate God to affaires , and Iustice to times : but he fitteth and fashions the stones to the Squire or Ruler , affaires to God , and the times to Iustice . He imitateth good Pilots , who holding the hand on the helme , lift their eyes to heaven , to receive from the Pole the conduct of their Ships : so whilst he manageth the steering of civill affaires , he hath his eyes fixed on eternall verities , & upon the divine law , whence he taketh his directions . And as the High-Priest of the old law , drew the answers and Oracles he delivered to the people , from a precious Stone he carried on his breast , which in a marvellous manner represented unto him Gods pleasure by its colour , sometimes red , at another time blacke ; one while pale , then white , then changeable , according to occurrents : In like manner , the true wise man , taketh his counsels and resolutions from Gods Law , a precious Topace ( as David termeth it ) not hung at his breast , but fastned to his heart . O God I have hid thy words in my heart , saith he with David . There doth he finde ( in eternall reasons ) the true rule of things passing in all seasons , and contemplateth in immoveable verities , the constant Idea of whatsoever is subject to change and revolution ; whence taking his measures , he ( after ) guideth the inconstant , by the constant , causing it to slide into stabilitie ; the temporall , by the eternall ; the figure of the world which passeth , by Gods verity , which is eternally permanent .

CHAP. 7. Of the meanes to conserve , and augment in the Soule , the light of this true Wisdome .

BVt to conserve and augment in the soule the light of this true wisdome , being the rule and measure of all things . It is necessary to make use of the Wisemans advice , and so to husband our houres as actions that we may spare ( at least ) some small time for consideration and contemplation : He who taketh away sometime from affaires , to converse with himselfe , Qui minoratur actu percipit Sapientiam . Eccles. 38. becommeth more capable of Wisdome , saith the spirit of God by the mouth of Wisdome . For to passe over in silence , that to yeeld our whole man to others , and never to injoy our selves , to give our selves to all , our selves excepted ; to receive the whole world into the bosome of our solicitude , and onely to exclude the reflection on our particular guidance , is one of those follies committed in the world under the name of wisdome : since ( as St. Bernard saith ) He cannot be wise who is not so to himselfe : Non est sapiens qui sibi non est . D. Ber. l. 2. de consid . c. 3. I will onely say , there is not any thing so prejudiciall to action , as to be continually bent upon action without intermission . For as the corporall eye seeth not the objects touching it , but those onely more remote : so the understanding continually plunged in affayres , is not so quicke-sighted in occurrents , as his who sometimes retireth himselfe from publike action , beholding it aloofe off by consideration : As it is reported , how the noyse which the waters of Nile make , do cause all those who liveneere the fals or Cataracts to become deafe ; Or as the Roman Oratour in his booke of the dreames of Scipio , was of opinion , that the harmonious and musicall sound , resulting from the divers motions of the celestiall Spheres , is not by us understood , by reason the sound is so strong , so quicke and violent , that our eares are thereby deafned ; Or as they who nourish silk-wormes , hinder those little creatures from hearing the thunder , by the sound of brazen or iron vessels , when at any time it is excessive : So those who are continually amidst the tumults and tempests of affaires , become insensibly besotted , and deafe to the voice of Reason , and Gods law , which ought to give the conduct and motion to active life . Besides , experience teacheth us , that the eye having lost its quicknes with too much looking upon the light , recovers it againe in the darke : The spirit in like manner , dazled , weakened , and distracted among the multitude , and variety of affaires , ought to recollect and recover its force in the privacie of some small retreit . Moreover , see you not how the vapours rising from the earth , darken the Sun-light , and would utterly over-cloud it , did not the Sun recollecting its vigour , at length dissipat them by the point of his beames ? In like manner , worldly affaires send forth certain mists , invironing the interiour eye , where the light of wisedome resideth , and by litle and litle coveting the soule with darkenesse , transports it to inconsideration , and from thence to a thousand stumbling blocks , forcing it to retire with shame , if the soule preventing this danger , did not now and then recollect it selfe , and by the attentive consideration of its estate , duty , and end , cause it to disperse those clouds which darken reason . This hath caused me to admire that excellent sentence of Ezekiel the Prophet . That the earth is desolate , for that no man vseth consideration and reflection in his heart , and he seemeth to say , that it is the onely sourle of all human errours , not onely in what concerneth eternall salvation , but even in what toucheth the conduct of temporall affaires , whether domesticall or publike . For whence arise so many mischiefes , ruines , and desolations , be it is in families , Cities , or Estates , but only out of the want of wisdome among men , and whence this , but from the defect of consideration ? It is a thing naturall ; that as a stone cast into a calme and setled water , causeth there a circle , this circle a second , the second a third , this third maketh a fourth ; Circle , after circle , till the water from one side to the other be all troubled : so worldly objects beat upon the senses , the senses touch the appetite , the appetite exciteth motions in the will the will stirred , and tickled by delectation , darkeneth the Vnderstanding ; disordered motions , engender desires ; desires , adors ; ardors , breed passions ; passions , temeritie ; temerities hatch follies ; and from thence issue all the troubles , calamities , and disorders , falling out in the life of man : and all this happens by reason that men being incessantly busied out of themselves , eyther with pleasures , vanities , or affaires , never take time to recollect themselves ; and ( as the Lamiae in faigned Stories ) keepe the eye of their Reason fastened to the Gates of their Senses , and wittingly , either scorne or neglect to weare it within the interiour part of their house , thereby to consider , know , and regulate themselves . I say not this , as seeking thereby to send the Civill or Politicall Person into a Desart or Cloyster , but onely to give him the counsell which Plato gave to Dionysius King of Sicil , Plato Epist. ad Dionys . to take some houre in the day , at leysure to contemplate , not upon the subjects of vaine Philosophy , but upon the eternall verities of divine Wisdome . But the advice of Gods Spirit ought to be more efficacious , than the precepts of Philosophers : Consider and see that I am God , saith he by his Prophet , Vacate & videte quoniam ego sum Deus . speaking in generall to all men : Give ( saith God ) some ease to your occupations , to consider who J am , and how in comparison of me , all therest is nothing at all , and shall be soone even as that which never was ; That I am permanent , and how all other things are sliding and transitorie ; That I am the first law , whereby all should be directed , the eternall veritie , whereto all should conforme themselves , the soveraigne power , under which all ought to tremble , the Wisdome all ought to acknowledge , the Iustice none can escape , the finall end , whereto all things should tend . This consideration is a light , dissipating the Clouds of ignorance , a bridle restraining the rage of passions , a rod correcting excesses , and discipline composing our manners , an Oracle inspiring good counsels , a rule directing actions , a booke wherein a man doth insensibly , & with delight , learne the science of human and divine things . In this sort doth the Scripture propose the Patriark Isaac unto us ; retiring and recollecting himselfe towards Sun-set , walking pensive , and solitary in his Garden . Moses the Law-maker , divided betweene contemplation and action , one while comming downe toward the people , and otherwhiles re-ascending toward God . The Iudge Samuel , sometimes giving sentence , then contemplating , after disposing of the affayres of Israel , and opening the eye of his Soule towards Heavenly illuminations . King David sometime giving lawes to his people , then meditating divine lawes . The wise Salomon , now deciding the sutes and controversies of his Subjects , and presently applying himselfe to the study of divine wisdome . Briefly whosoever have at any time managed state or temporall matters according to Gods rule , have at all times shared time betweene affaires , and recollection , betweene God and the world , betweene Earth and Heaven : as those Creatures called Amphibions , who are not alwayes in the water , nor continually on shore , but doe now and then converse with Beasts on land , and presently take water joyfully and naturally to divide the Waves among other aquaticall Creatures . Now that which herein is to be observed , is , that even Pagan Politicians have acknowledged the necessity of these small intermissions in active life , to the end , to take some time for contemplation . For ( not againe to repeat what I have formerly spoken , conserning the counsell given by Plato to Dionysius King of Sicily , ) who knowes not what the Roman Orator writ , concerning the great Scipio , whom he represents unto us often solitary , and being never better accompanied than when he was alone by himselfe ; beside , who hath not read how those ancient Law makers , Numa , Zaleuxis , Lycurgus , Solon , and others , made use of frequent retirements , as well to reenforce their spirits , dissipated by the throng of affaires , as the better to discerne what was good and necessary , during this solitary tranquility , for the further authorisement of their lawes and decrees , by the esteeme of Religion . If therefore Heathens have attributed so much to meere opinion , what ought Christians doe to manifest truth ? I will now conclude this subject by a notable speech of Saint Bernard to Eugenius then Pope . To the end your charity may be full and entire , exclude not your selfe from the bosome of that providence of yours , which receiveth all others : What availeth it thee to procure the good and salvation of all others , if this happen by the losse of thy selfe ? Wilt thou alone be frustrated of thy private felicitie ? All drinke at thy breast as at a publicke fountaine , and thy selfe remainest behinde , panting , and thirsly amidst thy owne waters ? Remember ( I beseech thee ) I will not say alwayes , nor will I say often , yet at least sometimes , to allow thy selfe to thy selfe ; Enjoy thy selfe with many , or at least after many . And in another place : Take example ( saith he ) of the soveraigne Father of all , D. Bern. l. a. Eugenium . who sending his WORD into the world , did yet retaine him nere his person . Your word , is your thought and consideration ; which if it part from you , to imploy it selfe for the publike good , let it yet be in such sort , as it may still remaine within thee . That it communicate it selfe without leaving thee void , and diffuse it selfe over others , without forsaking thy selfe .

CHAP. 8. Of other Vertues which cause a Politicke sufficiencie , and chiefly of Prudence .

I Have sufficiently spoken of Wisdome , the smalnesse of this worke considered . I will therefore proceed to speake of other parts , instructing the Vnderstanding for the knowledge of such things as are necessary for publike good , and which finish the perfection of a publike sufficience . The Philosopher in his Ethicks , Arist. l. 6. Eth. assigneth five kinds of intellectuall vertues , the Intellect , Science , Wisdome , Art , and Prudence . Intellect is no other than the habitude and disposition to know the primary principles , which are perceived by themselves , and presently apprehended by the intellectuall power without the assistance of ratiocination . Science is a demonstrative habitude of necessarie things which cannot otherwise be , and this habitude is acquired by the discourse of Reason , sounding and searching the causes , thereby to know the effects : Now this knowledge of effects by the causes is called Science . Wisdome is a very perfect and exact Science , knowing both the consequences deduced from the principles , and the principles themselves with the most universall causes : so ( according to the Philosopher ) the excellent knowledge of every Science , Discipline , and Art may be called Wisdome . Art is an habitude and just reason of certaine workemanships which are to be made , and produced to the shew , as building and painting , with the like . Art reflecteth not upon the interiour residing in the soule , but on the action passing and flowing from the interiour understanding to imprint it selfe upon exteriour substances . Prudence is a just reason of the actions of human life , and of what man ought to doe and practice , according to his estate and condition . Now of these five habitudes or vertues which instruct and perfectionate the intellective power , Art suteth not with our subject : The Intellect and Science have bin cursorily touched , when I sayd ; that a good wit , and the study of Letters were requisite as necessary parts for the forming of Wisdome . There now remaineth onely Prudence : which being the right rule of of human actions , is as it were the soule and life of the active , civill , and Politicke life . For Intellect , Science , and Wisdome , are onely serviceable for the understanding the universall reasons of things , and the true ends whereto they are to be referred . Prudence ought ( after this ) to apply●●● 〈◊〉 ●●●eral reasons to the occurrencies & particularities of affaires , presenting themselves , and to finde out the convenient meanes to arrive to the proposed end . The Intellect , seeth the first principles , Science is acquainted with the universall causes of particular effects : Wisdome , is the perfection of the Vnderstanding , the flower and Creame of Science . Prudence is that which putteth in practise , the Intellect , Science , and Wisdome . The Vnderstanding affords the light . Science frames the reason , Wisedome perfecteth the knowledge Prudence directeth the action : briefly , Intellect , Science , and Wisdome , do show in grosse what is fitting to be effected , why it is to be done , and to what end it is to be undertaken . Prudence sheweth ( in each particular action ) how it is to be effected : the former doe onely propose the end : This : besides the way doth likewise afford the skill , and delivers unto us the conduct . This is that of which the Philosopher speaketh in his Ethicks , that it is the proper office of Prudence , to dispose the meanes to arrive to the end . The Vnderstanding searcheth it , Science findeth it , Wisdome sheweth it , but Prudence conducteth it .

CHAP. 9. Of the Necessitie , Excellencie , and Offices of politicke Prudence .

PRudence ( as the Philosopher sayth in his Ethicks ) regardeth ( as its object ) things either good or evill , profitable or pernicious , honest or reproveable in a man , following his calling and charge , and it is proper to the prudent to consult , and solidly to advise with himselfe in each affaire , and particular action , what is fitting and convenient to the present subject , to his duty , ranke , and office . So as ( to say truly ) looke how requisite Art is for the workes of industry , so fitting is Prudence for the affaires of vertue . An ancient Authour termeth Prudence , the Art of living ; Now to live as a man ought , is to live according to reason . A man without Prudence , is as a workeman without Art , who hath tooles in his hand , but wanteth act to make right use of them for the impression of convenient formes in the matter whereon he is to worke . Man likewise who hath Science and Wisdome without Prudence , seeth well the Reasons , and the end whereto he is to ayme , but is destitute of the right application of reasons , whereby to finde out the meanes , and attaine to the end ; And as the unkilfull crafts-man spoyles the matter thinking to polish it : So the imprudent man ruines affaires presuming to rectifie them ; nor is there other difference , save onely that the former spoyles Iron , stones , wood , or some other matters of slight consideration , the other ruines himselfe , his particular fortunes , yea whole States and Empires if he have thereof the administration . Wherefore Saint Ambrose tearmeth Prudence , D. Amb. l. I. Do offic. c. 27. Cas. Collat . I. cap. 27. the sourse and fountaine of vertuous actions ; and Cassian expoundeth this saying of the Gospell , Thine Eye is the Lampe of thy Body , understandeth by this eye , Prudence being the eye of the soule ; Or if the understanding be the eye of the soule , and wisdome the light of this eye , Prudence is the Apple of this Eye , and as the lampe of this light , distributing and disposing brightnesse to all the rest : and as the apple of the eye cleared by the light , tiluminuteth the whole body , shewes it the way , keeps it from stumbling , and directeth all its paces towards the end it aymeth at : so Prudence enlightned by wisdome , illuminateth the whole Soule , sheweth her the way to arrive to good , hindreth her from tripping , directeth her thoughts , guideth her motions , disposeth her counsels , regulateth her affections , ordinateth her powers , manageth her habitudes , arrangeth her vertues , and composeth her actions ; since without Prudence , Vnderstanding is vaine , Science unprofitable , and Wisdome idle , plaine dealing , faulty ; zeale , indiscreet ; justice , unjust ; Force full of temerity ; Temperance , distempered ; all vertues become vices , and perfections , faults . For as wisdome is the eye of speculative life : so is Prudence the light of practicall Reason ; and as without the light of wisdome , the understanding erreth in the knowledge of truth : so without the light of Prudence , it cannot but erre in the conduct of actions . It is the first office of Prudence to see what is to be done in the occurrence and circumstance of each particular case , then to finde out the meanes of compassing them , this being done , then to prescribe the measure , and limits of the action ; since ( as the Philosopher sayth ) it appertayneth to Prudence to allot a requisite medium to all vertues ; having waighed what is fitting for time , place , subject , and affaires ; after , to gaine the dexterity of attayning thereto , and to prescribe the measure he therein ought to observe : his last office is to put commandement in action by prompt and diligent execution , by meanes of the soules faculty , having the charge of executing the sentence of judgement , and the Empire of Reason . Now if any one of these foure parts of Prudence , eyther counsell , meanes , measure , or prompt commandement bee defective in action ; how can it merit the title or glory of a vertuous worke ? If counsell fayle him , it is foolish ; if it want meanes , it is vaine ; if measure , it is irregular ; if prompt and oportune execution , it is idle ; unusefull ; fruitlesse . If foolish , how can it beright ? If vaine , how good ? If irregular , how vertuous ? If idle , how laudable ? Wherefore , as Queenes and great rincesses , are attended by along traine of Ladyes of Honour : so Prudence ( as Queen of vertues ) is followed by foure other vertues : The first is called Eubulia ; well to consult of whatsoever is to be effected , to examine and ponder what is necessary for the well ordering of actions in all sorts of affayres . The second carryes the name of Synesis ; a vertue requisite to judge aright and to draw solid conclusions our of the principles of the universall Law . The third is called Gnomè , well to examine in particular what is to be done according to naturall reason , when there is ( in some case ) no expresse law . The last likewise is named Gnomè to resolve and command after due research and judgement . There are three acts of Reason , which reflect upon humane actions to consult , judge , and command . And to the end this may passe in due place , and conformably to reason ; It is necessary that Prudence be accompanyed with these foure vertues ; the first whereof serves for consultation , the second and third for judgement , the last for commandement .

CHAP. 10. That politicke Prudence is rare and how it is to be acquired .

IF it be a difficult matter to accompany every particular action with these foure vertues attending Prudence , and with those foure perfections thence yssuing , how much harder is it to associate them to all the actions of our life ; and if to the comportments of a private , how much more to the actions of a publike life ? There are three sorts of Prudence , as there are three generall conditions of mans life : For eyther man hath onely charge of himselfe , and hath therefore need onely of an ordinary Prudence , or he hath moreover the guidance of a family requiring an oeconomicall Prudence ; or else the administration of publike assayres , which requireth a Civill and Politike Prudence . Now if common Prudence ( necessary onely for particulars ) be so rare among men , the oeconomicall and Politike is farre more extraordinary ; and if the right and Prudent conduct of our selves , requires such parts ; what shall we say of the conduct of others ? Of the guidance of Republikes and government of Empires ? The Scripture sayes : That God founded Heaven by Prudence : and the Philosopher : That this is the proper vertue for him who governes and proceeds : not that it is not necessary for private persons , but that it is in such sort requisite for him who hath publike charge : that as light is to the Sun , and heat to the fire ; so this to him is a proper essence and inseparable quality ; without which he is no more capable to manage affaires , than the Pilot is to guide a Ship without the Helme and Sea-Card . God having chosen losyph to govern the State of Egypt under King Pharath , endued him with so perfect a prudence , as ( though yong ) yet was hee able to instruct the Antients . And Salomon , together with his Diadem , received from God the wisedome to discerne judgement , as the booke of Kings speaketh , to wit , the Prudence causing decernment in the occurrences of all affaires presenting themselves . And truely since Prudence is the right rule of such things as we ought to execute ( the whole life of publique persons consisting in execution and practice ) they cannot escape from falling into manifold errors , if they be not adorned with much Prudence . And since this vertue , as the watching and open eye over the scepter of the Egyptians , ought to spreade its circumspection on every side , over places , times , persons , humours , appurtenances , accidents , and dependencies ; over things past , present , and future ; over reasons , conjectures , suspitions , briefly over the smallest particularities hapning in this subject ; the oppositions rancounters and varicties of affaires in a Common-wealth being infinite , and the circumstances accompanying these affaires yet more endlesse ; It is needfull ( were it possible ) to have an infinite Prudence perfectly to performe businesse , and to be armed against all occurrents in this case . Aristotle in his Rherorickes saith , That the most excellent among men are the Councellors of State . Plato , that good consultation is a certaine divine and sacred thing . Saint Basil , That Councell is a divine thing ; and God himselfe by the mouth of the wise man in the Proverbs , Pro. 3. That the acquisition of Prudence is more precious than the negotiation of gold and silver .

But as divers things must concurre to forme gold ( King of Mettals ) to weet , the preparation of the matter , the earths disposition , the Suns heat , and length of them : so for the forming this Prudence ( Queene of Politicke vertues , the gold of Kingdomes , the treasure of States , the pearle of crowns ) great help and happy advantages are to be required , strength of spirit , soliditie of judgement , sharpenesse of reason , and docilitie to learne of Antients , are the dispositions : Instructions received from eminent persons , the studie of Sciences , knowledge of history , a happy memory in things past , in all Ages and States , are the beginnings ; The practice of important affaires , long experience , and the gray maturitie of yeares , are the consummation . For this word of the Ancients never deceived any , Councell of old men , Armes of yong men ; sound consultation , circumspection of circumstances , foresight of consequences , precaution against impediments , prompt expedition , are the beautifull actions of States-men , and ( in fine ) the peoples repose , the safety of States , the common good of men , are the divine fruits of this perfect prndence . Who so possesseth this treasure , enjoyeth a Diadem ; and if his origin hath not conferred Crownes upon him , Crownes will seeke after him ; and if his condition have not made him a King , his sufficiencie will make him the Oracle of Kings . What he pronounceth , are decrees , what he sayes , are lawes , his bare words ought to passe for reasons , and as the Philosopher saith , His naked propositions , have the authority of demonstrations ; since the practise he hath acquired by experience enableth him , ( in whatsoever he proposeth ) to consider the causes and principles . But what is said of the Phoenix , which being so frequent in Bookes , was ( happily ) never framed in nature : or what is related of that Orator , among the Antients so highly extolled , but never heard ? or of the Philosophers Republique ? the so well depainted Idaea whereof could never really appeare : the same may be said of this perfect Prudence , ( whom the contemplation of Sages hath so excellently expressed ) and which the imbecilitie of humane Nature could never yet perfectly produce . So many rare endowments required in one man are more easily imagined then met with , sooner desired , than acquired . To abuse our selves with Ideas , is to feede upon fancies . Wishes rule not the world , and since things cannot be sutable to our votes , wee must proportion ovr votes to things . We are to acknowledge our owne ignorance in the truth of this passage of Scripture ; How irresolute are the thoughts of men ? and how uncertaine their foresights ? and ( to confesse the truth ) in al things , but chiefly in Politicke Prudence , which governeth the incertitude of worldly affairs , that he who hath the fewest defects , hath a great share of perfection . One single circumstance susficeth to alter all in this case , and very often the effect of greatest , and most important actions ; as the cure of desperate diseases in States , depends upon a very instant , which Prudence either seeth not , or fortune ravisheth away ; and after all we are to avow , that in such cases wherein ordinarily waies are hidden , the causes obscured , the councell incertaine , and the events independant of us : he who seldomest stumbles , hath no small sufficiencie , and who so ( oftnest ) doth happen rightly to hit , hath a great deale of good fortune .

CHAP. 11. That true Politicke Prudence ought to be derived from the Law of God , against Machiavilians .

BVtas true wisedome ought to be deduced from the law of God , so doth true Prudence flow from this divine fountaine : For God hath spoken by the mouth of the Wise man , Councell is to me , Equitie is mine , Prudence is mine ; and David said to God ; Lord thou hast made me wise by thy word . Wisedome without God is meere folly , and Prudence no better than malice , the one followeth salle principles , the other useth the meanes opposite to the true end of man ; the one depraveth the understanding , the other deregulates life , the one deceiveth us in what we ought to understand , the other in what we ought to doe ; the one adoreth lyes insteed of truth , the other embraceth iniquity for vertue : in briefe , the one diverts us from the true way , the other leadeth us to a precipice . The Prudence of the flesh , produceth nothing but death ( saith the Apostle ) So as if it be pernicious to particulars , what profit can it afford to Republiques ? if it ruine men , how can it relieve Empires ? Is not God the finall end of States in generall , as well of men in particular ? if he be their end , ought he not to be their ayme ? if their ayme , ought they not to levell thereat by meanes conduceable to their end ? What other meanes are proper to cause all States to tend toward God , than those which the Prudence derived from God dictates unto us ? If therfore fleshly & vain prudence supposing to maintaine it selfe , maketh use of unjust meanes , and those contrary to God ; is it not apparent it diverteth them from their mark , their end and happinesse , ruining insteed of establishing them ? Wherefore Moses called the people of Jsrael , who would not guide themselves according to Gods law , but by their private spirit , a Nation without Councell and Prudence . And the spirit of God gives us two advertisements , as two generall rules of our life ; the one by the Wise man , Relye not on thine owne Prudence ; the other by the Apostle , Derive not your prudence from your selues . Plato reporteth of Hyparchus ( in a Dialogue intituled by his name ) how this man , ( desirous of the publique good , placed great Pillars in all the crosse-waies of Athens , whereon were engraven , grave and wholesome inscriptions , advertising men of their duties . If this custome were still in use among us , it were fitting these two sentences , as two Oracles from heaven were engraven in Marble and brasse in the most eminent and chiefly frequented places of all Cities , to admonish men , not to guide the course of their lives , affaires and offices , by the foolish Prudence of the flesh , but by that Prudence derived from God , being the infallible rule as it is the finall and firme conclusion of all humane actions .

CHAP. 12. How the Law of God is usefull for the acquisition of true Politicke Prudence .

THe Law of God doth in two sorts serve toward the acquisition of true Prudence , not onely of that which is ordinary and oeconomical , but of the civill and Politicke likewise . First , in proposing to every particular action its due end , direct meanes , and just measure : secondly , in appeasing and calming the passions of the soule , which ( as the Philosopher saith ) cause a certaine thicke fogge to arise in the superiour part thereof , darkening the eye of reason , and hindering the wholesome counsell and right judgement of things which Prudence ought to afford . For passions imprint in the soule a kinde of malignant disposition , causing counsell to ere in the election of the true end , judgement in the choice of the meanes , and the commandement of reason in the definition of times we ought to take , of the place whereof we are to make choice , and of the measure we are to observe in making an Act truely Prudent . The covetous and ambitious person who propoundeth to himselfe no other end than his particular profit and honour , will not make use of other meanes , but such onely as may conduce to the raising of his revenues and dignities ; yea , and often ( carried away by the floud of this unbrideled desire , as by the force of an impetuous torrent ) he is not able to observe either time , place , or measure . What counsels can be expected from a spirit so indisposed toward the safety of Common-wealths ? Choller likewise , with Envie , Feare , Voluptuousnesse , and other passions drawing the soule to their side , cause it to become evill affected toward the true end , tempting it to undertake wicked waies , transporting it to foolish and rash inconsiderations . Whereupon Iulius Caesar in Salust setteth downe this maxim of State ; Sal. de Coniur . Catil . Those ( saith he ) who consult , ought to be void of all affections and passions which obfuscate the spirit , and hinder it from discerning the truth . And the Philosopher hath this excellent sentence , or rather Oracle , worthy to be written in letters of gold , That it is a most apparent truth , that none can be truely Prudent , if he be not good and iust . Wherein even by this naturall reason , hee condemneth of imprudencie and timerity what commonly is called worldly Prudence . And the spirit of God telleth us in holy Writ ; Ezod . 23. That covetousnesse and bribery , blindeth the hearts of the Prudent , and concupiscence perverteth their spirits ; with the like words of holy Scripture ; shewing vs that the smoake of vitious passions dim the light of Prudence in the eye of understanding . Dan. 13. But what either more solid or safe instruction is there ( for the right learning to rule our passions ) than Gods word ? What more harmonious musicke for the stilling these furious divels , than the sound of this divine Booke ? what more direct rule to moderate these naturall motions , than the Law of the Author of Nature ? what more powerfull armes to overcome them , than his precepts ? what stronger restraint to containe them , than his feare ? They transport Nature , they surmount reason , they slip from morall vertue : Humane Philosophy cannot master them : there is nothing save onely the law of God which can rightly regulate them ; it belonging solely to God to subdue mans spirit . The Law of God is without imperfection ( saith the Prophet ) and doth perfectly convert soules . For there it is where we learn the true force to vanquish the passions of the ●rascible ; and the true temperance to rectifie the motions of the concupiscible part . It is there , where we are instructed by Gods owne mouth , who hath not onely truth it selfe to instruct us , but supreame authority to command us ; mildnesse against choller , love to our enemies against hatred , pardon against vengeance , resolution against feare , patience against persecutions ; whereon is formed in the soule a divine forme to overcome whatsoever might terrifie us : it is therin where we are taught the feare of God against the baits of the flesh , the vanity of the world , against the desire of Riches , the obligation and danger of great Offices , against the ambition of honours , whence the soule draweth a blessed temperance to slight all whatsoever allureth to the contrary . Being thus armed with sorce against the feare of apparent mischiefes , and with temperance against the love of all perishable substance ; it can no way feare any thing but evill it selfe , which is iniquity , nor love , but the true good , to wit , vertue . No assaults can cause us to waver from our dutie , nor baits draw us to injustice . And herein consisteth the true Prudence of the Serpent ( according to holy Writ ) who exposeth his whole body to preserve his head . It teacheth us that this Prudence knoweth how to forsake ( upon just occasion ) both goods , honours , and life it selfe to conserve justice : a right necessarie qualitie for publique persons , who in the execution of their offices ( if therein they seeke publique good ) finde not their particular advantage , but divers baits to slight , and many assaults to overcome . Here you see how the Law of God is the sacred Schoole of true Politick Prudence . Jnstruct your selves ( saith God ) O you that iudge the earth : serve God in feare . It is from thence the Magistrate ought ( as Samuel did ) to take his light and conduct , to administer affaires by true Prudence : It is thence the noble acts of fortitude are seene to spring , in the resistance of all assaults when at any time vertue is engaged in difficult times . From thence it is we see occasions of heroick acts of temperance in scorne of dignities , and honours to proceede . Acts which crowne their Author with immortall honour , and fill these with confusion , whom they cannot draw to imitation . Briefly it is from thence , a magnanimious heart deriveth this generous Prudence , and this resolute spirit ; the testimony whereof he produceth in his life , the fruit in his offices , and the glory in his good name .

The end of the first Booke .

THE SECOND BOOK . Of those vertues which doe forme honesty and integrity for the well imploying of sufficiencie .

CHAP. 1. Of Politicke Iustice in generall .

NAture hath not contented her selfe , in having bestowed on all things , necessarie faculties whereby to operate , but shee hath further added to those faculties , certaine inclinations and dispositions which cause them to tend to their objects , for the production of their actions . For the eye , besides the facultie of seeing , hath an inclination to visible objects ; the care to harmonies , the taste to savours , the smell to sweet scents . Now this inclination is added , to serve as a provocation to the powers , lest they should remaine idle . So God framing and adorning the soule , doth not onely bestow thereon those vertues requisite to understand how to operate rightly , but doth besides , adde others which incline , dispose , and give it a propension towards the objects convenient for the production of vertuous acts . Wisedome and Prudence are the two general vertues which acquire to a Politician , the sufficiencie , worthily to governe Common-wealths ; ●ustice and honesty , with the vertues thereon depending , follow after , to infuse into the soul , the disposition , inclination , motion , and propension to employ to good purpose both Wisedome and Prudence ; which without justice and honesty , would in truth not remaine idle , but become pernicious These being not vertues , but dangerous vices : Wisedome in a perverse soule becomming deceitfull ; and Prudence in a dissembling one , malitious . It is as the Peach-tree , which receiving the qualitie of the soyle where it is planted ; in Persia is poysonous , elsewhere nutrimentall . It is the Camelion , which taking its tincture from the objects nearest unto it , being neare clay , appeareth of a muddy colour , neare gold , of a glorious hew , neare filth , of a foule colour ; neare a Diamond , it casteth the lustre of a pretious stone So the will imprinteth the qualitie , the die and colour in the action , either good if it be sincere , or evill if it be pernicious .

For there is this difference betweene the workes of injustice , and the actions of vertue , that in the former there is no regard but onely to the dexterity ; in the latter , the workmans honesty is considered , there , the hand , and art performe all ; here , the heart and intention have the greater share . So as if the heart be not good , the intention upright , and the end lawfull , the worke cannot be exemplarie , though it appeare excellent . If the Architect build a faire house for a foule end , his irregular intention disgraceth not his skill : but if he who produceth an act of vertue , propose to himself an unjust end , his intention depraveth his action , and the wicked quality of his heart deriveth it selfe into his worke . A fault ( as S. Augustine saith ) which hath blemished the most beautifull actions of morall vertues , appearing among the antient Ethnickes : who have proposed to themselves for the end of their actions , not ( purely ) justice , but some of them profit , others revenge , some delight , and the most vertuous among them , ambition and vanity . The heart being the beginning of naturall life , is likewise the principle of goodnesse in morall life ; nor is there any other difference , save onely that in the body it dyeth last , and in matter of vertue , the first . For in the body , all other parts dye , before the heart wholly decay ; but in the matter of vertue , so long as the heart remaineth alive , whilest the intention continues sound , and the will sincere , all the actions are vigorous , good , and laudable ; yea and those which in regard they were vitious in their subjects , could not merit glory , being vertuous in their conclusion , are yet worthy of excuse . But the heart of vertue once dead , the intention perverted , and the will corrupted , all is rotten , and the most faire vertues become infamous vices , and the most glorious acts punishable crimes . This is the secret of this sacred word in the Gospell : From the heart issueth all evill . Lib. 6. Eth. cap. 12. Wherefore the Philospher saith , that every laudable action is composed of two peeces : of Prudence , which chooseth a good subject ; and of morall vertue , which maketh an election of an upright end : and as gold borroweth of the earth its matter , of the Sunne its forme , lustre , and value ; so vertuous actions ought to take from Prudence , both Counsell , meanes , and measure , as their matter ; from justice and honesty , the right end , and sound intention , as her forme , soule , and esteeme . Here you see , that no action , be it private or publike , can either be good or honest , if it be not just .

CHAP. 2. That an uniust action cannot be profitable to States , against Machiavill .

I Further affirme , that it cannot bee profitable to the publike . For divers level not their actions and counsels to goodnesse and honesty , but onely to utility : and following that pernicious maxime of the Pyrrhonians , that there is nothing just of it selfe , and by it its owne nature , but onely out of the opinion and custome of men ; and as that Barbarian in Tacitus saith : In a great fortune that which is most profitable , is fullest of equitie : or as Eudemus blasphemed , That whatsoever was profitable for Republiques , was iust , Perverse Axiomes , which nature condemneth , reason reproveth , God hath in abhomination , and people detest , and which under colour of profit , raise the cabane of ruine . Since to banish Iustice from humane society , is as much as to teare the soule from the body , and to take the Sunne from the world ▪ It is as much as to change ( as S. Augustine saith ) Kingdomes into Colonies of theeves ; it is to arme man against man , to introduce licence ; with licence , disorder ; with disorder , desolation . Now those who measure the justice and honesty of things by utility , of what kinde of utility intend they to speake ? of particular , or publike ? If of particular , they discover themselves ; if of publike , they deceive themselves . If they call that just , whatsoeuer they finde profitable to themselves , they shew themselves traitors to publike good : or if they imagine , that what is unjust , may be advantagious to States , they erre in the principles . For if a State be no other than a generall society of men in Cities or Provinces united together under the authority either of the whole multitude as in a Democracie ; of principall persons , as in an Aristocracie , or of a Prince , as in a Monarchie ; whereon is this society founded , but upon Vnion ? whereon this union , but upon obedience ? upon what is obedience founded , but upon lawes ? and whereon lawes , but upon equity ? To take equity from lawes , is of lawes to make them violencies ; to violate obedience , is to destroy it , to destroy obedience , is to dissolve union , to dissolve union , is to dissipate society ; and to part society , is to subvert the State : what followes then , save onely that what is just , is the conservation of States , and what unjust , is the destruction thereof .

Iustice conserves , maintaines , a domes all in nature and art ; much more in policy and humane society , which onely are capable of Iustice as we prove at large . Nature her selfe teacheth us this . For it is the union of the foure qualities which conserveth our bodies : an union fastened by the knot of their mutuall concord , as their peace is established upon that temperature , which upholdeth and representeth ( in their commerce ) a kinde of naturall justice . But if one of these usurping over another , the temperature be thereby disturbed , justice being thereby violated , peace is broken ; peace once broken , union is dissolved , and the structure is destroyed . That which conserveth this inferiour world , is the marriage of the foure elements , a marriage knit by their accord , as their accord is founded upon the justice of the proportion , and equality conjoyning them in one ▪ So as if one offering injury to the other , this equality happen to be disturbed , justice being thereby wounded , their accord would be dissolved , their concord destroyed , their conjunction soone be unloosed . Art herein confirmeth what nature commendeth to us . See wee not in Musicke , how every voyce keeping his tone , without troubling the tone of others , this iustice they observe , frameth their accord ; whence proceedeth the harmony , the sweetnesse , and grace of Musicke . Now if one voyce usurpe upon another , violating hereby this justice , it troubleth the accord , and of this pleasing sound formerly composed of so many well ordered voyces sufficient to ravish the spirits of all hearers , there remaineth nothing save a tumult of confused jarres , enough to dull the eares of all auditors . Doe not measures in Poetry , clauses in Rhetoricke , reasons in Philosophy , numbers in Arithmeticke , the compasse in Geometry , the rule in Architecture , the disposition of colours in limming ; briefly , the so well observed proportions in all the workes of art and industry , doe they not represent in some sort , a kinde of shadow of justice ? If therefore Iustice adorn , and conserve whatsoever is in nature , and what art produceth ; if all beautifull things borrow from thence their gracefulnesse , solid matters their force , things living their subsistence , inanimate things their ornament ; and since even those things which seeme uncapable , can notwithstanding not subsist , without some shew thereof : How can it be that humane society , which alone is capable of right , and reason should any way maintaine it selfe amidst injustice , injury and violence . Would not a State without justice , resemble a body without the temperature of humours , a world without the equality of elements , a Musicke without the harmony of voices , a worke without the proportion of those parts which composeth it ? what would such a worke be but a meere deformity ? such a musicke but a confusion ? such a world but a Chaos ? such a body but a dying one ? such a State but a disorder , tending to its ruine ?

Proofe of the same truth , both by authority and example . The sentence of all Sages hath authorized these demonstrations , and the examples of all ages have verified the same ▪ Hath there ever beene Philosopher , who hath not held this maxime ? a law-maker , who hath not followed this principle ? or State which hath preserved it selfe otherwise than by justice , or hath beene ruined but onely by violence ? Whiles Iustice flourished in Common-wealths , we have seene them prosperous : but no sooner had violence and oppression crept in , but they presently inclined , either to utter ruine , or an absolute change . Is not this worthy of admiration , that even the same thing which ruineth Iustice , cannot maintaine it selfe without her . Robberies founded upon iniquity , cannot possibly continue , did not theeves observe among themselves a kinde of equity . So weake and fruitlesse is injustice , she is not able so much as to uphold her owne building , how shall she then support what Iustice hath founded ? If therefore it be evident , that in grosse and generall injustice , is the destruction of States ; how can it be , that by ro●●●le , and in particular , an unjust counsel ▪ or act , can be truely profitable ? Can the fruits be good , if the tree be infectious or poysonous ?

CHAP. 3. That Iniustice even against strangers cannot be profitable to States , contrary to the tenets of Machiavilians .

BVt it may ( happily ) be said , that Injustice is indeed pernicious in the body of a Common-wealth , but abroad and among strangers it may be profitable . See we not first , that he who offereth an injury , teacheth others to afford the like ? that he who gives the on-set , obligeth himselfe to suffer assaults ? and that in justling others , he shakes himselfe : that in the vaine attempt of his forces hee puts himselfe into hazard to shew his owne weaknesse ? that in an evident mischiefe , the blame is inevitable , and the issue uncertaine ? that ( as an ancient Author saith ) States are as Tortices , free from touch or stroake , so long as they keep themselves enclosed in their shels ; but are tender , weake , and in small assurance so soone as they come forth . It is an easier matter to enterprise matters , than to atchieve them : and ( as the Scythian Embassadors said to Alexander in Quintus ( urtius ) It is an unadvised course to looke upon the fruits of trees , and not to measure their height ; and that in conclusion , either a vaine attempt , or a short joy is the ordinary fruit of violence . Besides , hath not the experience of all ages and States sufficiently shewed to the whole world , were it not blinded , that whatsoever humane iniquity raiseth , divine Iustice ruineth ? that humane lawes punish particular robberies and divine publique injustices , that those mischies whereto the earth affordeth impunity , cannot obtain it of heaven ? that whatsoever seeketh its raising by force , findeth in the upshot its ruine in a greater force . The Wolfe which devoureth the Lambe , is after eaten by the Lyon : briefly , that greatnesse proceeding from injury , may indeed make a faire shew , but cannot endure .

The answer to the obiection : that divers great States have laid their foundation upon iniustice and usurpation . I am not ignorant , that injustice and usurpation have beene the ground of divers great States , and this by the secret permission of God , who willing not the ill , but permitting it , either thereout to draw good , or to shew his vengeance for sinne , maketh use ( when he pleaseth ) of the malice of one nation , to punish the sinnes of another : since both the good and bad are under his pay ; they give in their names , and the wicked , before they are aware , afford their helping hand . Isa. ca. 10. J will send Assur ( saith God in Isaiah ) against a perverse Nation , against a people which I will destroy in my fury , I I will take him as an instrument of my revenges , but he himselfe shall not think so , and his heart shall not dreame of fighting for my justice , but for the vanity of his owne ambition . See here , how God making use of the malice of wicked men , secretly and unwitting to them , on purpose to punish others of like condition , doth sometimes suffer them to raise the foundation of their greatnesse upon injustice and usurpation : but even as in nature , corruption is often the cause of the generation of things , yet doth not corruption at all conserve them , but doth againe destroy what formerly it had framed : so Injustice having raysed these States , hath not at all conserved them ; but ( necessarily ) that which tooke its origine from Injustice , must borrow its conservation of Iustice ; and when againe , not contented with the just dominion a long possession had acquired , they have strived to extend their limits by Injustice , they have in the end broken their forces , even against the weaker side , and the same iniquity which built them , hath at all times abolished them .

God , before whose eyes the earth is a Theater , the world a fable , Empire a game , and the revolutions of ages a dayes pastime , hath proposed to men a thousand like spectacles of his Iustice , which over-turneth ( in an instant ) the long workmanships of their iniquity . Kingdomes are transferred from Nation to Nation , E●clus . 10. in punishment of their iniustices . It is the decree God hath pronounced , and which he hath not ceased to put in execution in all successions of ages . " God hath dryed the roots of proud nations ( saith the Sage ) he hath overturned and extirpated them even to the foundations , hee hath buried their name with their honour , and hath blotted out their memory from the whole face of the earth . And where , I pray you , are all those ancient Empires , which have devoured each other , the iniquity of the latter furnishing sufficient instrument to Gods Iustice for the punishment of the former ? These mighty workmanships of Fortune have falne to ground , not leaving any other reliques of their greatnesse , save onely what the blast of heare-say , or the credit of a crasie paper , have beene able to transmit unto us ; to testifie how heretofore they have beene extant . Yea , and among all others , that of Alexander planted with most violence , hath least endured ; whereas the Roman Empire , where justice hath beene more observed , hath been both more glorious and stable than all the rest . So farre forth ( as Saint Augustine saith ) that God gave them this length of temporal greatnesse , in recompence of their morall Iustice . But among all States now in splendor , is there any one that hath longer flourished without interruption , than the State of France , which during the sequence , revolution , and vicissitude of above twelve ages , gathering still greater strength , and more and more establishing it selfe , hath acquired even amidst the tides , and inconstancies of transitory things , a kinde of eternity ? And what maintaineth it but justice , having often caused it to suffer , never to commit violences , having divers times seene it selfe both oppressed , and a Patron of the oppressed , but never an oppressor ; and which containing it selfe within the limits God hath allotted her , and Nature planted , hath not suffered it selfe at any time to seeke further , save onely eyther to recover her owne right , or to represse , and repulse injury , or to revenge anothers wrong , alone resembling to Nilus , which onely among all other Rivers , never quits or shifts his channell , but to doe good . All this sheweth , that both reason , authority , and experience should cause men to conclude , that whatsoever is unjust , is not onely shamefull and unseemely for Empires , but moreover both unprofitable , hurtfull , and pernicious , though not ( at all times ) for the present , yet at least for the establishment of any perdurable greatnesse , which all States are to ayme at : and that after all , ( what the holy Ghost hath determined in Scripture is undoubted ) That onely Iustice raiseth people , Pro. 14.18 and that there is nothing but Iustice , which giveth a firme soliditie to Thrones .

CHAP. 4. A digression from this discourse of iustice , to the title of Iust , wherein our King holdeth his name and raigne .

I Doe willingly enlarge my selfe upon this discourse of justice , seeing our King , slighting the title of Great , which his Scepter giveth him ; of invincible , which his valor prepareth for him ; Imperiall , which his vertue alloweth him ; of Conquerour , which his fortune affordeth him , together with all these pompous and specious tules his modesty rejecteth ; desireth onely to merit the title of lust , and to cause France to taste the fruits of so faire and milde a name . He well knowes that Iustice is the supreame perfection of Royall greatnesse to draw neare God , the strongest armes to subdue men ; the most sacred Majestie to imprint reverence , and the happiest conquest a King can atchieve . If a King be a flower among men , Iustice is his beauty ; if a fragrant odour , it is his sweet perfume ; if gold , his value ; if a Diamond , his lustre ; if an heaven , his influence ; if a Sunne , his light ; if an Angell , his office ; if the lively image of God , Iustice is the pourtrait of his resemblance ; if he be the States eye , Iustice is the apple of that eye ; if the arme , its nerve ; if the hand , its force , if the heart , its life ; if the head , its intelligence ; if the soule , its reason● . If he possesseth onely riches , Griffins who keepe gold , surpasse him ; if onely strength , Buls surmount him ; if onely courage , the Lyon exceeds him ; if onely tallnesse of stature , the Elephant is yet higher ; if onely subtile , the Foxe is craftier ; if onely armes , the wilde Boare is better provided ; if onely pompousnesse , the Lilly is better decked than Salomon himselfe . But if he be endued with reason , he over-ruleth all ; and if with justice , he deserves to command over all . Let dignity make him the greatest , power the strongest ; treasures the richest ; yet doth Iustice make him the most worthy , let him secure himselfe by his armes , guard himselfe by his treasures , command by his lawes ; but let him raigne by Iustice . In briefe , Iustice is the rampart of his strong places , the Bulwarke of his Cities , the prop of his Crowne : the mother of equality , the cement of union , the pillar of authority , and the eye of obedience . Our King , touched with these considerations , and inspired from heaven , as Salomon in his tender yeares , to understand the importance of his charge , and weight of his Scepter , hath addressed the like prayer to Almighty God , exhibiting the same demand , as Salomon did in a semblable necessity : 1 Reg. 3. O Lord , thou hast made mee to raigne in the place of my Father , thou hast placed me in the midst of a people which thou hast chosen , amidst an infinite people , the number whereof passeth all that can be counted : Give then to thy servant a docible spirit , to the end that discerning good from evill , hee may iudge the people with iustice and equity . This is the prayer he made to God , and the grace hee demanded from heaven in his tender years , as did Salomon , requiring ( as he did ) not riches , not prosperity , not victories , not conquests , but onely wisedome and justice . Now if this prayer of Salomon were so pleasing to God , as hee not onely granted him what he demanded , but further added what he required not : Because ( said he ) thou hast not demanded a long life , nor the death of thine enemies , nor abundance of treasure , but rather wisedome to discerne iudgement , and afford iustice ; behold , I have agreed to thy desires , and have given thee a wise and intelligent heart , even so farre forth , that times past have not yet seene the like , nor shall future ages ever behold : but for an over-plus of my favours , I will give thee what thou hast not as yet asked , abundance of riches , and the greatnesse of a glory , which shall surpasse that of all thy predecessors . If God recompenced the holy and just desire of Salomon with so many graces , shall we imagine he will now be lesse liberall to the Nephew of Saint Louis , bearing his name , and walking in the steps of his vertues ? or that he will not grant to the like prayers , the same graces ? to the same vowes , the like gifts ? to an equall disposition , equall benedictions ? The Philosopher in his Ethicks , Lib. 5. Eth. cap. 1. compares Iustice to the morning star●e , which prepareth the Sunnes way , and proclaimeth light to the world Since therefore this faire starre hath begunne to appeare in the rising of thy Sunne , O France , and since thy Sunne hath chosen justice for his morning starre , what canst thou expect from the progresse of his course , but a day of peace , being ( as the Prophet speaketh ) the worke of iustice , O●us Iustitiae pax . Isa. 31. so as if any cloud arise to darken his light , it shall onely be to cause his vigour the more to appeare . And since the Scripture saith : Domus Iu●i plurima s●rti●ude . P●c . 15. That the house of the iust is a strong Bulwarke ; what storme , what tempest , what attempts can prevaile against the Kingdome of the Iust . Pursue gloriously ( O generous Prince ) thy begun course , effect thy holy desires , and by thy lawes establish the raigne of Astraea ; in the age of iniquity : March on ( O cleare Sunne ) after this faire starre , the fore runner of thy glory , and the messenger of our felicity . Dissipate by these lights , the clouds of corruption , and God will remove farre from our heads , all the stormes of mischiefe : Make thy France a Temple of Iustice , and God will make it a fortresse of force . Plant Iustice there as a rampart , and piety as a defence ; and God will there place felicity , peace , and assurance , as limits .

Seest thou not already , O France , the fruits of the vowes , and the effects of these generous designes : Dost thou not behold his justice as his morning starre shouting forth the point of his first beames , how it hath expelled that law , which exposed the palmes of vertue , either to the hazard of not springing , or to the trafficke of avarice ? See you not how it beginneth to open the gates of honour to merit ; which could not there enter , had it not in its hand either the title of succession , or ( as Aeneas ) the golden branch , to give it passage . See you not how vertue which lay neglected , begins to looke up , and gloriously to triumph ? Rejoyce O ye seates of justice beset with Lillies , wee hope againe to see that no Hornet shall henceforth corrupt your flowers , but that onely swarms of Bees , daughters of heaven , shall there compose the hony of justice . And if this age had as great a disposition to receive the ancient order , as our Prince hath a desire to renew it : should we not already see the iron of our ancient Mannors quit the rust , to resume ( as he doth ) the shine and lustre of the golden age ? But who can sufficiently celebrate all those other benefits which his justice hath produced for France in the first Aprill of his age and raigne , renewing this ancient miracle of the I le of Naxis , where the Vines put forth their fruits together with their flowers ?

That brutall rage of Duels , sacrificing the fairest flowers of the French Nobility , by a bloudy death , to an immortall damnation ; the course whereof could not , either by so many edicts , or prohibitions be any waies stopped : hath it not in conclusion layd down its armes in the hands of his invincible justice ? This Monster was conceived by a foolish passion of an imaginarie valour , as the Centaures , by the embracement of a cloud : vanity produced it ; folly bred it up , bloud nourished it , yea the best bloud in the whole body of the State , as the monster whereof the Prophet Abacuc speaketh , Abacuc 1. Esca ei●● electa . which gapeth onely after choice morsels : Great ones , Nobles , Hectors , were his prey , and the obstinate errour of spirits , passing into point of honour , did yet further inflame ( by the sting of glory ) this fury and slaughter . What pitty was it to see the ancient but chery of the sacrifice of mens bodies renewed , before the Idoll , not any longer of a Moloch , or of Saturne , but of a glory as false as it was cruell ; yea and the bloud of reasonable creatures which the Pagans immolated to vaine deities , Christians so profusely to poure forth the like before the Idoll of the vaine phantome of honour ? Whither goest thou ( O blinde Fury ) and to what excesse of folly and mischiefe doth thy transportation cast thee , causing thee so sinisterly to interpret a word , as that for a me● Puntillio , for a Chimaera of vanity , conceived in thy phancie , to expose thy bloud in a meadow to iron , thy body to death , thy soule to perdition , and thy honour it selfe for which thou undergoest all this to publike infamy of divine and humane lawes ? understandest thou not reason condemning thee ? Edicts threatning thee ? God pursuing thee ? the heavens thundring , and hell opening under thee ? Thy life which thou owest to God , to his Church , to thy King and Country , goest thou basely to prodigalize in a quarrell , where the combat is unworthy , the conquest wicked ; and the defeat fatall ? where the combatants keepe close , the vanquished loseth his soule together with his body , the vanquisher takes his heeles , his flight is his triumph , the feare of lawes his crowne , the gallowes his gaine : briefly , where a slight matter is the subject , a foolish perswasion the motive , a false honour the object , an assured opprobrie the end , an immortall sorrow the issue , and an eternall misery the fruit and recompence . O how deafe , blinde , and obstinate is a soule once seized upon with passion ! deafe , not being able to heare the truth ; blinde not knowing how to confesse its errour ; obstinate that will not retire out of the abysse of his assured ruine . All these charges , menaces , and chastisements of heaven and earth , instead of repressing this giddy rage , did but further provoke it : yea , Henry the Great , whose invincible arme suppressed the Hydra of our civill warres with more than an hundred heads , could not yet subdue this furious monster of Duels , either by his Edicts or authority : he had dissipated the stormes of our seditions , lockt up warre with iron chaines , placed peace upon pillars of brasse ; yet amongst all these sweets of peace , this unchained fury of Duels , robbing France of her most valiant children , still afflicted her with more fatall effects of so bloudy a warre . She lamented her daily losses , and so many remedies uneffectually employed , caused her to feare lest this mischiefe were incurable . When behold , her Lewis , stanching ( as a Iasper sent from heaven ) by his sagenesse and prudence , the bloud this fury drew from the veines of his most noble subjects , hath suddenly stopped her teares and griefes . And as Fortune heretofore stayed the Conquests of Philip , to the end his sonne Alexander might finde subject to shew his valour , so seemeth it , that heaven limiting the good fortunes of Henry the Great , by the defeat of the Hydras of our seditions , hath purposely refused him the victory over this monster of Duels , to reserve it for our Alexander , and thereby to share betweene the Fathers valour , and the Sonnes Iustice , the glory of the entire quiet , and safety of France . Thou owest ( O France ) the beginning of thy good fortune , to the Fathers armes , the perfection to the Sonnes lawes . The one ( Great ) hath raised thee , the other ( Iust ) hath confirmed thee , the one by battailes , hath layd the plat-forme of thy re-establishment , the other by his ordinances doth daily build and perfect thee . The one by his victories hath cured the wounds of warre , the other by his prudence , that of Duels , which still continued bleeding in thy body . Thou now seest that accomplished , which wanting to thy wishes , seemed to be deficient to thy good fortune ; this rage is layd asleepe , not without astonishment ; this fury extinguished not without admiration : the bloud distilling from thy veines by this channell is now happily stayed : This generous bloud formerly shed to thy losse , is now happily reserved for thy defence . Nor hast thou small occasion of doubt , to whom thou art more obliged ; whether to the Fathers valour , which hath purged thee of the bad bloud of Rebels ; or to the Sonnes justice , which hath reserved for thee the best bloud of thy children . It is reported , how neither prohibitions , nor menaces of lawes , could at all stay the fury of the Milesian Virgins , immolating themselves by a bloudy death , till the infamie of being exposed naked after their death , cured their spirits of this frenzie , shame gaining that of them , which feare could not effect . So , since Duels have not ( at Court ) found this vaine applause , serving as a spurre and object to their savage ambition ; and that our King is not satisfied in the onely prosecution of them by his Edicts , but hath farther pursued them even to his Louure , by hissings and dishonours ; his Royall discretion hath thereby found the true remedy against this blinde passion , which obstinating it selfe against the terrour of all torments , could be onely overcome by the apprehension of this disgrace . A false honour nourished it , a true shame hath healed it .

Who therefore seeth no , if hee be not blinded , and who acknowledgeth not if he be not ungratefull , the visible wonders of divine providence , in causing his royall enterprises to be atchieved with so great successe , and more honour , against all impediments ; in such sort as to oppose his designs , is not to stop , but advance their current ? would not one say that heaven had passed a contract with him , to overthrow whatsoever resists him ? or that his Genius , which managing all wills , forceth likewise and captivateth all attempts under his authority , all perils under his prosperity , and all disasters under his good fortune ? See we not ( so soone as any storme riseth against him ) how heaven brings him , ( not as the Antients have said of D●metrius ) Cities surprised in the hunting-toyles of his fortune , Plutarch in the life of D●met . but hearts more happily submitted to his obedience by the nets of love and duty ? Seemeth it not , that God suffereth not those assaults which molest him , but onely for his farther glory ? As weight is to the Palm-tree causing it to become more stiffe ; or fire to gold which refineth it . So it is credible , that heaven , amorous of the title of Iust , whereat his intentions ayme , and whereof his lawes and wisedome have already afforded us the first fruits , worketh all these miracles in sight of nations , to let the world see , that the victories , triumphs , obedience of subjects , the good affection of the people , and all sorts of prosperities doe crowne and accompanie Iustice . Plato in Hipparchus . Plato reporteth how Hipparchus caused this excellent sentence to be engraven upon a pillar erected in the market place of his chiefe Citie : Apply thy selfe to that which is iust : But our King even from his entrance to the Crowne , carrieth the same imprinted in his heart , hee produceth the fruits thereof in his actions , he heapeth up the honour thereof in the generall praises all men afford him ; already doth History erect unto him a pillar more durable than marble and brasse , therein to leave engraven before the eyes of all after-ages , the glory of the name of Iust : and heaven conferring all these happy successes upon him as a salatie and recompence , addeth yet ( for his farther honour ) to the crownes of Iustice , the triumphs of valour .

Goe on gloriously , O Sonne of Great Henry , and Nephew of Saint Lewis , in the first traces of thy just designes , and let these faire beginnings hereafter serve thee as a spurre ; and thy selfe , to thy selfe as an example . What more royall or divine thing is there than to measure his counsels and actions ? conformable to what the Roman Philosopher said : That among Blephants , the greatest conducteth the rest , but that amongst men the best is the greatest . To that likewise which another answered to a certaine flatterer who extolled the greatnesse of a Prince : How is be greater than I , if he be not more iust ? And who is greatest thinke you , as the holy Ghost speaketh by the mouth of the sage : He who observeth iustice , shall there finde greatnesse and exaltation . Iustice is the root of immortality on high in the glory of God , here on earth in the memory of men .

CHAP. 5. Adivision of Politicke iustice , into three members and parts , what the Politicke oweth to God , what to himselfe , and what to the publike .

I Here resume the clew of my discourse , and doe beseech the Reader ( if this digression hath seemed tedious unto him ) to consider , that the sensibility of a good so nearely concerning us , is never over-long to those who taste it , nor the discourse to the relator ; and besides treating of those benefits which Iustice brings to States : so present an example , hath served as a confirmation under the title of a digression .

I will therefore now descend from this generall consideration of Politicke Instice , to the particular duties of so beautifull and usefull a vertue . Iustice is as the herbe called Trefoil , or the triple pointed Trident ; or Gerion with his three heads : For man having three principall objects of his actions : God , himself● , and his neighbour : Iustice obligeth him to all these three ; from whence are derived and sprung three offices and generall duties of Iustice . These three branches rising from this root , doth againe divide it selfe into three other small slips , producing the severall fruits of such duties as we are to yeeld to God , to our selves , and all men ; and this differently in consequence of the different obligation arising out of the ranke and place each man holds in the order of civill society . So as that Politicke Iustice , whereof we speake , doth first of all produce from its stocke , three great branches , to wit , these three generall duties , the first toward God , the second toward our selves , the third toward the publike : these three branches , doe after each of them shoot forth other small twigs , namely the particular duties to each one of these three , whereto Iustice obligeth the Politician . Our duty toward God produceth two : Religion with piety , and the right intention in counsels and actions . The duty toward ourselves , other two ; the care of a good name , and the regulating of our actions and comportments . The duty toward our neighbour produceth foure : good example , solicitude , fidelity , and the love of publike good . Now herein are comprehended all the other vertues , all the endeavours and fruits of particular actions , which issue and are derived from Politicke Iustice .

We will deduce all these points in order , through the sequence of this booke : but so as those who making Nosegayes in a garden composed of divers quarters , content themselves to take a single flower from each severall border .

CHAP. 6. Of Religion and piety ; being the first duty of Politicke Iustice , reflecting upon God .

REligion is the first duty of Politicke Iustice , concerning God , not onely out of Philosophicall reason , affirming how nothing acquireth greater credence and authority toward men , Princes , and Magistrates , than to be esteemed Religious , beloved and favoured of God ; as it is manifest by the examples of all such who have either founded , polished , or governed Republikes : but chiefly because those who here on earth supply Gods place , J have said yee are Gods , ( saith the spirit of God in Scripture ) are obliged by a more particular tye than the generality of men : to acknowledge him whom they represent . All waters come from the Sea , and returne thither ; all power , all authority and superiority comes from God , and ought to returne to him . It comes from God by extraction , it should therefore returne from us to God by homage : if the motive of acknowledgment and duty have no lesse power over men , than Nature hath over-things inanimate . We see even among men , that those who have not their dignities by extraction , but hold them of others , as from a Prince or King , are obliged to increase in humiliation and acknowledgement toward their superiour , as they rise in greatnesse and authority over others : for should they ( as Sejanus ) pervert their Masters beneficence into matter of slighting , pride and rebellion , they would thereby convert their exaltation into occasion of ruine . So the great ones of this world , who hold their dignities not of nature making all men equall , but of the will , providence , and ordinance of God , which hath distinguished them into divers rankes ; as they are more obliged to God than all other men ; so ought they be more humble , gratefull , and religious toward God than others ; and by how much the more his favour exalteth them , by so much the more should the consideration of their originall meanesse humiliate them . See we not , that the farther a tree shooteth up his branches toward heaven , the lower it sinkes its root into the earth ? the higher a house is , the deeper is the foundation ; and the wonder herein is , that its profundity supports it sublimity , and the sublimity would become its ruine , were not the depth of the foundation its firmest solidity . Is not this an instruction to the great men of this world , that they should abase themselves by homage , Religion , and piety towards God , in proportion as God raiseth them in authority over men : and if the humility of this acknowledgement be not the foundation , and support of their greatnesse , their owne pride will be their destruction . God will debase thee ( said Daniel to King Nabuchadnezzer , who would not acknowledge God , but rather seeke to make himselfe God ) God will debase thee even so farre , as thou shalt learne , that the most high hath dominion over the raigne of men . The Angels of the highest order are most obedient to God , most prompt to execute his will , and who more then all others , acknowledging their owne impotency , and his omnipotency : and he who in his creation was the principall of all other Angels , was not cast downe from his ranke , but for having falne from this humble acknowledgement . God putteth downe the proud , and exalteth the humble , saith the Scripture . And in truth , if wee observe in Histories all those proud and impious persons , who as Nemrod strive to scale heaven , and lay the foundation of their greatnesse in Atheisme and irreligion , wee shall finde that they have all of them builded Towers of Babel , that God hath confounded them all , and left the markes of their follies in their confusions , and of his wrath in his revenge : wee shall in conclusion see this truth of the wi●ked Antiochus his confession , which Gods chastisements as a racke , wrested from his sinfull lips : Truely ( saith hee ) it is a iust thing to subiect our selves to God ; and that a mortall man should not dare to march equall with God . We shall on the contrary side observe , that the piety of Princes hath caused their estates to flourish , and their religion hath at all times maintained their crownes . Who hath raigned either longer , more happily , or more gloriously in Iudaea than David ? Salomon before his prevarication ? Ezechias ? Iosias ? At Rome , than Constantine the great ? In Greece , than Theodosius the yonger ? in France , than Charlemaine and Saint Lewis ? is not this to prove , that religion and piety propose temporall prosperity for recompence ? Time is her course , eternity is her ayme . Yet would God shew by these examples , that ( in consequence of his promise ) when we first seeke his Kingdome , his justice , and the observation of his lawes , temporall blessings are further added , as by accessary and dependant rights .

But that which should further incite those who have the government of States , to a higher straine of Religion and piety towards God , than ordinary persons , is the greatest need they have more than all others , of his illumination in their counsels , of his conduct in their enterprises , of his force in their executions , and of his provident care in their various occurrents , dangers and difficulties . How often finde they themselves entangled in Labyrinths , whence neither humane reason , nor morall vertue can any way dis-engage them . And then it is when they stand in need of a more sublime instinct , a more eminent light , and more heroicall vertue : which Aristotle himselfe , though a Pagan , acknowledged in his Ethicks ; where he termeth this vertue Divine and supernaturall , and those who are therewith adorned , divine persons . And in another place he saith , that those who finde themselves toucht by this divine instinct , ought not as then to take advise of humane reason , but onely to follow the interiour inspiration , by reason they are inspired by a better and more sublime principle , than is the knowledge of reason , or the motion of nature . But who seeth not , that they who administer the weighty affaires of Kingdomes and Common-wealths , where reason and humane Prudence often comes short , have more need than all others of these instincts and these divine motions , which God ( doubtlesse ) doth more easily communicate to those whom a true devotion draweth nearer unto him . D. Tho. 12. Quest. 68. Theologie informeth us ( upon this subject ) that for the inducement of soules to these sublime motions poducing the generous acts of heroicall vertues , God imprinteth in them certaine divine habitudes and supernaturall inclinations which are called infused gifts of the holy Ghost . Gifts which being distributed by God , not so much for the particular good of the receiver , as for the generall good of others , seeme to be more particularly reserved for them , who have the charge and conduct of States , whether spirituall or temporall .

But is it not apparant , that those who become the most pious and religious towards God , are the best disposed subjects to receive these spirituall endowments , necessary for the high attempts of generous actions ? Vpon whom shall my spirit descend , ( saith God by the Prophet ) but upon him who humbleth himselfe before my face , and who feareth my words ? The feare of God , daughter of true piety , is one of those gifts of the holy Ghost reduced to the number of seaven by the Prophet Isaiah : Isa 11. A feare which dejecteth not the spirits ( as Libertines will have it ) but doth rather rayse them , and by submitting them to God , elevateth them over the whole world .

Examine History , and ye shall finde , that they who have had piety and the feare of God engrafted in their soules , are the men who have produced the bravest acts , both of Magnanimity , Constancy , Wisedome , Prudence , Valour , and Counsell , as well in warre as peace : nor have they been weake in any thing , save onely in iniquity , a thing wherein the world so much sheweth its strength . But iniquity is not strength , it is no better than weakenesse , either of the understanding , which errour blindeth , or of the Will which passion transporteth , or of the Appetite which pleasure captivateth , or of the Sense which the world deceiveth : wheras piety and the feare of God arming the understanding against falsity , the will against concupiscence , the appetite against voluptuousnesse , and the senses against all snares , it causeth the soule to become valiant , invincible , and inexpugnable against all manner of attempts , and proper for the production of generous actions and heroicall atchievements .

Now besides that piety towards God disposeth the soule to great and glorious actions , ( a requisite disposition for all good States-men ) it moreover procureth the favour and love of God , thereby to cause all their designes gloriously to succeed , and happily to surmount all oppositions . To this purpose we reade in our Histories , that Philip the King of France , after so many battels , victories , and triumphs , which crowned him with immortall honour , applying himselfe yet daily more and more to piety , to the exaltation of Religion , to the foundation , enrichment , and adornement of Churches : certaine States-men intimated unto him ( under colour of publike good ) that so great liberalities exhausted his treasure , and that he might employ this beneficence , both to better purpose , and with greater glory to himselfe , in advancing the poore families of souldiers , and gentry , then in adding more to the riches of Churches and Altars . Yee then wonder ( answered this wise King ) at what I doe for the worship of God : but if you reflected upon the frequent necessities and perplexities wherein wee have beene formerly plunged in our warres and battels , and out of which the mercifull hand of the Almighty hath a thousand times visibly protected and saved us , beyond all humane reason and likelihood , having wrought so great things both for the safety of our person , and the glory of our State : yee would finde no excesse , but rather a defect in what I doe for his service . I alleadge this sage answer as proceeding from a King who understood the truth thereof by experience ; to shew , that if great persons , and those who stand at the helme of great States and Empires , did feriously consider the occasion they have to invocate the favour and particular assistance of God , amidst so many traverses , obstacles , and difficulties , as daily encounter in eminent affaires , they would become more pious and religious towards God , then divers of them for the most part appeare to be .

CHAP. 7. Of the duties and particular fruits of Religion and politicke Piety .

BVt since Religion ought not to be vaine , nor without workes , nor piety a tree without fruit ; the fruits therefore of piety fit for a right Politician , are zeale towards the worship of God , obedience to his ordinances , reverence towards his mysteries , respect to his ministers , and submission to his Church . God hath placed in heaven ( saith an holy Father ) two great lights , the Sunne and Moone ; and on earth two soveraigne powers ; the spirituall and temporall : but as in the heavens , the Moon borrowes her light from the Sunne ; so on earth the temporall ought to receive from the spirituall , the light of true wisedome , necessary for its guidance . The law of God , which the Church proposeth and explicateth , ought to regulate the world ; the light of God which this Sun distributeth , ought to illuminate it ; It goeth astray if it follow not this light , and it loseth this light if it turne the backe from this Sunne .

CHAP. 8. Of the integrity of the Intention , which is the other duty of that Politicke Justice which reflecteth on God .

THe integrity of intention in counsels and actions , is the other dutie of Politicke Iustice towards God . For it is a quality requisite in every just and honest action ; as the forme which gives being to morall honesty : but the intention cannot bee sincere , but by relation of the action to the true end of man , which is God . So as the action cannot be good and just if it tend not to God , either by the hearts intention , or at least by the nature of the worke , which of it selfe hath relation to God , by meanes of the beauty of that object it reflecteth on . And in this sense , all the excellent actions of Pagans and Infidels , performed for the beauty of vertue , not for vanity , profit , vengeance , and other vitious and irregular ends and affections ; had of themselves a kinde of relation to God , though man be not aware thereof : Nay , it is moreover the opinion of the most learned Divines , that these actions ( by their condition ) appertaine to eternall reward , though the hindrance of infidelity causeth them to faile in the attainement . For whatsoever is effected ( purely ) for a vertuous end , is good ; what is good , is gracious in Gods sight ; that which is agreeable to God , is conformable to his will , either revealed unto us by his law , or ingrafted in us by nature ; and whatsoever is sutable to his will , belongeth to life everlasting : since the Scripture saith : That life is found in the observation of his will : but each thing belonging to life everlasting , is not sufficiently availeable for the acquisition thereof , if faith , charity , grace , and all other necessary qualities doe not concurre . Who knowes not that the faith of a Christian dying out of the state of grace , is notwithstanding a thing belonging to eternall life , in its owne nature : yet by reason of sinne , though it appertaine thereto , it arriveth not thereto : As the childe who is debarred of his paternall inheritance to whom it belongeth , when at any time the right acquired by his origine , becommeth unprofitable unto him by his offence . So all good morall actions , have naturally right to the inheritance of celestiall felicity , which is mans last end ; but they faile thereof through their default , when either sinne , or infidelity maketh their former right unusefull to them . Now this is sufficient to shew , that all actions purely performed for a vertuous end , be they particular , acconomicall , or Politicall , levell and goe directly toward God , though man dream not at all of any relation to that end .

This foundation layd , I say , that to cause a Politicke action to become just and honest , it must be armed with a right intention , and which tendeth to God : if not by the expresse cogitation and ayme of the soule , yet at least by the good and lawfull quality of the object . But the object is good , when it is conformable , either to naturall reason , being the unwritten law , or to Gods law , which is the written reason ; or to just humane lawes , and those not contrary to God and nature , which is Reason ; explicated , enlarged , unfolded , and proposed by those who have authority , serving as a rule to all particular actions . Every maxime , constitution , and action , being not squared , and added to one of these three Rules , can reflect upon no other thing , than either pleasure , profit , ambition , or some other disordinate passion : unlawfull objects , not being able to imprint in a morall act other than injustice and dishonesty .

All this doth punctually shew us , that it is an obligation in Politicke justice concerning God to conforme , by a right intention , our propositions , counsels and actions , either to naturall reason , or to divine law , or to just humane lawes , and by this meanes to cause the State to tend to God , which is the common end both of the Church and State , of spirituall and temporall ▪ of body and soule . And truely since Iustice willeth us to afford to every man his due , temporall States being of Gods institution and demaine , Iustice commandeth us , that an administration conformable to his will , should have relation to his glory . Thither it is all ought to ayme , namely amongst Christians who acknowledge whence they come , where they are , and whither they tend , as knowing their originall , their estate and end . The whole world is made for man , and man for God ; now though he hath two distinct parts , the body and soule , two different motions , one of reason , the other of appetite : and consequently two severall estates , spirituall and temporall ; yet so it is , that he hath but one onely finall end , which is the enjoyment of God . He is therefore obliged to cause all to ayme at God : body and soule ; reason and appetite ; the spirituall and temporall : As the Prophet David who sayd unto God : Both my soule and my flesh thirst after thee . All within mee , aspireth to thee O Lord , my soule and the powers therof , my flesh with its dependencies , these two parts composing my all : though different in nature , unite themselves by affection , and having but one end , have likewise but one desire , causing their divers motions to tend to the same Center . See here , that not onely the soule , but the body likewise ought to ayme at Almighty God , who is the finall end , and will be the crowne of both : when after the resurrection , the soule faelicitated by the vision of the God-head , shall make the body happy by the redundance of her beatitude , so as both of them shall enjoy God : the soule by vision , the body in its manner , by the sensibility of these sweets : the soule by union , the flesh by participation and society : the soule by the intermise of the light of glory , the flesh by the communication of the soules glory . So as if God be the end , the Crowne , and the soveraigne good , not of the soule onely , but likewise of the body . And if these two parts composing man , ought equally to ayme at God ; is it not altogether necessarie , that Politicke power having charge to direct whatsoever belongeth to the body , should propose God both for object and end , as well as the spirituall power , which governeth these things touching the soule ? If the flesh cause man to perish , can the spirit save him ? If the temporall make him slip from God , the spirituall desiring to conduct him to God , shall it not see it selfe frustrated of the desired end ? To undoe ones selfe on the one side , is no lesse than to be lost on both sides : since the soule followes the body , the one part the other , and the whole the parts .

CHAP. 9. Of the care of a good renowne ; being the first duty of Politicke Iustice towards our selves .

AFter we have given to God our sincere Intentions , we after owe to our selves the care of a good name , which is necessary in a Magistrate , for profiting the publike , as the communication of the Suns light is for illuminating the world . Moses in Deuteronomy required this quality for those he intended to place over the people , Cap. 2. and this point dependeth on the other : for as a straight body casteth an upright shadow and a counterfeit one , a crooked : so commonly a good conscience casteth the shadow of a singular reputation , a wicked one , the shadow of a bad fame . And though the intention be a secret of the heart , not comming to sight before the eyes of men ; yet doth shee shout forth ( as a hidden root ) the fruits of such actions , as discover the treee . Yee shall know them by their fruits : ( saith truth it selfe . ) It was no unfitting resemblance , when the Ancients compared vertue to the body , and a good name to the shadow following the same . For as the body perspicuated by the light , casts a shadow , which may be called the daughter of light , and of the body : of light causing it by encountring the body ; and of the body , producing it by being reflected upon by the light ; So vertue lightened by publike acknowledgement , produceth reputation , which may be termed Ioynt-daughter to vertue , and acknowledgement , of acknowledgement which seeing vertue , takes notice thereof , and of vertue which encountred by acknowledgement , produceth it . So that as the shadow is the production of the body lightened , so honour is the childe of vertue acknowledged . But it happeneth that in the morning the Sunne reflecting a farre off upon the body , the shadow goes before ; towards noone , beating plumme upon it , the shadow walkes aside by it ; towards evening , leaving it behind , the shadow followes it . The like it is in rare and eminent persons : the first view of springing vertue , beginneth betimes to cast before them the reputation which precedeth them , levelling the way for them to great actions . In the midst of their course being exposed perpendicularly to the eyes of all men , glory marcheth along by them ; and afterward in the evening of their age , the certaine proofes they have shewed of their vertue and goodnesse , goe before them as a cleare Sunne , to prepare for them a renown which shall follow them eternally in the memory of after-ages . Observe all the Ancients who have appeared upon the Theater of the most famous States , honour hath gone before them at their entry , accompanied them in their course , and followed them after their death : honour hath beene the Herald , which marching before them , hath opened the way for them to great designes : honour hath beene their inseparable convoy in the execution of their famous exploits : honour hath moreover beene their immortall crowne after their decease . And it is a touch of Gods divine Providence in the conduct of sublunary States ; so to governe those whom he pleaseth to make choice of as instruments of his favours , and for the safety of Empires , as he causeth the glory of their vertue betimes to appeare amidst the darknesse of most corrupted ages , putting them into credit , in the midst of disorder , raysing them in the middle of ingratitude , maintaining them in the throng of envies , illustrating them among calumnies : affording them this honour not for a subject of ambition and vanity , but for occasion and obligation , to imploy the vertue afforded them for publike utility , and after they have shewed themselves worthy cooperators with his Providence in so great a worke , hee for ever conserveth the memory of theirnames , to the end their vertue having beene usefull for the age they lived in , their example may serve for future times .

Good fame therefore is the inseparable shadow of vertue in publike persons ; and as Mathematicians measure the height of the body by the length of the shadow ; and as the Ancients have discovered , ( by the extent of the shadow of Mount Athos ) the sublimity of its eminent top ; so shall we seldome be deceived in taking the modell of the vertues in eminent persons , from the measure of their reputation . For it is a maxime verified by experience , that most men following the tide of naturall inclination , are more subject to scandalise , than praise ; and if they erre in their judgements concerning those who govern them , they are sooner transported to rash censures , than to waine praises . The very shadow of one single vice , sufficeth to procure publike blame , a thousand vertues being no more than necessary to acquire generall approbation . All men take notice of faults , few inquire into perfections . We rather discover in God , what he is not , than what hee is : and imperfections which cannot possibly suit with him , doe sooner present themselves to our imaginations , than perfections , though absolutely essentiall in him . A small errour was soone espied in certaine pictures Apelles exposed in publike , but a thousand excellent touches therein were not at all observed . Philopaemons dwarf like stature was contemned , but the magnanimity of his spirit uncommended . One houre of Eclipse causeth the Sunne to be more gazed at , than a thousand cleare dayes . All men looke upon the Sunne in Eclipse , but there never was any , save one onely Eudoxus , who lost his sight by the over great pleasure he tooke in fixedly beholding those glorious beames . Those souldiers who followed Caesars triumph , published his vices , but concealed his victories . Briefly , one single imperfection among a million of excellent endowments in a publike person , is sufficient to stirre up the sting of tongues . As one onely ulcer in a sound body , is enough to draw flyes to fall upon it . So as the most certainetriall of a vertue appearing in publike , is the good reputation and common approbation of the people , by so much the lesse suspected when it praiseth , as it is more inclinable to carpe , than commend : and in that nature and custome inclining it to invectives , there had need be a very solid subject to draw it to commendations . The generall voyce is very defective in what concerneth the knowledge of such truths as we are to follow , and in the election of those good things we are to affect ; since the senses , not reason rule these decrees . And truely herein this sentence is verified , That the greatest voyce is the worst . But in the approbation or reprobation , in the blame or praise of publike persons , experience hath almost at all times verified this contrary Maxime : The voyce of the people is the voyce of God . And it is a strange thing to consider , how that which causeth them to erre in the judgment of generall truth , keepes them from erring so easily in the approbation of particular actions : The reason is , for that before they approve any action , but chiefly a publike one concerning themselves , as being good , and just , it is necessary the benefit be so cleare , so evident , and palpable , as to cause it selfe to be perceived by its utility , and to discover it selfe by its owne clearenesse . Setled and well framed spirits , judging by Maximes , presently perceive a farre off , the good of a publike action ; but the muddy-brain'd multitude judging onely by the sense , seeth not at all , but when experience hath so manifested it unto them as there is no question to be made : It knoweth not how to commend , but when it tasteth the fruit . Wherefore in this point , the voyce of the people is ordinarily an Oracle . Besdes , the knowledge of what is worthy of honour , is generall to all , and is often more cleare in those , in whom art hath not corrupted nature , and who not knowing how to cloake ill , by reasons , precepts , and apparances of good , cannot admit nor approve good but ●●its naked purity , and in the ingenuity of ●●s naturall grace .

Moreover , God often pronounceth his judgements by the mouth of the people . Balaams she-Asse speakes , and God inspireth words . Sucking babes unloose the string of their stammering tongues to praise vertuous persons : now it is God himselfe who makth use of babes and sucklings , to raise the praises of vertuous persons to farther perfection : they afford the tongue , God gives the motion ; the suffrage is from earth , but the sentence from heaven .

All this proves , how the common voice of the people in the praise and commendation of famous persons , seldome straye●h from truth : and chiefly when it is not onely a common and universall voyce , but a constant , firme , and persevering approbation . For , to be onely approved by the people for some short time , or during the hear of some plausible action , is rather to be esteemed a sudden flash of fortune , than any true testimony of merit : it is rather a reproach than a glory : since this may well happen to most wicked persons , to the seditious , to Saturnines , to Gracchies . But to be constantly , and with perseverance commended by common suffrages , cannot bee other than justly , and with reason . Phocion himselfe , and Aristides have not enjoyed this priviledge , to whom though vertue hath not beene deficient , yet hath good fortune fayled them . And truely , to conserve constantly an untainted reputation , amidst so many affections , opinions , judgements , passions , motions , various interests , among so divers oppositions , affaires , difficulties , favours , disgraces , alterations , vicissitudes ; and worldly revolutions ; I cannot say whether one hath more need of integrity , of prudence , or of good fortune ; or rather of an equall share in all the three : The gold is well refined that abideth this touch , the liquor well purified which passeth by this Alembeck , the childe worthy of Sparta which this vineger tryeth ; the lot very legall that swims upon this Rone , the Palme very strong which boweth not under this burthen ; the onely and singular Alpheus which conserveth the sweetnesse of his waters , through the brackish waves of this Sea : and that name is happy and right fortunate , which can passe through so many censures , without being interessed , and by so many mouthes without being blasted .

CHAP. 10. Of the obligation concerning a good reputation for profiting the publicke

THis generall consideration of the reputation which accompanies the vertue of publicke persons , opens mee the way to speake more particularly of what concerneth this subject . And first , of the obligation which they who desire to profit the publicke , haue , to endeavour to acquire , and conserve this good repute . A good reputation maketh not the vertue greater , but onely more illustrious ; it affordeth it not any farther perfection , but greater glory ; and as the light of the Sunne addeth nothing to the beauty of the Vniverse , but doth onely manifest it , and expose it to sight : so honour is a light which augmenteth not , but discouereth the beauty of vertue : Praise increaseth not , but declareth merit . Now it is not sufficient for man ( borne for society ) to be good in himselfe , if he appeare not so to others , and that he be acknowledged for a good man , not so much for his priuate glory , as for the publike avayle ; since if contenting himselfe with the testimony of his priuate conscience , he neglect that of a good name : he is unjust toward himselfe , depriuing himselfe of the honour due to vertue ; and more unjust toward others in frustrating them of the fruit of that good example he oweth them . For it is another fruit of honour , that by making vertue more illustrious , he thereby maketh it more usefull , and by how much he causeth it to be more cognoscible , the more profitable doth he make it ; the prayse he produceth being as a sacred seed causing either the secret reproach of the opposite vice , or the desire of a like vertue to spring in all hearts . It is moreover the na●ure of good to become more profitable , the farther it is diffused . Whence it is , that all things naturally have either seed to communicate by the production of their semblables whatsoever good they have , or an inclination to diffuse themselves to the end to communicate them . Salt hath not its savour , but to the end to bestow it ; Muske its scent , but to impart it , the Sun its light , but to make it common . All whatsoever hath any perfection capable of communion , is borne for others : should vertue then alone be to it selfe ? should it be solitarie in the world , or so envious , as to hide her beauty , or so particular , as thereof to deprive the publicke ? If she conceale the good she hath through envy , she is criminall , if by negligence , she is vicious , if to avoyd the danger of vanity , her over-advisednesse makes her timorous , and this over-much feare reprehensible . It is requisite she avoid her detriment , yet not that she abandon her duty . Vertue beareth the obligation of profiting the Publicke continually annexed thereto , and the generality have right to demand this debt of her , whereof shee cannot duely discharge her selfe , without endeauouring to acquire and conserue a good fame in producing laudable and inimitable actions . Let men see your good workes , saith the Scripture : whereupon diuers learned Diuines haue held , that although euery man be absolute master of his owne goods to giue or dispose them at his pleasure , yet that he is not absolute disposer of his same , but onely the faithfull guardian and dispencer thereof ; he oweth the conseruation thereof to the publike , though hee neglect it for his owne particular : nay , though he were Master , yet so it is ( as the Civilians say ) it ●oncerneth the Common-wealth , that pri●ate persons should not mis-employ their goods ; how much more then that they wrong not their reputation ? If therefore the good fame of priuate persons be the publi●ke intrest , what shall wee say of that of publicke persons , and of such who raised up to the throne of honors , are obliged to cause , their vertues to appeare by so much the more illustrious , as it is farther exposed to the view of all men , and by so much the more profitable , since it ought to be usefull to all others ?

That degrees and dignities do particularly oblige publicke persons to conserue their reputation , as in the world , and in man the little world , the parts which hold the most eminent places , have more luster and beauty than the rest The ranke they hold sufficiently sheweth , what they ought to be , and what manner of persons they ought to appeare . Doe we not plainely see ▪ how whatsoeuer is most high , and eminent in the Vniuerse , hath more glosse and majestie then the rest ? So as one would say , that nature desired to deuide to each thing ; either beauty according to the ranke , or a ranke proportionable to its beauty . The celestiall bodies raysed on high above the rest , as upon the fane or pinacle of this beautifull Temple of the world , have they not likewise more splendor than all other bodies , and seemeth it not that the clarity they have , maketh them worthy the place they possesse ? Among elementary bodies , fire holding the highest place , is it not the most pure ? and the earth enjoying the lowest ranke , is it not inferiour to all the rest , as well in beauty as situation ? In the order and disposition of the parts , whereof mans body is so gracefully composed ; the face as most eminent , is it not accompanied with a greater variety of graces , adorned with more attractions , animated with more lively colours : and the eyes placed in the upper part of the face , as stars in the firmament of this little world , shew they not in their excellency ( far surpassing all other parts ) the justice nature observes in the distribution of rankes ? Are not these , as it were secret instructions given by nature to those who hold the highest dignities among men , to rayse ( by a good reputation ) the splendor of their vertues , in equality with their ranks , and to shew themselves most worthy of honour , as it importeth they should be most honoured , as being the face and eyes of the States body , the Sunne and firmament of the Common-wealth ? when the earth sheweth clearer than the skies , and the feet fairer than the face ; is it not a prodigy in nature , a monster in reason , and a disorder in policy ?

That a good name is needfull for publicke persons , for the authorizing their dignity and vertue . Now besides the degree they hold , the very service they owe to the publicke , obligeth them to the care and observation of their renowne , without which all their actions being without reputation , will prove unprofitable , and all their advises as the Oracles of Cassandra , hissed at , and rejected , how good or true soever they be . For as the Coyne not marked with a lawfull stampe , passeth not in matter of merchandize , though it be of good gold or silver : so the words and actions , not carrying the marke of a good reputation , suit not with generall approbation , even when they are just , and may be usefull . The substance is good , but the stampe is rejected . Truth it selfe loseth its grace and weight in the mouth of such as are suspected of vice and untruth , and even vertuous actions are not readily received , comming from such whose innocency is questionable . We feare them , as we doe Presents sent from enemies , either that they are mistaken , or that they seeke to deceive . No man will beleeve ( as the fable saith ) that the Foxe will give sound advise , or that the Wolfe can doe good , the skinne is suspected though the counsell be sound . Who knoweth not , that in a certaine ancient Republicke , a good law which a suspected person propounded , would never be admitted before the same , was proposed by a person of knowne integrity ? So much doth suspition enervate , & a good esteeme maintain credit .

Nor doth the defect of a good renowne onely breed suspition , but even scorn , which doth utterly ruine authority , and ( therwith ) all the fruit of sagest counsels , and fairest actions . Opinion rules all the world , and setteth the value on all things , yea even on men , and on vertue it selfe : It extendeth its empire , or ( if you please to have it so ) its usurpation over the most sacred things : and vertue it selfe I meane , that generous vertue vaunting to extract her estimation from her selfe , seeth her selfe constrained ( of she desire authority ) to begge it of opinion . If she rest satisfied with her owne conscience , she must be forced to please her selfe in print : but if she will appeare , and make her selfe usefull to men , shee must necessarily have two witnesses if she intend to be receiueable : and that to the priuate testimony of the conscience , she adde the suffrage of publicke esteeme .

CHAP. 11. Of the meanes to acquire , and conserve a good renowne .

BVt to acquire , and conserve this good name , The first meanes is avoyding ill so necessary for the maintenance of the authoritie of vertue , and the dignity of high charges : the most assured meanes is that which King Agesilaus sheweth us : To say that which is good , and to do what is honest : which in a word is , to shew our selues irreprehensible in our counsels , and actions . If you will have good renowne , learne to speake well , and to do better ( saith Epictete in Strabo ) Whereupon Socrates giveth this briefe instruction to Magistrates , for the acquiring a good name , to wit , to endevour to be the same they would appeare . For both mines of gold , and springs of water , though hidden , do notwithstanding continually send forth certaine marks upon the surface of the earth , which discover them , the former small graines of gold , the latter coolenesse and humidity : So likewise true vertue engraven in the soule , daily sendeth forth certaine and evident signes of her presence , & as flashes of her light Dissimulation may counterfeit truth , but never imitate her , and lesse perfectly represent her . The Ape beareth certain touches of mans face , but every man still knowes it for an Ape . The painted grapes of that ancient Limmer , had the forme and colour of true ones , but they deceived onely birds . The counterfeit Cow of Myron , deluded onely other cattell . The apples of Sodome deceive the eye beholding them , but not the hand touching them . Counterfeit gold may impose true apparances upon the eye , but it cannot cosen the test . Apparances and pretexts , may well disguise vice , but facts will manifest it : and if Midas have Asses cares , hee is much the nearer to hide them , or to stoppe mens mouthes ; when Reedes and Canes having neither eyes to see , nor cares to heare , will finde a tongue to discover and divulge it . There is nothing so bidden , but comes to light , ( saith the Scripture . ) A good name , and chiefly in men elevated to honour , is a tender businesse , and of the nature of flowers , which lose their smell and grace if they be but onely touched It is therefore not onely necessary to preserve it from blame by avoyding ill , but even from suspition , in eschewing whatsoever carryeth the shadow thereof : blame foyleth honour , suspition blasteth it : and though , after difference , vertue rest entire , yet doth the authority thereof remain wounded : and as the Sunne eclipsed by the opposition of the gloomy body of the Moon , remaineth still cleare in it selfe , but darkesome to us . So vertue eclipsed by the mischievous encounter of suspition and publicke distrust , though she be at all times cleare and shining in her selfe , yet so it is , that she becommeth obscure and uselesse for others .

2 In producing the workes of vertue . To leave one terme , is not to touch the other . To avoyd evill is as much as not to be ill , but it is not presently to be good . Vertue ( faith the Ph●losopher ) tendeth to operation : to avoyd blame , is not to be reproachable , but it is not instantly to be commendable . Praise is due onely to vertuous actions : but to flye vice , and practise vertue , to avoyd reproach and merit glory , is the perfection . It is from thence the splendor of a faire and solid renowne resulteth . Men cannot praise , but what they prize , nor prize but what they know ; nor know but what they discover . Vertue appeareth not , it is hidden in the soule , but the reputation her workes produce in the opinion of men , is a light causing her to be both admired and reverenced . To this purpose the Astrologers say , that we see not the Sunne , but the light thereof onely : and the Philosophers , that we discover not the presence of spirituall substances , but by their actions . The good odour discovers the Muske , good workes vertue . Wee see not God , the Angels , the soule , nor the winde , but we perceive Gods presence in the world ; the Angels in their place , the soule in the body , the winde in the ayre , by their effects : of God by his Providence , of the Angels by his wonders , of the soule by its discourse , of the winde by its blast . Wouldst thou have thy vertue commended ? let us see it . Desirest thou we should see it ? cause it to operate , shew her workes , and we shall perceive her presence , afford us her fruits , and we will returne her due commendations . How wilt thou have us know , that thou art in possession thereof , if thou producest it not , or that it is living in thee , if it have no operation ? It cannot be without living , nor live without working Habitude ( saith the Philosopher ) is in the power , vertue in the action ; vertue cannot be idle , if shee be so , she dyes ; if she dyes , she is no more . Fire leaves to be , when it gives over burning ; the spring dryeth up when it leaveth running ; the tree dyeth when it putteth forth no more leaves . The Crocodile ( as they say ) leaves to live , when he makes an end of growing : the heart loseth life as s●one as motion . The life of all things ends with the●r operation . So vertue ceasing to operate , is eyther not any longer any thing , or will speedily be reduced to nothing ; She is either dead , or drawing on towards her end , her vigour is extinguished with her action , and her idle languishing and dying habitude onely remaineth .

CHAP. 12. Of the ordering of life and manners , which is the other head of Politicke Iustice towards himselfe .

VErtuous actions then are necessary , both for the conservation of vertue , and for the production of honour and praise , which is her light & lustre . Here may enter , nay here ought all vertues to meet , not onely Politicke , but even those vertues proper to a private man , as temperance , chastity , sobriety , humility , modesty , benignity , and others , which regulate their lives and manners , who are therewith adorned : these being not precisely necessary in a Magistrate , as a Magistrate , but very fitting as he is a man , and more as he is a Christian ▪ Nay , I say as a Magistrate , he ought to possesse them in a higher degree than the vulgar ; since in a selected person , nothing ought to be ordinary , but all choice , all high , and all proportionable to the place he holdeth : For as man ( as touching the body ) participateth of the elements with beasts , and plants , but yet in a more excellent manner , proportionable to the dignity of his reasonable nature , raysing him above the rest of corporall things : so those vertues practised in a slacke manner among the people , ought in Princes and Magistrates to be farre more eminently exercised . For they being instituted not onely for the maintenance of peace , but of good manners likewise among the people , they owe for the one , vigilancy , and conduct ; for the other , example and good life , and if peace requisite in society , be not ordained and appointed but to cause them to live vertuously , and according to the lawes of just reason , it seemeth that those who governe them , are not so much redevable for their good guidance in causing them to live in peace , as for their good example in procuring them to live well . The one is but the meane , the other the end . Wherefore it is , that not onely Politicke vertues , but all the rest likewise are right necessary in Magistrates , even by the lawes of Pagans , and by the decrees of humane wisedome . Who knoweth not the Carthaginian law , commanding such a temperance , as it even obliged men to abstaine from wine ? Who is not acquainted with the Roman lawes , so strictly enjoyning Chastity to Senators , and to others raysed to honours , as the privation of their dignity was the penaltie of their impudicity ? It is apparant that Quintus Curtius , ( of an Illustrious family ) was degraded from the Senate by the Censors for his adul●eries , S●l●●st in Con●u . Cat●●●● . and that Lucius Sulpitius , of a Confularie family , for a small suspition of incontinency , was not onely dismissed from his dignity , but moreover cast into prison ? Who hath not read what that ancient Chancellour to Thierry , King of the Goths said ; That Purple could not be dyed , but by Mayden hand● : which sufficiently sheweth how it cannot be worne but by modest persons . Who is ignorant what the same King Thierry writ to a certain person whom he appointed for Iudge : Be , said he , the Temple of Innocency , the sanctuary of temperance , the Altar of Iustice ; let every profane thing bee farre removed from so sacred a charge , under a religious Prince , Magistracie ought to be a kind of Priesthood . I alledge this , not to swell paper , but to confirme my proposition , that even humane lawes , without speaking of Christian and divine obligations , though farre more perfect and strict in this case , require in those who govern , besides the vertues necessary for good government , those likewise requisite for well living . For how can any expect to be rightly governed by him ▪ who lives disorderly himselfe ? by h●s conduct , who knowes not how to guide himselfe ? or looke for publicke and punctuall discipline from him , who suffers passions and vices to beare chiefe sway in his private family ? If an ancient Author say , That he who is not a kinde husband , cannot be a good Senator : and the Apostle , That hee who ruleth not well his family , cannot governe the Church well : How can he who is not an honest man , ever prove a good Magistrate , or that he who suffers shipwracke of a good conscience , should have care of the Common-wealth ? He ( saith S Basile ) who suffereth himselfe to be transported by Passion , how can he governe others by reason ? He , in whom will , sensuality , and a very beast beare sway , how can he be thought fit to governe men ? He who no longer will doe himselfe Iustice , how can hee afford it to his neighbour ? The man who is mischievous to himselfe , how can he be good to others , saith holy Writ . Can one communicate what he hath not , or give what is not in his power ? The Gospell saith , We gather not Grapes from Thornes , nor Figs from Thistles . This sheweth the connexion and tye , which is betweene Politicke vertues , and those in a private person , which indeed are as the Basis and ground of the former , as nature is before dignity , the man before the Magistrate , and the substance before the accident . The Iustice which each man oweth to himselfe , obligeth him , first to regulate his soule , his affections , his passions , his motions and vices ; and then hee shall become the more capable to render Iustice to others , by how much hee shall know by himselfe what is due unto them . Naturall and divine lawes doe onely propose our selves to our selves for a rule and measure of what we owe to our neighbours .

Moreover , the ordering and suppression of passions and vices is requisite in Magistrates , by reason these darken the understanding , deprave the affections , and make man incapable to give good and wholsome counsell ; since the vicious and irregular soule , either sees not what is good , through imprudence , or suppresseth it our of malice ; but also by reason the vices and excesses of those who governe , doe at all times draw after them the ruine of States . Luxury , ryot , and intemperance , draw them to great expences ; and prodigall expences , to extortions , injustices and violencies . One abysse drawes on another ; Steph Tornacensis . 215. said an ancient Bishop of France . The pit of pleasures drawes on the gulfe of expences , and the abysse of expences , that of rapines . Thence it is , that the ancient Roman lawes prescribed the measure and mediocrity in matter of apparrell , traine , and table , to all those who governed the Common-wealth For , in truth , all vices in great persons are prejudiciall to the Publicke , since neither fire , water , greatnesse , or power , cannot exceed their limits ; but this excesse doth speedily overthrow all the ordinary bounds , and all the most commodious preventions in the world . These observing order , are most usefull ; but quitting once their confines , they become most pernicious . The Sunne quickning all things by its light , causeth all to quake at its Eclipse . If avarice possesse them , extortion followes ; if ambition , private plottings ; if choler , cruelties ; if hatred , revenge ; if envy , looke for commotions , the overthrow of all States .

Who knowes not that the hatred of Marius against Silla , of Aman against Mordocheus , of Theophilus , Patriarch of Alexandria , against Saint Iohn Chrysostome , of Licinius against Constantine the Great , transported the first to the ruine of all the City of Rome ; another to destroy the whole nation of the Iewes ; a third to disturbe all the Easterne Church ; and the last to prosecute all the Christians within his Empire . Of so great importance is it , that the passions of great persons should be contained by the bridle of reason , as the furie of wilde beasts under iron and chaines . So wofull a thing it is , when a foole and a sword , vice and authority , passion and power meete together . But vertues concerning the government of particulars , are yet necessary in publicke persons , for a concluding consideration ; to wit , for the acquiring reputation and good same , being things of no meane consequence for the maintaining authority . For , though men be obliged to reverence power , so it is notwithstanding , that they cannot reverence it heartily , unlesse it be visibly accompanied with a good life . Otherwise they cause us to be of Salvians opinion : That dignity in an unworthy person , is an ornament in the dirt : Or as Saint Basil said , That he who is a servant to sinne , D. Basil crat de Prinscip . is unworthy to be master over men .

True it is , that nature made all men equall , but if order will have a distinction of rankes , Iustice ought to make this distinction , and merit the election . And though both divine and humane lawes command us to honour our superiours , though vicious and irregular ; yet so it is , as we distinguish in this case , betweene the dignity and the person , betweene the Image of Isis , and the Asse that carried her . Reverence is alwayes slacke , and subject to the least oppositions and chances , when it is , as it were divided betweene honour and scorne .

It followes therefore , that the true means to maintaine the honour of any office , is to joyne thereto a good life , which causeth the person to be reverenced .

CHAP. 13. Of good Example , which is the first duty of Politicke Iustice towards the Publicke .

HEreon depends the last office of Iustice , concerning those things the Magistrate oweth to the Publicke ; being no other than good example , vigilancy , solicitude , fidelity , and love to publicke good . Hee oweth to himselfe the study of vertue , for ordering his life , and the honour of his dignity : he oweth it to the publicke for a patterne and subject of imitation . The Philosopher sayes , Arist. Bonus omnium mens●ra . That the iust man is the rule and measure to all others . Since being what all men ought to be , he sheweth to all what each man ought to doe . And truely , since the rule of mans life is no other than the law of just reason , hee who liveth accordingly , is he not the living law , and he animated rule of all other mens lives ? No v who better deserveth to be a director and moderator of men , then he who may be the rule of their lives ? and who can better regulate their lives , than hee who rightly directeth them ? To whom can it better belong to govern them , than to him who is able to rule them ; or to rule them , than to him who rightly governs them . To whom better suiteth , eyther power seconded by vertue , capable to conduct men to their true end ; or vertue , armed with power to draw them thereto ? The States and Policies regulating humane society , ayme ( as I have lately toached ) not onely to cause men to live peaceably , but vertuously likewise , and sutable to the lawes of reason , being the true good of man . This was the Maxime and ayme of Plato , Aristotle , Xenophon , Licurgus , Solon , and of the Roman Civilians ; of whom Tertullian in his Apologeticke gives this testimony , that their lawes were neare approaching to innocency . And all those who have at any time eyther described , erected , or polished Republickes and Empires ; but chiefly Christian States , which take their rule and levell from Gods law , ayme at this one end : For ( as an ancient Bishop of France said very gravely ) Moses gave the forme of living to the Hebrewes , Numa to the Romans , Steph. Tornacensis . Epist. 166. Phoroneus to the Grecians , Tr●smegistus to the Egyptians , and the Sonne of God to Christians . Nay , they raise themselves higher , and aspire even to conduct men to God , concurring with spirituall power , and lending thereto forces and succours towards so pious an enterprise . Whereupon Constantine the Great was not in the wrong , when hee tearmed himselfe a Bishop out of the Church ; since the same care and vigilancy which Bishops have within the Church to traine up soules to God , either by perswasion , example , commandement , or by the threats of the spirituall sword : the like had this religious Prince abroad in Policy concerning his State , by his perswasions , by his exemplary life , by his lawes , and by the power of the temporall sword . Not putting ( by usurpation ) the sickle of his authority into the Churches harvest ; but zealously affording the charitable hand of publicke force to the reapers therein . Now Princes and those who have the administration of States under them , have double meanes to arrive to this end , whereto they ought to tend : justnesse of lawes and exemplarity of their lives . The law commands , forbids , permits , punisheth , recompenceth ; commands good , forbids evill , permits what is indifferent , punisheth transgressions , rewardeth obedience . When example comes from whence law proceeds ; without commanding , it commands the good in doing it ; without forbidding , it forbids evill , in flying it ; without speaking , it permits what is lawfull in practising it : & besides , it makes all men clearely see the equity of punishment , in avoyding what the law accounteth criminall , and the justice of recompence , in performing those things shee rewardeth . The law , for its enforcements , hath Iudges , Sergeants , Executioners , Tribunals , Gallowes , Whips , the Sword and constraint . Example hath onely mildenesse , attractions , sweetnesse , love , reason ; yet doth it sooner reduce men under the yoake of its Empire , thus naked and disarmed , then the law , as well armed as it is . For , the arms of law can onely strike the body , but the shafts of example slide even into the heart and soule . Gayning the heart , the whole man is caught , the Will is enchained , the affections captivated , and are sooner drawn to their duty by the mildnesse of reason , than by the rigour of commandment . Men ( saith Seneca ) trust more to their eye , than their eares , to what they see , than to what they heare .

Besides ( as the Philosopher sayes in his Ethickes ) Good presented in particular , Arist. lib. 10 Eth. ca. ● . and single , doth more move by example , than in generall , and in grosse , as the law propounds it . Example hath more efficacy than Philosophy to teach , more perswasion than eloquence to incite , more authority than the law to command , and is of greater force than armes to compell : Without arguments it convinceth , without discourse it perswadeth , without menaces it commandeth , without Serjeants it constraineth , and forceth men ; yea , even those who will neither credit reason , nor consent to perswasion , nor obey authority , nor feare any force , cannot refuse imitation to good example . And though the law , and force , have often more power to deter men from vice , yet at least it cannot be denyed , but example hath greater power to incline them to vertue , which is the end of the law ; and the ayme of its menaces and chastisements . Example proposeth vertue not as dead , in writing , but lively in action ; it sheweth reason , not imperious in its precepts , but attractive in its operations ; it intimateth the law , not by the commandment of the superiour , but by his life ; which doth more powerfully command And truely , since civill Lawyers say , that the Magistrate himselfe is the living law , ough he not likewise to affirme , that his good example is a lively and perpetuall promulgation of the law ? Hence ariseth the obligation , tying those who command , to joyne good example to just commandements , to establish the one by the other , and not to destroy obedience in inferiours by neglect ; or authority in themselves , by vice ; and in all men , good manners by licentiousnesse . But besides the power , we are to observe the credit Example hath over hearts : Is there any thing more just , than from whence the law proceedeth , thence should the modell for the observation thereof issue ; and that the same power , intimating it as needfull to reason , should make it gratefull to the will . Men whom nature hath made free , would not be ruled Despotically , and servilely ( as the Philosopher saith ) but Royally and Politickly . They are rather to be induced by reason , than hated by constraint ; and by shewing them by example the Iustice of commandements to cause the necessity of obedience to become voluntary by the desire of imitation . But if the superiour doe that himselfe which he forbiddeth , or doth not the same he commandeth , hee either condemneth his law by his life , or his life by his law , shewing how eyther his law is unjust , or his life irregular , or both the one or other ridiculous .

To which purpose Seneca writing to Lucilius , spake a word to be engraven in the hearts of all Commanders . Seneca ad Lucil. Ep. 30 s● tibi omnia sub●cere v●li● , te sub●ce vations , multos reges ●i ratio te rexerit . If thou wilt ( saith he ) subject all things under thee , suffer thy selfe to be ruled by reason ; if reason rule thee , thou shalt rule the world .

Moreover , greatnesse and dignity draweth a strict obligation with it of shining by good example , and of imitating the Sunne and Starres , which are not elevated above the heavens , but to shew day to the earth . So as if inferiour bodies take their light from superiour ones , is it not requisite , that in humane society , meane persons take it of Magistrates as the earth doth from heaven ? If in the order of the Hierarchicall glory , the higher degrees ( as Saint Denis saith ) illuminate , purifie , and perfectionate those of inferiour orders : if in the order of Grace ▪ the Angels inlighten , instruct , and purifie our soules , inferiour unto them : if in the order or nature , the celestiall bodies afford day , ornament , and Grace to elementary bodies , is it not fitting for the accomplishment of universall order , that in the oeconomie of Policy , those who are as heavens and Angels to other men , should enlighten , purifie , and elevate them to perfection , by the example of their vertues ? The law of God obligeth them thereto in divers sorts , both by the name he giveth them , calling them the little Gods of men , and by the commandement hee enjoyneth them to shine in good workes : and by the charge which hee imposeth upon them , to regulate their inferiours , and by the ranke he alloweth them above others , and by the menaces of a more severe judgement , and more rigorous pains he intimateth unto them in case of transgression .

For , their life is of such consequence , as it gives the motion and inclination to all people ; all ages leane to that side where the ballance takes it draught ; inclining eyther to the left hand toward vice , or to the right toward vertue , by the estimate of their example . Such as are the governours of the Citie , such are the Inhabitants ( saith the spirit of God in the Scripture , ) they are not such as his lawes would , but such as his manners are : they harken not to his commandements , they imita●e his life ; they regard not the dead law , but cast their eyes upon the living law , which caused this ancient Chancellour to Thierry King of the Goths to say ; That it is easier for nature to erre , C●ssi●d l. 3 v●r . F● 12. F●●●●●e : ●●rare natura●● quàn P●t●●ce●em 〈…〉 ●●mare R●●●pu●●can● . than that a Prince should frame a Common wealth unlike himselfe . One shall sooner see Plants and living creatures fayle in the generation of their likes , Bryars to beare Roses , Poppies Pinkes , Brambles Bayes , Cypres trees Shrubs , Wolves Lambs , Hindes bring forth Lyons , and Buzzards Falcons . For wee shall never see Princes and Magistrates frame an age unlike themselves ; lust if they be wicked , regular if they be dissolute ; chast if they be immodest ; religious if they impious Vnder Romulus , Rome was warlike ; under Numa religious , under the Fabritij , continent ; und●r the Cato's , regular ; under the Gracchi , seditious ; under the Luculls and Antonines , intemperate and dissolute ; under Constantine the Great , the Empire is Christian ; under ●ulian idolatrous ; under Valens , Arrian . The example of King Ieroboam caused the whole people of Israel to enter into latry : whereas during the raignes of David , Ezechias , and Josias , religion and piety were seene to flourish . Wherefore the scandall , which the lives of great persons give is called Man-slaughter in Scripture : since as S. Augustine relateth , Ose 1. he who liveth dissolutely in the sight of all men , killeth ( as much as in him is ) the soules of all such as observe him ; inflicting death on all those who imitate him , and offering the like occasion even to those who follow him not . Sinne ( saith Saint Gregory ) hath a great and powerfull bait , when the dignity causeth the sinner to be honoured ; and hardly can a man be perswaded not to imitate him , whom he is obliged to honour . His life is the rule of publicke discipline : his manners are a seale set upon the comportments of all men , and his example the common Prototype or Patterne , by which the world formes it selfe . So as this obligeth Princes , and Magistrates , exposed to the view of all , to become such , as if all men looke upon them , all might safely imitate them . They are to consider , that being raised to such eminency , they are no lesse exposed to eyes and tongues , than high mountaines to haile and thunder ; and that , as Seneca saith , Those who command , runne a greater hazard , than those who are judged ; since these onely feare the sentence of some Senate , which condemnes none but upon good proofes , and justly ; whereas those are exposed to the indiscreet censure of a rash multitude : and that as Iulius Caesar said ( in Salust ) In a great fortune , Salust . in conjur . Catil . In maxima fortuna minima licentia est . Boet. lib. 4. de Consol. si miserum voluisse mala , potuisse miserius est . liberty is small : for if power hath much , obligation hath little , and that as Boētius said : To have willed evill is a miserable thing , to have withall beene able to doe ill , is yet more miserable .

CHAP. 14. Of vigilancy and solicitude , being the second duty of a Magistrates Iustice toward the publicke .

GOod example ought to be seconded by vigilancy and solicitude : Offices are not conferred upon any for themselves , but for others . These be noble and divine servitudes ( saith Xenophon ) honourable slaveries , whose fetters are of refined gold , ( as the Emperour Commodus sayd ) but , though of gold , they are still chaines , though honourable , they are still servitudes , yea therefore the rather chaines , since they tye men under colour of honour ; and therefore the rather servitudes , because they oblige us to serve all , under the title of commanding all ; and carrying onely the name of commandment they impose a duty , they require pains , and expect the effects of service . Their very name importeth this duty , and since the name is drawne from the propriety of the thing , thereby to signifie it ; he who sees himselfe honoured with an Office , Three things do : prin i●a●ly shew the care Magistrates owe to the publicke : 1. the name of Offices . what readeth he in such a name , but the burthen he hath taken upon his shoulders , and the presage of such toyles as he must necessarily undergoe ? Seeth he not how heat giveth the name to fire , light to the Sunne , courage to the Lyon , reason to man , the charge to honour , and labour to the charge ? can hee counterfeit the name without shewing himselfe unworthy to beare it , or quit the care he commandeth , without losing the honour he communicateth ? O how doe they abuse themselves ( saith Caius Marius in Salust ) who seeke to joyne in one , two incompatible things ! Salust . do Bello Iugurth . Ne illi fallun● , qui diversissimas res , pariter expetunt , i●navi● veluptates , & praemia virtatis . the pleasures of sloath , and the recompence of vertue : Many ( O yee Romans said farther this States man ) when they sue for honours , shew themselves humble , diligent and industrious : but when they have attained their pretensions , they passe their lives in pride and loytering : but in mine opinion , I hold we are all obliged to doe quite contrary : For by how much the Republicke is preferable to the Consulate and Praetorship ; Ego existimo quanto ipsa Respublica pluris est quàm Consulatus , & Praetura , tanto maiori cura illa●● administrari quàm hac p●●i dobere . by so much ought we to contribute more care to administer that , than to demand this .

The origine of charges confirmes what their name signifieth : For nature having made all men equall , the superiority of one above another , proceedeth not but from necessity of conduct , 2 The origine of Offices . for maintenance of order , and for avoyding confusion . Whence it is easie to see , that he who hath a dignity , enjoyeth it not for his owne ends , but for others : since being equall to others by his naturall condition , he is constituted over others , onely by reason of the obligation he hath to watch for them . So as at the same instant he is placed over all , hee obligeth himselfe to serve all , and sels them his owne liberty , when he accepteth the honour . If after this he will live to himselfe , and take no care for others , he forgetteth what he is , and what he oweth ; and desiring to recover the liberty he hath sold , he obligeth himselfe to restore the honour he hath received in exchange . If thou wilt not doe mejustice , be no longer King , sayd a poore silly woman to Saint Lewis King of France , when one day this great King wearied with the toyle he tooke in hearing the complaints of his subjects , and in doing them justice in his owne person ( as his holy custome was ) hee at length retired to take some rest : a word which sodainly stayed him , controlling his private necessities , to satisfie the publicke obligation of his office . Now therefore if the Soveraigne acknowledgeth himselfe to be tyed to forsake his owne rest , for the care he oweth to the publicke ; can those who onely represent his person , presume to alter the obligation of their solicitude , converting it into occasion of solace ? ought they not acknowledge that the Soveraigne communicateth part of his authority unto them , to discharge himselfe upon them , of some part of his obligation and care : Even as the Sunne imparteth part of his light to the Moone and Stars , to the end by their influences derived from his , they may cooperate with him toward the generation , conservation , and ( if I may so say ) administration of things of this inferiour world . Know they not what Salust said to Caius Caesar : Salust . ad Caium Caesar ein de Repub. ordinaua● . That all those who by their dignities possesse a ranke of more height and eminency than others , are likewise obliged to take more care than all others ?

Moreover , the Scripture termeth them Sentinels , who are appointed over the people ; and the ranke which raiseth them is as a loope-hole , from whence they ought to watch for the good of all , whilest others rest . The waking eye watching over the Scepter , and the Lyon , King of beasts , who sleepeth not but open eyed , were the Hieroglyphicks the Egyptians made use of , to denote providence as associate to power , and vigilancy as inseparable from authority . God whose power extendeth it selfe over all creatures , doth likewise manifest his providence over all : he sendeth his eye as far as his Scepter ; hee beholds with the one , whatsoever hee toucheth with the other . The Prophet Ieremy saw a watchfull rod ; both to shew his power supereminent above all , and his mercy most vigilant over all things . The Angels to whom God hath appointed the guidance of the heavens motions , the care of Empires , and charge of soules , cease not to watch continually ; they never lose sight of what they have in charge . And the Prophet Ezechiel beheld them in forme of creatures full of eyes . The heavens commanding the Elements and all inferiour bodies , turne incessantly , keeping continuall watches about them : and the Sunne is placed on high to give light and to shew day to all , to rejoyce all , to quicken all , to be as the common father , and that by his heat to fructifie , and make apt for production all whatsoever is ingendred . Observe you not that his vigilancy executeth his charge , that his care enobleth his power , and how swiftly he runs ; and like a Gyant ( as the Prophet speaketh ) leapes from one end of the heavens to another , in the execution of his office ?

Man having the charge and conduct of all this inferiour world , casts his eye , his spirit , and care over all : he posts from Province to Province , crosses the seas , soundeth the depth , overpasseth mountaines , climes rockes , descends precipices , opens the entrailes of the earth , searcheth into the vertues of living creatures , plants and minerals , disposeth and applyeth all to the use appointed by nature , nor doth any thing , subject to his dominion , escape his providence . The wit of man which oweth direction to all in man ; to his powers , his motions , his severall members , and whole body ; doe you not plainely see how it hath received from God a prompt , quicke , and active quality , to foresee all these dangers , and to provide for all those necessities ? Briefly , whatsoever God hath established in this world with any power and superiority , doth beare witnesse of his providence over all things subjected unto him ? Care doth at all times attend on power , the rod is watchfull , the Lyon holds his eyes open , and the eye accompanieth the Scepter . Are not these so many lessons to those , who constituted in dignity , are as the moving spirits , the heavens , the Suns , the Intelligences , and the petty Gods of this world : to shew , that as spirits they owe us vigilancy , as heavens , expedition ; as Suns , light ; as Angels , tuition ; and as Gods their care and providence . If publicke charge be conferred upon thee , be not puffed up above the rest , but have care of them , saith the spirit of God in Scripture . Honours and Offices are not subjects of ambition , but of care and travaile . Besides , it is an unworthy thing , after one hath sought for offices , as though hee merited the same , to behave himselfe therein as though he scorned them .

CHAP. 15. Of Integrity , which is the third duty of the Justice requisite in a Magistrate towards the publicke .

INtegrity followes in the next place , without which all the rest are but hurtfull ; providence provideth but for its private interest ; exteriour exemplarity doth but gild or plaister covetousnesse ; good same is but a bait to intrap ; seeming piety but a cloak for dishonesty , and prudence but a forge of all iniquity . In a word , all other qualities without Integrity , ( mother of fidelity ) are but instruments of particular profit , and publick losse . It is the most requisite part ( as the Apostle saith ) in oeconomists and Stewards of housholds , such as publick Magistrates are , who having only the trust and dispensature of power in their Offices , cannot without publick injury , seeke after their propriety . And the Gospell speaking of the good servant constituted over a family , cals him faithfull , and prudent , giving fidelity the first place , as being first in the order of necessity , though posteriour in order of nature , and dignity . And truely , fidelity , though without prudence , seeketh at least the publick good , though it finde it not ; but prudence voyd of integrity , seeketh nothing lesse . Imprudent integrity , if it chance to hurt , it is unwillingly ; but unfaithfull prudence both hurteth and endeavoureth to bee harmfull : the former is in some sort excusable , the later is merely malitious : besides , the one may happily do some good by chance , since it is inclinable thereto ; whereas the other cannot but do mischiefe , since it aymeth only thereat , upon the matter : It is easie to be observed in History , that if imprudent fidelity hath been the ruine of one City , prudent infidelity hath overthrown a hundred ; and that for one errour the former hath faln into through indiscretion , the later hath comitted thousands of faults upon set purpose . Was Rome ever more powerfull than when it was most simple , and least subtile ? but so soon as it became learned , and more prudent , was it not at the very brink of its ruine ? This is not to prove that ignorance raysed it , or that prudence ruined it , but only to shew how the integrity of her innocent age , though rude and grosse , caused her to flourish , and how the corruption of her riper age , though farre more wise and subtile , did at length overthrow her : and to prove , that simplicity joyned with fidelity , profiteth more than prudence , ( if malice merit that title ) with particular interest .

So long as their Commanders refused the Sabines gold , and Pirrhus his presents ; Salust . d● Corjur . Cat. whilst ( as Salust saith ) they desited eminent glory , and indifferent wealth ; whilst they disdayned not to match the conquering Laurell with the labouring Coulter , the Arch triumphall with the toyling Cart , dignity with frugality , this flourishing Republick daily more and more extended the limits of her large dominions , even to become Mistresse of the world . But so soon againe as the ambition , avarice , and infidelity of Magistrates had reduced her to so sad a desolation ; that the houses of particular persons ( as the Roman Orator saith of Mark Antonies ) became Marts , Cic. Philip. 〈◊〉 . where whole Provinces were set to publick sale , and where all was venall ; her selfe ( sayd the King of Numidia ) being to bee bought , Salust de bell● lugur . Et ipsa Roma venalis esset , si haberet emptarem . if Chapmen could have been found for her ; shee then began by little and little , to settle from her greatnesse ; and altering her ancient form of government , shee withall changed both state and fortune . What was it that so often exposed Athens and the other Graecian Republicks to the fury of forrain and civill warres , and in conclusion to their finall overthrow ? not want of capacity , but defect of fidelity ? Greece never so flourished with Philosophers , Orators , and eminent States●men , as when her prosperity began to decline . But ( as it is said ) that when Castor riseth , Pollux setteth , and when Nilus swelleth , other rivers settle ; so sufficiency augmenting , integrity diminisheth ; tongues turned golden , manners steely ; wits puffed with science , empty of perfect prudence : Gold breedeth the squinzy in the mouthes of some ; Ambition breeds apostumes in the hearts of others : Fortresses though otherwise inexpugnable by souldiers armed with iron , yet can they not maintayn the breach against Asses loaden with gold . Loyalty becomes vendible , and Cities also , and , in proportion , as corruption encreaseth , prosperous fortune decayeth . It is said , that where gold groweth , no plant will prosper , all withers in that soyle , all is barren ; so likewise in those parts where the love of gold taketh root , not any good or wholsome counsell can spring , vertue withers there , fideli●y swooneth away , prosperity perisheth , and the greatnesse of Empires roll on to their utter ruine . Since gold began to creep into credit ( sayd Seneca ) the true honour of all things is faln to ground ; Sen. Ep. 215 wee being mutually become Merchants , and Traffiquers , no further enquiry what each thing is , but only at what rate it is sold : Sen. c. 1. l 4. d. benef . wee no longer love ( said the same Authour ) vertue on free cost : which notwithstanding hath not any magnificence , if shee bee at all mercenary . Whereupon Salust writ to Caius Caesar , Salust . ad Ca● . Cas. de Rep. orain . as a true maxime of State , That in Republicks where gold and silver are in request , vertue is discredited ; since gold ravisheth all recompences due to vertue , and vertue barred of reward , hath nothing remayning but gaule and griefe . For though vertue be of it selfe amiable , yet so it is , that most men know not how to court her , but only for the honour and utility she bringeth . So as gold ( over powering and doing all ) vertue becometh fruitlesse , and is presently unfollowed . Since only the golden key is able to open the doore to honours , men importunately and pressingly flock to usury , peculates , cheatings , concussions , and deceipts , to hoard gold , which can and doth all things , and humane society becomes a Park of savage creatures , where the weakest become a prey to the wealthiest ; or a Sea , where the greater fishes devoure the small floaters . Then doth that happen which Salvian spake of the miseries of his time . Those honours which few purchase , Salvian . de providentia . Dignitates quas pauci emunt , omnes solvunt , pauperes emptiones nesciunt , & solutionem sciunt . all the world payes for ; the poore which are not at the sale , contribute to the charge . They are not culpable of the ambition of riches , yet beare they the burden . This caused Licurgus to banish gold from Sparta , purposing thereby to cut of all occasions of such disorders . But it is not needfull to banish gold from Cities , but only to barre covetousnesse from seazing on soules . Covetousnesse , plague of all vertues , root of all vices , spring of all perfidiousnesse , mother of all mischiefes , and which ( as the Trojan Horse ) produceth the subversion of all States . For since those who should study the publick good , have no other ayme than their private interest , doth not the like happen to the body Politick as would fall out in humane bodies ; if the stomack , appointed to concoct meat for all the members , should only performe this office for it selfe ; or if the lungs , whose office it is to communicate respiration to the whole body , should keep it solely to it selfe , the body receiving this wrong from the noble parts , could not subsist ; and civill society enduring a greater from those , from whom it ought to expect conservation , how can she avoyd her utter ruine ?

CHAP. 16. Of the mischiefes which the respect of private profit produceth .

FIrst , the respect of private interest smothers ( in all counsels profitable for the publick ) all the good whatsoever prudence conceiveth , malice destroying it before it appeares ; whereupon sufficiency becomes unserviceable ; and no sooner doth Philips gold begin to shine , but Demosthenes his mouth is stopt ; so soone as the eyes are dazled , Eccl. 20. the mouth is silent , ( saith the Scripture . ) Besides , this passion is a mist darkning the understanding , causing it to resemble the sore eye , not seeing things as they are , but as it selfe is , not receiving the true colours of objects , but imprinting therein its owne . So the spirit preoccupated by private interest , cannot ( in consultation ) discern the truth of things , regarding only its proper vice in all places ; and , even in publick , ayming only at his owne particular : his profit is a perpetuall object unto him in all his counsels , he in all things seeth his beloved gold , he finds it all over , changing into gold , not as Midas , all he toucheth , but whatsoever he seeth . Whereupon Tacitus uttered this true maxime ; Tac. l. 1. hist. That private profit is the poyson of sound judgement , and of the right affection of men . And Titus Livius , Tit. Liv. l. 22 That private affaires have at all times , and ever will corrupt publick counsels . Wherefore Aristotle in his Politicks saith ; Arist. lib. 3. Polit cap 3. The Thoban Law forbade all men from medling with the publick , who had not abstayned for ten yeeres from all traffique and merchandize .

Yet is not this all when we say , how this passion hindereth good counsels , blindeth the spirits , and deregulateth our wils : It farther produceth more fatall effects , when power furnisheth us with instruments for malice . It is the nature of fire never to bee satisfied with flaming , proportionably to the combustible matter it meets with ; if it finde no subject to work upon , it quickly goeth out ; if it have small nourishment , it burnes slowly , and , as though abundance made it hunger-starved , the more it findes , the faster it devoures it , and the more it consumeth , the more insatiable it appeareth . This is the lively image of covetousnesse , which , as fire , converteth all to his private advantage . The matter it findes , quencheth it not , but quickens it , gayne slaketh it not , but provoketh it : it is petty in the poore , ardent in the rich , but ravenous in great ones ; and when at any time it fals upon a great fortune , augmenting and mounting like fire , it ruines Cities , and layes Empires wasle .

They whom the fire of passion doth once enflame , become absolutly blinded ; the like happening to them which David said ; The fire is faln upon them , and they have not seen the Sunne . They consider not , that there is nothing so shamefull and base , as profit drawn from the groanes of miserable persons : it is as much ( as Saint Basil saith ) to make our selves Horse-coursers , Hucksters , and Pedlers of publick calamities . And as husbandmen desire raine and ill weather to cause their graine to grow , so those not only desire , but ( which is worse ) they covet to extend and amplifie the peoples afflictions , to rayse themselves out of their ruines , and to force them to shed teares , to ripen their gold , an accursed harvest of so fatall a seed .

That Emperour who raysed tribute upon urine , S●●tonius i●Vespasiano . was perhaps only to bee laught at ; but those who by their concussions , and violences , force the teares of afflicted people to become tributary to their avarice , perpetrate not only a base , but an inhumane act . Now though ( as to this other ) the mony thereby raysed , is muskefied to themselves , yet is it most stinking both to men who curse them , and to God , who condemnes them .

Therefore the great mischiefes which covetousnesse hatcheth , having regard only to private interest , sufficiently shew how important and requisit Integrity proceeding from Iustice , is to him who undertaketh a publick charge , who is not to reflect upon what is permitted to his power , but what is committed to his faith . It is a holy depositure , which faith ought to observe , & not suffer covetousnesse to convert it to its owne use , or rather abuse . And if the Law terme that sacred which is deposited into the hands of particulars ; how much more is that sacred , which is committed to publick trust ? Integrity breeds fidelity , affordeth good counsels , nourisheth prudence , enlightneth the spirits , regulateth desires , rightly disposeth affection towards duty , suffering it selfe neither to be corrupted by profit , nor made flexible by favours , nor vanquished by feare , nor altered or allured by time , to violate right and justice . It is inseparable with the love of publick good , which is the highest , and most orient pearle in the crown of Politick Iustice .

CHAP. 17. Of love to publick good , being the last duty of Politick Iustice towards the publick .

IVstice taken in its proper signification , Arist. lib. 5. Ethic. cap. 1. is the only one among all the other vertues , reflecting upon the good of others ; nay , it selfe is the good of others , saith the Philosopher in his Ethicks . For all the profit of a just act casteth it selfe out of him who doth it , upon him for whom it is effected : As it is said of the Sunnes heat issuing as by starts , and reflexion out of its sphere . The Sunne casteth his beames upon all things , notretayning them for himselfe ; so the profit proceeding from justice , doth wholly diffuse it selfe upon others , the merit of it only remayning to it selfe . And to this vertue doth that golden world belong , which Seneca spake of vertue in generall : Her reward is , Seneca . Ep. Virtutis pretium est , non posse pretio capt. that she cannot be allured by reward . She proposeth to her selfe the sole interest of others , not only without regard of her particular profit , but at the cost of her proper interest , casting them at her feet in discharge of her duty , and rather than to violate right and reason , shee is ready to renounce all dignities , as Phocion did his country , and as did Aristides ; or life it selfe , as Regulus . Nay , if it so happen , ( as it sometimes may ) that shee must either renounce her renown , or wrong her conscience ; in this extremity the Magistrate pursuing justice , is rather to chuse to bee good , and appeare wicked , than to bee really bad , and seeme good in the sight of men ; since in his solicitude for their safety hee will not feare their censures : for the people often judge rashly of the actions and counsels of superiours ; and in this case justice requireth not the opinion of men , but their profit , and slighting what is sayd , searcheth what should be . We must remayne stiffe ( saith Seneca ) in the execution of a just and honest counsell , Sen. Ep. 81. even against all opprobries and infamies . No man seemes more to esteeme vertue , than hee who not to lose the conscience of an honest man , doth not at all feare ( when occasion is offered ) to lose renown . But justice framing man in such fashion , as for the good of others he neglects himselfe , it becomes a vertue proper to those who have the managing of other mens affaires , and among all , Arist. lib. 5. Ethic. cap. 1. Virtus sola ex omnibus virtutibus , alienum bonum videtur spectare , qui ad alterum spectat . Agit enim qua alteri conducunt , aut Principi , aut Reip. ( saith the Philosopher ) to those who are encharged with the publick good , either of the Prince or State . It is the essentiall and inseparable quality , constituting the nature of their office , and without which they leave to be what their titles import , and are as men in picture , being nothing lesse than men , though they retayne the name and forme .

So the Scripture termeth the Pastor who hath no care save for himselfe only , but an Idoll , since he is not what men call him ; he is called Pastor by relation to others , and he only feedeth himselfe ; so as hee is no better than a painted Idoll , having in him nothing lesse than what his name imports , nor is any thing so little as what he appeares to bee . A title likewise belonging to all those ( who obliged to the publick ) regard nothing save their particular interest ; and are ( to say truly ) none other than Idols , and phantomes , whose appearance dazleth our eyes , and whose name deludeth our eares . And truly , since they are not established over the publick , but with obligation to have care on them ; they violating the duty of their dignity , disgrace its glory , and not performing what they promise , they are not really what they stile themselves . They are rightly Idols , since the figure only remayneth ; not quick bodies , since the soule is vanished . One may say of them as David did of the Idols among the Gentiles : They have eyes , but see not , eares , but understand not ; mouthes , but speak not ; feet , but walk not : for they have eyes , but connive ; eares , but counterfeit the deafe , dumb mouthes , and feet fixed to the center of their proper interest , since they walk not toward their obligation . They have hands , but feele not ; for they being ordinarily employed in touching , and taking , they lose both sight , hearing , speech , and motion . Wherefore the The bans painted their Iudges and Magistrates without hands ; Pitrius in hierogly . l. 38 since when their hands are over long , it is much to bee feared their feet will become gouty , their tongues tied , their cares deafned , and their eyes dimmed . And the Scripture saith ; That those who take bribes , do likewise retaine injustice . I intend not hereby to prove , that injustice destroyes authority , being both by divine and humane right inviolable ; but only that in such persons the honour and merit of possessing places of judicature perisheth : the title remayneth , the merit is missing . Iustice therefore tending to the good of others , is as it were an essentiall quality to publick persons , obliging them to love , and daily to procure the generall good ; which not only lawes and reason teach us , but even nature it selfe dictates unto us . For is it not apparant in all sublunary things , that whatsoever is destinated for common good , operateth not for it selfe , but imployeth it selfe for all ? Do not the heavens send forth their influences , the Sun his beames , the earth its fecundity , the trees their fruits , fountaynes their waters , Bees their honey , Silk wormes their subtile webs for all ? Doth not the liver distribute blood to all the veynes , the head motion to all the nerves , the heart vigour to all the members ? Is there any thing in nature which converteth to its owne use what it hath received for the common good ? See wee not in reasonable creatures a desire , in unreasonable ones a motion , in insensible things a kinde of inclination toward the generall good of the Vniverse , whereby their particular good subsisteth ? Is it not true , that by naturall instinct the hand casts it selfe before the body , to receive upon it selfe the strokes comming upon it ; and how each part is inclinable to preserve the whole , though to its owne ruine ? Shall not then knowledge , reason , and justice cause that in man , which a mere naturall inclination effecteth in all other things ? But is there any thing either more glorious , or which draweth the creature neerer to the imitation of God , than to seeke and procure publick good ? to go lesse therein , is it not a signe of indigence , and to enlarge our selves , a token of abundance ? Who is so abundant as God , and who diffuseth himselfe like him ? poverty pincheth , and restraineth ; plenty enlargeth , and dilateth . Moreover , whatsoever is most excellent , and principall in all things , doth it not communicate most , and become most abundant ? The highest , and most elevated among the Angels , do they not take greatest care , both of the heavens motions , of the worlds government , and of mankinde in generall ; those of inferiour orders having the oversight only of some single Kingdome , Province , or City ? and the lowest orders , those who have the single conduct of each particular person ? Among the starres , the Sunne holding the highest rank , doth hee not bestow his lights , and influences , both upon the celestiall and elementary world ? The Moone succeeding in the second place , to the elementary globe only . The starres , as least in dignity , to a certain species , or individuity of sublunary things ? But ( I beseech you ) is there any thing so noble in the world , as God ? in man , as the soule ? in the body , as the heart ? in the tree , as the root ? All the tree is nourished by the root , the heart causeth life in the whole body , the soule guideth the whole man , God governeth the whole world .

To practise vertue in our owne particular , is a great matter , but to exercise it toward others , is much more glorious ; to make use of it toward many , is excellent ; but to impart it to all , is supereminent . And even as ( saith the Philosopher ) hee who is malicious toward himselfe , and others , Arist. lib. 5. Polit. cap. 1. is the worst and most wicked of all men : So he who practiseth vertue both toward himselfe and others , is the best and most just among men . It is the highest pitch of vertue , the consummation of justice , the perfection of man , and the degree neerest approaching to the Divinity .

CHAP. 18. The Epilogue of all this Discourse of Iustice , by way of Epiphonema .

BVT Plato saith , that if vertue could be viewed living , and animated with her proper attractions , she would cause admiration in mindes , and amorous motions in all hearts . Discourse can only represent her in picture , and Eloquence is not stored sufficiently with lively colours , to inspire thereinto the soule and beauty of a naturall body . So as to behold Iustice ( which my weak pencill is forced to expresse ) in her lively and native grace , it is necessary to cast our eyes upon some living modell ; ( if the world yet affords any such ) expressing in it selfe the beautifull idaea of this eldest daughter of God , which the pen is unable to depaint . O more worthy the name of Great than Alexander , or Pompey ! a man given from heaven , and more resembling God than man ; he who mouldeth himselfe upon this image , and whose soule is the table , his vertue the pencill , his actions the colours , and whose life is the soule of that living image , drawn upon the prototype of this divine pattern : God in this mans heart hath engraven a lively knowledge of this truth , that those whose dignities cause them neerest to resemble him , ought most neerely to approach unto him by duty and love ; and that the degree of piety should equalize that of preferment ; that the greatnesse of the benefit received , should bee the modell of acknowledgement . To consider likewise , that the highest Angels are most ardent in his love , the promptest to know and accomplish his commandements . And from this Principle ( as from a celestiall seed ) we see , spring the blessed maximes conformable to eternall verities ; Iust counsels , sage advices , the administration of earthly things according to celestiall lawes ; briefly , all the fruits worthy of this Christian , and divine Philosophy . Hee then seeth how Iustice being obliged to allow to each man what is his right , that after the service due to Almighty God , the regulating of our manners being a right due to our selves , holdeth the first rank in obligation , and ought likewise to have the first place in discharge ; hee knoweth how the rule which ought to bee as the modell to all the world , ought chiefly to be very direct in it selfe . That the words of Iustice are found to be of very flat taste , if the soule savour not the fruits . That to govern well , and live wickedly , if it bee not incompatible , is at least dishonest . That sage counsels do only profit others , but a lewd life endammageth its authour . That there is nothing so foolish as to follow the Silk-worm , who spins silk for us , and ends her dayes in the action ; industrious for others , to himselfe pernicious : hee in conclusion sees , how after he hath set himselfe in good order , the last duty of Politick Iustice is , to be carefull of the publick good , and to despise his proper interest .

That it is as much as to make himselfe pretious , not to be bought or allured by any reward . That there is nothing so glorious , as to shew himselfe incorrnptible in an age wherein the glittering of gold tempteth the fidelity of all , and overcometh the constancy of many .

That Integrity then is most laudable , when by reason of corrupted times , covetousnesse seemes to bee excusable . That it is an unworthy thing , to make the earths excrements mens Idols ; and that those base metals Nature buries in her lowest bottoms , should usurp the principall place in the affections of a reasonable soule . That it is a shame and reproach to Christians , to see very Pagans shew greater integrity , and more incorruption , and affection to the publick good in the administration of Offices , than we do . That the ancient Romans ( as Valerius the great , witnesseth ) namely those of the Aelian family , rather chose to bee poore in a plentifull Republick , then rich in a poore one . And that now , even those who professe the knowledge of the true God , blush not at all when they impoverish whole Cities , and Kingdomes , to enrich their private families with publick spoyles .

Out of these considerations ariseth and springeth this excellent resolution , of despising our particular , out of zeale to the publick , and to shew our selves liberall of riches , covetous of vertue , and surmounting gold ( the conquerour of all things ) to make it appeare we are invincible . From thence arise all those wholsome counsels which the generous liberty of a soule free from covetousnesse produce ; together with all those famous acts of loyalty toward our Prince , of moderation in power , in support of innocency , of resistance against injury , of incorruption against all sorts of tentations , of the peace of Cities , the repose of Provinces , augmentation of Empires , wholsome lawes , just governments , and all those faire designes which Princes conceive in the inclinations and motions of those generous persons , which after God , and themselves , are the principall motions of their soules , and our safety . For even as those starrs meeting in conjunction with the Sunne , do much availe toward the causing his influences to become good and favourable unto us ; as the Pleiades , which cause the light to appeare pleasing and gratious unto us at the Springs return , whereas the Canicular starres make it scorching in Summer : So those who by their just and good counsels , move the will and authority of good and just Princes ; concurre with them , and are the organs and instruments of a fortunate age .

Symm . Bonis & iustis Princi●ib●●s , bon● & decora suadentes instrumenta sunt boni saeculi . O happy ages , who enjoy such miracles and alike treasures ; miracles ( in truth ) for the rarity ; treasures for their necessity . O fortunate France , who amid all thy miseries hast never wanted those brave Catoes and Phocions , who have a thousand times saved thee from ship wrack , at what time danger causing the ambitious to ●●●nk , and feare the timorous to retire ; zeale hath bestowed on thee the good , courage the valiant , and God the necessary . O great soules , who conceive these generous designes , not to breath but for the publick , and to banish their particular : you quit a slight profit , and carry away the Laurell of an incomparable honour : what you trample upon , is but a little earth , and in exchange ; the approbation of Kings , the suffrages of Provinces , the acclamation of people , the culogies of History , the benediction of men , the glory of God ; here on earth commendations , and on high immortall Crownes are your rewards .

The end of the second Book .

THE THIRD BOOK . Of Vertues and Qualities which give vigour and grace to execute .

CHAP. 1. The proposition , and divisi●●● of matters discused in this last Book .

TO know good , and to will it , to know it , and to seek it , to see it , and tend toward it , all this is not the attaynment thereof : Power is necessary for the compassing what we aspire unto : For what benefit were it for brute beasts to have sense , to apprehend , and an appetite to incline towards things fitting for them , if notwithstanding they wanted both feet and wings to convey them whither their appetite inclineth them for the obtayning what their sense apprehendeth . The Art and will of sayling , plowing , painting , building , what use would they afford to the Pilot , Plowman , Painter , or Architect , if the last wanted his trowell to set hands to work , the next his pencill for the expression of his idaeas , the third his plough to stirre the earth , the fourth his rudder and sayles to part the waves ? Knowledge is unprofitable where power fayleth , and vaine the desire which cannot arrive to its ayme . The wisdome of God knoweth all things , and his bounty is boundlesse ; but had he not equall power to bring to light both what he knoweth and willeth , his bounty would remayn fruitlesse , and his wisdome worklesse : the one could not appeare , the other not communicate it selfe , nor should wee know either how much the one knoweth , or how greatly the other loveth us ? It is ( therefore ) not enough to have treated of , and handled ( in the two former Bookes ) the vertues instructing the understanding in the knowledge of good , and those in particular disposing the will to love and search the known good , if wee do not farther adde those qualities requisite to enable us for the production , and putting them in practise , to the end to arm politick vertue with all her necessary peeces . First then , wisdome and prudence afford capacity and sufficiency ; Iustice , honesty , and their associats , inspire a good affection , and right intention . It remaineth that I shew those parts , adding thereto force and efficacy . But even those vertues serving for knowing and willing good , do also concurre to the enablement and action . For every vertue is a habitude and perfection added to the powers of the reasonable soule , to afford it the dexterity , the vigour , the ease , and facility to operate , and act agreeably to the rules of reason : Whereupon the Philosophers generally call Vertue , an operative habitude , since every vertue tends to action : and ( as Aristotle saith ) Vertue is no other , than a quality making him good who possesseth it , Arist. lib. 2. Eth. cap. 6. Virtus est qua honum facit habentem , & opus ejus reddit bonum . and his operation laudable . So as Saint Augustine was in the right when in generall hee names Vertue , A quality for the well ordering the actions of this life : and more briefly ; The good , Virtus est qualitas qua rectè vivitur . Aug. l. 2. de lib. arb. c. 18. & 19. Virtus est honus usus liberi arbitrii . ibid. and right use of freewill . So in that every vertue reflecteth upon the action as its aym and fruit , those vertues shewing light , whereby to know good , and inclining us to love it , do likewise afford us the ability to produce it . The same vigour of the root , of which the tree makes use towards the conception and form of the fruit , is likewise serviceable thereto for the production and perfection thereof . And the same wind causing a ship to lanch forth and sayle , doth likewise drive it into the haven . The like agility animating the runner of the Olympick games to appeare in the lists , doth also cause him to perform his race , to touch the goal , and gain the prize , and that which begins to give him motion to his course , doth consequently afford him both progresse and victory . Wisdome and Prudence are not only ( even before the action ) usefull for the understanding of what is fit to bee done , and of the meanes we are therein to use , but they further guide the course of the action ; and the one serving as a fane , the other conducting and prescribing the measure , accompany and carry it to the desired end . In like manner , justice , honesty , and all vertues thereon depending ; besides , that they dispose and incline the soule to honest and laudable actions , they are likewise very usefull in the exercise of the very actions themselves ; not only causing man to be willing , but to be able also to do good ; yet do I find notwithstanding certaine qualities and vertues properly destinated for the disclosing and producing of what prudence hath conceived , and justice designed as honest , and profitable . Vertues and qualities , without which justice hath ( often ) only good wishes without fruit , and prudence sage counsels without successe . Now these qualities are chiefly required in publick persons , encountring in their most pious enterprizes a thousand obstacles through which they are to break ; lets which they are to rebate , difficulties which they are to overcome , and this not being feaseable for them without necessary armes ; their honesty remayneth uselesse , and their wisdome fruitlesse , if they be thereof unprovided . I reduce these qualities to foure heads ; Authority , Good Fortune , Courage , and Eloquence . Authority causeth sage and just counsels to bee received ; Good Fortune makes them succesfull ; Courage addes credit therto ; and Eloquence perswades the performance : and in truth , without Eloquence they often appeare bitter , without Courage weak , without Good Fortune fruitlesse , and nullified without Authority . So as Authority causeth them to overcome all obstacles , Good Fortune all difficulties , Courage all resistances , and Eloquence all humane aversions , and passions . Yet will I not say , either that Eloquence is a vertue , or that Authority , or Good Fortune are inherent qualities and fastned to man as habitudes . Courage , arising out of Fortitude and Magnanimity , justly holdeth one of the first ranks among politick vertues , as I will shew in the sequell of this Discourse . But Authority , and Good fortune , are but exteriour guifts of God , being not in us , but by his onely favour , when at any time he authorizeth us among men , causing our good counsels happily to succeed both for his glory and the generall good . And as for Eloquence , it is no vertue but an Instrument causing vertues to be of validitie , and an ornament decking and beautifying them . Now ( to place these foure qualities in their proper rankes , and offices , ) know ; that authority conferreth credit ; Good fortune , successefulnesse ; Fortitude , resolution , and constancie : Eloquence , perswasion , gracefulnesse , and as it were Beautie : And all these foure united , give perfection to Politicke Vertue , and a Period to my intended Worke.

CHAP. II. Of Authoritie .

THe Authoritie , whereof I speake in this place , is not the dignity nor power which the charge conferreth but a reputation , or ( if you please ) a wright and price , which generall opinion and esteeme ( with a joynt consent ) affords to the vertu● , counsell , deeds , and words of certaine persons , clevated to high offices ; which all looke upon as Gods on earth , or as men sent by God for the publike benefie and safety of all . For there are dive●● advanced to dignities , who , though ad●●●ed with vertue , and endued with judgment , and science , yet being unfurnished of this Authoritie which opinion affordeth to some particulars , they misse the principall instrument setting a value upon men among men ; though their counsels be never so good , and well grounded , yea even where sufficiencie equally shineth with integritie ; yet so it is , they are not so much as listned unto . What in some other mans mouth would carry weight with it , looseth its estimate in theirs , and their Prudence is like the Gold and Pearles in some Countryes where the Inhabitants eyther regard them not , or slight them , as not knowing their worth . Who knowes not that Cockles marked with the publicke stampe , are the currant coyne in certaine newly discovered Countries , namely in Congo . For , it is not the scarcitie of gold and silver , which reduceth them to this extremitie , but either the ignorance , contempt , or a contrary custome . Gold and silver abound there , but these people yeeld the precedence to base Cockle-shels , if not in price , at least in imployment : The former loosing in these mens opinions , the ranke and dignity , Nature allowes them . Gold was not in use in the Citie of Sparta , by Lycurgus his Lawes , but Iron onely , which bearing the publike stamp , was able , and did all things in matter of commerce ; whilest gold ( though more rich and precious ) lay unprofitably moulding in some obscure retreat . The like estimate the publick stamp gives to coynes , generall opinion , but chiefly that of the Prince , ( whence authority hath its reflection ) bestoweth upon men . Without this stamp , gold is not valuable to iron : with this Marke , iron passeth for gold . It is not so much the worth , as the esteeme , which setteth a value upon all things in the Commerce of this world . It is the like of wisdome and vertue , as of the precious stone called Phengite : which though right beautifull , and of excellent luster , yet remaineth it dull and darke , if the Sunne shine not thereon : so the most excellent qualities languish and wither , as unknowne and despised , if the light of publike esteeme , doth not thereto adde both luster , and authority . For we are to acknowledge the powerfull Empire , which opinion hath eyther acquired , or usurped over humane spirits , an Empire of such extent , as she takes notice of all things , and so absolute , as there is no farther any appeale from the Decrees she pronouneeth . And though an ancient Sage sayd : that truth is the strongest and most powerfull thing ; yet so it is , that opinion often robs her other rayments , and seizeth on her scepter : so as if she once establisher throne in mens thoughts , truth will be ill troubled to regain possession : shee commandeth without contradiction , shee governs at pleasure , shee rayseth what delighteth her , and represseth what she disesteemeth , she sets the price on all things ; on wits , on vertues , on industry , on science , and whatso ●●●ieth not her seale , is scarce saleable , though it bee otherwise valuable . Wherefore ( as I have cursorily touched in the second ●ooke . ) Vertue desiring to become profitable for the publick , ought to seek the suffrage of publick opinion to bee authorized , and by the authority which opinion acquireth for her in mens spirits , to allow weight to her counsels , and effects to her just intentions . And truly , it is fearce credible how much power and efficacy the opinion men conceive of any thing , hath to make it receivable , nay good and profitable . The opinion of the Doctors sufficiency , and of the vertue of his receits , curethm●●● sick folks , than the medicines and ●cceits themselves ; yea , this pers●●sion hath sometimes been so powerfull , as the only sight 〈◊〉 the Physitian hath cured the Patient . It is sayd , that the Tortois conceiveth merely in seeing , by the force of imagination ; and Physitians hold , that children carry the characters imprinted on them , of those objects their mother have fixedly beheld or apprehended upon their conception ▪ as that woman whose eye & attention being seriously bent upon the figure of a Moore , conceived and brought forth an Aethiopian . And 〈◊〉 ●●●es who conceiued spotted lambs , an●●●oured as the●wigs were which the shepherds layd in their sight along the channell where they went to watering . The field need to bee large , should I follow all those effects of the imagination , causing such miracles in the world , as to make men sick by force of apprehension , and againe to cure them by the same meanes , drawing their remedies whence their maladies arose : yea , to cause horns to bud in the forehead of Cyppus King of Italy , by suffering the sight of Bulbaiting to take over deep root in his phantasie , where he was a spectator ; to produce monsters , to surpasse common courses , and to sport with the order of things , causing men some halfe dogs , others halfe fishes , and others halfe horses , to come to light : Infants of the imagination , prodigies and amazements in Nature . But no farther to enlarge my selfe in the recitall of these curiosities , I alleadge this , only to shew how the like force imagination hath in naturall things , opinion hath in morall , and civill occuriences . For is it not a wonder to set sometimes a mutinous multitude , gr●●●bling , and foaming with sory , like the waves of a rought sea overturning and ma●●●cring all they meet in opposition , with sire , sword , staves , stones , and other weapons which rage lights on taking , and ●aling away all by their viol●●ed , as do the 〈◊〉 of an overst wing rement ; to stay at 〈◊〉 to upon the first sight of a grave , and reverenced person 〈…〉 as the Po●●●scribeth .

Tum meritis si forte gravem , &c. Who once appearing , suddenly doth stay Their boldnesse , and their fury doth allay , Imposing silence : And his mouth , whence drops A sweet distilling honey , calmes and stops Those raging waves , and mad attempts begin By giddy choller , by sad temper woon .

It is no marvell , that as the swelling rage of the Sea , threatning to swallow the whole earth , breaks it selfe upon some sandie shore ; so this tempest of a mutinous people , appeaseth it selfe , at the approach of a disarmed person , and that opinion stayes , what force , Iron , and armes were unable to stop . The esteeme and opinion conceived of this mans vertue , dissipateth all this storme : as it is sayd , how the waft of an hat diverteth thunderbolts and Canon-shot . But is it not yet a more remarkable example of the efficacie of opinion , to see a whole armie already routed , to resume courage at the very sight , or voyce of some renowned Che●●etaine , as though one single man inspired strength into all , or as though all fighting in one , all by one , or one by all , should obtaine the victory . It is neyther the strength , nor courage of the Captaine which causeth this wonder , for what could one mans strength adde to a compleat armie , were he an Hercules , an Alexander , or a Caesar ? It is then the Opinion ( onely ) they have conceived of his valor and conduct . Opinion inspiring courage in the greatest Cowards , force in the most feeble , ardor in the coolest : and doth with more spiritfull promptnesse than the sound of Trumpets , or the influence of the Starre of Mars , animate all men to fight . In like manner the Pilots experience redoubles the Saylors courage amidst the affrights of most terrible tempests . The masters presence sitting cheerfully at the poope , affords them more hope , than heretofore St. Elme , shining in the Bole of the Mast . The sight of him is their Sea-marke and Pole-starre , he warmes their hearts , and redoubleth their strength to strive against the storming Billowes . And the credit , their Masters authority hath acquired , saves more ships , than eyther Art , or dexteritie . The like hapneth in a Counsell and Assembly , where the Authority of some one man in speciall credit and reputation , effecteth more , eyther toward the passing of a good and sound advice , or the rejection of an unjust proposition , then his reasons , his discourse , or Wisdome . When he had yet scarce spoken , his authority begins to encline them to what he would say , fearing lest they should not soone enough conforme themselves to his advice ; his authoritie keeping them under command , and his very silence in suspence ; and no sooner doth he begin to speake , but each man hath his eye fixed on his face , and his eare to his voyce : he imprinteth what he speaketh , and perswadeth what he pleaseth : & the weight of his name , more then his words , causeth their judgments to incline to that side wherto this ballance draweth them : so as ordinarily all others suffer themselves to bee attracted to him as the Iron to the Adamant , without being pressed by any more powerfull force than that of his onely presence ; so great power hath Authoritie and Opinion over our spirits . The examples of this Veritie are very frequent in Histories , where we shall often observe how the presence of one famous person by his onely Authority hath quashed civill Commotions , inspired the Soule in Assemblies , led the dance , and motion to Hearts , Tongues , and Hands , and turned the Wils of all men whether hee enclined . The Authoritie of Phocion at Athens , of Cato at Rome , hath often wrought the like wonders ; when any question arose eyther of causing a good counsell to passe current , to reject reproveable ones , to establish justice or repell violence . And this Authoritie is one the most powerfull armes of Politicke vertue for the execution of Heroicall enterprizes .

CHAP. 3. Whence this Authoritie is derived .

ALl good proceedeth from God ( Sourse , and Fountaine of all Goodnesse ) and particularly the Authoritie whereof wee now treat , floweth from this fountain . It seeming that God himselfe with his all-powerfull finger hath engraven a certain touch of extraordinary Majesty upon their foreheads whom he intendeth to authorize , and make usefull for humane society . It is sayd , how that divers families in Rome had certain hereditary marks , as of a fitch , a dryed pease , or an iron-mole , appearing upon the forehead , or face of their children , causing their name and origen to be immediatly known , even to those who were not acquainted with their persons . So God seemeth in all States and Kingdomes to make choice of certain families and races , as instruments of his Providence , in the conduct and advancement of publick good , in so much as all their descendants beare a certain character , and shew a kinde of gracefulnesse causing all men to acknowledge them , authorizing them without further triall of their sufficiency , than this only honour following them as an hereditary title . And to prove that God maketh election of some families , which he marketh , ( as with his signet ) conferring authority together with the name , though experience doth sufficiently declare the truth thereof , the sacred Scripture doth yet farther furnish us with faire precedents , and remarkable examples : For we read of the race of the Machabees , L. pr. Ma. c. 5 having been chosen and inspired by God to releeve Iudaea from the oppression of tyrants and usurpers ; now this election falling out succesfully , and to their honour by divers notable victories , and famous triumphs , Ioseph and Azarias pricked with an envious emulation , conceived a designe to gain reputation , in emulation of the Machabees . They furnished themselves , they raysed an army , they put themselves into action , they assayled the enemy , but to their shame , which presently followed their disrout , and flight . Since ( as sayth the sacred Text ) . Ipsi non erant de semine illorum per quos salu● facta est in Israel . They were not of the race of them from whom the safety of Israel ought to come . A remarkable word , whereby God declareth unto us the election , which his providence maketh of certain families , whereof he intendeth to make use , as of his instruments , in what hee designeth for the common safety of Empires . So among all the families in the world he ( heretofore ) made choice of that of Abraham , therein to conserve the worship of his name , and the hope of the salvation of all mankinde . He ( after ) elected the family of Levi , for the Priesthood ; the family of Iudah , for the Crown ; and the family of the Machabees ( as I have formerly sayd ) to revenge the reproach offered against Israel . Athens and Rome have likewise had certaine names and races fatall for their glory , and who might well be termed the pillers and bases of their greatnesse . And our history conserveth the memory of divers illustrious families , which seem to have been destinated by heaven , to defend the beauty of our Flower de Luces from the injury of times , and to maintayn amidst the frownes and storms of fortune the majesty of our Kings , and the glory of their Crownes . Their names are so well known , that should I place them upon this paper ( it not being of necessity ) I might be suspected of flattery . But I say , that the descendants of such families , carry even from their mothers womb , not as our old Romans , the mark of a burning sword imprinted on their thigh , but the authority of an hereditary reputation engraven on their names , preparing and leveling them the way to brave and illustrious actions . Which causeth mee to say , this authority is a gift from God , since the lot of our birth is not at our election to make choice of the place of his origin . Every one ( as Seneca sayd right elegantly ) would usurp the birth-right of some rich and renowned family . But even when we are not , God ( who bestowes our being upon us ) chuseth for us , and appointeth both the time and place . Nor is this authority whereof we treat , in this regard only , a gift from heaven ; but likewise in that God bestoweth on some , certaine naturall graces , authorizing and making them thereby pleasing both to King and people . So God authorized Ioseph in Aegypt , in the eye of Pharaob ; Daniel in Babylon , in the sight of Nabuchodonosor ; Mordochay in Assyria , in the opinion of Assuerus ; Esdras in Persia , in the good grace of Artaxerxes ; and divers others upon several occasions , who making use of this authority , not for their particular emolument , but for publick employment , have appeared as sacred anchors in strongest tempests , to deliver Gods people from imminent ship wrack . And here may enter all those gifts called gifts of nature , and fortune , and those likewise called Theologicall ; to wit , gifts of grace bestowed gratis , depending not on us , nor our merit , but on the pure disposition and liberality of God . For as the Poet Lucretius sayd ; Lucret. Largus enim liquidi fons luminis aetherius Sol irrigat assidue coelum candore recenti . Suppeditaqu● n●v● confestim lumint lumen . That the light of the Sunne is not composed of one continued peece , but reflecteth upon us by the concurrence of many and divers beames , which he darteth upon us so thick each after other , as we are unable to perceive the intervals or spaces between . So Authority being the light of vertue , riseth and shineth by the happy encounter of divers excellent parts . First , the nobility and antiquity of blood , greatly authorizeth a mans vertue , ( as we have already shewed : ) and though some would say as Vlysses answered to Ajax ; that the famous acts of our forefathers are not ours , but theirs : yet in truth they are ours by a double meanes ; ours by title of succession , giving us right not only to the possessions , but to the honours also of our Ancestors : and yet more ours by right of imitation , when we tread in the steps of their vertuous examples . And though some others have affirmed that nobility of race being an externall good , addeth nothing to humane posterity ; yet , to take it even in the most rigorous sense , this externall good joyned to internall endowments , is a surplusage of good , so farre forth as hee who hath not this benefit , is deficient in a necessary good ; and whoso hath this prerogative above others , though otherwise all things be equall , yet hath he still advantage over him . And besides , wee do not consider man metaphysically alone , abstracted and divided from other men , but reflect upon him as in civill community and society , where doubtlesse the splendor and nobility of race , doth readily confer that estimation and credence upon him , which a new commer , how wise , and vertuous soever he be , shall not acquire till hee have given divers good testimonies of his actions . Wherefore Salust observeth , that the ancient Romans were of opinion , that it was a stayn and blemish to the Consulary honour , if they should confer it upon a new commer , though adorned with vertue , and merit : yet when all is sayd , we must avow that nobility without vertue , is but disgracefull , as on the other side , vertue without nobility remayneth low priced ; but nobility adorned with vertue , and vertue embellished by nobility , rayseth a man to the highest rank of honour : and hee in whom these two concurre , hath the glory a man can astayn unto , since he hath the hereditary joyned to the acquired right . In a second place , riches adde much to authority , when they come either by just succession , or by lawfull and honest acquisition . Now it is the like of riches , as of waters which cannot be clear and wholsome , if their source be impure : for if wee see a family abounding in temporall substance , men presently dispute how it was raysed ; as the Geographers do of the river Nilus . Dogs are ordinarily suspected by reason of their dangerous teeth , the Wolfe for his wide throat , the Lion for his pawes , the Eagle for his tallents , the Fox for his crafty tricks , and all beasts of prey for their fraud and violence . And though Cacus forced the stoln cattell hee conveyed to his Cave , to be drawn thither back ward , yet so it is , that the simplest persons could go directly thitherto discover what they supposed to bee there concealed . But when riches are lawfully acquired , they contribute much credit to vertue , besides the service they afford thereto in the execution of her just and generous designes . Arist. lib. 2. Eth cap 8. Whereupon the Philosopher desired the goods of fortune , as necessary parcels toward the intire accomplishment of mans beatitude . D. Thomas 12. qu. 4. artic. 7. And even Saint Thomas ( the master of Theology ) receiveth this proposition , as for what concerneth the imperfect beatitude of this life , wherein man hath not only a soule contenting it selfe with interiour blessings , but a body likewise needing externall benefits ; but in the life to come wee being then quit of this fraile flesh , God alone shall be our absolute good , and our perfect felicity , though after the resurrection the body being again reunited to the glorious and immortall soule , corporall benefits againe concurre , though not as essentiall and necessary , yet at least as adjuncts , and well befitting the perfection of our beatitude . So as you see on all sides how externall substance addeth something to humane felicity , yet not to cause us to bee of the Peripatetians opinion , who in conformity to their Aristotle , supposed a man could not be happy in this life , without the affluence of externall things , since to the contrary , Christian discipline preferreth the indigence of things before abundance , and the despisement thereof before the possession ; but wee only say , that a well ordered reason making use of temporall blessings to Gods glory , they become a great and powerfull instrument in the exercise of vertues , in the well using whereof consists our present felicity . Riches are of themselves things of indifferency , the well bestowing them makes them good , and the abuse thereof causeth them to become naught , and as they serve for subject of vice in the hands of wicked persons , so afford they weapons to good mens vertues ; and chiefly to the vertue appearing in publick , and which ( rightly to shew it selfe upon this worlds Theater ) hath use of exteriour assistances . Without which vertue becomes weak and languishing , and though not without merit in Gods sight , yet at least without action , fruit , and glory before men . For as the faults which are only in the will , are no way prejudiciall to civill society , and consequently deserve no punishment by humane justice , according to the Civilians rules ( save only in case of high treason ) where all is punishable , Voluntatis poenam nenso patitur . both the desire , the effect , the heart , the hand . So the good which is only in intention , brings no commodity to the publick , nor doth it from thence merit either glory or recompence . But vertue wanting the instrument of riches to bring to light her fayre designes , is constrained to smother thousands of good intentions , as being unable to disclose them ; and as much as poverty bereaveth him of divers occasions to appeare , and profit in publick , so much glory , credit , and authority , doth it cause him to lose : So as his generous inclination elevating him on the one side , and his disability dejecting him on the other , Alciat . Vt me pluma levat , sic grave mergit onus . it hapneth to him as to the party in the Emblem , whom the weight clogged as much as the wing elevated . Moreover , the things of this world are so disposed , and the judgements and affections of men have taken such a propension , Pecunia obedinut omnia . Prov. c. 10. that all yeeld unto , and obey riches ; as the Wiseman in the Scripture affirmeth . Gold ( saith the Philosopher ) serves as a surety or safe pledge to obtain what we seek for : Nummus est quasi fide jussor habendi pro co quodcunque home volucrit . Arist. lib. 5. Polit. c. 6. whence it hapneth , that being able to do all , and effecting every thing in humane occurrents , it acquireth great credit to the possessors , and bereaveth those of as much who enjoy it not .

CHAP. 4. The sequence of the same Discourse .

MOreover , offices , honours , and dignities do greatly contribute toward the acqu sition of Authority , and chiefly when they are the recompence of merit , and not the preys of ambition , or hire of vice . For when any illegall or dishonest way hath served as a plank or ladder to rise to honours , in this case a man cannot exercise his office with requisite resolution and liberty , but shall infallibly encounter divers oppositions founded upon taxations , tainting publick credit . But he whose vertue hath served as a step to rayse him to dignity , goes on with a resolute heart , bearing his head aloft ; his constancy rayseth his courage , and in whatsoever just or honest thing he undertaketh , honour marcheth before him , freedome accompanies him , and authority attends him . Dignities are the theaters of vertue , there it is where shee appeareth , producing her fayre actions to the view of all men . Offices authorize men , provided those men honour their places , and that one may justly report of them as was sayd of Epaminondas the Thebane . That they in such sort behaved themselves in their places of honour , Honores it a g●ssit , ut ornamentuns non accipere , sed dare ipsi dignitati videretur . Iustinus lib. 6. as they rather seemed to adde ornament to their offices , than to receive any from thence . And truly , as the Sunnes light communicating its beames indifferently to all things , doth not yet illuminate any but transparant bodies , disposed to receive the impressions of his brightnesse , as chrystall and glasse . So dignities in an ambitious and corrupted age , may fall into whose hands so ever ; but the splendour of that honour , and authority they afford , shal never illustrate any but such whose vertues are able respectively to honour and authorize them . Offices are as casting counters , of high price in the hands of rich Merchants , when they cast up their great accompts , but little or nothing worth in a poore mans possession , who hath no summes to reckon ; neverthelesse , if dignity without sufficiency hath no great reputation ; sufficiency without dignity cannot authorize it selfe among men , but remayneth unknown , unprofitable , and idle in the obscurity of retirednesse ; as mynes of gold undiscovered in the bowels of the earth ; so as many times tynne and copper are used in the course of traffick , whilst they supposing they want gold , suffer it to remayn rusting . It avayleth much for the common good , to employ that to publick use which may bring a generall profit . That the Sunne be placed in the firmament , the taper in a candlestick , and vertue in the throne of honours , since being raysed and authorized , it is usefull to all men ; but despised and neglected , it receiveth injury whereby all are endamaged .

Now among all the benefits of fortune authorizing vertue , favour and credit with the Prince , holdeth the highest rank , when it is employed not for particular , but for generall good . For as an ancient Poet sayd ; Principibus placuisse viria non ultima laus est . It is not the least of commendations , to bee pleasing to great Kings and Princes : nor is it a small conquest to game their hearts , who possesse the herats of all men , it is as much as by winning one heart , to conqu●●● all . What can be more eminent or illustrious , sayd that ancient Chancellour of Thierry , King of the Gothes , Cassiod . cp. 3. lib. 1. Car. Quid majus quaritur , quam hic invenisse laudum testimonia ubi gra tificatio non potest esse suspecta : Regnantis quippe sententia judicium de solis actibus summis ; nec blandiri dignantur animus dominii potestate mun●● us . than to have merited the commendations and approbation of those whose greatnesse takes away all suspicion of flattery : for the esteeme Kings make of any proceedeth meerly out of the opinion they have of their lives and actions ; and a spirit guarded with the authority of soveraign command , will never vouchsafe to applaud any by adulation . So as there is not any thing which doth more authorize a man , than the Princes approbation , whose esteem and judgement affordeth reputation and passage to men , as their stamp doth to coynes . After the benefits of fortune , follow the gifts of nature , of body and minde , being right serviceable for conferring credit and authority upon men . For only corporall beauty and majesty is so powerfull in captivating hearts , and imprinting in mens spirits , I know not what kinde of reverence , as it hath seemed in former ages worthy of Crownes and Empires . And God being pleased to bestow a King upon the people of Israel , made choice of Saul , whose comely stature , and majesticall port , seemed to gaine him the preheminence of that dignity above all others , as well as that of his body : Ab humere & sursum e●● minebat super omne● populum . Reg. l. 1. c. 8. He appeared ( sayth the sacred Text ) higher than all the people , by the head and shoulders : As this other of whom the Poet speaketh ; He appeared above all , by the whole shoulders . Iesus Christ himselfe , who to give us example of the worlds contempt , trampled upon , and rejected honours , riches , and all advantages of fortune , did not yet despise this gift of nature , but would surpasse all the sonnes of men in gracefulnesse and beauty of body , Speciosus forma pra fil●e hominum . Psal. whereby his port replenished with a most venerable majesty , acquired him a sweet but soveraign authority over hearts . And Saint Basil maketh an excellent observation ; Bas . de vir . ginitate . that God having given man the command and power over woman , would ( in recompence ) advantage woman above man in corporall beauty , to the end the same authority which man had over woman by prerogative of dignity , woman should get the like above man by her gracefull attractions . To be short , there is not any more strong charm to gayne hearts , and possesse wils , than corporall beauty and majesty , establishing an insensible empire over all beholders without need either of lawes or guards .

So as if the baits and attractions of the minde meet with those of the body , it is sufficient to make a man lord of all hearts , and absolute king over all affections , since by his exteriour graces hee gaineth the vulgars opinion ; and by his interlour , the judgement and estimation of the wise and prudent ; so as captivating some by the body , and others by the spirit , he maketh himselfe master of all . Now among the gifts of the spirit , strength and solidity of judgement is preserable to all others , and it is that chiefly which causeth a man to be reverenced , and doth most authorize him . For whatsoever in this world is most powerfull , is at length forced to yeeld to the strength of reason : he then doubtlesse , who hath the efficacy to cause the reason of his counsels most perspicuously to appeare in his words and actions , shall at all times remayn the strongest , and foly invincible , what aslaults soever aremade upon him . Riches , credit , dignities , favours , friends , knowledge , and cloquence , may overcome , ( for an instant ) but in the end reason will over-rule : and he who hath the abilities to make right use of these armes , he is furnished with instruments to surmount all things .

To all those gifts of fortune and nature , the gifts of Grace , which Divines call freely given , and which God bestowes for the common and universall good of mankinde , on those whom he intendeth to authorize , and make usefull for community , adde much weight and efficacy . Such are the gifts of counsels , knowledge , prudence , cloquence , and other heavenly gifts , ( which considered as gifts of Grace ) have in them something of higher and more sublime consideration , and produce more powerfull effects than the same qualities considered ( simply ) as acquired habitudes . And this one thing doth greatly authorize a man , when there is any one thing observed and acknowledged in him , surpassing the ordinary talents of men , and which testifies some particular grace and favour from God .

CHAP. 5. The sequence of the same Discourse , how wee ought rightly to employ those good parts wherewith we are endowed ; thereby to gain Authority .

IT is a common proverb ; That each man is the maker of his owne fortune : signifying thereby , that God is not pleased to work all , but that man ought also to co-operate on his part toward the raysing of his reputation , whether temporall here on earth , or eternall in heaven . We have spoken of the parts , qualities , and gifts of fortune nature , and grace , which make a man eminent in this world , and which acquire honour to him among men . But it is not all , to have the heavens liberall to some , and largely to impart its favours , if themselves be not prudent and sage to manage these advantages discreetly , and to employ them religiously to Gods glory , profitably to publick good , and happily to Gods honour . For as it is sayd , that Eagles and Serpents have certain pretious stones in their heads ; and that Griffins in the Northern Scythia , keep , in certain caves and vaults , great heaps of gold and silver ; but because themselves know not how to make use thereof , this treasure which they possesse , is of no profit to them . The same it is ( sometimes ) of men , who endowed with divers commendable qualities , which might make them famous , and recommendable , yet those excellent parts remayning hidden and smothered in their custody , they remayn fruitlesse , and themselves without fame or credit . Now it is not to bee denied , but that some are followed with I know not what kinde of infortunity , choaking all their worthy performances , in whatsoever they designe , and in all their attempts : On what side soever they turne , it still crosseth them at all points : and no sooner doth any hope of favourable successe begin to appeare amidst their endeavours , but it either forceth it to wither in the blossome , or snatcheth it out of their hands . Now be it that their actions never fall upon a favourable opportunity , or that the disposition of persons , times , places , with other necessary circumstances causing an action happily and gloriously to shew it selfe , still crosse them ; it commonly happens unto them , as to flowers withering in their bud , or as to Children who die in their birth , either because they came into the world over-soone , or too late , and in that they missed the moment of birth , which nature requireth : Or be it that God , to whose providence we ought to refer all things , since all is subject unto him , yea even those things which to man are casuall , being fore-seene by him ) is not pleased to give them authoritie in this world ; either reserving them for some greater good , or fore-seeing that the progresse of their fortunes , would in conclusion cause his grace to decay in them : Divinae Iustiti● emultari optimarum fortitudinem naturalium donation●bus . Diouys●is . or ( as Saint Denis sayd ) God beeing not willing to enervate the force of his grace , by conferring temporall benefits upon them ; or else , to the end to punish the offences of the age , and to deprive it of the benefit which the publicke might reape by the government of honest , capable , and usefull Magistrates ; in consequence of those threats he hath denounced in Scripture : or for some other respect , ( alwayes holy and just , though hidden and concealed ) howsosoever , it is certaine by daily experience , that divers , endowed with laudable and excellent parts , are yet still put backe , and live retired without name , or authority , though it be no fault of theirs , nor any defect in them , of sage and prudent conduct , hindring them from appearing recommendable , and worthy of Imployment . Now , these men ought to rest contented with the testimony of their conscience , being more valuable than all the Scepters and Crownes this world can afford : and which is the onely reward , whereof neither fortune nor humane ingratitude can bereave Vertue . To deserve honour , and not to have it , is more honourable , then to enjoy it without desert ; and the praise was incomparatively greater , when the question was asked why the people of Rome erected not Statues for Cato in the publicke places of the City , Plut in Cato . then when they enquired why any were erected for him . The vertue we see uncrowned is alwayes most esteemed by those who best know how to set a true estimate on things : whereas ( on the other side ) there is nothing more disgracefull , than an honour or recompence , the cause whereof we enquire . But howsoever it bee true , that misfortune still attendeth some mens merits , yet so it is notwithstanding , that as many impute the offences they have falne into to the Divels temptation ; So men , often cause both fortune , and the time to alter through their owne errors . For supposing they have commendable qualities , they either are ignorant how to make right use of them , or they absolutely abuse them , or neglect the right taking hold of occasions ; so as eyther the paines in the profecution thereof affrights them , or idlenesse disturbes them , or pleasure perverts & deludes them . If they be Nobles they degenerate , if rich they employ not their wealth honourably ; If of high Dignity , they invalidate their charge ; If wise , they force their knowledge to serve their particular contentments , and not the publicke good ; If endowed with other laudable qualities , they suffer them to remaine unusefull , as the Dragons of the Gardens of the Hesperides , which keepe the golden Apples , and know not how to gather them : No marvell then , though being full stored with rare endowments , they still remaine empty of fame and reputation . Some likewise conceale their Talents as Ants doe their Egges and graine , to enjoy the tranquility of a private life , which they preferre before all things : Now , of these men there is no wonder if they have what they look for , and misse what they avoyd : But if they doe this out of a true neglect of the world , and a pure love toward God , they are worthy of admiration , but if onely to avoyde labour , and for their private content , ( which most often hapneth ) forgetting their obligation on purpose to follow their humour , and preferring their particular pleasure , before the common good , they are not so much as worthy of excuse . It is not therefore sufficient to have happy advantages , and commendable parts , for the acquisition of fame , and authority , toward the opening a way to publicke profit , the principall peece being the true employment of them to good purpose : since of these things ( as of gold and riches ) the use is more worth than the enjoyment , and the employment better than the possession .

Now to make right use of heavenly gifts , and thereby to establish and authorize our selves : Paines , prudence , and good fortune is to be required : Of paines , to find out occasions , of Prudence to make election thereof ; of good fortune to finde , and profitably to employ them . Good fortune being independent on us , ought to bee remitted to Gods providence ; Paines , and diseretion beeing in our power , are part of our dutie .

And principally those who are descended from illustrious , ancient , and authorised families ought to acknowledge , that to maintaine the authoritie of their Ancestors , they are to support the reputation thereof by vertue ; and that if they intend to inherit the glory and same their fore fathers have acquired , they ought to succeed ( by imitation ) those brave actions which have made them so illustrious . Where vertue is not hereditary , glory cannot succeed , that fayling , this tendeth toward its ruine , and the flowers fading speedily followeth the rootes decay . Nobility may happily passe , together with the bloud , from Fathers to their Children , but the honour never passeth but with merit . Descent alloweth the one , but imitation ( onely ) can transmit the other : and if the one follow the name , the other attendeth vertue . For it is a Maxim in Philosophie : that things are conserved by the same means they are acquired , and are lost by their contraries . As water which gaineth its puritie by motion , conserveth it by the same , and loseth it by rest : and Iron receiving its heat from fire , preserveth it in fire , and looseth it , being removed thence . Now it is not the bloud nor the name , but the generous acts , which have acquired credit , and authority to illustrious families . Wherefore it is not the succession of name , and armes , but the hereditary sequence of vertuous actions , which can maintaine and conserve it . So as if Children degenerate from their Ancestors , and if instead of travell , idlenesse ; in place of industry , voluptuousnesse ; and pleasures , instead of continencie , and Iustice , dissolutions and pride slip in ; the greatnesse and authoritie of families , doe instantly decay ; and as Salust sayth ; Imperium his artibus retinetur quibus initio partum est . At fortuna simul cum moribus immutatur . Salust . de Co●ur . Catels . Fortune changeth with manners . The world affords us daily experience of this truth , wherein we see , that vice , and carelesnesse abase the credit of divers families ; which industry and diligence had raised to great honour and power ; and the fathers glory , instead of serving as an ornament to his Children , becommeth a shame and scandall to his posterity . For as Cajus Marius , reproched the Roman Nobility , who sought to put themselves into authoritie by the renowne of their Ancestors , whose steps they traced not ; Quanto majorum vita preclarior tanto horum socordia flagitior . The more illustrious and commendable ( sayd he ) the lives of Predecessours are , the more shamefull and vituperable are the Childrens vices : The glory of Ancestors , serveth as a light to their progenie , causing all they doe , be it good or bad , to appeare to the publicke view . Maiorum gloria posteris quasi lumen est , neque bona eorum neque mala in occulto patitur . And this ought to serve as an advertisement to those who are descended from famous and renowned fathers : All civill Law and Nature may well allow them their fathers inheritance : but how only vertue can maintaine them in the possession of their authority , and how they acquire not so great reputation by issuing from their race , as they undergoe an obligation to become worthy of their descent , and to doe as Spring waters , which still remount as high as their Sourses .

CHAP. 6. The sequence of the same Discourse .

AS the greatnesse and celebritie of a Family doth no way contribute any authority to those who are base and unworthy of the name they beare . So neyther doe riches give any addition of honour , either to Prodigals abusing their fortunes , nor to misers who know not the right use thereof . But those who understand rightly , how to use them upon occasions , have a great helpe both in the raising and maintaining their reputation . Liberality , and magnificence ; are two vertues of great splendour in publicke , making the Authours both famous , and farre renowned . The one , by benefits and rewards , by Prudence dispensed ; by knowing how to make election of persons , causes , times , and places ; the other , by honourable expences , employed in remarkeable actions , or in publicke workes , having reflection either on our Countries honour , or on the glory and service of God : For as the Philosopher hath observed , Honorabile● sumtus sunt maximè qui ad divinum sacrificium pertinent . Arist. lib. 4. Eth. cap. 2. The most glorious are those which concerne the service due to the Deitie . Now , if every great action ought to have an eminent object , what object can be more worthy , or more proportionable to the large expences of magnificence , than the honour due to the Divine Majestie . The house I will build shall be great and sumptuous , because our God is great and Majesticall ( sayd King Salomon when hee designed the building of that Majesticall Temple , one of the worlds Wonders ) alleadging no other reason for the incomparable Majestie of his worke , but the onely greatnesse of God . For those vast expences , divers put themselves unto , upon vaine and frivolous occasions ; the memory whereof is as soone past as smoake or winde , and its subject often as shamefull ; deserve not the name of magnificence , but rather of profusion , bringing no credit or glory at all , but blame and reproach to their Authors . As to give indiscreetly , is not to understand how to bestow , but is onely not to know how to keepe : So to spend in these unworthy and frivolous occasions , is not to be magnificent , it is not to be well advised . It is the object that giveth the forme , the esteeme and value , to the action . But bounty is rightly bestowed , and expences well placed ; liberality casts a a luster , magnificency appeareth : and both these acquire great authority among men : to those who rightly manage them .

To give , and doe good , is to imitate God , who hath not onely goodnesse to will , but power and riches to enable him to do good . To imitate the bounty and magnificence of the Almighty , is to make our selves admirable among men : and as our Saviour sayd in the Gospell . Those who are in honour and credit among men , are called Benefactors . Wherefore the rich ought to use it as we doe our bloud : which men more carefully conserve than any thing whatsoever , when there is no necessity of spending it ; but where there is question of maintayning Gods , our Kings , or Countries cause , or to gaine honour in a battaile ; there is nothing which the couragious and magnanimous lose more freely or readily . Vpon such occasions it is cowardize to keepe our bloud , glory to lose it . So the right use of riches , is to conserve them with moderate care , when it is neither necessary , usefull , nor honourable to spend them ; but when any occasion is offered , either to doe good for others , or to shew magnificence in any famous act ; It is necessary to employ them at such time with the like cheerefulnesse as the Souldier dispends his bloud , and at all times more to esteeme Honour than gold , Authority than goods .

In this manner , liberality and magnificence , are meanes of acquiring and maintaining credit by riches . But in case of honours , States , and dignities ; Iustice , moderation , love of the publicke , and the defence and protection of the poore and impotent : doe gaine very much . For when we see those who are placed in dignities , to make no other use of their power , but to cause right and reason to take place , to support innocencie , and to bereave iniquity of its liberty to doe ill ; yet notwithstanding , not to have a heart more puffed up with vaine-glory , but only a mind farther charged with care , and not to grow passionate but for publicke interest , and not seeke by their proper labours , but only the good and quiet of others , not to rule for themselves ; but by commanding to be serviceable to all , to shew themselves as terrours to oppressors , and the safety of the oppressed , and not to employ Authority but in defence of what needeth support , or to resist what cannot otherwise be repelled but by such a Iustice as is armed with power : is the thing in truth which ravisheth all men with admiration : It is that which acquireth , and maintaineth credit in publick opinion , causing those who execute such actions , to be reverenced as the Gods of other men . In this sort , Iob representeth the credit he had among those of his Nation , namely by his Iustice , and equity . When I drew neare ( sayth he ) the Gates of the Citie , Iob. cap. 23. and when they prepared a Chaire for me in the middle of the place , the young men retyred , and the old men arose and stood up out of Honour ; The Princes gave over speaking , holding the finger on the mouth . The Governours were silent , and their tongues were fastened to their pallats . The Eare that heard my discourse , esteemed me right happy , and the Eye contemplating my gravity , gave testimony to all men of me : Because I had delivered the poore , who had only cryes and sighes to defend them , and the oppressed Orphan who found no reliefe : I have comforted the afflicted heart of the Widow , I cloathed my selfe with Iustice , as with a Garment of Honour , and a Diadem of Glory . I have bin the Blind mans Eye , the Lame mans foot , and the Poore mans Father . See here plainly ( in this example drawne out of Scripture ) how the credit & authority of a Magistrate , is the fruit of his Iustice and Integrity . It is fitting that a Souldier know how to use his armes , if he will have them defend him : It is likewise requisite , that he who is endowed with worthy qualities of the minde , know how to employ them , if hee intend they should grace him , and put him into , or maintaine him in authority . For hee must understand how to take his favourable times , moments , and occasions to produce and manifest them . The observation of seasons , constellations , dayes , and houres , is not more necessary for those who undertake husbandry , to plant , sow , graft , or to inoculate successefully . If either Prudence , or good fortune faile at this point , we shall never advance any thing : and be it that wee trip by indiscretion , or slip by misfortune in this passage , we shall still make the nose and ground meet , save only that Imprudencie herein is blamable , Infortunitie excusable .

But to conclude all this discourse concerning Authority ; The acquiring thereof is not all , we must likewise beware we abuse it not , or loose , or weaken it by-imploying it to every frivolous purpose , and without necessitie . For as those who daily take Physicke , make it uselesse and inefficacious , by the over frequent use thereof , taking away its vigour and operation by the custome : So those who in all affaires and accidents are overstiffe , and will straine their Authority to the height , enervate , and weaken it , so as resolving never to slacken or unbend the bow , they in the end doe absolutely breake it . It is fitting sometime to give that way in lesse important occasions , which a man would not doe , in the obtaining what is fitting in more principall occurrents : it is not necessary in passing a River to goe directly against the streame , and to afflict our selves with an unnecessary toyle , but rather to overcome its force in by asing the current , and by a little descending and not by direct mounting to breake its force and make way . Who so knoweth how to give way when in discretion he ought , shall overcome all with patience . We are to keepe the shoot-anchor for great tempests ; Credit and Authority for eminent occasions ; small ones ought not to detaine it , to the end , great ones may meet it , in its full measure . We have an excellent example hereof in Tacitus , where a famous Senatour ( Cajus Cassius ) speaketh these notable words to the Senate in a Subject of consequence . Tac. lib. 14. Anual . 1. I have divers times not opposed many scarce reasonable things , which have bin proposed in this assembly , to the end not to destroy by over importune and frequent contradictions all the Authority I have ; but to keep it intire for the Common-wealths necessities , if happily affaires stand in need of firme and free Counsell . Here you see how Prudence ought to husband Authority .

CHAP. 7. Of good Luck .

ORder is transmuted , when the Blinde lead the cleare-sighted . Neverthelesse in worldly affaires , if Fortune guide not Prudence , yet doth she at least open the way for it , and causeth it to attaine its ayme . Prudence may passe on without the conduct of fortune , but not arrive to the end wherto it aspireth , without the favour of fortunes Convoy : So as Prudence inventing sage Counsels , and Fortune affording happy events ; The cleare-sighted disposeth the way , but the blind findeth the passage . It is not therefore sufficient to have Prudence for the proposing of good Counsels , and Credit and Authority to cause them to be received ; if fortune accompany not the execution to make them successefull . For though it be true that the Wiseman ought not to be answerable for events , they being out of his Iurisdiction , but onely for such Counsels as depend upon himselfe , yet so it is notwithstanding , that hee both seeketh and desireth his pretensions , as all other things doe , and when for the obtayning thereof , he hath performed what he eyther ought , or is able to effect ; in conclusion he findeth himselfe frustrate . The glory of his Prudence doth not greatly content him , without the fruit : and if he merit not reproach , yet seemeth he worthy of compassion : since the vulgar in matter of affaires regard not the counsels , but the events : they more esteeme a naughty counsell with happy event , than a good and sage one , which succeedeth not ; and good fortune once sayling him , both Wisedome , Prudence , Iudgment , and all things seeme to be wanting in the opinion of men . Truly those who having on their part performed what they ought ; yet doe only want successe , may defend themselves with the answer , which Siramnes a Persian Gentleman , made to certaine of his friends , who wondred why his Enterprises were so improspcrous , his propositions being so pithy . Plut. in his Morals of the notable saings of Princes , Kings , and Captaines . The reason ( sayd he ) is , because I am only Master of my discourse , but Fortune of the effects . Yet notwithstanding , when good counsels take effect , men alwayes esteeme them the best , and when they succeed not , the contrary event causeth them to be in some measure suspected . In a word , Prudence without successe is a faire tree without fruit , and it is the fruit , not the tree ; the successe , and not the counsell , men chiefly desire ; since counsell is not sought for , but in hope of the desired event , the way but for the marke , the Medium but for the Terminus and the meanes but for the end .

Now that good Luck , whereof I speake , proceeds not , either from that blinde Fortune , which spirits yet more blinde have forged , nor from that imaginary destiny of inflexible decrees , whereto Heathenish Antiquity hath subjected the Counsels even of Iupiter himselfe , nor on the disposition of Celestiall bodies , whereto the vanity of Nativity-casters , submit the whole order of things happening here on earth , whether Naturall , voluntary , or casuall . Fortune is a Fable , Destiny a Dreame , and that necessitie the judiciall Astrologers pretend to bee imposed by the Starres upon humane and free actions , or upon casuall and accidentall events ; is an evident errour , and a manifest impietie . For as concerning those effects depending on naturall and necessary causes ; the order of the World and Nature , ranging inferiour bodyes under superiour ones ; giveth to those Authority , to those dependancie , and regulateth the actions of elementary Bodies by the Law of the influence of Celestiall Bodies . All that God hath made is established with order ( sayth the Apostle ) . Quae a D●o sunt , ordinata sunt . But what power would men ascribe to Starres , either over humane actions , proceeding from the Will , or over casuall occurrents , which being accidentall effects , cannot by consequence have any Naturall , certaine , or limited cause . Nature being appointed to a certaine and infallible end , Natura ad unum determinatur . according to a Philosophicall Maxim ; what authority or command can she have eyther over mans will being unbounded , free , and indifferent , to the one or other , of two contrary objects ; or over that , which being meerely casuall , may eyther happen or not happen ? The Starres being corporeall , what can they imprint upon the soule of man being spirituall ; unreasonable things , upon reasonable ones ; what is necessitated , upon what is free ; or a thing determined upon an indifferent matter ? In like manner , concerning casuall accidents what subordination can casuall and accidentall things , have to the influences of Starres , being regulated , necessary , and infallible things ? Is not this as much as to strive against all reason , and to abuse the weaknesse and credulity of spirits ; so much as only to dare ( I will not say maintaine ) but even to broach such absurd propositions . The Starres then ( O man ) shall be culpable of thine offences , authors of thy good workes , causes of thy prosperities , instruments of thine infortunities : if you doe any good they shall have the merit , and consequently the reward shall bee due to them , and not to you . If you offend , they shall beare the blame , and you may justly cast the punishment upon them . And why are Lawes among you , if the Starres impose lawes upon you ? If the starres be the causes of your good and bad actions , and you only the instruments , to whom is the penaltic of ill , or crowne of good due , to the workman , or his tooles , to the cause , or to the instrument ? See you not plainly , that if these propositions were true , you offer injury to the Starres to appropriate to your selves the reward of the good which they doe , and wrong to your selves , to inflict on your selves , the punishment of the evill you commit not ? Who sees not how these propositions overthrow all reason , all justice , all vertue , all order , and all policie . In like manner , if it be the Starres which send good fortunes , or fatalties , prosperities or adversities to men ; they then governe the world , it is they who raise some , and represse others , who distribute honours , give victories , transferre Scepters , and dispose of Kingdomes . But if this be thus , wherefore is merit raised in one time , and why at another time doth ambition obtaine all Honours ? Is it because the Starres one while make use of justice , an otherwhile of favours ? Why in one age doth Industry conferre dignities , in another gold , or advantage in bloud : is it because the Starres alter and accommodate themselves to the abuse of times , as well as men doe ? Why in one Nation doth Election conferre Crownes , in another Succession ? Is it by reason the Starres follow the fashions of Countries ; and doe diversly distribute their benefits , according to the lawes of Kingdomes ? But they doe well in accommodating themselves to lawes , lest they should bee resisted , and finde some more compulsive thing then their owne power . Of two , borne at the same instant , and under the same Constellations , why is the one prosperous , the other miserable ? and the aspect of Starres beeing so equall in both , why should the effect bee so different ? Who seeth not that the Startes consisting of naturall and necessary causes , appearing in all times and places , and in all and every where after the same fashion , producing so inconstant and various effects , according to places , moments , and circumstances , cannot be any constant cause of humaine events ; but in their conceipts , who have neyther rule nor reason .

Naturall reason clearely sheweth the vanitie of their discourse . Insigna coel● nolite m●th●re qui timent gentes , quia l●ges populorum vana sunt . Ierem. c. 10. Scripture condemneth them as full of Superstition , errour , and impietie . Feare not the signes of Heaven , which Idolatrers dread , because the Lawes of the Nations are vaine : sayth the Prophet Ieremy : and the Church rejects and detesteth them , Astrologia , & planetarii damuatur à Christiana & vera pietate De Aug. l. 4. Confess . as contrary to true pietie . Iudiciall Astrologers , and the Planetaries ( sayth Saint Augustine ) are condemned by the Christian Law . And Saint Epiphanius reporteth , that Aquila Ponticus , who in the Primitive Church , De Epiph. l. de som . & mensuris . in the Emperour Adrian his time , translated the old Testament out of Hebrew into Greeke , was expelled out of the Church , for addicting himselfe to judiciall Astrologie . All the Holy Fathers , with joynt consent have impugned this errour ; D. Bas . in c. 14. Esay . and St. Basil sayth , That it confoundeth mans spirit , and takes away Gods Providence . Yea , even the Lawes of well insticuted Republiques among the ancient Pagans , have banished these judiciaries and deviners of good events , as pernicious to civill societie . And we reade in Tacitus of a Decree in Senate made in the Emperour Tiberius his time , Factum est Squatus consulium de Mathematicis Italia Pellendis , gonus hominum quod in urbe nostra & expellotur semper , & retinebitur . Tac. lib. 1. Ann. to expell them out of all Italy . Whereupon this grave Authour addeth a very remarkeable observation , that this kind of men have at all times beene chased out of Rome , and yet have they continually beene retayned and supported ; Expelled from thence by publick Lawes , but fostred by the superstitious , & foolish credulitie of particulars . So as neyther humane actions , nor casuall accidents , depend at all upon the disposition of Stars , neither as efficient causes , nor as singes or tokens of what hapneth . Against the errour of Origen , who affirmed ; that though the Starres cannot be the causes of what is done , eyther freely by man , or casually by hazard , yet so it is , that one may know what will happen by the inspection of Starres , as by the reading of a booke , where God hath written , and imprinted with his finger , in great and legible Characters , all the order of future things , as in a Table , or Patterne of his divine prescience , which hee hath exposed to mans sight . An errour which the Scripture condemneth as well as the former ; forbidding us to have recourse to Starres in any sort , save only to know times and seasons , and what hapneth by a natural , and necessary order .

But first , as for what concerneth humane actions , they have not any neare and interiour cause , but only mans free will , resolving eyther upon good or evill : And as for more remote and exteriour causes : when man operateth rightly and sutably to reason : God concurres , as the mooving cause , ( eyther by his generall concurrency or particular , in an naturall order , as some will have it ) naturall and morall actions , or by a particular grace , or by a supernaturall order , in Christian and supernaturall actions . After the law : ( whether divine , or humane ) the just customes of those Countryes where we inhabite , and the good example eyther of Ancients , or of such with whom wee converse , are the exteriour meanes , interiourly moving the will , to incline it selfe toward good : And when man is inclinable to evill ; his irregular actions , cannot be imputed ( besides his proper inclination being the interiour and principall motive ) but to the Divels impulsion to the perswasion of wicked persons , to pernicious example , to the attractions of Creatures , or to occasions depending upon , and inclining toward vice : but to the Starres they can no way be referred , but indirectly : in that Starres may incite passions in the inferiour appetite , and these passions the will . As for what concerneth casuall events ( being the subject of our question ) they have no other cause , save onely the disposition and casuall encounter of certaine circumstances of times , places , and persons , whereon such uncertaine affects depend as upon unsure , and irregulated causes . But I call this chance casuall ( as to us ) but not as to God : to whom nothing is accidentall , but all fore-seene by his prescience , and ordered by his providence . For if even a poore Sparrow falls not to ground without Gods Providence ( as the Gospell speaketh ) were it not a manifest impietie to suppose , that any thing could happen to man which God foreseeth not by his fore-knowledge : and if good ; ordained by his expresse will : but if ill ; permitted by his secret and hidden Will , but alwayes holy and just providence . So the good fortune ( whereof we speake ) causing good designes and sage counsels happily to succeed , proceed not but from the casual disposition , and encounter of circumstances which are to concurre toward the production of happy successes : This being often casuall , as concerning our providence , but at all times forescene , and ordered by that of God : who so well disposeth the places times , persons , and affayres , in favour of such as he intendeth to make use of in the execution of eminent actions , as all things make way , and succeed favourably for them .

CHAP. 8. That this good Fortune followes some , and how it is to be managed .

THis good Fortune being understood according to my explication , is an heavenly guift which God hath in such sort annexed to certain persons , as it followeth and accompanieth them in all places , as the shadow doth the body . To deny this , were to be ignorant of what Histories affirme , and whatsoever daily hapneth in humane affaires . For who can rightly consider the Progresse and pursuit of Augustus his fortunes , who among all the Emperours and Monarchs of the earth hath merited the name of Happie : but he must observe the disposition , and order of Gods Providence causing affaires , humors , times , and other circumstances to meet in the same point , and manner as was fitting , did raise , and leade him as by the hand to the soveraigne authority of the worlds Empire . Iulius Caesar had already begun to cast the platforme of Monarkie ; but because things were as then not absolutely disposed for so great an alteration ; Love of liberty , and the zeale of maintaining the same , still boyling in their breasts : the successe was not answerable to his couragious resolutions , and his designes wanting no valour to under take it , fayled only of fortune to bring it to effect . But at the same instant , when Augustus began to appeare in the lists , all things shewed themselves favourable , and inclinable to his wishes . The people incensed for the death of Caesar , against those who defended the Common wealths liberty . Affections , and humours inclined to alteration : Anthony under pretext of revenging this death , fighting with generall approbation against publike liberty . Cicero deceived under Augustus his apparance ( as then named Octavius ) putting him into reputation , and opening ( unawares the first passage to his future greatnesse : After this , the conspiracie betweene Anthony and Lepidus for the ridding their hands of the principall heads of the Republickes faction , and so to share the Empire betweene them three . The opposites suppressed , resistances removed ; The Empire divided ; Lepidus soone giving place to his two Companions ; Anthony in the end to Augustus : all Authority collected , and reunited in him alone : a triumphant armie on foot to maintaine it : The peoples , and great persons their affections ready to receive him : his enemies , eyther dead , subdued , or won with rewards ; Conspiracies either repressed by feare , or vanquished for want of power , Adversaries overcome , or dispersed by clemency ; In a word , all things disposed to Crowne and Proclaime him Emperour of the World , who seeth not plainly . Gods providence disposing all things in his favour , in this tissure , and linkes of prosperities . Now were it that God by meanes of the temporall Monarkie in Rome , intended to lay the foundation of the spirituall , which IESVS CHRIST , who was pleased to appeare in this world , came to establish in his Church ; Or were it that by an universall peace proceeding from the conduct of one only head , he intended to dispose men to the reception of the promised Messias , who brought peace upon the Earth ; or were it , that by reducing all Nations under the authority of one Emperor , he would open by these means ( as St. Leo observeth ) the course of the Gospell ; which was to be announced , and published to all Nations : Or besides all these reasons were it for some other secret , or hidden cause , one may clearly know and perceive that this greatnesse of Augustus , is not a worke of his vertue but of his good fortune , and his good fortune , not a worke of hazard , Destiny , or the Starres , but of Gods Providence . I alleadge this so vulgar , and well knowne an example , to shew that the good fortune which follows some persons , dependeth only on the concurrence of circumstances rightly disposed , and ordained by Gods Providence , willing that these their designes should succeed , to make use of them toward the execution of his Eternall decrees , whether they imagine or aime at any such matter or otherwise . If their designes be honest and just , he imployeth them by his expresse will ; If wicked and unjust , he suffers them , and by his wisdome draweth there out the good he intendeth .

But this good fortune seemes to be so farre affected to some , as it not onely followes their persons , but even all things concerning them , or that have relation unto them : as the Prosperitie of Augustus followed all his Lieutenants , who with incredible good fortune obtained for him infinite famous victories . Alexander the Great ; his fortunes followed his very pictures ; and the Ancients were of opinion , that his pourtraicts carried about the neck , made those happy and fortunate who wore them : And wee reade in the histories of Bohemia , how that famous Captaine Iohn Zisca , who never lost Battaile where himselfe was present , had so great conffdence in his good fortune ; as he ordained , that after his death his skin should be taken off , and a Drum to be headed therewith with , which he commanded should be beaten up , in the head of the Armie ; perswading himselfe that the like good fortune continually following his person whilest helived , would likewise follow his skin and carkasse after his Decease . The same felicity following famous Commanders in warre , causing them to performe brave exploits : doth likewise accompany ( even in matters of peace ) those generous soules ; whose counsels , and directions God blesseth for the prosperity of States : in such a measure , as all they advise , succeeds , and is effectuall ; when as whatsoever others , no lesse prudent , and capable , shall propound , or seeme to set forward , becommeth vaine , and fruitlesse : to shew us that in the decrees of humane Prudence ; Fortune , ( or to speake more properly ) Gods Providence , will maintaine the Empire . But though the enjoyment of good fortune , be a thing not otherwise depending on us , then is the finding of a hidden treasure ; which not the designe , but the luckie accident causeth to come to passe . Yet so it is that as a good husband maketh better use of this found treasure , then a prodigall who spends all ▪ so a Prudent and sage person doth better employ his good fortune , then doth a foole or indiscreet person , who looseth it in abusing it . It is God then who giveth this good fortune , but it is man who makes use of it : his favour conferres it , but our Prudence must imploy , and manage it . And as Gods grace doth not exclude but command mans cooperation in things concerning his eternall salvation : So Gods favour restraineth not , but requireth mans concurrencie in what hath reflection upon the conduct of temporall affaires ; and the good fortune hee conferreth on some , hath such depen●an●ic on his benificence as their Prudence , their Diligence , and their Industrie are at all times req●ilsite ●●ward the validitie thereof . For God maketh not use of man as of an inanimate & unreasonable Instrument , cooperating nothing of himselfe toward the work mans art , but suffring him to performe all ; but he employeth him as an instrument endowed with soule and reason . who being moved , ought also himselfe to stirre , and following his proper , and voluntary propension , upon the first motion his mover gives him , to finish together with him the designed worke . Good fortune followed Augustus from his Cradle even to his Grave ; but observe how hee hath at all times employed it by his paines , husbanded it by his diligence , managed it by his wisdome : so farre forth as he hath left it questionable , whether his Prudence be more obliged to his fortune , in having so faithfully followed it , or his fortune to his Prudence , in having so sagely conducted it . Alexander likewise was happy ; Fortune seeming to make choyce of him for her Favourite ; but had he slept in Idlenesse , had he not seconded his Fortunes by his Travailes and Courage : his Fortune would never have layd him in the Bed of Victories and Triumphs , which acquired him the Title of Great . It is therfore necessary , for those who are seconded with good successe in their designes & counsels , to endeavor on their parts , to employ it profitably , & to manage it discreetly ; I say discreetly , since fortune is ofte offended with such as abuse her favors , who attempt all things , who unadvisedly undertake actions : and who without sounding the foard , fall into the precipice : supposing their good fortune hath compacted with their impradencie , obliging her selfe to follow it at all points . There is no treasure so great , but Prodigality can draine it , nor Fortune so propitious , that folly will not frustrate . And it is ordinarily seene , that the most fortunate , are in conclusion crushed with the greatest miseries ; for being over confident of their Prosperity , they commit the grossest absurdities : so as the same good Fortune which in favouring blindeth them , in blinding overthroweth them , causing them out of their owne folly to pay use for her former benefits . We are to acknowledg , that Fortune being blind may trip , standing on a Bowle she may turne , having Wings she may flye away , If Prudence shew her not light , Discretion settle her not , and the reverence we beare her oblige her not to stay .

Discretion ought to be seconded by Modestie ; since Pride and insolency are the most dangerous rockes threatning the prosperous . They are ordinarily engendred by good Fortune , yet doe they commonly spoyle and ruine their productrix . For presumption moveth men , not at all to measure their forces , throwing them headlong into hazards , whence good fortune cannot disingage them ; it causeth them to scorne others , this scorne rayseth envie , out of envie arise Counter checks , enmities , and contradictions , which in the end shake the fortune of the most prosperous ; for having carried themselves over insolently in their advancements . So as better counfell cannot be followed , than to imitate the modesty of Agathocles , who from the Pottery , being raysed to Royaltie , Caused Earthen Vessels to be mingled with those of Gold and sil●ver , at his Table , to the end the remembrance of his former meanesse , might hinder him from growing proud of his Present Groatnesse . What felicitie , therefore soever followth the prosperous , hee ought never to forget hee is man ; and how the very thing seeming to rayse him above others , is but onely the puffe of a fraile Fortune , which may forsake him in a moment ; as the Winde causing a Ship to sayle often leaves her in the middle of her Voyage . We are to consider , that there are divers things , which contribute toward the conservation , and maintenance of good Fortune , and chiefly the good will and friendship of other men , which is lost by Pride , but gayned and maintayned by moderation . But since good Fortune is a heavenly guift , and a favour from God , ( as I have formerly shewed ) the most assured meanes to maintaine it , is an humble acknowledgment toward him who bestoweth it ; an acknowledgment consisting of two points : In rendring him the honour and glory by thankesgiving ; and in not imploying it , but in just enterprises , and conformable to his holy Will , by a pure , and upright intention . For when wee abuse Gods Benefits , or alsume the Honour thereof to our selves , or when we imploy it only to our own particular profit , or when we make use thereof , against the Giver ; God ordinarily revoketh his guifts , or turneth them to the ruine and Confusion of ungratefull persons .

Whereupon , wee see in History , and dayly Experience , that those who have the greatest good Fortunes and Prosperities , in this World , often fall upon most fatall and unfortunate ends . Wherein wee are to acknowledge the Iustice of Gods Iudgements , in the chasticement of their ingratitude .

CHAP. 9. Of Fortitude and Courage .

IVstice often encountreth divers impediments , in the execution of the good it designeth ; Le ts ( I say ) so strong sometimes , and so violent , as Authority cannot overcome them , nor can good fortune divert them ; if Fortitude and Courage breake not through and surmount them . Fortitude therefore is a right necessary vertue , to performe , and execute , by overcomming all opposite resistances . And it is hereof we are now to treate .

Nature hath imprinted in all things a certaine inclination , not only to procure good , and avoyde evill , but even to resist things contrary , eyther hindring the pursuite of what is profitable , or casting in our way , what is hurtfull unto us . Fire hath a naturall propension , not onely to raise it selfe aloft , from interiour places , not agrecable thereto , and to tend to its naturall sphere , and convenient residence ; but moreover to resist all things corrupting it , or hindring its mounting . Water hath not onely an inclination to slide toward the Sea , the place it seekes for ; but a swiftnesse and violence to make it selfe way over bankes , ditches , rockes , and mountains , resisting her course . A stone , besides the weight , causing it to fall to its center , hath the strength and hardnesse , to crush and breake things opposite to its descent . All living creatures , besides the naturall appetite , inciting and drawing them toward objects pleasing to their senses , are , besides , stirred up , by a secret instigation , to arme themselves , either with beake , teeth , nayles , or other naturall weapons , against whatsoever shall hinder them from the approach or enjoyment of those things they affect . Man likewise is not onely endowed with the concupiscible apperite , inclining him to the purchase of things sutable to his nature , and to the avoyding their contraties , but with an irascible appetite likewise , serving him as a spur , and affording him vigour , to fight against all resistances restrayning him from the good hee aymeth at , and against all mischies attempting and assalting him . The flashes , and motions of this irascible appetite , as hop , bold nesse , and choler ( the three principall passions of the irascible ) being well ordered and conducted by reason , serve as souldiers to vertue , to fight under her Ensigne against such difficulties , and resistances as shee encounters in the execution of her designes . So Saint Gregory of Nice , Greg N●ss . Nemesiu l. 4. Philos. ca. 13. Iraest armigera concupiscentiae . elegantly termeth Choler , a souldier under the pay of concupiscence , fighting for her against all things opposing her pursuits ; A souldier arming himselfe in loves quarrell , to overthrow , and surmount whatsoever shall crosse her desires . Now if Temperance doth so evenly regulate the desires of love , as to cause man , not to love , or desire , but onely what is conformable to reason ; In this case the motions of the irascible part , arming themselves against oppositions , are just and reasonable , and serve as instruments for vertue . For the Stoicks were in the wrong in condemning all Passions as vitious , As Lycus King of Thrace , who destroyed al the vines in his kingdome , because Wine inebric●ated the passions Hier ep. ad C●esiphon . contra Pelagiu . Ex homine passionem tollere , hoc est bominem ex homine tollere . and in striving utterly to bereave us thereof : since passions are naturall to man , vice being not derived from nature , but from the will . Wherefore the Philosopher rejecteth this Proposition as false . And the church it selfe , at a famous Councell in Saint Hieromes time , condemned as heretickes , certaine Anachorites , who would introcuce a kinde of Apathie and impassibility . Since ( saith this holy Father ) he who wholly taketh passions from men , doth as much as he who breaveth man of his humane nature . Nay , I will say more , it is to rob man of the spurre toward vertue . For God hath ingrafted these transports and motions in man , not to follow them as bruit beasts , without reason , or restraint ; but to make reasonable use thereof , as provocations exciting us to the eschewing of ill , and pursuit of good . Reason sheweth man both good and ill ; the Will inciteth us toward good , and diverteth us from ill : Passions well ordered by reason , serve as spurs to the will , to put her forward with more ardour , and vehemencie whither reason conducts her , and her motion leads her ; But chiefly when the good which vertue proposeth is difficult , and hardly to be executed : for vertue at such times intreates the passions of the irascible , to lend her strong hand , and as souldiers to take armes for her assistance ; And presently at her summons , Hope , ( the first motion of the irascible ) begins to arme and to put her in heart : Hope is seconded by a generous Audacitie , as with a second Champion , who surmounting the consideration of all obstacles , which might stoppe his course , exposeth and puts himselfe forward without all feare of danger , to such meanes as may serve him to execute his resolution . But if the resistance of wicked persons oppose and crosse him , Choler as a third souldier comes to the rescue , which pricking and awaking the soule , as with a quickning sting , heats and inflames her with a holy violence against iniquity . But by reason these three souldiers are dangerous if they be not moderated by the lawes of good discipline ; and in that hope may prove rash , Audacitie foolish , and Choler precipitate . Wee are therefore to be warie , lest presumptuous Hope engage us not in desperate enterprises , indiscreet boldnesse into impossibilities , blinde Choler into inevitable ruines : But rather that consideration guiding Hope , discretion boldnesse , and reason Choler : vertue by this meanes may employ these three Champions in the sage , valorous , and happy execution of her intentions . For there is this difference betweene those who follow the violence and brutalitie of their passions ; and others who regulating them by reason , make use of them onely as incitements towards vertue : that the former foolish cast themselves upon the very swords , point which nature hath given them ; the latter imploy it prudently to the right use : the former hereby finding onely therein their ruine , the latter extracting thence their glory . Those if they enterprise any good action , suffer themselves to bee transported precipitately to their downefall , soone losing their fyrinesse in the progresse of what they undertake : The second governing their transports by judgement , revigorate their resolutions ; the further they engage themselves in dangerous enterprises ; shewing more courage in the conclusion , than in the beginning of their atchievements ; to which purpose the Philosopher hath pronounced this approved Maxime : That the Audacious before perils , put themselves forward , Arist. lib. 3. Eth. ca. 7. and aces praevalentes sunt anto pericula , in ipsis autem discedunt . but in dangers they flie . Temerity casts them thereinto , Timiditie forceth them to retire . Now this hapneth by reason this sort of audacious people who follow the first apprehension , give themselves no leysure to foresee all the difficulties opposite to their designes . So that as the Andabats they cast themselves headlong into dangers , & being once engaged in the medley , and there encountring greater oppositions than they imagined , they are amazed , they shrinke and recoyle . But those who guide their rage by reason , foresee all the perils they may probably encounter in their designed affaires , without precipitately plunging themselves thereinto ; Wherefore , not passion , but judicious reason causing them to put themselves upon dangers , they at first seeme coole , taking their times , and managing their forces : but being once throughly engaged in danger , they then incite their slacknesse , as doth the Rhinocetos , generously employing the spurre of boldnesse , and of Choler , to put forward their resolution .

But herein Prudence is to be required , as indeed all vertues hold hands , one having need of anothers mutuall assistance , but yet ( as the Philosopher sayes ) it is the proper office of the vertue of Fortitude , to rule and governe the irascible passions ; Prudence doth indeed governe the motions of Hope , containing it within the limits of what it can , and ought to hope , according to the circumstances of affaires in present agitation ; since it is the signe of an imprudent soule , to cast its hopes as farre as his desires , and his desires as farre as his dreames ; But it is the vertue of Fortitude , which restraineth the motion of Audacitie within the bounds of discretion , and cholericke motions within the limits of reason . For a great Fortitude is to be required for the repression of the formers indiscretion , and the latters violence . And it is no small argument of weakenesse , to suffer our selves without bit or bridle to be transported to their motions . Whereupon Seneca saith , that cholericke persons are impetuous in their passions , and threatning in their comportments , but weake , slacke , and pusillanimous in heart : So as Prudence and Fortitude regulate these three Passions , and ranke these three soldiers under the lawes of discipline . to be after employed with discretion , and successefulnesse in the execution of brave and magnanimous enterprises .

CHAP. 10. Of the necessity of this fortitude in matter of execution .

ANd hence riseth the courage wherewith these who have publike charge , ought to arme and defend themselves . A courage which reason guideth , Prudence accompanyeth , Discretion ruleth , Fortitude upholdeth , which a generous boldnesse animateth , and which a sanctified zeale inciteth to overcome such resistances as Iustice meets withall . For what doth it avayle them to be wise in knowing what is fit to be done , prudent to invent the means , just to appropriate affaires to publick good , authorised , and happy to cause them to be received , and succeed ; if besides all this , they be not couragious , and magnanimous to breake through all obstacles opposing execution . The Philosopher sayth : Wee are to proceed slowly and leysurely in the consideration of an Enterprise , Arist. lib. 6. Eth. cap. 6. Diu delibera●dum , sed cito faciendum . this being the proper office of Prudence : But in matter of execution , diligence , quicknesse , and promptitude is to bee used ; this beeing indeed a part of Prudence , but more properly the effect of Courage . We are to conceive our designes at length , and without precipitation ; as the Elephant who carries her fruit ten yearees ; or as the Palme which stayes ( as is said ) a hundred yeares before she produce her dates ; or as Nature , which employeth many Apes , in the forming of gold , and doth slowly set forward in the production of her most excellent workes : and not to doe as the Bratche and Beare , who with over-much haste never perfectly finish or forme their little ones in their bodyes , but produce them blinde , as the Bitch doth , or imperfect as doth the Beare ; whereupon the old Proverbe arose : The over-hastie Bitch bringeth forth blinde Whelpes . Canis festinans cacos parit catulos . But on the other side , the Enterprise being once maturely couceived , and formed by a slow deliberation , it is fitting to disclose , and cause it to appeare by a prompt and hardie courage ; and not to doe as the fearfull Hindes , who stopping their fruit as much as they may , out of the apprehension of payne , bring them not forth ( as is sayd ) but when they are constrayned by a greater feare , when thunder affrights them . It is a great weaknes to produce that slowly and fearefully , which should bee effected quickly and couragiously : For such executions resemble outworne Mines , making a greater sound than they afford substance ; And as courage is required in prompt execution , so is it necessary for happy atchievement . For , Fortune is ordinarily amorous of courage , and doth hardly favour any other then the hardly . She assisteth the stour , and rejecteth the timerous ; sayth the ancient Poet. Great feares meet with mighty perils , and hardy designes with happy events . In Combats ( sayth Salust ) those who are most fearefull , runne the hardest Fortune ; Salust in conjur . Catil . in praeliis iis est maximum periculum , qui maximè timent audacia pro mure habetur . Confidence serves as a Counterscarpe ; all things resist the fearfull ; all yeilds to the daring . He who feares the Nettle , only touching it with his fingers end , is instantly pricked and stung ; but he who graspes it closely in his hand without feare , feeles no offence therein . To feare resistance , is to bee already overcome ; he who knoweth how to despise it , knoweth how to vanquish it . To doe , we must dare . Who feareth all , doth never any thing . The fearfull forge difficulties to themselves , even in casie atchievements ; and precipices , in playnest wayes : They dayly consult , often designe , never execute ; and they are so farre from beeing able to breake through the obstacles appearing , as they even avoyde those which are onely in their imagination : themselves destroying their bravest designes by their proper Idaeas . They doe as Demosthenes , Plut. in Demost . Who thinking to flye from Souldiers , fled from Thistles : or as the Roman Army , surprised with a Panick feare , In seeing the Moone in Eclipse : Tacit. lib. 1. Annal. Quintus Curtius . or as that of Alexander , Who seeing the ebbing and slowing of the Sea , affrightedly trembled , and would not stirre a foot . These vain feares are very fatall , in publicke persons , who in their most just enterprises , meet with true obstacles enough , without suffering groundlesse apprehensions , to forge imaginarie ones . How many tempests , Winds , rockes , and dangers threaten a Ship , before she arrive at a safe harbour , how many difficulties , traverses , and rancounters , justle a just designe , before it toucheth the marke ? So as if the Pylote did not as well arme himselfe with courage , as with the Helme at the Sterne , and the Magistrate as well with Fortitude , and courage , as with Prudence : The former with his Helme would yeild to the first Storme , the latter with his Prudence , to the first opposition .

The wicked never fayle to countercheck the just , who seeke the common good ; and because they want reason , audaciousnesse seconds them . If courage surmount not impudence , in vaine doth Iustice resist iniquitie . If impudence encounter pusillanimity , iniquitie will tryumph over Iustice . All men yeild not to right and reason , wherefore authority , and fortitude is given to Magistrates ; but what would their authority serve them , if courage did not strengthen it ? The hand makes the sword terrible , and courage causeth authority to be respectable . What use hath a cowardly slave of a sword having no valour ? It is sayd , the Tortois hath no heart , and that is the cause she marcheth so slowly , seeming to have no vigor .

Those who are so slow and cold in execution , as though they durst not touch vpon it , make men suspect them to be hart lesse , and therby afford subiect for the basest persons to crosse their designes .

CHAP. 11. That the effeminate and timorous , are not proper for any matter of a high nature .

Noli quarere fieri Index , nifi virtute vale as or rum pere iniquitates populi . THe Holy Ghost in Scripture advertiseth the effeminate and timerous , not to undertake publick Magistracies : Seeke not ( saith hee by the mouth of the Wise ) to be made Iudge , if by thy vertue thou beest notable to breake the iniquities of the people .

Soft Natures are not fit for any great imployments , being therefore unable eyther to bring profit , or to gaine glory in a State by the ranke of Authoritie ; they ought to content themselves with the honor proceeding from obedience . But ambitious persons follow vanitie , without regarding fortitude ; and ( as the swallowes ) the Windes carry them whither their wings could not convey them : they resemble the Ivie , which being of a clyming Nature , yet creeping on earth seekes for Walles and Trees to rayse it selfe by these supports , whither the strength of the roote could not cause it to mount : and being crept up whither it aspireth , it only produceth leaves and little Berries , to perpetrate its sterilitie . Such are the fruites of the Ambitious , which not their proper merits , but the prop of favour rayseth to dignities . Being once mounted to the top of their pretensions , supported by favour , friends , and money , they tollerate all , they connive with disorders , they nourish abuses , they let loose the raines to licentiousnesse , favours tye them , promises overcome them , threats astonish them , they onely seeke to maintaine their credits at the peoples cost ; and all the profit they yeeld to the Common-wealth , is onely the leaves of pompe and pride , and the seed of a like Ambition , shooting forward and increasing with their honors , even to posterity .

Olivier , Chancellor of France spake properly to this purpose ; when hee compared the French ( who in their owne Natures are ambitious ) to Apes , and Monkies , who lighting on a Tree , mount , and climbe from branch to branch , to the very top ; and when they can get no higher , they sit downe , and shew their tayles : So ( sayth hee ) those of our Nation , without staying till they be called to dignities , and without endeavouring to make themselves capable , or examining their owne sufficiencies , aspire to the highest pitch , whither favor can preferre them , they climbe from branch to branch , from honour to honour ; and at length being at the heighth , and in the worlds eye , they discover their weaknesse , and want of abilities to all men , Salust . in conjur . Catil . Qui demissi in obscuro vitam agunt , corum fama , & fortuna pares sunt : Si quid deliquere panci sciunt ; Qui vero in excelso atatem agunt , corum facta , cunctimortales novere . and the seate of honour is often no other then a Stage in this worlds Theater , exposing them to laughter . For ( as Iulius Caesar in Salust sayth ) those who live obscurely , rest unknown , and their renowne walkes even with their fortunes , if they faile in any thing , few take notice of their faults . But those who live in great eminencie , are exposed both they and their actions to the to the sight of all men .

CHAP. 12. What things are necessary to acquire and conserve the greatnesse of courage .

1 A stoue and generous nature . BVt divers things are to concurre toward the forming of this Fortitude and this greatnesse of courage : a quality requisite for affording to the publike the fruits it expecteth from great Offices , to cause their authority to be regarded , and to support and maintaine honour in a stout and generous nature : For neither doth nature imploy all materials for the forming of gold , nor Phidias to make his Jupiter , nor Apelles for the painting his Alexander : And Plato said , how the Gods have composed ordinary men of earth and mudde ; but those they have appointed for the government and administration of Kingdomes and Empires ; of Silver and Gold , and other pretious mettals . See wee not , whatsoever holdeth the first ranke in all things , is composed of the purest materials ? the Carbuncle among pretious stones , Gold among mettals , Fire among the elements , the Empyreall heaven among celestiall bodies , the Sunne among the Plants , Man among living creatures .

Ayre and fire are predominant in the composition of mans body , being the most perfect creature on earth : water and mudde in the composition of wormes , and other more imperfect creatures . The naturall constitution is a great disposition toward morall vertues , being of the order of naturall things , and namely toward the height of courage , fitting for those who hold the principall rankes among men . Whereupon the Philosopher saith , that other Sciences are taught , Asta artes discuntur , politica sorte contingit . but the art Politicke happeneth by lot . As though he would say that the naturall disposition , a thing independent on our wil or industrie , but proceeding from above , doth greatly contribute thereto . For nature is a great foundation for Politicke vertues , and chiefly for magnanimity : a vertue proper for high enterprises .

After the ground worke of a naturall disposition , 2. Good education . good education is of extraordinary efficacie , and the Poets report Achilles to have beene so generous and couragious , because he was bred up with the marrow of Lyons . Plut. in Lycur . Lycurgus his dog which so generously seazed upon his prey , whilest the other of the same litter , minded nothing but the Kitchen , and scraps ; sufficiently shew the different effects of good and bad education , either for the raysing or repressing of courage . Good discipline made the Spartans magnanimous , and evill education the Cretensians idle , the Sybarites effeminate , and the Ionians faint-hearted . Semiramis educated in generositie , knew how to lead armies . Sardanapalus bred up in delights , knew nothing but how to spin : So as by good instructions women become men , and by base education , men turne women .

Wherefore Plato , Lycurgus , and all such as have either described , or erected Republikes , have ( before all things ) recommended the good instruction of youth : since one cannot expect other than crooked trees from ill set Plants . Nature as yet soft and tender , easily slides , as water , on that side to which education turnes her ; it inclineth as doth the young tree , on which side soever one bends it ; receiving as white paper , all impressions thereon engraven , either of vertue or vice ; of cowardise or courage . This caused Socrates to bee so curious in drawing to him all the yong youths of the most illustrious families in Athens ; Plutarch . in Alcibiade . to frame them by Philosophicall instructions , by lively and fervent exhortations , and by the sharpenesse of his reprehensions , often drawing teares both from the hearts and eyes of his tender Disciples , who after became those couragious Captaines , and generous Magistrates , whose immortall memory all after-ages have conserved and honoured . And the ancient Romans placed all the youths of most noble families ( who by the priviledge of their ranke were after called to highest places in the Republike ) with those great States-men , whom even to this day we admire and reverence ; to the end their conversation , instructions , and example might betimes inspire , and infuse in those tender soules , the seeds of their vertues , and the generous instinct of their grandeur and courage . For Lyons whelps learne not their generosity but among older Lyons ; so as if they be bred among other domesticall creatures , their education bastardizeth their nature ; and the under growths of Palme trees transplanted neare to vulgar fruits , become barren , but planted neare male Palme trees , they afford their fruits , shew what is in them , and make it appeare what they are : So great power hath education , and culture , not in men onely , but even in bruit beasts and Plants .

3 To be free from ambition , and from the inordinate love of dignities . But Physitians informe us that the bodies tumor resembles its good liking , though it notwithstanding prove its ruine . So Ambition , being the hearts swelling , counterfaits the greatnesse of courage , yet doth it prove the owners destruction . And herein divers deceive themselves , who imagine to traine their children in vertue and generositie , by imprinting in them , and causing them together with their milke to sucke vanitie , and the ambition of dignities ; though in truth there is not any thing which makes them more base , or lesse worthy of what they wish for on their behalfes . The Philosopher affirmeth those creatures to be most hardy and generous , Arist. lib. 3. de part●●us animalium . which have the least hearts : because naturall heat cannot so well warme and inflame with courage a great , as a little heart : as fire both better warme a small , than a great house . The world commonly cals those who ambitiously ayme at honours ; men of great heart ; and the despisers thereof , men of a little heart . But when they come ( after ) to the triall , they soone see the vanity of their Iudgements . Since those who they supposed to have had so great hearts basely shrinke at any resistance ; as great bladders full of winde , which lose all their swelling upon the least prick : wheras those , who seemed to have , so low , and little hearts , discover upon occasion , the greatnesse of their courage . Wee then see , the fire of vertue heats not those hearts which are full of ambition , and swolne with vanitie ; but theirs ( doubtlesse ) who rightly reflecting on themselves appeare lowly , hiding their magnanimity in their humility . So as one of the principall dispositions to the greatnesse of courage requisite in a Magistrate , is to be free from am●itious Passion , which softeneth the heart as it swels it , taking from them as much fortitude as it affords them vanity . It belongs not to any to shew himself generous , & by his generosity to validate his offices , but to him who knows how to despise them , and I cannot conceive how those who pursue them , should thus prostitute them , there being none who truely know how to honour them , but those who slight them . Th' one passion feedes the other , love rayseth feare , hee who in offices more affects honour than obligation , doth more feare the losse of dignity , than of vertue , and this irregular love captivating him to so base a feare , causeth him to prostitute his charge to impiety . Wherefore to cut up this mischiefe by the roots , we are to extirpate this disordinate love of honours and dignities out of our hearts . If thou wilt cease to love , thou wilt leave to feare , ( said Seneca to Lucilius ) and feare once displaced , Sen. Epist. 5. De●●●es timere , si amare de ●er●● . courage is at liberty , to exercise ( upon occasion ) the heroicall acts of generositie .

CHAP. 13. A pursuit of the same subiect .

THe love of honours ought to succeed a better love ; and the feare to loose honours , the feare to forsake true honour , by committing any unworthy act . If this love maintaine this feare , this apprehension will censure true magnanimity of courage . It is sufficient testimony of magnanimity ; to be fearefull in this wise . It was to this feare ( saith Plutarch in the life of Cleomenes ) that the so generous and magnanimous Spartans erected a Temple , signifying thereby , that the feare of committing any thing against their duties , was the nurse of magnanimity . But the most noble love is to love God , the greatest honour is to seeke his glory , and the most generous feare is to dread to offend him . Thy words have made my heart tremble ( sayd the Prophet David ) he trembled before God , Psal. 118. A verbis tuis trepidavit cor meum . and was confident before princes , proclayming his pleasure unto them ; before Lyons tearing them in peeces with his bare hands ; before the armed Golias assaulting him without any weapon , save a silly Sling . This assurance which he shewed before men , proceeded from the feare he had in Gods presence . The Tree , though never so well rooted , forbeares not to shake towards Heaven , but stands stiffe to ground ; and the same winde causing the top to tremble , reinforceth the root . The heart yeilding to coelestiall feare , knowes not how to dread any earthly thing ; and the same apprehension causing it to tremble in Gods pres●nce , makes it immovable before all the baytes , threats , and assaults , the world can afford . When Iustice , or Gods honour is any way interessed , wee know not how to feare any but God ( sayth the great St. Basil Bishop of Caesarea to the Emperour Valens his President , who pressed him in his Masters behalfe by all sorts of threats to subscribe to a point by him propounded against the true faith ; To whom the President having replyed , that he never met with any man who answered him in such a sort ; happily thou hast never met with a Bishop ( replyed this generous soule ) we are really to confesse the true fourse of great courage necessary not onely for Bishops and Spirituall Princes , but for those likewise who governe the Temporall , to proceed from the zeale to Gods glory , whereto all should have relation : a zeale , I say , derived from his love and feare . The meer Philosopher hath acknowledged this veritie by naturall illumination , Arist. lib 2. Rhet cap 5. Intrepids & confidentes sunt , qui pii in D●um sunt , Arist. codor● loco : Qui bene so habent erga diuna audaciores sunt . when hee uttered this approoved sentence : Those who are pious and Religious towards God , are generous and unremoveab●● . And this other to the same effect : Those who are best disposed towards divine things , are the most magnanimous . A word pronounced by Nature , convincing those Libertines , both of vanity , and impiety , who by over-farre searching into Nature , and shutting their eyes against the light of Heaven , choake in them elves ( by the just judgement of God ) not faith onely which they despise , but Naturall reason also , which they so much Idolatrize : for they fall into so great an excesse both of impietie ; and stupiditie , as to say that Pietie towards God , causeth the courage of men to become base and pusillanimous , in that they see it make men humble and modest . As though one should say , that Physicketakes away the seeming good estate of a Dropsie man , because it bereaves him of the tumour . But to make these wretches blush , wee shall onely need this voyce of Nature pronounced by the Philosopher , without alleadging that of the Holy Ghost speaking in Scripture : Our Lord is the protectour of my life before whom shall I tremble ? ( Sayth the Prophet David ) If Armies rise up against me , my heart shall be without feare . And to terrifie these upstart Giants , who strive to finde this heigth of of Courage , not in God but themselves ; there needs no Army but a word only . A promise , a threat , a favour , a worldly interest presently casts all their goodly magnanimitie to ground , shewing to their confusion , that to be puffed up , and yet truly magnanimous , to be arrogant and withall generous , are two things like in apparance , but opposite in effect . The one proceeds from men , and the other is derived from God , from whom all good floweth to us . The Magistrate who hath the feare of God , Piety , and zeale engraven in his heart , who considers how among men he represents Gods person , holds his place , and administreth Iustice in his Name , will ( upon this reflection ) be enflamed with a sanctified generositie , to conquer injustice ; Exciting , and awaking himselfe by this spur , as the Lyon preparing himselfe for the Combate . Hee crusheth ( as Iob sayd ) the chaps of the wicked , and snatcheth the prey they would not leave , from between their Teeth ; he opposeth himselfe , as a strong Banke against the Inundation of iniquity ; he respecteth neyther power , greatnesse , credit , nor riches , but only right , and reason : he resembles the River Euphrates , which stops not its course in the encounter of never so high Mountaines . He preferreth his duty before his honours , his estate , and his life : and if therefore he endure Persecution from men ; hee expects the crowne of his constancy at Gods hands . This it is , which cherisheth true magnanimitie ; Nor is there any thing ( as Saint Basile right divinely sayth ) can cause the Soule to become more stout and generous , Bas . hom. de Invidia . than an affection , unbound from the world and fastened to God : The fleighting of perishable goods and honours , and the object of eternall Treasures . Sen Ep 68. Sapientis animus coelo impositus cum sollam , aut tribunal ascenderit , intelligit , quam humili loco sederi● . The spirit of a Wise man ( saith Seneca ) elevated towards Heaven by Contemplation , when hee shall after bee seated upon the Tribunal , or upon the Curiall Chayre , acknowledgeth how low and despicable that seat is . This knowledge causeth him to sleight it , and this sleighting gives him greatnesse of courage : and as he is not ascended thither but in performance of his dutie ; so is hee at all times ready to come downe for justice sake . It is the true ascending to come down in this kinde .

But it is reported that the Gallican Hercules did not so much captivate people by the force of his armes , as by the golden chayne of his tongue . And Homer continually ranks the valorous Achilles , with the eloquent Vlisses ; to shew that courage and eloquence , a generous soule , and a gracefull speech , make an happy conjunction , causing that politician , of whom we speake , to be like to Pericles , couragious and copious , generous and eloquent , a man on whom Minerva on the one side had bestowed her wisdome and Fortitude ; and on the other side Pytho the Goddesse of perswasion had upon his lips builded her Temple , to enable his Prudence , his Iustice , and his magnanimous courage , by the forces of cloquence .

Eloquence therefore as the ornament , and embellishment of Politick vertues , ought to be the last touch in this Table .

CHAP. 14. Of Eloquence , being as the Ornament of Politicke vertues , giving vigor and gracefulnesse to make them estimable .

GOD was not only pleased to have so richly built and so elegantly designed the parts of this great Vniverse ; but would further , to this structure and distinction , adde an admirable ornament beautifying the Heavens with so many stars , embellishing the ayre with such a variety of Birds , adorning the Ocean and other waters , with so excellent a variety of Fishes , the Earth with so agreeable a diversity of Animals , Trees , Fruits , and Flowers , and the very Earthes entrayles , with so many rich Minerals : to the end that this Beauty shining and sparkling out of all this ornament , might adde both perfection and fame to this great Fabrick . Nor hath hee adorned and beautified the world in grosse , but each particular member thereof , likewise affording to the Starres light , to flowers their tinctures , to trees their verdure , to mettals their glosse , to pretious stones their lustre , to living Creatures eyther Feathers , haires , or scales , serving them not onely for defence , but comelinesse ; to man the beauty of visage , the ornament of hayre , the gracefulnesse arising out of the uprightnesse of his body , and out of the harmonious proportion of all the parts whereof he is composed . Art , Natures Ape , strives likewise to rayse all she produceth , by some kinde of embellishment . The Art of painting by shadowes and lively colours . The Architect his Pillars by Freeses and Artificiall Formes . The Goldsmith his Iewels , by enamell . Briefly , all Arts adde Ornament to their Actions , to make them appeare perfect . The same which Ornament is in all the works of Nature and Art , it seemes to me that Eloquence is in a man of excellent parts , adding to his vertues as lustre doth to a Diamond , or lively colours to a picture , both state , grace , and light . And truely , if reason be the Ornament of man , speech the : Interpreter of reason , and Eloquence the Grace of discourse ; who seeth not , that Eloquence is mansornament ; and if speech raise man above all other Creatures , what richer ornament can a man desire sayd the Roman Orator , Cic. l. 1. de Invent . Praecla rum quiddam videtu● adeptus is , qui qua re homines best●is prastent ea , in re hominibus ipsis antecellat . than to be excellent above other men , in the same thing wherein man is superiour to all Creatures .

If therefore he , who more than ordinarily pursueth vertue , doth likewise extraordinarily follow the light of reason ; To whom can Eloquence be more beseeming , than to the vertuous ; to the end , that the same order , which the Law of reason ha●h setled in him , the sweetnesse of perswasion may communicate , extend , and imprint in all others . But to what vertue is this ornament more sutable , than to the vertue Politicke , which being borne for others , procuring the good of others , appearing ( for generall profit ) upon the Theater of honors ; ought to issue forth well adorned , to shew her selfe in her full trim , with all things that may contribute to make her recommendable , and usefull in the presence of all men : I say , recommendable , for can any thing acquire greater authority to the vertue appearing in publicke , than doth Eloquence ravishing men with admiration ? I say likewise , usefull : for even as in Nature Vtilitie and Ornament are inseparable , and there being nothing more profitable for the world , than what doth most adorn it , as the Sun & light . This is also particularly seene in Art , as in Architecture , wherein Pillars being the beautie of the building , are likewise the supports : So Eloquence , Cic. 3. de Oratore . Multum ego in excellente Oratore , eodernque vire bono pono esse ornament● in universacivitate . which wee terme the ornament of Politicke vertues , is no vaine one , but wherein benefit accompanieth beauty , usefulnesse is annexed to gracefulnesse , and the good thence arising to humane society , equaliseth the delightfulnesse . And as the eye contributeth much ornament to the body , and with all great commodity : So the I loquence of a vertuous States man highly adometh the whole body of the common-wealth , but doth much more profit it . For wisedome ( indeed ) giveth good Counsels , Prudence fitting meanes to bring them to perfection ; Iustice , good intentions ; courage , brave resolutions ; but what wisedome knoweth , what Prudence makes choice of , what Iustice procureth ; what good soever courage resolveth on or attempteth ; Eloquence perswadeth , and makes it well liking to others , so as it addeth to all the parts of Politicke vertue , not onely gracefulnesse and beauty , but vigour and authority . I will not here resolve upon , what the Orator Cassins , and the Lawyer Scavola disputed upon in the Roman Orator : to weet , whether Prudence , Cic. lib. 1. de Oratore . or Eloquence laid the first foundations of Republickes and humane societies : yet may one safely say ; Isrash Eloquence were unable to make this master-piece , dumb Prudence could not effect it , but the one had need of the others assistance : Eloquence requiring the reasons of Prudence , and Prudence the perswasions of Eloquence . But holy Writ , and Gods revelations summon me to soare yet higher , and to referre the Source of States and Common-wealths not to men but God , not to humane Prudence or Eloquence , which had never knowne neither that by its counsels , nor this by its allurements , how to curbe men naturally borne to liberty , under the yoke of obedience ; but rather to the naturall inclination ingrafred by God in the soule of man , to live in society , and for living in this societie to establish order , and to submit themselves unto some one . Now it is very probable , that those to whom men have subjected themselves in execution of Gods o●dinance ingra●ed , and imprinted in them , have beene the most excellent , of all other , not onely to invent by Prudence , just and profitable decrees , but moreover to make Iust●ce appeare , and to perswade profit by word of mouth . And though the Law having higher authority useth no preface nor perswasion , but only a full and absolute commandement ; Yet surely those who first proposed Lawes to men , were obliged to make it appeare unto them by discourse , that their commandements were just , not tyrannicall , their authority reasonable and not violent . Whereupon the Roman Orator sayth , That the ancient Law-makers , Cic. lib. 3. de Orat. Lycurgus , Solon , Pittacus , and others were endued with wisedome , to invent good Lawes , and with Eloquence also to perswade the admittance thereof . Yea , the Scripture it selfe noteth , how when God established Moses at a Law-maker , and conducter of his people , Moses alleadging for his excuse the defect of Eloquence , hoping thereby to have discharged himselfe of this Commission : God was pleased , not onely to give him power , and wisdome , but moreover unlosed his naturall stammering and stuttering in speech , to the end he might propose and establish his Lawes , not onely wisely , and with authoritie , but gracefully likewise , and with perswasion . And the Sonne of God being come into the World to settle the State of his holy Church , and to give men the law of perfection , was pleased to accompany his infinite wisedome in ordayning , and his soveraigne authoritie in commanding , with his divine Eloquence in perswading : so as the Gospell sayth , That the sweetnesse of those gracious words flowing from his mouth , M●rahane ur o●●●n●t in verbis gratia qua procedebat de ●re cjus . Nūquam sic loqu●●us est homo . wrapt all men in admiration ; causing them to protest that never any man spoke with so much truth , sweetnesse , and force . So indeed , the Eternall , increated , and subsistent word , framed his speech , and his sacred mouth was the Organ , his word the conceipt , and his voyce the sound of the divine word . And when afterward he sent his Apostles to erect the Spirituall estate over the whole world , the Foundations whereof , he had formerly layd in Iudaa , tongues were the last peece wherewith hee armed them , after he had stored them with wisdome , counsell , and authority . But heavenly tongues , to the end that as their power and wisdome was spirituall , so should their Eloquence be also , and that from whence the Law and Commandements which they intimated to men did proceed , even from thence , and not from humane Art , should their perswasion be derived . But since God ( the soveraigne and absolute Lord of man ) hath found it fitting , and convenient to use towards us ( as being desirous to draw us unto him ) not onely commandements , but exhortations ( as the Apostle speaketh ) would he not hereby instruct us , Tanquam de● exhortant● per no● ▪ hee ( I say ) who seeth apparantly the most secret and most hidden passages of mans heart , that nothing doth more excite , or hath greater power , and Empire over man , than speech and plausible perswasion , and that discourse sooner gayneth hearts by the sweetnesse of reason , and pleasing force of truth , than rough Authoritie by the terrour of her power .

CHAP. 15. Of the Efficacy of Eloquence .

IT is therefore a happy advantage , when Eloquence , and the faculty of discourse , concurre joyntly with their wisdome and Authority , who rule , or governe men ; nor can one desire eyther a fairer ornament to their dignity , or stronger armes for their vertue . For we have not to deale with brute Beasts , which absolute force may captivate , nor with Angels without passion , to whom reason simply and barely proposed may at all times satisfie : But we have to doe with men , who have reason , which we are to know how to satisfie by reason , and passions which we are ( when occasion is offered ) to understand how eyther to appease and sweeten ; or stirre up and inflame by discourse : How often hath sustice lost her cause , for want of being represented with requisite esticacie before men preoccupated with passion ? What caused Socrates to be condemned in Athens , and P. Rutilius at Rome , both the one , and the other being innocent ; but only , that the former contented himselfe to refute the calumnies of his accusers , by simple and naked negations ; and the latter forbad his Advocates to use any strength , or vehemency of speech in the maintainance of his innocency . The Roman Orator indeed sayth , that if one might plead his cause in Plato's imaginary Republicke , before Philosophers exempt from all passions , and humane perturbations ; It were well to be wished , that onely reason should governe humane affaires , and that passion should have no power over them . Since ( it being so ) the naked , and simple proposition of what were just , would happily suffice without any Eloquence to draw them to good . But since only to wish this order among men , is not to establish the same ; it is fitting ( as much as we may ) to rectifie the disorder , and rather to reflect upon the remedies of present mischiefes , then upon the vaine wishes of a happinesse , not to be had . And since depraved inclinations , passions , vices , voluptuousnesse , and perverse habitudes , have so farre preoccupated humane spirits , as lyes seeme oftentimes Truth unto them , and iniquity Iustice ; what better remedy to make way against all these impediments to right , and reason , than the force of reason it selfe , explaned by Eloquence , illustrated by lively words , and animated by efficacious gestures and motions : Reason ( I say ) which presented to so ill affected spirits , simply , and nakedly , would be presently rejected ; but appearing with the grace and winning garb of this sitting ornament , it winneth the hearts of the most refractari● , it insinuates it selfe into the worst dispos●d thoughts , cures most ulcered humors , and ( which is a most happy kinde of healing ) it cures them with content . It is sayd that the Aspick , suffers it selfe to bee charmed by the Enchanters voyce , forgetting its naturall rage . The Lyra appeaseth the Tyger , Musick the Dolphin : Davids Harpe the Divell tormenting Saul : The sound of Flutes asswageth the paines of the Gowt . And one of Alexanders Musitians , had a tune , wherewith he could sodainly calme the fire of his furie , and cause it to lay downe Armes in the heighth of his greatest heate . Eloquence hath yet farther power over humaine passions , to moderate , bend , calme , overcome , and to cause them ( though it selfe unarmed ) to yeild up their weapons to reason . Eloquence charmes the Sences , mollifieth harts , inciteth Affections , frameth desires , in other mens passions , commandeth without law , raigneth without Scepter , forceth without Serjeants , leaveth men to their freedome yet exerciseth in them a secret Empire . It findes Wolves , and makes them Sheepe ; encountreth Lions , and leaves them Lambs , not touching Bodies , but transforming Soules , and changing Wills , without altering Nature . What was the Eloquence think you , of that Philosopher , who commending Eloquence in presence of a debauched young man , crowned with Flowers , clapping his hands , tripping about , and dancing to the sound of Flutes , in habit and gesture of one who celebrated the Feast of Bacchus ; entring into his Schoole in this equipage , with purpose to scoffe at him , did so lively pierce him with the Darts of his discourse , as hee presently caused him to cast his Flowers from him , to quit his caprings , to breake his Flutes , to settle his countenance , and to testifie by the change of his comportment , the alteration of his Spirit . What force ( suppose you ) had Pericles his Eloquence , being commonly termed Thunder , and Lightning ; who by speaking , imprinted in all hearts , certaine strong incitements , and stirred up all spirits with unusual transports , enclining them to Wisdome . What kinde of vehemency ( imagine you ) had that torrent of Demosthenes his Eloquence , which so long stayed the course and successe of Philips good Fortune , without any other armes then his tongue ? What vigor had the speech of Phocion , who a thousand times raysed the courage of his Country men , by his enflamed discourses , no lesse than he did their Fortunes , by his victorious armes . But the authority these Orators acquired in Athens , and the profit they brought to their Republick appeared clearely by this example . At what time the Athenians reduced to extremity by Alexander the Great , could not obtaine peace at his hands but under condition to send him ( as Prisoners ) their Captaines and Orators ; it came to this passe , that in retayning their Orators , they satisfied him in banishing their Captaines : so as therein they shewed how much they preferred Eloquence before valour ; supposing it to be more availeable for them to maintaine the tongue , than the sword in the Citie . What shall I say of the Romans , with whom Eloquence did at all times march hand in hand with valour : these two having raysed their Republickes in Power , Greatnesse , and Glory , above all the Empires of the World .

CHAP. 16. That Eloquence doth principally appeare , in popular States , but that it may be likewise very usefull in Monarchicall Governments .

TRuely as the popular Estates of Athens and Rome have caused Eloquence to be of high esteeme , so doth it ( in truth ) seeme that Eloquence in such places is most usefull being of more splendour in popular estates , where it is necessary to perswade the people to what is profitable for the publick , than in Monarchicall States where those who are encharged with publike government , are onely to propose their counsels and opinions to the Soveraigne , & thereupon receiving his commands to intimate the same to the people ; which without all comparison is more majesticall , firme , & solid for the good and quiet of men , then the opinion ; or advice of a Tribune or Orator , confirmed by the suffrages of a rash multitude . It therefore affords not so large a Field to the power of spirit , nor so ample a subject to Eloquence . Neverthelesse , as certaine Birds who make no use of their wings for flying , and soaring in the ayre , yet employ them notwithstanding in their walking on earth , therewith putting themselues forward with more speed and strength : So Eloquence not meeting with those spacious places in Monarchies to soare in ( if I may so say ) with displayed wings , doth yet at all times shew her dexterity and promptitude even in those straight limits enclosing her : and her wings , though uselesse unto her for flying , do yet at least help her to walk with greater vivacity .

Besides , the inconstancie of worldly affaires affordeth but over-many subjects even in best setled Kingdomes ; on the one side to cause the peoples fidelity to appeare towards their Soveraigne , and on the other side to employ Eloquence in his Service , and for publike profit . Occasions ▪ ( I say ) which are no more to be desired than Phisick : but when these occurrents happen , Eloquence ( at such time ) joyned with vertue and authority , sheweth her abilities highly advancing the glory of her Author . And when we have sayd all , Eloquence is a golden Collet for a Diamond , and a precious ornament , eyther to vertue or dignity , authorising that , and raising this , it makes both of them estimable , and which ravishing men by her inticements as the Roman Orator observeth , causeth them who possesse it to be admired and reverenced as little Gods among men .

But most commonly whatsoever is excellent is rare : There is but one Sunne in the Firmament , yet above a thousand Starres , pibble stones are plentifull , but Diamonds are only found in some corner of the world ; Carbuncles are scarcely discovered ; Incense is only gathered in Saba , the Balsamum heretofore but in Iudea ; Amber-greece but in Orcades : it seeming that Nature desired to adde raritie to the excellencie of her most beautifull workes , thereby to augment the estimation . The Roman Orator hath particularly observed Natures sterility and nigardice in the production of Eloquent persons . She hath afforded ( saith he ) speech to all , discourse to some ; but Eloquence to so few , as it is wonderfull to consider how in all ages and States there are a competent number of excellent Captaines , learned Philosophers , perfect Architects , compleat Painters , right sufficient Artists , in all the liberall and mechanicall Sciences , and scarce one indifferent Orator ; which truely is to be admired , since Eloquence hath never beene wanting unlesse ( perhaps ) in this age , adoring nothing but the Gold of Honour and and recompence ; beeing ( as an ancient Authour saith ) the two Divels governing all humane counsels and enterprises . Yet notwithstanding Floquence ( though honoured ) rewarded , and laboured for by all the best wits that ever were in Fame , hath successefully hapned to so few , and so rarely , as peradventure the Phoenix ( though the onely of her kinde ) is more frequent in the World than an excellent Oratour . If it bee true , that in every age ( at least ) one may be found . Greece hardly produced foure or five , and Rome two or three , that merit the Title of Eloquent . And besides , ( even in this so little a number ) one would say that Nature desired to be sparing , contenting her selfe to bestow on each of these some parts of Eloquence , fearing ( it may be ) shee should have undertaken too great a taske and an over hardy enterprise , had she essayed to assemble all the qualities thereof in one man . For according to the Roman Orators judgement who made the lots . Socrates , had the sweetnesse ; Lysias , the sharpenesse ; Hyperides , the exactnesse ; Aeschines , the discussion ; Demosthenes , the force and vehemence of Oratorie ; to whom ( I pray you ) have all these perfections joyntly met , to make up a master peece of Eloquence ? As for the Romans : Cicero hath , with advantage gained the prize from all those of his Nation and perhaps from all the Greekes ; And Seneca made no question to equalize this excellent wit to the greatnesse of the Roman Empire ; yet doth he acknowledge himselfe to come farre short of the Idea he conceived of a perfect Orator . So as Censurers , and Criticks , have ( in him ) espyed , I know not what seeming flat diffuse and sinewlesse ; It being sayd of him as he sayd of Demosthenes , that he much pleased his eares , but filled them not at all . I will speake nothing of Ecclesiasticall Orators , who in their discourse have sought for a more sublime thing than Eloquence , though some among them , and namely the Fathers of the Greeke Church , have bin therewith sufficiently furnished had they bin pleased to make shew thereof not onely to come neare , but even to equalize Secular Orators . But as Seneca sayd of a Philosopher , They rather sought to speake and write to hearts , than to eares . They were Gods Embassadors , and their Embassie was addressed to hearts . Speake to the heart of Ierusalem , sayd God to his Prophet . But men are eyther so weake , as they doe nothing of perfection , or so curious as nothing contents them : so as it is no marvell , if they have conceived such an Idea of Eloquence , as whereof they neither have bin , nor are able ever to see the effect . But to returne to Plato , and to speake only of what hath heretofore beene , and may againe happen . There are so many qualities requisite to forme an Eloquent person , not such an one as may bee imagined , but such an one as may peradventure be met withall ; that when Nature produceth any one such , she assembles ( as did Xeuxis ) all the rare touches of most compleat Beauties to make this portrait . She affords him a quick apprehension , a fruitfull imagination , an happy memory , a solide judgement , a cleare wit , an infatigable patience , to gather ( as doth the Bee ) the flowers of all Bookes , and Sciences , the reasons of Philosophers , Logicians arguments , the secrets of Naturalists , the Decrees of Law-makers , Historians Treasures , Grammarians purity , the tearmes of Poets . and enricheth him with the spoyles of all Liberall , and Mechanical Arts. For Eloquence ought to speak of all things with propriety , aboundance , and Ornament , never becomming empty ; and to resemble a River , which never stayes but runs incessantly , one while slyding easily over the Plaines , otherwhiles , roaring impetuously athwart Mountaines ; sometimes boyling and foaming against Rockes , carrying all before him that he encounters , drawing along all impediments , alwayes full , ever equall , save onely that he swelleth , and mounteth the farther he is from his Fountaine , shewing at all times the most vigour where hee encounters most Difficulties . That Beautie ( sayth Seneca ) wherein some one agreeable Feature onely appeareth deserveth not the name of Beautie . That Forrest is not faire , where onely two or three goodly Trees appeare among a sort of shrubbes ; nor is that Oration Eloquent , where one Member onely is compleat , and the rest defectuous ; but that wherein the Proportion , and Perfection of the whole , crowneth with its lustre the Beautie of each part . Eloquence is a Queene , who goeth not any whither without the attendance of her Ornaments , never shewing eyther want , or scarcitie , presenting her selfe in all places where shee comes , with Gracefulnesse and Majesticall Royaltie : and for the Entertainement of the Traine , and Pompe sutable to her qualitie , she exacteth Tribute from all Arts , and Sciences . Wherefore the ancient Greekes did not separate Eloquence from Wisedome , and knowledge of things , but termes it , the Wisedome and facultie of well-speaking ( as the Roman Orator well observed . )

Whereas on the other side , this superfluitie of words , voyd of solidity , being in so great fame in this Age , deserveth ( in the opinion of the Wise ) the onely Title of Folly . Poets faine , how Ixion embracing a Cloud in place of the true Iuno , begot onely Centaures insteed of Children : So these talkers , embracing in their discourse , the shadowes and Phantasmes of their imagination , for want of the reasons of solid learning , supposing thereby to produce Eloquence , bring forth onely a Monster , causing by its novelty , admiration in weak spirits , but horrour by its deformity to all judicious persons . Their discourses are as these imperfect Creatures which are termed Insecta : rising not by generation but corruption ; since not the vigour of spirit , but the vanity of a flowing braine produceth them . The wit not nourished with the good juyce of Letters , and Sciences , and chiefly of Philosophy , striveth in vaine to conceive , or utter a masculine , and vigorous discourse ; and if it chance to vent any thing by the force of imagination , the sound whereof may seeme to appeare of weight , and consequence , it is but the found of an empty Cave , puffed with Winde , and voyd of substance .

CHAP. 17. Of the Counterfait Eloquence of this Age.

BVt Science , and Learning , being onely the seed , and substance of Eloquence , there is farther to bee required ( for the conferring Essence , and forme thereon ) Fecundity for Invention , Discretion for Choice , Clearenesse for Disposing , Facility for Expression , Elegancy for Ornament , Example for Illustration , Motions for Inflaming ; Tunablenesse of voyce , and Gesture of Body , proportioned and framed for the addition of Perfection . And ( for the further acquisition of all these parts ) an excellent naturall wit , a deepe study with extraordinary practise . By this , the ancient Greekes and Romans , ( laborious , and assiduous in that exercise ) obtained their great glory in this Art . Which our Demosthenes hath well observed in his French Eloquence , where he hath so worthily handled this subject , that to speake after him were to gleane after harvesters , and to croake after the Swans tune . I will only say , that comparing the Writings of Ancients , with this brood and swarme of Bookes , which this Age produceth as Mushromes over Night , and faded next morning ; one may easily observe the same difference , as there is betweene the Dwarfe like men of these times , and those huge and robustious Heroes of the first Ages , described unto us by Poets . Now be it that each thing háth its resolution , or that Nature is decayed , or the World inclining toward old Age , is unable to forme so full and vigorous a discourse , as in the age of its virility ; but returnes as decayed old men to its childish babling ; or that men in vaine desire to search the cause of this decay , the effects at least are evident . It is needlesse to speake any thing of these Court writers , and Discoursers , who of themselves arrogate the authority of prescribing Lawes to Speech , and Eloquence , yet have none other than a Minion like Gebridge , and some cold and dull rancounters of words and phrases ; like those Sophists whom Plato in mockery calls , Fencers of words ; Plato in soph . D Basil . l. ad Libanium . and whose discourse S. Basil compares to little Cakes kned with Honey having onely a certaine distastefull and flat sweetnesse to tickle the taste of little children , but no substance for manly food . The same a certaine Lacedemonian sayd of the Nightingale sutes wel with these . Thou art a voice , and naught else .

Let us now speake of those , who after the fashion of Tragedians , will march all upon the buskin , savoring only singularitie ; thinking they speake not at all , if they astonish not men with unheard of , monstrous , and prodigious matters . As those greenesicknesse-girls , who finde no taste in any meats which Nature alloweth of , or are comfortable to the stomacke , but chuse rather to eat ashes , coales , and spiders , a true evidence of a depraved taste . So the wits of this age , reiecting in their discourse all solid conceptions , conformable to reason , and common sence ; as vulgar and despicable fall into fantasticke imaginations , having neither sense nor foundation in their brains , a signe doubtlesse of wits weak by Nature , or weakened by vanitie . The one perhaps meriting excuse , the other worthy of double reproch . When they undertake a discourse , they enter not upon the matter , nor do they aime at the conclusion , but stray at the first step , and presently loose themselves in a Labyrinth of unprofitable passages , confused adaptations , & frivolous similitudes , which they ioine and patch together as shreds of divers stuffes and colours , with rough , and course thred . If they happen upon any strange , obscure , or blundered conception , their discours catches hold , & draws it therto , as the wind Caecias , doth clouds & storms . If there be any new found stone in India , if any floure , or fruit at the worlds end , whose name is unheard of : If any monstrous Chimera's amongst Plato's and the Rabines Dreames ; if any rusty medall in the Monuments of Antiquitie : there is no subiect , how far fetcht soever , but is brought in , and drawn by top or tayle . And this is that which as rare and new , stirreth up applause in all the Theater . And as Saint Hierome sayd ; Such Lettuce is as fitting for their lips , as Thisties for Asses . Briefely , the common stile of this Age , is not to discourse rationally , but fantastically , out of the Chimaera's of wit , where a Bulls or Horses body is seene issuing from a mans head , like those Monsters which Lunati● he persons forge in their brains , & which Painters portrait in Grotts , and the winde in Clouds . Such wits imitate certaine women , who being only great with windes , produce nothing but vapors ; and when their outcries & violent throwes have drawne together the whole neighbouthood , to see some goodly childe come into the World , they are delivered of their great bellies , or rather of their tumors , by the discharge of a little inclosed aire , expelled by force , but received by laughter . Or it happeneth to them as to that Mountaine , ( the report whereof ranne ●●●rant in all places ) which was sayd to be in labour ; every one ranne thither hoping to see some goodly and strange wonder , but when all the assembly expected to see some great body of a Gyant to issue out of her intrailes , as a worthy fruit of such a big belly , nothing was seene come forth but a ridiculous Rat , a worthier spectacle of so foolish an attendance . The mountaines are in labour , but are delivered of a ridiculous mouse . Now this proceeds from an unbridled desire , possessing these wits void of common sense , to appeare learned , and eminent before the ignorant , not being aware how therein they shew themselves ignorant before men of understanding , and ridiculous before all cleare Iudgements . For it is the custome of poore men who desire to appeare rich , to adde either to their habites , their houses , moveables , or banquets , certaine unseemely and unseasonable ornaments , clearly out of ordinary use , stil the more therein publishing their poverty , where they thinke to conceale it : and as ugly women who borrow the counterfeit beauties out of painting and Vermilion , thereby discovering their uncomelinesse to their farther shame , in seeking to hide it . The same Marble wherewith the deformity of tombes is adorned and beautified , causeth even those , ( who otherwise would reflect on no such matter to consider how these are but graves , full of fleshlesse bones and rotten Carkasses . A piece of rich purple or velvet patcht upon the torne sheeps russet of an old pil'd cloke , serves onely to make the miserie it covers more apparent by its splendour . To bee short , the same Ornaments wherewith we seeke to conceale manifest defects , doe but make them remarkable in stead of covering them . So these Chimericall inventions , these Phantomes of the spirit , these forced Metaphors , these beg'd resemblances , and these borrowed common places ill applied out of the povertie of a barren and constrained discours , cover not but disclose their authors ignorance . They wil forsooth avoid vulgar words , and common conceits ; but they see not how it is the same of words , as of coyn , wherto onely use affords currantnesse , dis-use , reiection : So among the conceptions of the Spirit , the most ordinary , and most usuall , are the soundest , and most receiveable : the extraordinary and particular , carry either the marke or suspition of some folly . Beaten waies are the directest , by-pathes , cause us to wander . To avoyd the common fashion in matter of apparell , is to make our selves ridiculous : To quit ordinary terms , & conceptions in discourse , is to cast our selves into extravagancies . Nature so long as shee is not vitiated , produceth onely ordinary things ; and no sooner doth shee bring to light any unusuall matter , but shee falls sicke , and bringeth forth Monsters . But this is one of the diseases of these times . And Seneea sayd right well , That the style and speech at any time current , is the Index of the Humors and Manners of that Age. Speake that I may see thee , ( sayd a Phylosopher ) . Speach comes from the heart , and the Channell discovers the sources quality . This age attributes all to apparancie , nothing to solidity ; we strive not to be , but to appeare ; we dreame more of plastering , than building ; other mens eyes governe us , not our own knowledge : nor had opinion ever so much power in the world , nor truth so little . The style of our discourse beares the markes of this giddy passion , fo● we seek not the marrow but the colour , not the substance but the sound , not the weight of reasons and sentences , but the glitterings of vaine inventions , or I know not what rancounter of words beating the ayre ; and often lost , and vanishing fill the eare , and leave the understanding hunger-starved . It is the ecchoing , but emptie vessell , wherof the Apostle speaketh , The sound whereof proceeds onely from the wind it is full of . And as the Apples of Sodome are faire , shining , and golden to their view , who see them far off as they hang on the trees , beeing easily deluded with their outward beauty ; but comming near to touch them , they presently fal in pieces , causing amazement in them who thinking they had gathered Apples , find nothing in their hands but ashes . The same it is of the most of our discourses , which the affected fabrick of painted words and phrases , beautifieth with some small lustre , which bea●s upon the sence ; but if you neerely observe it , at the first touch this seeming shine vanesheth into smoke : wee therein finding neither Iuice , Grace , nor Beauty . Yet is not evill unusefull for the World ; since , though otherwise uselesse , it at least serves as a foyle to what is good , as Darkenesse to light , blacke to white , shadowes to lively colours , and spots to fayre faces , by the rancounter of their opposites . So either the monstrous , or masked style of the most of these wits distasted with whatsoever is good and naturall , beautifie the writings and discourses of some smal number , who raising the honour of French Eloquence , speake and write with Elegancy , Purity , and Soliditie . I will passe them over in silence , since they are sufficiently knowne , and publique Iudgement , affoordeth sufficient glory to their name , without expecting any from my pen , yet am I willing to adde this word ; to the end , that having spoken of their vices , who by prodigious writings , daily defame and dishonour our Language , none should suppose , I desire to suppresse merit , or smother their praise , whose native , iudicious , and solid Eloquence doth highly illustrate and adorne the French tongue●

CHAP. 18. Of the Eloquence proper for the Politician , and the Conclusion of this Worke.

AFfected Eloquence ( if it deserve the name of Eloquence ) is unseemely for all , 1. Quality . but chiefly for those who treat of important affaires . Nor is this great Ornament and Pompe of round set words , wherewith Orators swell their veine beseeming them . And the Ancient say , The vigour and integrity of discourse . that if Iupiter should speake to men , he would not make use of Demosthenes , but of Platoes stile . For the discourse of grave persons should rather taste of the Philosopher , than Orator ; and it is rightly befitting them , when Sentences are their Figures , Maximes their pauses , Reasons their ornaments , a strong , solid and round brevity their Eloquence ; 2. Brevity . briefly , when the words flowing from them , shew not the fyle of a laborious Art , but the quick and pleasing juyce of a well digested Prudence . The Lacedaemonians spake but little , but spiritfully and solidly , their words were as rich Diamonds , small in Bulke , inestimable in worth . Men value not eyther precious Stones , or Discourses , by the Greatnesse , but Gracefulnesse . A little Carbuncle is more worth than a whole Rock , a quick Sentence than a quaint and frivolous Oration : To speake little , and say much is the perfect Eloquence . It was a Law in the Areopagites Court , to speake nothing from the matter . Phocion was call'd the Axe of Demosthanes his Discourse , Arist. l. 11 Rhet. Ne quid extra re●● diceretur . in that he cut short his unprofitable preambles : and doubtlesse it is the true Rule of Discourse , in matters of Consequence , not to extravagate into idle and superfluous matters , but to ayme directly at the marke . And questionlesse , if one speak not but to attaine his end , as one walks not but to arrive whether he tendeth ; It is folly to goe by the Bow , when the shortest and best way is by the string : and he in whose election it is , if he please to take a direct way , will neverthelesse goe winding and turning by oblique paths , makes men imagine , eyther that himselfe wanders , or desires others , should goe astray who follow him . If he casually misse his way , he shewes his ignorance ; If he wilfully wander , he appeares malicious : The one sheweth he is deceived , the other that he would delude others . 3. Simplicity . The Speech seeking truth , ought to be simple , and without composition ( sayd an Athenian ) not bare without juyce , and gracefulnesse , but simple , without windings and ambagies , not single , without energie , but plaine without captiousnesse , not silly without naturall , and fitting attractions , but plaine without the mixture of idle allegations : not simple in regard of roughnesse , but in respect of clearenesse , roundnesse , and ingenuity . The simplicity of Discourse signifies not a rude and ill-polished Ineligancy , but rather as the Gospel calleth the eye simple , which is pure , cleare , and neate without dimnesse , or Clouds . So is the oration simple , whence a pure and elegant splendor banishe●h confusion and obscurity : Si oculus tuus sit simplex sic totum corpus tuum lucidum erit . and to speake properly , there is nothing lesse simple , than rude , and grosse Discourses , which a heape of slack and idle matters entangle and confound , nor any more simple than a quick and elegant Discourse ; the purity whereof expelleth riddles , and the solidity superfluities . Philosophy termeth the Celestiall bodies simple in comparison of Elementary bodyes ; and Theologie attributes simplicity to God and Angels , in respect of things composed of body , and matter : so as simplicity ( taken in the true sense ) is the perfection of things not signifying any defect of gracefulnesse , ornament , or beauty , but an happy privation of impurity , imperfection , and mixture . The Heavens as they are the most simple bodyes , so are they the fairest , and most luminous , their Beauty proceeding from their simplicity , and separation from all mixture of strange Bodyes . The Angels , more simple than all other created things , are likewise more excellent : their excellency consisting in that they are single and divided from the Vnion , and marriage of materiall things . God who is most simple , and most perfect , his perfection ariseth out of his simplicity , and his simplicity from his being exempt from any composition : which indeed denoteth a defect in things , not having all in them , but are forced to crave allyance of some Exteriour thing for the obtayning of what is deficient in themselves . So the most excellent and elegant Oration is that which is the most simple , not in beeing unfurnished of her Graces , and Attractions , but in having all her Ornaments in their vigour , her Colours in their proper juyce , and without borrowing strange , farre-fetcht , and superfluous Ornaments , to extract her Beauty out of her proper substance , her Vermilion from her good Bloud , and as the Gold his shine from his owne soliditie .

This is the Eloquence worthy of persons in authority , who are to comport themselves in their Discourse , as in their apparell , wherein they avoyd not ornament and richnesse , but curious fashions , and the borrowed embellishments of affected artifice . But if the meanesse of their habit seem something to derogate from their State , the barenesse of discourse seemes more to debase it : since the robe onely sheweth what they are out of themselves , and speech marketh what they are in themselves . Besides , if God hath beautified all the parts of mans Body , and above the rest , those most exposed to view , as the Eye and Face with Graces and Attractions , why should any desire that the principall part in man , discovering and shewing the Soule , and the interiour , declaring and manifesting man ; Speech ( I say ) the lively Image of the heart and th●●ght , should appeare , base , naked , and unfurnished of convenient ornaments ? The increated word of God , being his Eternall Word , is by the Apostle called The Splendour of the Father : as representing his Beautie , the perfect beauty of the Eternal Fountain , whence it flowes , which is the Divine Wisedome . The Speech of man , is the light and splendor of man , causing him to appeare and shine , it being the lively pourtrait of what is most excellent in man , to wit , reason , and understanding . If therefore it be his splendor , is it seemely it should be voyd of gracefulnesse , or this speciall ornament abject , and neglected ? What can cause him to shine , if what ought to be his light , darken him : & whence should his honour issue , if his principall ornament dishonor him ? Beauty takes nothing from requisite simplicity in a grave and serious Oration , but is rather its simplicity ; since in speech , as in all other things , simple and pure : pure , and faire ; faire , and perfect , are the same . Holy Scripture being the revealed word of God , is simple ; not soft , enervate , forcelesse , or idle ; as is their Discourse , who strive to defend their rusticity , by this example , and because they are both lofty and lowly , they presently suppose they have attained the glory proper to the simplicity of the Divine style : whereas in truth that is rather ; quick , energicall , powerfull , and spiritfull , stored with delightfull graces , of transpersing points , enflaming motives , and of secret but divine sweetnesses , discovering more attractions , than all the Orators on Earth have ever beene able to utter in their elaborate discourses . Thy word is more sweet than honey to my mouth , ( sayd the Prophet . ) Who hearkens thereto finds himselfe catched , who reades therein is transformed . And that Theopompus who admired the hidden energy of this divine word , yet offended with the simplicity of its termes , seeking to beautifie it with the flowers and pruned words of humane Eloquence ( as Eusebius reporteth ) was not aware that its simplicity is more perswasive , than all the Art of Orators : Being therefore punished from above for this transport of folly , he tasted the just punishment of his idle enterprise . Simplicity therefore excludeth not the gracefulnesse , and strength of Discourse , but onely the paint and superfluity , which ( to say truly ) though adorned with painefull reserches ; and pompous speeches , doth notwithstanding bereave it of its sinewes , and Originall Beautie .

Profit is another requisite quality in Politicall discourse ; namely , 4 Profit . not to speak but for the publicke . Thy discourses are as the tall and fayre Cypresse trees , which beare no fruit ( sayd an Antient , to a young man ) who mounted upon the Orators chayre , entertained the people with vaine and unprofitable speeches . It is indeed allowable for Sophisters and Declamours who speak not but to please an Idle assembly , to frame to themselves Imaginary subiects , and therupon to inlarge their discourse , and to sport at pleasure to excite a vaine admiration , and beare away a more vaine applause , sowing winde , and gathering smoke . But these mouthes ( as that of Oracles ) which are consecrated to publicke utility , are never to scatter their words in the ayre , nor ever to enter upon subiects of importance ( though plausible and pleasing to the vulgar ) out of their due places , times , and seasons ; but rather at all times to attend the necessitie , and opportunity of speaking in hope of fruit . Speech is like graine , which out of fitting places , and convenient seasons , though good , is yet unprofitably sown , producing onely shame , and losse to the seedes-man . And as for sowing to profit , we are to expect the disposition of time and soyle . So hee who will speake fruitfully will still attend the disposition of affaires , and spirits , since if affaires be not rightly disposed , hee spoyles , instead of accommodating them . If spirits he●rritats in stead of calming them and all the profit he gets by his paines , is , that by spoyling the businesse , hee shewes his indiscretion , and by exasperating spirits , he revealeth his owne rashnesse .

Discreet & generous libertie . But on the other side , when necessitie requireth a free and bold speech , and when occasion seemes to open it selfe toward the fruit , which we may probably expect ; we are then to appeare with a discreet and generous freedome , Naves cum magna sint circum ferun tur a modico gubernaculo : ita & lingua modicum membrum est , & magna exaltat lac. c. 3 beeing the last and principall quality of civill Eloquence . S. Iames in his Epistle compares the tongue of man to a Rudder or helme , wherewith a ship is guided ; which chiefely suteth with the tongue of Magistrates , and men of Authority , who by the motives which their speeches inspires in the hearts of Princes and people , turne , and mannage with their tongues , as with an Helme in Steerage the flo●ing vessels of States and Empires . Now it is necessary that hee who stands at the Helme be couragious to resist stormes and tempests ; for then it is when hee is put to it ; either thereby to save the ship , or as a good Pilot to die with helme in hand . Free speeches are necessarie in publicke necessities , and then it is , we are either to deliver affaires from shipwracke by the freedome of speech , or perish in speaking generously . The Scripture calls the words of Wisemen Stings , and sharpe nayles , for they ought to be free and faithfull , but freedome of speech cannot be without sharpenesse , nor truth without stinging , as it is sayd , how , though honey be sweet and pleasing , in its owne Nature , yet being applied to sores it will prick and sting : Honey was disallowed in the Sacrifices of the old Law , Levit c. 1. D Hiero ep. 35. which S. Ierome explicateth mistically , saying , That a discourse steeped in the Honey of a flattering adulation , not having the sharpenesse and sting of a free and biting truth is not a Sacrifice pleasing in Gods fight . For they who are in Office and Authoritie , are nor tied onely by a civill , but by a naturall and Divine Obligation , to speak boldly and freely , when either Gods honour , or the publicke good requiteth ; and if at such time they either flatter or palliat affaires , to please men , Deu● dissipabit ossa eorum qui hominibus placent consis si sunt quoniam Deus crea●it cos . God will scorne and confound them ( sayth the Prophet ) and will breake their bones , to wit , their power , and greatnesse , whose Interest they preferre before Iustice .

But to behold the lively modell of Politicke vertue attended by all these qualities , I have represented ; there needs no more but only to cast our eies upon the excellent Orations of antient Captaines , Magistrates , and States-men of whom wee still reade in the Greeke and Romane Histories . Wee shall there discover a quicke strength , a round brevitie , an elegant puritie , a solid utility , and a couragious liberty . Their words are strong , their reasons pressing , their clauses short , then sentences quicke , and their points piercing . Their discourse not drawn at length but succinct , which as a wel bent bow shoot , not sweet floures at our eares , but sharpe thornes at our hearts : nothing vanquishing idle or vaine , all tends to the point , all beares weight , all conduces to the matter , nor can a word be wanting , but part of the sense , clearenesse , vigour , or necessary gracefulnesse for perswasion will be found defective One ma therein observe ( after occasions fi●ly ap phended , to speak with profit ) truth declared to purpose and with resolution : excellent maximes deduced from experience , beeing the soule and spirit of Civill Eloquence , and in conclusion , the happy effects , springing from the sage and free discourses of these brave and generous spirits ; violences expressed , seditions asswaged , wicked designes choked , good counsels established , warres quenched , hearts reconciled , Lawes authorized , peple delivered : briefly , estates preserved by those eloquent and prudent tongues , and these great vessels saved from shipwracke by the conduct of so small a sterne . Wherefore all such as wil hoist sayle in the great and surging Sea of Civill affaires , ought above al things to study , and exercise themselves in the well guiding this sterne : which ( well handled ) saves common wealth , but il & slackly managed , or imprudently conducted , it exposeth them to a thousand dangers . Nay the Emperours themselves sleighted not this point . Caesar , Augustus , Tyberius , were no lesse exercised in Eloquence than in armes . And Iacitus in his Annals observeth , that the first Emperour who was forced to speake by proxie , and to study Orations , and other mens composures , was Nero , who weakened with voluptuousnesse , made use of Seneca's wit in this service .

But the tongue is not onely the guide of Empires , The conclusion of this worke . but the sacred Rudder also of the Churches ship . Saint Peters successors are the Pilots , and their tongues ( Heavens spokes-men ; and interpreters of the verities of Faith ) conduct and guide it through all winds of errours , and storms of Hel , and the world : or rather the Holy-ghost , who gives motion to their tongues , & who descended upon them in forme of tongues to cause them to speake : is both the Pilot governing the Helme , and the Helme conducting the Vessel . It is in this Ship I saile , it is to this Celestial tongue I submit these insufficiences of mine . If among so many words any Errors unawares have slipt in . It is this Helme , whose conduct I protest to follow , if against my will and intention , I have strayed in the prosecution of this discourse .

FINIS .