TO write of moderne men is a troublesome busi­nesse; all men commit errors, few having com­mitted them will heare thereof; one must, or flatter them, or say nothing; to comment upon their actions, is to endevour to teach more by a mans owne exam­ple, than by that of others, more to him that writes, than to him that reades; more to be silent, than to be active: The actions of Prin­ces have every other appearance, than that of truth; to relate them as they appeare, partakes of the Epique straine; as they are, of the Satyricall. Flatterers have yet moreover so exalted their good deeds, that the naked truth re­dounds to the blame of the rela­tour; for the truth of that praise [Page 4] which is heard, comes short of that which is beleeved; and some there are who arrive at that height, as they leave no place for flattery, fansying themselves greater than flattery can make them.

Present actions are not with safetie related, nor are they listned unto without danger: well may they be reverenced, never censu­red: who puts them in print, seeks after an uncertaine glory, expo­ses himselfe to a certaine danger; who leaves it to be done by poste­rity, reapes no other fruit of his present labours, than the meere contemplation of a future imagi­nary fruitlesse glory. Worldly glory ends with the world, and for us, the world ends with our lives: to have ones thoughts wholly bu­sied upon the good of posterity, is either a more than humane con­ception, or else a foolish one; to dedicate ones labours to glory a­lone diabolicall; to accompany them with the good of others, hu­mane: [Page 5] to have in them no selfe re­spect, divine. I will avoid the trea­ding of so steepe and intricate a path. I will write of times past, to the time present. The defects of the Su [...]ne, which are with safetie pointed at, reflected in waters, are not without danger of the eyes, seene in a direct line. I will write more of man, than this or that man; for this or that man dyes, and man lives; and my busie genius venting it selfe in deeds of old, if they pur­chase me not the crowne of glory, they will at least serve for a Buck­ler against envie. The Actions of our Ancestours use to be exami­ned, not maligned, for wee not emulate, but imitate them; we wil­lingly listen to the praises of such who gotten long since out of the reach of envie, seeme by their deeds of fame to raise the weak­nesse of mortality; and faults which are found in past actions displease not, whilst they take from the evill opinion of present times.

[Page 6] Envie, like poyson, workes not where it findes no heat; dead car­kases are meat for crowes and wormes, not men. Death hath on­ly ice enough to extinguish the fire of envie, and leave some ashes of compassion: shee makes us see no one is superiour to another, by her making of us all equall, and by her often changing (by a sudden Metamorphosis) the termes of most happie, into titles of misery and povertie.

Romulus his valour, Numas pi­tie, Tullus his fiercenesse, Anchus his goodnesse, the vigilancie of Lucumus, fortune of Servius, and impiety of T [...]rquin shall bee my subject.

Procus King of the Albans had two sons, Amulius and Numitor, the lat­ter elder in yeares, the other of a more working spirit; the King left his Kingdome to the el­der, but the fathers wil, and brothers prioritie in yeares, were forced to give way to the others more daring spirit.

THat Power which Princes make use of for the maintai­ning of Reason in the interests of particular men, they use the very same to destroy it, in what con­cernes themselves. Justice came downe to us from above, to with­stand violence, mans weaknesse [Page 8] bereaving her of her weapons of choyce, makes her assume force, to extinguish force, b [...]t she vanisheth with the planet of her birth, when the sword, which should defend, destroyes her. Princes sometimes keepe her vntoucht by others, that they themselves may commit a rape upon her; they measure her with weapons, and when businesse comes to be concluded of amongst them, hee hath the justest cause, whose strength is greatest; all other manner of proceeding, they thinke onely doth become such who either dare not use violence, or feare to have it used unto them­selves. They thinke it no reason for him to command others, who is not able to resist the force of o­thers; neither would subjects be better than their Princes, but e­qually unjust, were they not more compelled: they who can have recourse to the sword which Justice holds up in her right hand, seldome betake themselves to the [Page 9] ballance which hangs on her left side.

Nor hath the prerogative of Age any more precedencie in mat­ters of State; men doe not wait for such yeares as doe destroy life, but such as valour may be grounded upon; the selfe-same weapons which Time uses to subdue the body, are by the understanding used to subdue time, whose ty­rannie is avoyded, whilst by the meanes of Fame it gets into the bosome of Eternitie; but admit it should yeeld, yet ought we not to honour Time which only workes our destruction.

Amulius is not content to have unthron'd his bro­ther Numitor; the ta­king away of Kingdoms would be but little cru­eltie, [Page 10] did not the taking of them ingage a man to greater; the one springs from the other, and the latter is more fruitfull. Hee feares his brothers children. Hee kils the male, nor does the female sex free him from feare; if shee chance to have sons, he thinkes he hath taught them the art of bereaving Kingdome.

The Tyrant is afraid of e­veryone, and it is fatall that he feares his owne example; for in that hee fears every one, [Page 11] he is not exempted from fearing, in a manner, himselfe. He thinkes to fence himselfe suffici­ently against fate with­out bloud, by putting her amongst the Vestals, to consecrate her virginity to the gods.

WOmens weaknesse serveth for innocencie with Ty­rants; they meet with more diffi­culty, where they are least with­stood; they cannot finde in them those faults which makes their cruelty be praised; or faine such feare in themselves, as may not make them bea [...]e with them. They suffer them to live, beleeving that at their pleasure, they may put them to death; but often-times, [Page 12] through Gods infallible judge­ment, they are throwne downe head-long, as falsifiers of Wise­dome.

Women are fit instruments to cause the losse of Kingdomes: nor is it a sufficient remedie to marry them to men of quiet dispositi­ons, if they themselves be of a tur­bulent spirit; and say no feare ought to be had of them, who can secure himselfe of their off-spring? Children, for the most part, side with the belly, and their change is easie, where are alike qualities: Nor do the people thinke it shame, to change Lord, if they chuse one out of their Masters Family.

Amulius was wicked, I confesse, but he knew not how sufficiently to make use of his wickednesse, he bereft his brother of his kingdom, his Neece of her liberty, and tooke from neither of them their lives. I cannot well say, whether or no he did despise Numit [...]rs weaknesse, whether hee built upon his pati­ence [Page 13] or not, or whether his policie was to colour his owne wicked­nesse, by making the world see he had not a sufficient courage to go­verne a Kingdome, who had so little courage to live, being depri­ved of one.

To take away a Kingdome, and suffer the King to live, is a cruell peece of charitie, wherewith all Tyrants whilst they goe about to deceive the world, they oft-times deceive themselves. The whole will easily meet together, the parts whereof are left alive. To set the Statue of Vertue upon a despica­ble foundation, is as much as to build a Colossus of gold upon feet of durt: Piety becomes a King, for that his government is volun­tary: Cruelty a Tyrant, for that his is violent; courtesie befits the one, force is requisite to the o­ther: neither yet doth that secure him, he is not unlike a belly-god, who if hee persist to eat, a surfet kils him, if he desist, a dyet: if the [Page 14] Tyrant bloudy his hands without respect, he dyes for being cruell; if otherwise, for seeming to bee pi­ous; Vice, though in the midst of Vertue, is not secure, because shee contaminates them.

The young woman tarried not long amongst the Vestals, before she was brought to bed of two sonnes, having had com­pany with Mars, as she affirmed, to the end that this her necessary errour might not onely, through the eminency of the per­son prove excusable; but in some kinde worthy of commendations: the mar­tiall [Page 15] acts of Romulus gave credit to this re­port; the people of Rome for their greater glory did increase it, and stranger Nations, for their lesse of shame, gave way unto it.

IT is no shame to be inferiour in power, to what is superiour in nature; nay, were not the combat to be accounted rashnesse, to lose would bee accounted glorious, since the victory of the strongest party redounds to the honour of the weakest.

To make Mars the authour of sacrilege, was to save ones selfe from the severity of man, with the mantle of a god; even good Prin­ces run often shipwrack upon this rocke, either in their owne credu­lity, [Page 16] or in that of their people, as being pious, or not seeming im­pious. A Tyrant laughes at all which not concernes himselfe; he more feares the power of men, than of God; otherwise, he would not endevour to secure himselfe from the one by that crueltie which doth more incense the other.

Hee delivereth the young woman into the hands of the Priests, to be dealt withall according to the severitie of Iustice; he commits the Twins to the charge of a subordi­nate officer, with charge to drowne them; but he endevoured to give way to fortune for their safe­gard, [Page 17] as also for his own defence; he feared that Revenge which oft­times not being able to bee taken against the Master, doth vent it selfe against the Of­ficer.

IT is no wholesome counsell to trust another with the death of one descended of Royall bloud: he suffers him to live either through pitie, or policie: If he be compas­sionate, he knowes not how to be cruell; if politick, he thinkes the present times will not last long; his thoughts are busied on times to come; he hath one eye upon the Tyrant, another upon him that shall succeed him; and hee ende­vours more to save himselfe, than to secure his Prince.

He exposed them therefore to the standing waters of Tybur, in the midst of a spatious shelfe, where when the river eb'd they were left upon the drie sands.

TO have the command of peo­ple, and to float upon the waters, have such a proportion be­tweene them, as many Princes have in their tendrest yeares beene ex­posed to the fortune of this ele­ment, or in their riper yeares, have beene summoned to passe over it. Waters have somewhat of sympa­thie with the common people; they sustaine light things, suffer what is heavie to sinke; they are tumultuous and inconstant; easie to be withstood when calme, not so when troubled; their force in­creaseth when it meets with an [Page 19] obstacle, but who goes with the streame, goe the waters never so high, reapes profit by them.

The little ones lament, and to their whinings, comes in a Wolfe, or woman, in manner or name, confor­mable to such a beast, which gave them sucke: there the shepherd Fau­stulus found them, and fashioning unto himself reall beauties in the ma­jestie of their counte­nances, as if the Stars did foretel to them some great good event; being smiled on by the one, and [Page 20] allured by the other, he resolves to save them.

PRinces have somewhat more than other men in the maje­stie of their countenance, in their tutelary Angels, and in the influ­ences of the Starres. Some call a Prince an Heroe, Truth it selfe cals him a god, nor had the Gentiles beene much out, had they not by equivocating from the similitude to the essence, added to the Name of God adoration; the common people, because they thinke him more than man, wonder if he be but equall to other men, are offen­ded if hee be inferiour: Princes ought not suffer themselves bee measured; who suffers competiti­on, not sure to win, is sure to lose; somewhat of more than from o­thers is required from him that hath somewhat of more than o­thers.

This Shepherd gladded, carried the Children to his owne house, and de­livered them to his wife Laurenza, that shee might bring them up. The waters beare them up, a wilde beast gives them sucke, a shepherd takes them up, and joyes to bee joyned a minister with the waters and wilde beasts in these ad­ventures, which might alreadie bee discerned in these miraculous e­vents.

THe Heavens never send forth any great signes, which have [Page 22] not a particular relation to some great personages, for they are the unive [...]sall cause of all things, and whilst they produce effects, which seeme to have relation to one on­ly; if hee be a Prince, it hath an universall operation; for the peo­ple are partakers with their Prin­ces in his gaines, losses, vertues, and vice.

They were not much ad­vanced in yeares, when exercising their strength and valour amongst the woods, in the day-breake of their youth, might bee discerned the bright Sunne-shine of riper yeares.

HUnting is a kind of warfare, and is more seemely than any [Page 23] other hostility, in as much as the dominion over beasts, is more na turall than over men. The pursuit of timorous beasts doth not be­come a Prince; it may peradven­ture advantage him in the know­ledge of situations, but for ought else, it only teaches how basely to runne away from those of greater power, or else to pursue with poore reputation, such as doe not defend themselves.

These young youths did exercise themselves in the chase of fierce beasts, thereby inuring their bodies to hardnesse, and their minde not to feare danger: where the spoiles of the slaugh­tered prey serve for [Page 24] trophies erected to the valour of the hunter; in a short space they left preying upon wild beasts, and fell to pursue such men who barbarously preyed upon other men, where guided by valour, having wonne reputati­on, and being followed by a number of countrey people, they freed those parts from robbers, and made themselves chiefe head of all the neigh­bouring Shepherds.

MEn cannot live happy where they live not safe; therfor [...] is it that Cities are built, th [...] [Page 25] Princes are accepted of, and impo­sitions tolerated. The ancient Ido­laters, amongst the rest of their gods, placed him for one, who made safe unto them their leasure times.

These doe all honour due to a Prince, to those who did discharge the dutie of a Prince.

VAlour is a dumbe eloquence, which drawes all men unto it, either for that they admire it, feare it, or doe thereby receive be­nefit: selfe-interest begins at the high concave superficies of the Moone, and penetrates even to the poorest shepherds cottage; it had its beginning with the world, that it might first maintaine, and then destroy the world: it is the morall Philosophie of the world, which penetrates even into the most so­lide [Page 26] parts: man would not onely predominate over man, but Ele­ment over Element; and when the one shall have compassed his in­tent, the other will have done so also; for the world will end with the selfe respect wherewith it did begin.

Such as did live by rapine, did not well brooke the actions of these brothers, and being desirous of re­venge, whilst Romu­lus and Remus did as­sist at the celebration of some sports, dedicated to the honour of god Pan, with more confidence than becomes any who thinkes it lawfull to of­fend [Page 27] others, they set up­on them; & taking Re­mus prisoner, brought him before Amulius, notwithstanding his en­mitie to theeves, as one that committed out­rage in his Majesties grounds.

TO take from others the means whereby they were wont to live, would goe hand in hand with taking away their lives, but that it is worse, in that it leaves way for revenge, which continuall losse causes continually be desired: an injury in honour is of no force in basely minded people, it is of power enough in generous hearts; yet oft it vanishes away with time, as that which hath no other foun­dation than opinion: in the death [Page 28] of friends and allyes, those who are farre off, leave the revenge to those whom it most concernes; those who are nearer at hand, com­fort themselves in the good they thereby purchase, content them­selves therewithall, and whilst their minde is set upon peaceable enjoying, they forget revenge: To be wrong'd in a mans livelihood, is the onely injury which admits not of oblivion, for present pover­tie is intolerable to him that hath not beene thereunto accustomed, it cals to minde the former more plentifull condition; and losse which is not the least in aggrava­ting offences, is the greatest in provoking revenge.

The Shepherd Faustulus, by the calculation of times, was not ignorant of their birth, being to the beleefe thereof, the [Page 29] more incited by their magnanimous acts, which did farre surpasse the soules of shepherds; nor had he for all this, inten­tion of making their de­scent known, till he were thereunto constrained by lawlesse necessitie, or by a faire occasion perswa­ded.

He would not ingage them in great affaires, before they had great power: when the obligation is greater than the meanes, man either dyes unfortu­nately, or lives discon­tented; [Page 30] hee would not sowre the sweets of their Victories, with the wormwood of their birth; for whereas to bee the chiefe of Shepherds, was the greatest glory that could befall the sonnes of Faustulus, it would prove a deplorable mise­rie to the sonnes of a King.

THat birth detracts frō the me­rits of great actions, w ^ch obli­ges to greater. He is not glorious that is borne a Prince, but he that becomes one; nor is he to be ac­counted abject, who is borne a pri­vate man, but he whose actiōs make him so; that graine of corne is called great w ^ch is bigger than the [Page 31] rest; and that mountain little, w ^ch doth not exalt his head so high as others: A certaine wise man said that God is a Geometrician; per­haps because the world consists more of a Geometricall, than A­rithmeticall proportion: Praise or dispraise are not occasioned by descent, but may well be weighed together with descent; they con­sist in differing from them in va­lour, to whom a man is equall in nature; herein consist mans rancor; and hee is not the aymed at marke of envie, to whom honour hath not formerly had refuge.

Necessity administring oc­casion, he acquaints Ro­mulus with the busi­nesse.

TO know ones selfe descended from famous ancestors, serves as a go [...]d to those magnanimous [Page 32] spirits, who take it for a note of infamie to be held famous for the actions of other men; but serves for a chaine or clog to such poore mindes, who hold it lawfull quiet­ly to enjoy the rest, caused by other mens labours; and glory in a long Series of hewen out marble, wor­thy memories of dead mens acti­ons, hatefull sepulchers of re­nowne to such as live.

When Romulus knew his descent, he was more vio­lently incenst against the Tyrant, by whose death hee might appease two powerfull affections, the one of Glory, the other of Revenge: He knowes his forces too weake for open violence; hee hath [Page 33] recourse to Stratagem. He took his way straight to the Kings Palace, ac­companied by many o­thers, disguised in poore apparell; being come thi­ther, and incouraged by his brothers armed neighbourhood, hee set upon the King, and slew him on that seat where he had committed so ma­ny wickednesses.

A Tyrant is to all men hatefull; hee builds the whole bodie of his State upon the colums of feare; his ruines arise from either not fearing, or not being feared: confidence destroyes him, feare se­cures him not; and oft-times when [Page 34] he thinkes to abase mens hearts, he infuses valour into them; for the greatest daring proceeds from the greatest feare; to talke against him is dangerous, to kill him safe; the action is easie to be effected, which hath nothing of fearfull in it, but the act it selfe; it were more easie to kill a good Prince, if there were not more difficulty in having kil­led him; it were more dangerous to kill a Tyrant, were not the dan­ger lesse when hee is slaine; who doth not for revenge adhere unto the fact, adheres for glory; no man appeares enemie to him that kil­led him, because no man will see me to bee friend to him that was killed.

Numitor, who was not ig­norant of Rhemus his descent, and who by just, at least justifiable pre­tences, [Page 35] had seconded the act committed, favoured by the guardianship of Rhemus committed to his custodie, seeming ig­norant that they had as­saulted the King, though the Palace, with inten­tion of purging, not of ta­king the Citie; summo­ned the Albian youths to defend the Tower; but when hee saw the two young men come towards him, calling a Councell, hee related unto them how they had bin brought up, how borne, how expo­sed [Page 36] to the waters, and how saved.

The young men saluted their Grandfather with title of King, the which was followed unanimous­ly by all the rest; as well for that it is usuall in such assemblies, for all to follow, where a few doe but begin; as also for ve­ry commiseration, which never forsakes infeli­citie.

TO have beene hated by the Tyrant, is desert enough to purchase the good will of the peo­ple; to them he who is in danger is alwayes acceptable; they would alwayes raise him up, whom they [Page 37] see kept down, they have compas­sion on any one that suffers vio­lence; where the fire of tyrannicall hatred flames highest, there 'tis that the waters of popular favour showre downe; all men doe more naturally desire to restore him to his state, from whom it was taken, than to adhere to him that tooke it; they have compassion on him, because there are but few that can use violence, and all those hate it that feare it; they helpe him, be­cause a greater reward is expected for helping out of misery, than for applauding prosperitie: Envie re­maines to the happie for punish­ment, and losse: compassion to the miserable for comfort, and re-esta­blishment; to restore Princes into their estates hath alwayes the face of charitie, but if selfe interest con­curre not therewithall, they are pitied, not holpen; and then the envie which hurts not, is punish­ment, though but a vaine one, to such as are fortunate; compassion, [Page 38] which helpes not, is a comfort, though unprofitable, to man in mi­serie.

Romulus and Remus ha­ving made their Grand­father King, they tur­ned their thoughts else­where.

MAny know how to give a Kingdome to another, who know not how to brooke a King; to uncoth a thing, is to obey him, who through ones owne meanes commands; to receive a Principa­litie from another mans valour, is a kinde of servitude; which ne­cessitates a man, either to shew himselfe simple, or ingratefull: to satisfie their intolerable desires, is voluntarily to surrender up the Principality to them that gave it; not to humour them, is to hazzard the surrendring of it up to them [Page 39] by force; for it is an easie thing for them who got a kingdome for an­other, the same cunning not fai­ling them, to get it for them­selves; who hath once with good successe imbrued his hands in Roy­all bloud, feares not to venter the second time; and he who was de­prived of a Kingdome, is alwayes jealous, and feares that which he knowes is fesable; how can the Obligation be cancel'd which one owes to him who hath got a Kingdome for him, if it be not to be paid, but with the losse of the same Kingdome; 'tis great discre­tion to keepe farre from that Sove­raigne, who cannot sufficiently re­quite the Obligation he oweth: benefits are alwayes willingly re­ceived, but the benefactours are not alwayes willingly beheld; and when the debt is such as cannot be paid, as if upbraided with disabi­litie, favour is often chang'd into hatred; and then the obligation not being to be acquitted, they in­devour [Page 40] to acquit themselves of the Obliger: Service which is re­ceived from an inferiour argues weaknesse, and challengeth great recompence; to equalize the re­compence to the benefit received, is to equalize the receiver to the Benefactour; the name of Magna­nimus is lost, and the name of un­gratefull hardly wiped off; those benefits which are received from a Superiour, are willingly acknow­ledged, for acknowledgment is all he expects, [...]he which witnessing the receivall of them, obliges to an addition of more.

These respects, the mo­tives of ambition, and incitements of glory, cau­sed the generously min­ded young men, keepe aloofe off from their grandfathers subjection.

[Page 41] TO expect a Kingdome after anothers death, hinders or re­tards glory; mens spirits with yeares grow cold, and during the fathers life, that a man may live se­cure, he often-times must live idle; Princes doe sometimes envie, yea, even the egregious deeds of their sonnes, because they feare them; private men rejoyce, because they share therein: amongst the good fortunes of valiant men, their pa­rents speedie death ought to be accounted one; who after having brought them up, cannot doe bet­ter for them than die; a kingdome is not to be desired, if it bring not glory along with it; glory belongs to them who have wonne it with the sweat of their brow, not to those who receive it calmely from another; valiant men who are borne fortunate, are unfortunate; for the inheritance of Monarchies takes away the glory of acquiring them.

[Page 42] They goe about to build a new Citie, or rather to build the walls of that which their generous actions brought along with them; to this pur­pose they chuse that place where they were exposed to waters, as I beleeve, either out of memory of their fortune, or out of gratitude.

The places choyce shewes the builders wisedome; the first stone they laid is a Touch-stone, by by which the worth of their metall is tryed.

[Page 43] HE is not to be praised, who to withdraw himselfe from the downey bed of idlenesse, hath recourse to the brutishnesse of ste­rilitie; one ought seeke helpe from education, not situation; that it may appeare vertue, not necessity; the way of Merchandize makes men industrious, but withall ti [...]o­rous; and that Citie is in no good condition, the riches whereof consists, amongst some particulars, not in the publike; where the ri­ches is lockt up in [...], not in the Common-wealth, when dan­ger comes, men know not how to defend it, but study how they may quit it; and such estates as are por­table, set their owner at libertie, for they make them but inhabi­tants, not subjects.

Nor can it be affirmed, that the barrennesse of a place takes from its neighbours the desire of domi­nion, which is the childe of glory, not of avarice.

He that builds in strong places, [Page 44] erects fortresses for tyrants, at least nests for vices; and they that live in securitie, want that feare of lo­sing their owne, which oft-times serves for just occasion to usurpe anothers right; and on the con­trary side, to build open Cities without walls, was a melancholy humour of some ancient Philoso­pher, which neither deserves dis­course, nor imitation.

Romes situation was full of health-inspiring hils, not too far distant from the sea, that they might receive commodities; not too neere, that they might shun the inunda­tions of barbarous peo­ple; watered with a con­tinually running River, [Page 45] placed in the midst of Italy.

They were readie to raise the walls of the Citie, when neither of them would yeeld in the na­ming thereof unto the o­ther nor in the making of laws. Equality, the pro­ducer of envy, had much more force in them; for that beyond the common equalitie amongst bre­thren, they did particu­larise in being equally conceived, and equally at the same time borne.

WHen any excuse is to bee found, seniority is allow'd [Page 46] of; many would yeeld, if they could finde pretence to doe so, and many times men contend more out of shame than pride.

The mixture of greater and lesse is good, but that of equals starke naught; either in the varietie of nature it is not found requisite, or else it lasts not in the world; be­cause it is founded upon the per­petuity of motion; and inequali­tie doth by so much the more dif­fer from tolerable, by how much it comes neare to equality; there­fore is an Unison displeasing in mu­sicke, which though it were ex­quisite, is unfruitfull; it makes no action, produces no har­monie; the greater and lesse, an­swer to the sharpe and flat; from those the world receives its forme, from these musicke her sweetnesse, and each are damnified by the con­trary, if it be dissonant; profited, if it be harmonious.

Since they could not find on [Page 47] earth how to decide pre­cedencie, they seeke to Heaven by auguries; Rhemus on the Auven­tine hill, Romulus on the Palatine; and whilst it is reported that six Vulturs appeared to Rhemus, Romulus shews that number dou­bled to them that stood about him: some are of opinion, that from hence a contention rising be­twixt them, Rhemus was slaine by Romu­lus.

TO have an equall prefer'd by man, is a sufficient anxiety, [Page 48] but therein may be deceit; to have the like prefer'd by Heaven, makes the anxietie greater, because it is alwayes truth: This accident was the first canker that introduced man-slaughter, and the first man-slaughter was betweene brethren.

The more common opinion, notwithstanding is, that hee lost his life in lea­ping, by way of derision, over the walls his Bro­ther built.

Rhemus by this action, ei­ther declared himselfe to be Prince, by preten­ding not to be subject to any Lawes, or else in­tended to take the prin­cipalitie from others, by [Page 49] making a mockery of the Lawes.

MIsobservancie differs from contempt; the one reflects upon the Institution, the other up­on the Institutor; he who covert­ly transgresseth the Lawes, leaves the reputation of him that made them, untoucht; hee who openly offends against them, aimes more to weaken the Prince, than the Laws: Errors which are occasioned by whatsoever other affecti-on, may be great or little; those who are occasioned by contempt, are al­wayes giant-like; som [...] of them re­flect upon the profit of the subject, and it is good to punish them; o­thers upon the Majestie of the Su­periour, and it is necessary to cha­stise them; Respect is the soule of government; a Prince fallen to neglect, is a dead carkas.

Giving to the begun Citie, [Page 50] the beginning of his own name, he called it Rome, and instituted pastimes in the honour of Her­cules.

Lawes were yet wanting to a Citie, which full fraught with divers Nations, and of divers manners, could not with­out them receive unity.

LAwes are of divers sorts, some aime at the preservation of mankind, others at the mainte­nance of the State; the former be­long to ministers of law, as Judi­ciall; the latter to the Prince, as Poli [...]call; the first requires stabi­lity, because they are judiciously considered before they be made; but once being made, they ought [Page 51] not to be judged, since by them judgement is made. The other sort to be good, ought not to be perpetuall, for that if they conti­nue still in force, they ruinate the State: and if they be transgressed, as time necessitates, an ill example, without profit is introduced; It sufficeth not, not to observe the old ones, when there is no way gi­ven to make new ones. The Prince is Superintendent over the Lawes, not in that hee may not observe them, but in that he may change them: Transgressions in whatso­ever kinde is naught; change in the latter is necessary; the same meat doth not befit the same man at all ages, neither are mal [...]dies by the same meanes cured in the be­ginning, after a whiles duration, and when they grow worse.

All things in this inferiour world have their periods; a man must change as time and occasion require; most of States have runne a hazard, for not being able to [Page 52] beare with their ancient Ordina­tions, and not knowing how to alter them.

Romulus gives the Laws, Ministers to execute corporall punish­ment a­mongst the Ro­mans. he strengthens them by force, threatned by the twelve Lictors which waited upon him.

LAw is of no use to perswade, if it have no power to punish, otherwise it is too little for them that are naturally inclined to mis­chiefe, [...]oo much for those who vo­luntarily doe well.

To might, he addes Maje­sty, figured by the grave habit which hee wore, differing from the habit of other men.

[Page 53] ALL things (I had almost said, that which hath no entitie, but is very nothing) helpe those who are of power enough in them­selves; ciphers meeting with ci­phers, make nothing, but if they meet with figures, they multiply; the habit makes him not venera­ble, whose actions have not for­merly made him so; hee hath no Majesty, but what the eye allowes him by bei [...]g accustomed to see him clad like men of Majesty, and if by vertue of authority he occa­sions reverence, for want thereof he moves derision.

Cloathes were made to cover the defects of the body, now they discover the affections of the mind, they were made to hide our weak­nesse, now they lay open our am­bition; the Lord cloathed man, when he disrobed himselfe of ori­ginall righteousnesse, when he be­came servant to sinne, and he (O foolishnesse) glorieth in the en­signes [Page 54] of his slavery, as if they were trophies of his victory.

Romes walls increase, but there want inhabitants to people it, they pro­claime Sanctuary, whi­ther whosoever, having committed what fault soever, might have safe recourse.

Quietnesse is an enemie to new built Cities, all hope consists in motion; people who are not apt to live in Cities, are apt to fight in the field; and who knows not how to be a good Citizen, proves oft-times a good Soul­dier: [Page 55] Rome might ra­ther be called the Ran­devous of an armie, than an assembly of citizens, for it was not built for commodious living, but to bee made greater by such, whose ends were not safety, but glory.

AN Armie is an Academie, where the wilder spirits are disciplined in open field, that they may afterwards bebrought within the compasse of walls; to those who command in Armies, Cities seeme distastefull, not to those that serve in them as common souldi­ers; for the rigour of military obe­dience, makes the yoke of civill life seeme sweet.

It was not long ere it was re­plenisht with Inhabitours; novel­tie [Page 56] is a light which hath the ver­tue to draw eies unto it, and power to dash them. Men, because of ne­cessitie they must d [...]e, Looke not willingly upon things as in­clining towards t [...]e Sun-set, bring to their mindes this necessity, but willingly upon such as rising with the Sun, gives them beleefe of aug­mentation; men write their names in tender plants, because they grow; not in aged Okes, because they are cut downe.

Did not Novelty bring with it so many prerogatives, the world would grow old with the same things wherewith it did begin; our wits would be barren, were they deprived of invention, which makes them fruitfull; our under­standings grow vilified with knowne things, and conceive things unknowne greater than they are.

All such as did neither en­vie [Page 57] nor feare Rome, flockt together, some for safety-sake, some de­lighted with noveltie, some perswaded by the desire of change, some of glory.

SPritely wits are seldome con­tent with the present conditi­on. Felicitie is alwayes sought for in things wee want, which when we get, we finde her not; men can­not satisfie their desires, no not with the accomplishment thereof; they thinke they may once be hap­pie, when they can never be so; hence is occasioned the hatred of tranquillity, the desire of motion, the loathing of present things, and seeking after future.

The greatest part of this people came to amend the condition they [Page 58] were borne in, under the fortunate conduct of Romulus.

Noveltie hath power enough to draw men unto her, but not to keepe them; shee, when her selfe suddenly is gone, cannot detaine others long, unlesse shee insnare them in the birdlime of profit, or take them in the net of ambition.

To this purpose Romulus chose an hundred Sena­tors for Companions, a number sufficient to go­vern whatsoever State, and equall to their num­ber, to whom all other forme of others com­mand would have beene insupportable.

In the beginning of govern­ment, every small Au­thoritie [Page 59] seemes great; in the continuance thereof, how ever great it be, it seemes little; whence it proceeds, that in time those Magistrates are not endured, which were too greedily at first crea­ted.

LIbertie and principalitie are incompatible, they meet not together, or if they doe, they last not; every one seekes his owne perfection, which depending up­on the destruction of another, they seeke it there: It seemes strange to the Senate, that they should bee free and yet serve; Strange to the Prince, that hee should be chiefe Lord, and not command; the meane of Liberty is the mother of Tyrants, which being to them in­tolerable, [Page 60] whilst by violence it is taken away, it inforceth withall a violent government; to live quietly, it behoves either to be to­tally free, or totally tyed to ser­vitude.

To Romes intire perfection women were wanting; they concurre to the es­sentiall constitution of families, families to the like of Cities: Rome had more of forme than matter; Romans lived there, but there were no Romans borne.

WHere men live, and none are borne, death must en­ [...]e, and no new births follow: Parents live againe in the chil­dren, which they produce; man [Page 61] hath no greater desire than this, nor Nature greater necessitie; the species remaines, if not the indivi­duall; the matter remaines, if not the forme: it is an errour of un­derstanding, to beleeve that wo­man is an errour of Nature; she is perfect, since shee is made for the perfectest of works, she is of forme equall to us; originally composed of more noble matter than we.

Rome might bee called a circuit of walls, not a Citie; it was rather a sepulcher, since there being an impossibility of mans being there borne, they must there onely die.

And who was there to bee found, who by granting [Page 62] them women, would co­operate to the greatnesse of this people, and de­prive themselves of those armes to extin­guish them, which their singlenesse of life admi­nistred?

Romulus was not ignorant of this difficulty, he not­withstanding sent Em­bassadours to his neigh­bours, either to obtaine some justly, or to take them away by force.

HE who is necessitated to use violence, hath first beene vio­lenced by necessitie; of all Lawes necessitie is most odious, of all ju­stice the most rigorous.

[Page 63] The neighbouring people, angry that the Romans had received those whom they had driven away, deny to send them wo­men; and some giving way to anger, seeme to slight them with words, I know not whether ful­ler of ignorance or weak­nesse.

THey are little to bee feared, whose tongues serve them for swords; greater is the danger which is threatned by silence, than the offence given, by over much talke.

Anger which shewes it selfe, is kindled in the spirits, not in the humours; and like powder it rai­ses fire, but doth retaine it, it car­ries [Page 64] it out, keepes it not within; choler which vents it selfe by the mouth, doth not vent it selfe by hands; a mine which findes a vent, vapors away, makes no breach: to offend with deeds, is hostilitie; with words, malignitie; the one is profitable to the Enemie, the o­ther fruitlesse; and damage is more supportable than evill speaking, because it is more reasonable.

The answer, which toge­ther with dammage, was accompanied with dis­respect, caused no small indignation amongst the Romans; to make use of revenge, they betake themselves to dissimula­tion.

Romulus faines himselfe [Page 65] sick, they dedicate sports to his recovery, and pre­pare for them with mag­nificence.

The neighbouring people, together with their wo­men, flocke to see the sight, thinking, belike, with safetie to present meat to the famished.

GReat was the errour certain­ly which was the cause there­of; since that too much weaknesse sprung from too great confidence, or too great rashnes, frō too little valuation; to deny the Romans women, yet bring them to Rome; to trust to them who they had de­spised; not to feare the violence of necessity, was one of those follies occasioned by curiositie. Curiosi­tie, if devoted to the delight of [Page 66] sense, is not praise-worthy; if to the delight of the understanding, it may admit excuse; it is never free from blame, if accompanied with danger; too much and too little thereof, argue equall weaknesse.

Women are made to stay at home, not to wander abroad, their delights ought to bee, what de­lights their husbands, by partici­pation, not propriety: to bring them abroad to Festivals, moves them that looke upon them, to undervalue them, if they be ill-fa­voured; if handsome, to lust after them; look [...] how many friend [...] they get unto themselves, so many enemies procure they unto their husbands; within doores they may helpe, without doores they cannot but be a trouble; their conversati­on if it be pleasing to them, who there they finde, is for the most part displeasing to them that brought them thither: Though they suffer not in coveting, they suffer in being coveted; if their [Page 67] company be shun'd who wishes your misfortune, why is theirs pursued who wish your disho­nour? The vanity of men herein, is more than it is of women; they thinke to make themselves be en­vied, and are caught in a noose, when at last in stead of envie re­maines compassion. It is true that many value not what they pos­sesse, if others know it not, but it is of lesse value, if by making it knowne they lose it; Reputation is a choice colour, which feares the [...]ire; it is a transparent Chrystall, which is dim'd, being looked up­on by such as are lasciviously gi­ven: All occasions of dangers ought alwayes to bee shunned, where the danger trenches upon Honour.

The spectators were intent upon the sports; when the signe being given, the [Page 68] young men of Rome laid hold upon the stranger­women; their friends flie, complaine of viola­ted faith; they call for vengeance to their gods, at whose pastimes they were abused.

They ought rather to blame themselves than others, more for being cause of their being taken away, than for their being ta­ken away.

IT is by so much more insuffe­rable to lose by deceit than by force, by how much it is better to be overcome by the body, than by the understanding: In force we have no shame, because it is alto­gether [Page 69] without us, but cosenage is by the policie of others, built up­on the foundations of our owne inconsideratenesse: Wounds oc­casioned by force, are asswaged by their occasion, Fortune; tho [...] which are caused by deceit, are aggravated by complaining of th [...] occasion, Improvidencie.

Nor were the Virgins lesse incenst than were thei [...] fathers; Romulus per­swades them with argu­ments drawne from the efficacy of necessity; their husbands appease them with faire words, drawne from the power of Love, which coupled with ad­miration; force was now [Page 70] no more complained of, being accompanied with the praise of beauty; the which being numbred a­mongst the happinesses of women, left them no cause to complaine of be­ing unfortunate. Ma­trimony had already mi­tigated the Rape, and the mariage-bed quieted the mindes of the Sa­bine dames, when their friends clad all in mour­ning, joyning anger to calamity, did incite their neighbours; and incen­sing the whole body of [Page 71] the people, they assem­bled themselves before Titus Tatius, a Sabine King, where the Coun­cell being met, wee may suppose that one of them, who was abused at the a­foresaid sports, spoke in this manner.

This man having ended his discourse, wee may be­leeve that Titus Ta­tius answered in this manner.

The discord caused between Titus Tatius his slack­nesse, and the peoples im­patiencie, was good har­mony for Romes increase, [Page 83] for if she were likely to be lost, if set on only by the Sabine forces, what thinke you would have become of her, when they should have been assisted by so many other confe­derates?

SUndry people assembled toge­ther to worke the same end, doe not alwayes endevour it with the same end; lines which meet all in one point, go not al the same way; they often meet, and yet differ.

These men will overthrow this frame, but because each one puts it upon an­others backe, none move it.

[Page 84] WHere there is store of pates there is store of confusi­on; many stones of not above three inches thicke, may raise a height of a thousand yards; but the uni­ting of many wits, serve not to the advancement of one understan­ding; they helpe not, they hinder one another; nor is it true, that two eyes joyned see more than one, if one see more than both dis­joyned, when the greatest spheare of the eyes motion, is understood to be the greatest distance.

In such an assembly there can­not be so good a resolution had, but will become bad, if observed but by a few; nor so bad, which may not prove exceeding good, if observed by all; wise men ought alwayes to counsell the best, yet sometime follow the worst, if the worst be the opinion of the most.

The Cernetians, Crustu­manians, and those of [Page 85] Antenna, depart no waies contented with the Sa­bins slow resolutions: and the Cernetians more im­patient than the rest, en­ter the Roman territories to ransacke them.

THe desire of revenge is more eager than any other affecti­on, yea, more than love it selfe, for that the bloud is more active in the arteries, than in the veines; Choler hath no commerce with Wisdome, she is companion to au­dacitie, she levels precipices, makes mountaines valleyes: The chole­ricke man feares not, because hee lookes upon the object only how he may offend it, not how he may by it be offended; his eyes are al­wayes on the extremes; hee sees not the middle; and oft-times fals, because he knowes not that he can [Page 86] fall; all his spirits flocke to assist him, making him beleeve he is able to doe more than indeed he is, and hindering one another, hee oft­times is of lesse ability than usuall; he thinkes upon nothing but how to quench that fire that burnes, nor findes he other water to quench it withall, than that of revenge; he runs for remedy to him that first did kindle it, that by his bloud he may extinguish it, nor doth he stop, till it be thus fed, or by feare quite put out.

Romulus makes towards them, teaching them how vaine that Anger is, which is not sustained by forces. He overcomes them, treads them under foot, kills their Leader, takes their Citie, and [Page 87] brings home his victori­ous Armie.

Romulus was no lesse da­ring in his actions than eloquent in his speech; valiant in doing brave things, wary in assisting them with faire appea­rances.

GReat actions have need of helpe, else they will be suffo­cated by simplicity: when wonder is conceived, thence proceeds re­verence.

It is easie to adde to the great­nesse of actions by words; to truth by appearances, and it is not amisse. A Prince obliges himself to things greater than he hath yet done, if he make them not seeme lesse, than what they are beleeved to bee; to adde to petty actions, moves [Page 88] laughter, and merits the name of vanity; to assist actions of a mid­dle condition, causes admiration, and immortall fame.

Hee caused the enemies spoiles bee erected, and from top of the Capitoll did dedicate them, toge­ther with a Temple, to Jupiter Feretreus.

Whilst the Romans were busied about such solem­nities, those of Antem­na did in hostile man­ner forrage their Coun­try: the Romans with­out delay, bring forth a Squadron of men against them, and easily defea­ted [Page 89] them, who of spoi­lers became a spoile; and they which lay in wait for the goods of other men, lost their owne Ca­stle; but Ersiglia, Ro­mulus his wife, solici­ted by the teares of those women which had beene violently detained, by profitable intreaties per­swaded her triumphing husband to pardon those who were their parents, and kinsfolke, and to re­ceive them into the City.

THis manner of making the conquered companions; to receive for citizens, those whom [Page 90] the same day they had seene as ene­mies; did make the waging of war more easie to other people, but made it more difficult to over­come in warre; it increased the desire of combat, but tooke from the heat of fighting; where it was a question, whether were the grea­ter reward to overcome, or be o­vercome; whilst they who lost, ac­quired the honour of being a Ci­tizen of Rome.

Whosoever shall read the Ro­man Histories, considering their wayes of growing greater, will ei­ther beleeve that they did ill, or else will blame those who now a­dayes having Monarchies, and needfull of people, doe rather drive away former forrenners, than they are perswaded to receive in new ones, whereunto they have by some beene solicited; but the di­versitie of circumstances, hath not given applause to such couns [...]ls The Romans by taking people of the same Province, may be rather [Page 91] said to have framed one body out of many members, than out of ma­ny bodies; there being under the selfe-same clime, of the same lan­guage, and little or nothing diffe­ring in manners, freed them from tumults: their union was the more secured, by their being all new, and tender, easie to bee joyned toge­ther; as it fals out in young chil­drens bones: their love was the more secured by calling them to Senators places, and other com­mands in the Citie; for being straitned by warres, they were easi­ly perswaded to accept of their enemies company, when being come to a greater growth, they re­fused the societie even of their friends: Strangers may be received for companions, where there is a forme of Common-wealth, or bo­die of a Senate; but where there is an absolute Monarchie, they cannot be accepted of, but as ser­vants. They therefore doe wisely, who having passed their younger [Page 92] yeares, in which it was necessary to receive into their body people of different language, climate, and manners; doe not call in strangers to enjoy, or without all perad­venture, to trouble what they have with their sweat wonne.

Those of Antemna being vanquished, the Crustu­manians take armes, and were soone overcome, fighting more out of feare than out of hope; dis­heartned and made weak by their neighbours los­ses.

THe glory of the first warres had its rise from honour, of the rest from reputation; to have overcome in these, availes as much as to overcome in those: An [Page 93] armie which feares to lose the day, is already beaten by its owne be­leefe; each noise the enemie makes seemes victory; each motion of its owne men, flight; such an armie is more prepared for what it feares, than for what it hopes; and oft­times it leaves the field, more for that it feares to lose, than for that it hath lost: he who alwaies thinks to overcome, fights alwayes; but he that doubts, defends himselfe, but fights not.

Romulus knowing that things wonne by valour, must bee maintained by wisdome, caused the Se­nat be assembled, where I may suppose hee spake in this manner.

According to Romulus his opinion, Colonies were appointed for such places as were won.

This meane while the Sa­bins waged war against the Romans; a war the more to be feared, by how much the later it was un­dertaken, [Page 99] being gover­ned by reason, deprived of its first cholerike vio­lence, nor sooner taken no­tice of, than in the field.

The Sabins seeke rather to secure their State, than to vent their anger; they assault the Citie, not the Citizens, that they may bring it in subjection, without intention of re­venge.

The feare of Romes great­nesse, causes them to move: their rage for the committed violence, the originall thereof.

[Page 100] STates that enjoy rest and quiet, because they are in league and friendship with all their Neigh­bours, have great good fortune if they meet with any occasion of of­fence; and wise men in such like occasions seeke after them; for the common people will not be per­swaded to more than what they see, they judge by the eye, not the understanding, nor is there any ar­gument with them of force enough to gain-say appearance. To keepe friendship with neighbours is ex­ceeding good; but hereupon to build the securitie of a State, is passing bad: they are well held for friends, if they bee considered as enemies; that so they may bee bound to love, and not able to hurt; the height of that building, which is delightfull and pleasing, when one thinkes to enjoy it for an habitation; is displeasing, if he looke it shall fall upon his head.

[Page 101] The Sabins by deceit get into the Citadel of Rome, having by gold corrup­ted the daughter of Spu­rius Tarpeius, Captaine thereof; not without the death of the treacherous young woman; whether it were out of hatred of the treason, or did they feare mischiefe by the example, or were it for that they did expect great glory, by making men beleeve they had wonne it by force, and not by fraud.

THE obligation which re­maines, sowres the sweet of a [Page 102] benefit, which either is rewarded, and then as good a turne is done to the benefactor, or else the badge of ingratitude remaines, which is equall shame to the benefit recei­ved: those benefits seeme sweet which are received by treason, which is a thing so hatefull, as it takes all merit from whatsoever action: A traytour cannot finde fault without accusing himselfe; ingrati [...]de becomes praise, re­ward blame; and thus depriving men of hope, a new benefit is re­ceived from being ingratefull.

The Capitoll being possest, the next day they give battell, in the plaine, be­tweene the hill of the Ca­pitoll, and the Palatine hill, where by the death of Hostilius, who oppo­sed [Page 103] himselfe to Mutius, the upholder of the Sa­bine squadrons, the Ro­mans began to give backe.

Romulus borne along by them that fled, made a stand upon the Palatine hill; he vowes a Temple to Jupiter, and prayes to him for victory, wherein he is not wanting in his owne endevours.

IN vaine doe men call to Hea­ven for helpe, when they with­stand the helpes of Heaven; many doe invoke it, and yet doe hinder it; they require help from others, and doe abandon themselves, and by their deeds contrarying their [Page 104] words, they shew not to desire what they have intreated, and to have intreated that they might not be heard.

Romulus gives on where the danger is greatest; the most hardy follow him; they drive Metius into a moorish ground, where both parties meet with all their forces, the one to succour their Cap­tain, the other to oppresse the enemie.

THe death of valiant Leaders, is the losse of battels; the danger of death is the cause of Vi­ctory; all run to the battell, as well out of hopes of reward, by freeing of him, as feare of losse, in losing of him; all dangers ought to be [Page 105] shunned, when the State is in safe­tie.

The businesse was doubt­full, when amidst bloud and dead bodies the Sa­bin women came running forth, treading under­foot their own feare, with the feare they had of o­thers; with haires about their eares, their gar­ments rent, and turned towards their brethren, towards their parents.

Such like, and more ardent passions proceeded from the mouths & eyes of the grieved Sabine women, when both sides made a stand, either inchanted by their laments, or induced thereunto by danger, which being equall, they stood more in need of in­terposal, than perswasion.

[Page 108] THere hath alwayes beene a scarcitie of men, who love to interpose themselves in businesse; the shame of yeelding hath ruina­ted more Princes, than the cove­ting to overcome; how many are there that have cast away them­selves, for want of some that would disswade them?

Heat and cold meet together in luke-warme; for contraries often joyne, if they have a meane: But those who want a meame, never unite, but consume one another.

In the already wearied af­faires, and dangerous to all sides, wise men doe willingly intercede, and are rather the occasion, than the cause of accom­modation, for hee easily suffers himselfe to bee perswaded by another, [Page 109] who was already perswa­ded by himselfe; contra­ry Elements, when they are weary of fighting, appease themselves in mixture.

FOrc'd mariages amongst Strā ­gers, begin with warre, and end in peace, because they have those women alwayes as media­tours for peace, who first caused the warre. Voluntary marriages amongst friends, are worse; they serve for ballance to some present accōmodatiō; they begin in laugh­ter, and end in teares; but they are worst of all, when they are violent, inforst betweene enemies; for such matches having not any one good moment, the tyes of love serve for incitements of hatred.

The uprore being ceased, the one and the other [Page 110] Captaine meet in the midst to become friends; and as not hatred alone, but rather desire of rule, had share in the warre, so had it also place in the peace.

OH the deceitfulnesse of man, which makes the desire rule, seeme necessitie of revenge; there is too great a difference betweene the true, and pretended cause, the formers thoughts are wholly bent upon the State, the latters upon particular persons; the one after a little vent, having anger for its ground, vanisheth; the other keeps still its station, beco [...]es heredita­ry in our posterity, by acquiring what it desires, it increaseth; the end serves for a beginning, and sometime serves for the occasio­nall meanes, and for such a cove­tous [Page 111] desire, the world is too nar­row: wee doe destroy our owne desires, wee hinder our end whilst we doe endevour it, and as most inhumane in the most humane af­fection, we kill those out of a de­sire of rule, which being dead, can­not be ruled. What other passion is there in man, by seeking to satis­fie, the which part of that is lost, which is able to satisfie? This af­fection was placed in all men, to tender the rule over al difficult to one alone; nor would this perad­venture suffice, did not every one hinder it in himselfe; facilitating his being overcome, by overcom­ming; our very body it selfe, whilst we endevour that it may live, wee bring it nearer death, so as we can­not so much as therein overcome our enemies, without losse of our friends.

The victory which by Physicke we obtaine over our diseases, wea­kens us more and more, and at the last, we lose at once with as much [Page 112] facilitie, as at another time wee were with violence victorious: we have need of as much force to keepe a State, as to win it. People which are overcome by bloud, in being subjected, make the Con­querour subject to service; by their losse they hinder his rule, they put a period to his victory: things sublunary are not eternall, because all who are actors by win­ning, lose and suffer by working. Those Princes may be called for­tunate, who inherit their States: those wise, who finding them full of malecontents, winde themselves smoothly into them: those most happy, who wi [...]hout losse of bloud by reputation only, or some such like meeanes, make themselves ma­sters of them; these like Rivers, the further they goe, the greater they become, whereas they who have need to use force in conquering, lose it by using it; and like Bees, whilest they hurt another, lose their sting.

[Page 113] These end the warre, joy­ning together with their minds, their Cities; a more profitable agree­ment for Rome, because she thereby grew greater, than would have beene the victory, which would have lessened her.

The Sabins would free their Country of one in­firmitie; and drawing from out of her, her best bloud, they expose her to death by every little ac­cident; they would ex­tinguish Rome, and they make her greater; they [Page 114] bring stones, to stone withall, and they use them for building; the chiefe Sabins become Senators; Titus Tatius partner with the King.

HE might well enough have knowne by the example of Rhemus, that it was safer to be Ro­mulus his enemie, than his com­panion.

Examples, if they be of actions which have had good successe, they make us more fervent in them; and though of such as have had bad events, they make us notwithstan­ding cease to goe on, because men have greater hope of good for­tune, than feare of bad; they feigne a likelihood, where there is none, and where it is, they make diversitie appeare, either to in­courage, or not dishearten them­selves.

[Page 115] Titus Tatius suffers himselfe to be blinded, by being made com­panion in the Kingdome; he quits his ancient Scepter, where hee ru­led alone, to share in anothers; he drinkes the poyson, because the cups brim is sweetned; hee per­ceives not how Rome growes, be­cause himselfe is the causer of it.

There is nothing so pleasing to man as this, no cosenage that e­quals it; it is the overthrow of the wisest, the ruine of them that are most powerfull; wee doe not in a straight line see in our selves things which are within us, but by reflection in others; ones owne beauty is not knowne without a glasse; and he whom we have rai­sed to greatnesse, is the glasse wherein wee see our owne great­nesse; his greatnesse is with con­tentment beheld; and greater hee would be seene, not for that it is he, but that wee thinke it is our selves; he is not suspected, because ingratitude is not expected from [Page 116] him; he is not feared, because his is not valued; to throw downe seemes to bee more easie than to build up; it is true, that Towers which are raised on high, may at ones pleasure be throwne downe, but not men. Greatnesse is not wholly to bee attributed to any one, who was not the sole causer thereof; when the subject con­curs not onely passively by recei­ving, but actively by cooperating, we call it an helping hand, not an entire Fabrick; hence it proceeds, that when we thinke we have rea­red a greatnesse lesser than our owne, wee finde that they them­selves have reared unto them­selves a greater.

These two Kings reigned a long time together with concord and agreement.

I wonder at Romulus, who not being able for a [Page 117] few dayes to beare with the company of an associ­ate given him by nature, did for many years beare with it in a Competitour given him by Fortune; but he perchance desired the death of his fellow King might proceed from fate, or els expected what occasion time would af­ford him, that he might not discover his brothers murther did proceed from desire of rule, but zeale to Iustice.

PResent faults make past excu­ses of no validitie; for once a man may bee wicked, and yet bee [Page 118] thought good; the reiterating of vicious acts, causes them be belee­ved to proceed from mans depra­ved nature, not from the necessitie of the occasion: wary and vigi­lant men make shew alwayes to be good, that they may be once bad to purpose; and this is a greater vice than others, because it bor­ders neere upon vertue: what bet­ter could bee expected from him, who had no religion but selfe-re­spect, no desire but glory, no thought but how to rule alone, who could nor suffer his brothers company, the Senates assistance, who for that hee would have no cause to feare God, would be be­leeved the son of a god?

The King loves no companion; hee entertaines one, because hee would have none: a Kingdome should have two Masters, if a King could suffer a companion; the go­vernment of two is not displeasing to subjects, because the number of the bad, exceeding the number of [Page 119] the good, they desire what is bad, rather than what is good; so if they erre, they may have a place of re­fuge; if they offend, they shall be backt; the losse of one Masters fa­vour, is a sure way to purchase the others good will; all things are lawfull, save what is lawfull; and were it not that a Citie is first di­vided, and then destroyed, such a servitude would be more favoura­ble than libertie, at least it would be conformable to custome, which cals living licentiously, living at libertie: a Kingdome is the go­vernment of one, a Common-wealth, of many; the latter is lost by lessening, the other by exten­sion; two good Masters doe often­times turne bad, but two bad ones are seldome seene to turne good: it were better they were three, for so they might the more easily be reduced.

Titus Tatius was now in [Page 120] the fifth yeare of his reigne, when some of his neighbours slew some of the Laurentinian Embas­sadours. Romulus who till then had concealed a­ny desire of discord with his Colleague, now suf­fers it to breake forth, cloaked by Religion; and that hee himselfe might bee thought to bee pious, and his Companion impious, hee publikely sayes, that the authour of so great a wickednesse, ought be delivered up to the Laurentinians, but [Page 121] he could not compasse his desire, nor perhaps did he desire to compasse it. Ti­tus Tatius doth not con­sent that they shall bee punished, shewing him­selfe to bee an obstinate defender of those who were his, though in things unjust.

The Laurentinians incou­raged by this dissention, or were it Romulus that did incourage them, slew Titus Tatius as he was busied about some sacred action.

THe Subject commits a fault, and the Master is slaine; there [Page 122] would be no wicked men, if there were no protectours of wicked men; permission is protection. The first faults are theirs who doe them, the second theirs who per­mit them; and the Prince shares in all, if he punish not all.

The Sabins suspect that Romulus had a hand in their Kings death, but hee as seeming to reve­rence Iustice, and not to feare violence, neither made shew of too much joy, that hee might not seeme impious; nor of o­ver-much griefe, that he might not seeme feare­full: an affected sem­blance of griefe, where [Page 123] the griefe may make ap­peare innocent, where the fault is dangerous, and the danger is of insurre­ction, in my opinion is ra­ther a harmefull, than profitable advice.

IT is an argument of feare, feare an argument of possibilitie of being offended; and the act sudden­ly succeeds such possibility either knowne or beleeved: who makes his people feare, is made feare by his people; their tumults are easi­lyer allaid by undaunted men, than by wise men; for they more esteeme the brest than the braine, and are sooner compeld than perswaded.

A Prince can commit no grea­ter errour, than to seeme capable of offence. What is possible is the onely object of the will, nor doe men covet that which they thinke [Page 124] impossible to obtaine: feare ought alwayes to bee had, but never to be shewne.

Romulus renewes Truce with the Lavinians; and whilest hee makes him­selfe sure of these, warre is brought home to his owne doore by the Fe­denations; but he assi­sted by artificiall cun­ning, suddenly overcomes them.

TO say the truth, fortune fa­voured the Romans; all things concurred to their in­crease, many might, and none knew how to ruinate them: at first when it was easie to oppresse them, no one stird against them; when they were increased, in the common [Page 125] danger, every particular will of himselfe undertake the warre; and whereas all joyned together, had overcome them, each particular by them was overcome.

When they could not by weapons beat their ene­mies, their women worke upon them by teares, the last and fat all bulwarkes of the walls of Rome.

I Am not of their opinion, who labour to prove that nothing but vertue had share in the Ro­mans actions, and therein grow hot, as if to terme them fortunate were a badge of infamie.

Wherefore ought daring bee praised in a man, and not fortune; he hath no greater share in being [...]old, than in being fortunat; be­like men beleeve her to be without [Page 126] man, because we see her not with­in him, but shee is borne with us, as are other qualities; and if shee be not an operation of the under­standing, shee is at least somewhat that moves the understanding to worke in due season; she is a kind of Enthusiasme, shee makes him speake well, that knowes not why he speakes; she makes him worke to purpose, who knowes not why he workes; a might and power of the last individuation of a temper, which workes not only in the sub­ject, but transmit her qualities forth thereof; whence are caused operations in us, useful to others, caused by somewhat, which what it is wee doe not know; and it is that mans fortune: she is an incan­ta [...]ion of that temper, as Rheto­ricke is of the tongue, and makes her selfe be waited upon by all the other parts of man; shee is called fickle, not because she ceases to be good, but because shee gives way to a better.

[Page 127] The Veientanians slept in quiet, whilst their neigh­bours were together by the eares, not unlike men oppressed with a Lythar­gie, who sometimes wa­ken at the houre of death.

THe splendour of that fire which burnes our neighbors, deceives the eye; it seemes faire, because it shines; it seemes good, because it gives light; the harme thereof is not felt, till losse bee thereby occasioned.

They begin to ransacke the Country; they tarry not the comming of the ene­mie, and returne home: The Romans, when they [Page 128] found them not in their Territories, goe to the Citie Veia; the ene­mie comes forth to meet them, and to their losse give battell; the Ro­mans forrage their Coun­trey: and finally, at the Veientanians request grant them peace for an hundred yeares.

Whilst Romulus, to call the Armie to a Rende­vous, made an Oration in the sield next to the Caprean fenne, a great and sudden storme of wind and thunder ari­sing, [Page 129] hee was no more seene; but being covered with a thicke obscuritie, vanisht from the sight of those who heard him.

The people did suspect that the Senatours (whom he had deprived of their authority) had slaine him.

TOuching the ends of men of might, Fame is alwayes sini­ster; as if death her selfe did feare to affront them, if not inforced; or because they have offended ma­ny, that is beleeved to be mans re­venge, which is caused by Natures selfe; it may be likewise they be­leeve that art may have powerfull remedies against death, and that Princes being thereby taught, can­not [Page 130] dye naturally, but by excesse of old age.

The people make a tumult; their choler boyles apace, but leapes not out of the vessell; they shew them­selves readie to follow a­ny who wil revenge him; some Senator, who at that time had made him­selfe the peoples Leader, might doubtlessely have made himselfe Master of the Citie.

Julius Proculus came in, affirming that he saw Romulus ascend up in­to heaven, and that his [Page 131] will was to be called the god Quirinus; the peo­ple beleeve him, appease the tumult, and in stead of revenging him, pre­pare to offer sacrifice un­to him.

THey detract from the merit of Romulus his actions, whilst they augment his nature; they les­sen the wonder, and increase the reverence; they abase Divinitie, if they thinke it of so small esteeme; they vilifie humanity, if they think it not of so much worth; the com­mon people doe easily deifie Prin­ces; him whom they see greater than many men, they thinke him greater than Humanity; they ap­prehend their Genus to be above that of other individuals; they be­leeve Infinity to bee there where they cannot reach unto with their [Page 132] eye; and from the superiority of power, argue the superiority of Nature.

These are the actions which were by Romulus done, in warre and in peace, who wanted not spi­rit to recover a Kingdome for his Grand-father, not counsell to build one to himselfe, nor wisdom to strengthen himselfe in Peace, which facilitated by his so many Victories, might be long injoyed by his posteritie.

Romulus lived glorious by rea­son of his great atchievements, and failing in the midst of them, be­fore he had made triall of adverse fortune, he dyed fortunate.

Fortune is not sufficient to raise a man to greatnesse, if shee be not accompanied with worth; and worth is vaine, where fortune wanteth: they are, perhaps, more unfortunate than others, that are more fortunate; they are accusto­med to see good events ensue, yea, even upon bad advice and counsel; [Page 133] and because they can give no rea­son of their good effects, they al­wayes addresse themselves unto them without reason, as if their past good fortune, were a cleare demonstration of future felicitie, and not rather an argument of ap­proaching miseries, in a world where the star which in the mor­ning is the Zenith to our head, is at night found to be the Nadir to our feet.

Vertue, when unaccompanied, is not discerned; counsell is only ap­proved by the event; and if vertue unaccompanied be discerned, it is either despised as unusefull, or pi­tied as unhappie.

If God should make the effects of all things succeed contrary to our wisdomes reason, men might perhaps beleeve the world were governed by chance; and if all things did succeed according to wisdome, I am afraid such is hu­mane weaknesse as it would deifie her; whereas now, through the [Page 134] only light of Nature, it is forced to beleeve, that there is somewhat without or forth of us, in which all things are.

Those who have Vertue cou­pled with Fortune, ascribe all acti­ons to their wisdome; nor will they acknowledge Fortune to have any share therein, and indeed it behoves them to know, that she hath a great share in affaires, which makes them feare that instability, which cannot be apprehended from else-where.

Romulus was made great by Ver­tue, guarded by Fortune, till hee became great; Vertue, though faire, useth to be accused of fruit­les [...]esse; Fortune, though fruit­full, of instabilitie; the ones la­bours usually faile of fruit, the o­thers gifts of beleefe. Romulus may well be termed happy, whose vertue was fruitfull, and whose fortune permanent.

To compare him with any of the Ancients, the resemblance be­twixt [Page 135] him and Moses is not to bee let slip; the one and the other in their births exposed to the wa­ [...]ers: Moses, for Pharaos feare; Ro­mulus, for that of Amulius; both of them fortunately saved. Moses past his youths under sheepherds attire; Romulus was educated a­mongst shepheards. Moses is the cause of Pharaos death; Romulus killeth Amulius. The one and the other were Leaders of People, the Introducers of Senats, Law-givers; and as they were alike in the be­ginning of their lives, so were they in their ends.

The Lord takes Moses from the sight of the Israelites, hee leads him into a Mountaine where hee ends his dayes; he buries him, his death not being knowne. Romu­lus was taken from the eyes of the people, was led into some solitary place, was slaine by the Senators, and buried, his death not being knowne. A like case, from a dif­fering cause, and differing end; [Page 136] because it was effected by different agents: God because hee saw the Israelites addicted to idolatry, that they might not adore Moses as God, would not suffer them to see his bones buried: Gods adversa­ry, out of a desire to keepe and continue the Romans Idolaters, to the end that Romulus may bee adored as a God, procures that his death bee not knowne, nor his bones seene: the one, because hee is not found, is not worshipped; the other is worshipped, because he is not found.

Romulus his morall faults, were the rape of the Sabine women, the death of his brother, and of his collegue; his politicall error was onely his indowing the Senate with so much power, and then his bereaving them of it.

The government of a State, is but a slippery path; one onely bad action is sufficient to ruinate a Prince, who hath beene raised up by a thousand good ones.

[Page 137] I doe not remember that ever any Ruler sped amisse, for having left authority to the Senate, but oft for having taken it from them: If men commit errors, men ought to bee punished, and not the cal­ling; and if the calling be feared, wherefore was it ordained? but it is not feare which causeth such wickednesse, it is the violent thirst after rule; otherwise they would not leave the condition, when they take away the authority; be­ing no lesse subject to their possi­bility of reuniting, than of com­mand: the institution and permis­sion of Senators in the original of commands, is not only done that subjects may be content with their servitude; but because Princes are really satisfied with what they or­daine: It is the nature of begin­nings, not the art of ruling. Who prepares for a great leap, is con­tent to arrive at the side of the ditch, but afterwards stayes not there: mans understanding, be­cause [Page 138] it hath not in this world any adequate end, coveteth as an end, any thing that seems desirable un­to it; and it hath no sooner com­past that end, but it makes use thereof as a medium to arrive at some other end, which was first hidden from it by the former, and continues to be the desired end till it be obtained; a little master-hood seemes enough, where there is none at all; but where there is but a little, enough seemes nothing, if all be not had.

Romulus in his beginning was followed by the noblest sort, be­cause he won upon them by con­ferring on them authority; in his end he was hated by them, for that hee incensed them by bereaving them of it. Hee cannot suffer the Senate which he himselfe did in­stitute, and because they would have him as a companion, whom they accepted for their Prince, hee would make them slaves whom he tooke for assistant Officers: both [Page 139] exceed their bounds, they in o­beying, he in commanding. The Senate which is made to assist the Prince, thinkes onely how they may lessen him: the Prince who ought governe the Senate, seekes to destroy it: that Magistracy in States is of duration, which is content to execute as a Minister, not to command as a Lord.

I have nothing of misfortune to recount of Romulus, save what was the occasion of his death; and yet therein he was fortunate, be­cause it was sudden. If there bee nothing else of evill in death, but the troublesome cogitations of the minde, and the painfull tor­ments of the body, both which doe precede it, that death which is sudden, preventing torments; that which happens soone, pre­venting the troubles of the mind, should be esteemed best.

There is nothing better in ge­nerall, than what is worst in the in­dividuall: the foundation where­on [Page 140] the Colossus of the world, doth erect it selfe to manifest its beau­ty, is death: it is the most solid part of consort, on which all des­cants doe depend. What would there be after the losse of originall righteousnesse, if men did not die? the feare thereof holds in fortu­nate men; the hope thereof with­holds unfortunate men from wic­kednesse. Who should take away death, should take away the Cor­ner stone from the worlds Fa­brique, should take away all Har­mony, all order, and should leave nothing but dissonance and con­fusion: the order of the univer­sall, is contrary to that of indivi­dualls. The heavens which of their owne particular nature doe turne from West to East, are by the universall nature carried every day from East to West: Death can neither bee bad nor painfull, if to die be naturall; for naturall things are good. I am of opinion, that to end ones dayes in decrepit [Page 141] age, is to fall asleepe, not to die: and say to die were to bee accounted amongst the worst of things, yet to bee dead, were cer­tainly to be numbred amongst the best.

One must live, as considering he must live alwayes, not that hee must once die: the Soule which is that which understands, ought not to thinke of death, for shee never dies; and if the Soule doe not, the Body cannot feare it, because it knowes it not, as that which by meanes of contemplation, is a dead carkas before it be dead: Where­fore should the Soule rather feare, than desire the death of the Body, which is burthensome unto her? and why should not the body also be desirous to bee bereft of its im­perfections? it leaveth frailty, to put on immortality; it dyes base, and may rise glorious; death is al­wayes good, but appeares some­times to bee bad, because they are sometimes bad who dye; let a man [Page 142] live innocent, for he shall bee joyd at the remembrance of death, not terrified; and were not natures frailty subject to lapse, I should be sory shee should bee provoked to do good out of the feare of death, or allured by the love of reward: the very foule ill favorednesse of doing ill, ought to be a sufficient feare; and the comelinesse of ha­ving done well, a sufficicent re­ward; and if a man would consider that rewards are received, he might consider what reward he hath al­ready received, when of nothing hee was created to immortality; nor am I any whit the more satis­fied with well doing out of grati­tude, but much when good is done out of love due to the infi­nitely lovely Nature of GOD.

Let us then say:

I doe not only love thee Lord, because thou hast created me; but I will returne againe to nothing for thee. I doe not love thee, be­cause thou hast promised mee the [Page 143] beatificall vision of thy divine Es­sence; but I will goe even into hell for thee. I doe not love thee my God, for feare of evill; for if it bee thy Will, I covet it as the greatest good. I love thee, because thou art altogether lovely, be­cause thou art all Love it selfe.

Lord, if I love thee not as I in­struct others to love thee, assist the weaknesse of my nature, with the efficacy of thy helps: Stir up my understanding, direct my will; whilest to the Glory and Honour of thy great Name, in the which I desire to end my life, I put an end to this my Booke.

BEHOLD a Serpent, Tarquin the Proud: hee is not alive, so hee might kill; hee is dead, and conse­quently may heale: he is not pain­ted out only for delight, he is de­scribed also for instruction; you shall see him made to bow by his owne proper fruit, who watered with the bloud of so many inno­cents, like to the Cedar, erects his head higher than all others. You Princes, or you, who ere you bee, that reade this Treatise, decline this Serpent, tend not this Cedar, [Page 146] which in the beginning may seeme to contest with Heaven; passe for­wards, turne backe againe, and yee shall see him throwne head-long into Hell: that eare tha [...] [...]hall take offence at the progresse of this a­cromaticall harmony of so many harsh Notes, let it expect to see it set to such a cadence so harmoni­ously, as may serve to salve all dis­sonances his Principalitie hath passed through.

It is never safer to write the actions of Tyrants, than under the government of good Princes; the dissimilitude of their manners will not permit them to beleeve that their actions are blamed, whilest the faults of others are related.

My booke, which otherwise is a Satyre of Tyrants, is a Panage­ricke of Princes; and if therein I sometimes praise Liberty, I com­pare it with Tarquin; I hold a good Principalitie as free, as a bad Common-wealth tyranous: all formes not corrupted are good, I [Page 147] only know that for best which is possest, for all change is very bad.

Wherein could I better serve the now present Princes, than by putting their subjects in minde of the calamities of such as have pre­ceded them? People who now live, know not their owne good for­tune, because they are borne in it. I doe not desire they should be un­happy, but that they should know they are happy. I like not that they make triall of Tyrants, but that they reade their lives; then will a good Prince be reverenced, when it shall be knowne that God sometimes permits bad ones.

And wherein could I d [...]e better service to subjects, than in wri­ting of a Tyrant, of Tarquin? If those who write Tragedies, have thought, not onely to cause plea­sure, but likewise profit to Prin­ces, they have been deceived; they make them most unprofitable, when most pleasing: then is the Tragicall person approved of, [Page 148] when hee marches in the middle, betweene vertue and vice; then is the alteration of the Scene de­lightfull, when the change is made unlooked for; but such a person instructs not them, because he only teacheth the like, or else the con­trary; but so unlooked for an alte­ration of Scene instructeth not, it terrifieth; since as the worst of Princes are subject to dangers, grounded upon reason, so cannot the best withdraw themselves from events caused by Fortune.

They who write the Lives of such Tyrants, as haply arrive in the Haven, delight, but ruine Princes; they are well liked, because some would follow their owne sensua­lity, and be secure, as if they thence might draw precepts how to live well, and governe ill. I write a usefull Tragedy, the life of a Ty­rant Prince, who reigning with­out reason, did with reason, to a wicked beginning, and worser pro­gresse, joyne an end worst of all.

[Page 149] To prescribe precepts unto Princes how to governe well, hath in it somewhat of delightfull, but it is a laborious, I had almost said, a proud undertaking; they are for the most part Idea's, their being lyes in the Intellect, out of which they have no subsistance; they are coveted formes, and because im­possible, not obtained. A point which in the abstract is individi­ble, is divided into many parts in the concrete, may suffer infinit di­visions: I thinke examples fitter for the managing of such an af­faire, than precepts; they tend both to the same end, yet run not the like danger; and in examples, Princes are more pleased, when compared with a worser than themselves, than when with a bet­ter; if the party spoken of surpasse them, they listen to it with shame; with emulation, if hee equall them; but if hee come short of them, with glory. Bad actions re­lated of former Princes, redound [Page 150] to the praise of the present, if they be not found in them; and say they be, they make them yet bee borne withall. Detraction is applauded, and praise is not beleeved: in the latter, Truth purchaseth the name of flattery; in the former, malice, the name of free spoken; whence it proceeds, that the lives of wor­ser than our selves, are both more willingly written and read, than the lives of such as are better.

If I were fit to prescribe rules to Princes, I could not choose a bet­ter meanes, than by propounding the life of Tyrants; it is much easier to say, a Prince ought not to be thus, than to say, thus he ought to be; the negative, than the affirmative: those who too se­verely restraine thē within certain narrow limits, dishearten, not in­struct them; whence it oftentimes ensues, that having broken those narrow bounds, and thereby thin­king they have transgressed the Lawes of a good Prince, they be­come [Page 151] head-long, as bad as who is worst. The goodnesse of Sove­raignty doth not consist in one in­dividuall point, it hath its lati­tude; and so depraved is humane nature, that he is to be esteemed vertuous, who is without vice; hee exceeding good, who is not bad. All men have not the worth of Cyrus, and though some have it, they want the meanes of shew­ing it; to propound his life for imitation to one who hath not his endowments, is as much as to go about to erect the like building, where are not the like foundations. Al may easily abstain from Tarquins vices, but all cannot imitate Cyrus his vertues; he who hath not wings cannot mount towards the skies; and who hath not the eyes of an Eagle, cannot looke upon the Sunne.

All things of this world are so knit together, that one depends upon another, and upon that, an­other; who so takes one linke from [Page 152] this chaine, breakes it. In a Prince who hath won reputation, cour­tesie begets good-will; in another, who is foolish, it begets scorne, be­cause the linke of reputation is wā ­ting; many lines meet in one point, many wayes lead to one place; he that cannot goe the troublesome way, let him goe the easie, for if he arive not at his journeys end with so much praise, he will yet get thi­ther without blame.

To give instructions to Princes, it behoves to looke into their nature, and sometimes to be con­tented to allow him good, when hee cannot bee bet­ter.

Servius was the last birth of regall power in Rome; [Page 153] after him shee brought forth nothing but a mon­ster.

Tarquin makes his en­trance into the Kingdom by force; hee may pur­sue therein with courte­sie, but he will make use of cruelty: in the death of his wives Father, hee shewes himselfe to be re­vengefull; in leaving him unburied, proud; in comparing him with Ro­mulus, irreverent.

A Princes death, though vio­lent, if his whole Race cease in him, is no impediment to the good government of him that suc­ceeds, [Page 154] if he be not a cause thereof himselfe, through his bad govern­ment: where there is none of the bloud, there is no head; where there is no head, people doe but murmur, they take no resoluti­on; the greatest provocations to revenge, are either necessitie or profit: friendship is maintained with men, seldome with dead car­kasses; and if it remaine after death, it is onely for compassion, not re­venge. Princes ought then to as­saile their subjects with good turnes, not with weapons; the present moveth more forcibly, than what is past; and though an­cient friendship may hinder some one from applauding, new benefits will retaine him from plots and machinations: one who hath re­ceived a good turne, either doth not budge against his Prince, or if he doe, is followed by none; his past ingratitude teacheth others how dangerous it is to oblige him: But what will you more? [Page 155] wicked men for a punishment of their mis-doings, are confident where danger is, diffident, where securitie.

Those cruelties which tend not to dominion, are furious, not dis­creet; he who useth them is a cruel beast, not a cruell man. It seemes Tarquin did better love revenge, than rule; rather to have his hands blouded, than his head crowned. Princes are sometimes borne with­all, if necessity of government cause them be cruell; but if they be so by instinct of nature, they are alwayes hated.

Hee who feares hee hath taught others how to en­ter the Kingdome tho­row that breach which he hath made by violence, kils all such Senators as were friends to Servius.

[Page 156] If it be a hard matter to main­taine tyranny, where a Tyrant is driven out; it seemes impossible to maintaine it, where a good Prince is expeld; in such a case the Go­vernment cannot bee preserved from being lost; for hee that will kil all the friends of a good Prince, must kill all his subjects.

In the putting to death of one alone through cruelty, a Prince obligeth himselfe to commit ma­ny the like facts; the one springs from the other, and the last is al­wayes most fruitfull; hee doubts the tye of Allyes, he feares the ha­tred of their friends; and to free himselfe from danger, worketh new cruelties, which never render him secure, but put a necessity up­on him to commit greater.

He who hath won a Kingdome by the sword, if he lay not downe the sword, the sword will lay downe him; he is too great a foole who will use the same food to continue health, which he did to [Page 157] acquire it; and the Tyrant is not wise, who maketh use of the same meanes to governe a State, which he did to possesse himselfe thereof. This is not written that it ought to be done, but because it usually is done; it is rather the nature, than doctrine of men; they thinke that good alwayes which they have found once good. It is a pre­cept convenient for Princes, not becomming Tyrants: goodnesse preserves it selfe with its like, naughtinesse is reduced by its contrary; and so great is the po­wer of good, and the weaknesse of evill, that men have often a ne­cessity of being often good, bee it but to continue themselves the longer bad.

Far be the sword from the hands of Princes; pardon, not cruelty enforceth mens hearts; the latter used against one alone, begets the hatred of a thousand; the former is not used without the addition of new friends. The Tyrants feare [Page 158] increaseth with his power, and looke how many he commands, so many he stands in awe of; hee is not worthy to bee obeyed, who useth not the meanes to bee be­loved.

I blame not Princes, because they make themselves bee feared, but because they know not how to make themselves bee feared. It is not likely that this desire of being feared should take so firme root in the greater number of Princes who begin to rule, if it were not usefull for government; it makes us like unto God: but men in cau­sing it, suffer themselves oft times to be deceived through ignorance, or miss-led through difficulty; and whilest they endevor to reach un­to what is Divine, they fall into what is bestiall.

Man in his nature is free, borne to command, at least not to serve; man is unbridled, uncurbed in his passions; he is first a creature, be­fore a reasonable creature: the [Page 159] chiefest bridle he hath is feare, be­cause it is the chiefest affection, if it grow not to so great a height, as it cause it selfe be driven away by the desperation which it selfe is cause of: he who despaires of life, cannot feare death, for hee esteems himselfe as dead already, and fu­ture things are onely capable of feare.

Love is a silken thred, which holds in the horse, whilest he feels not himselfe spurd by any other passion, which then or breakes or overcomes it, and runs to the destruction of his ruler, because the incitem [...]nts of anger, and de­sire of glory, are more powerfull than the affections of love.

'Tis good to cause men feare, but not to cause ones selfe be fea­red by men: 'tis good that they feare their owne actions, not the actions of their Princes, unlesse by reason of their Prince [...] actions; feare would be the childe of Maje­stie, not of cruelty; the one cau­seth [Page 160] reverence, the other is accom­panied by hatred; the former is the of-spring of worthy actions, the latter of bad. That master is safe whose vertue is feared, and he is but in a bad condition, whose folly causeth awe. A Prince par­takes of Divinity, when he causeth himselfe be feared, because he de­sireth that wee should doe well; and he sides with the Devill when he causeth himselfe be feared, be­cause he himselfe would doe ill.

Tarquin keepes alwayes about him a guard of ar­med men, that he might by force maintaine that Scepter, which hee had wonne by force.

A Princes Guard, if it fi [...]de him not a Tyrant, doth oft times make him one. If feare bee the greatest obstacle to wicked­nesse, [Page 161] security is the greatest occa­sioner. It is certainly a strange thing that a Prince should keepe a guard to secure himself [...] from those, of whom he himselfe is the guard. That Common-wealth neighbours upon corruption, which stands in need of a guard; and that principality is already corrupt, which hath need thereof: Naturall operations proceed from forme. If a State maintaine it selfe by ought else than forme, it is vi­olent; if violent, of little durance. An army will not suffice to guard that Prince, whom a few will not serve to guard; because few are enough, where is the love of ma­ny; and many are but few, where is the hatred of all.

The same sword that may de­fend him, may kill him, if the co­vetousnesse of a Mercenary man, meet with the liberality of a Com­mon-wealths man. How unhap­py is the life of a Tyrant? it be­hooves hee guard himselfe from [Page 162] those that guard him. And what is it that can render him safe? Affecti­ons? no: for wicked men are hate­full even unto such as reape bene­fit by their wickednesse. Reward? no: for the rewards which other men promise for the death of a Tyrant, are alwayes greater than those which hee himselfe giveth for the preservation of his life. An Oath? no: for an Oath which is a good thing, partakes not of any thing that is evill, and [...]othing can bee worse, than to defend a Tyrant. Shame? no: for it is no shame to foule ones hands in his blood, whose death would make paricide be commendable. Good God! If Princes did but consider how easie and safe a thing it is to governe well, how difficult and dangerous it is to governe ill, Souldiers might well serve to a­dorne their Majesty, not to de­fend it.

A good [...]rince may distaste, but not offend; hee may purchase ill [Page 163] willers, but not enemies; and hee needs but a slender guard, because he distastes but a few, and those out of necessity. If malecontents issued onely from the tribunall of Justice, and not elsewhere, Offi­cers would bee a better defence than Souldiers: But a Prince is in worse condition, in bestowing his favours, than in administring Ju­stice: in the one, necessity defends him; in the other, liberality makes him odious. If Justice goe amisse, it acquires equall number as well of friends, as enemies; whereas reward be it never so well bestow­ed, pleaseth but one, and causeth the hatred of all others that are unrewarded; which is so much the greater, because it proceeds not onely from losse, but from a disregard the Prince seemes to put upon those that share not e­qually of his favour; declaring them to bee inferiour to him hee hath made choyce to bestow it on.

[Page 164] A Prince cannot then be termed a Tyrant, whilest hee requires a small guard, that hee himselfe may guard many; hee rather deserves that name, when he indevours to secure himselfe from the hatred occasioned by his wickednesse: but howsoever it bee, a Princes guard is not pleasing to the Senat; they imagine it to be invented to offend them, not to defend the Prince; wi [...]h whom they alwayes are at variance, for that liberty, which is already servitude, when it falls into the hands of such as may safely use violence.

To make his power greater, and himselfe more ter­rible, Tarquin him­selfe alone takes cogni­zance of all causes, yea, criminall: whence hee hath opportunity affor­ded [Page 165] him to condemne such, from whom hee may either hope for pro­fit, or feare dammage. He hates the vertues of other men, hee covets their riches; which at such a time is an enemy to the possessor; nor can there be a greater hap­pinesse under a Tyrant, than to bee unfortunate.

IT is held as a necessary Maxime amongst Princes, that all things may have their dependancy upon one alone; 'twas strengthned by the testimony of an approved Counseller, who is thought to have put it amongst his first in­structions, for the preservation of an Empire. But either I am decei­ved, [Page 166] or he did not intend such pri­vate affaires, as properly belong to justice, whose errors can cause but small harme to the Prince. He surely intended such as belonging to government, are apprehended under that point of determinati­on, upon which depends the be­ing, or not being of a Principa­litie.

It behoves a Prince as well to abstaine from all things which not become him, as to doe those things which belong unto him. Hee who either too much slack­neth, or too much inhaunceth his power, abandoning the degree of a Prince, doth either too poorely serve the Common people, or doth too arrogantly command the Nobles; the one of which errors springs from too much familiari­tie, the other from too much pride.

All men though never so wise, or of never so meane understan­ding, when they heare the lives of [Page 167] past Princes recounted, bee they good or bad, praise the goodnesse of the one, and blame the wicked­nesse of the other. Yet are there some who afterwards arriving a supreme authoritie, leaving tho [...] things which they though [...] praise worthy, betake themselves to those which in former times they had blamed. Wherefore, many thinking this to happen out of meere election, cease not to won­der, that when Princes may live with safety and honour, they chuse to live in feare and diff [...]mation; whereas if they had considered how that men doe seldome im­barque themselves in evill actions, but are led thereunto, not of their owne will, nor yet against their will, but of somewhat beside their will; they would have had more occasion to inquire into the rea­son, than to continue wondring.

I verily beleeve that all Princes would be good, but that many are hindred by their Subjects, & some [Page 168] miss-led by the times. Fortune hath likewise a great share, if not in making a Prince good, at least in making him appeare so. C [...]sar might happily have beene excee­ding good, if he had met with Cy­rus his Subjects or Trajans times. It behoves not to meet with great resistance, where any great worke is to bee well brought in: the comparisons of the worst, are sometimes necessary to make the best knowne: all Princes may bee good, but not all seeme good. The subjects complaints are of power enough to dazle the writers eyes, so as he see not cleerely those acti­ons which he writes; the Prince is left alone to speake against all, whereas all speake against him, and injustice is beleeved to be alwayes on the more powerfull side. Sub­jects are so desirous of liberty, as he that would governe them well, must not governe them at all. He is not accounted a good Prince amongst them, who doth not la [...] [Page 169] downe his principality. Cities, where the more powerfull trample upon the Plebeians, can never be well governed, but through ill go­vernment. If he defile his hands in the blood of the Nobility, they cal him Tyrant; they hate him as a Tyrant, and oft times make him become one: If he suffer the com­mon people to be trod under foot, he is no Prince: that dignity is conferd upon him, that he may de­fend them most, that are least able to defend themselves. I had almost said, it is as hard to know who hath beene a good Prince, as it is to be a good Prince: Had it fallen to the common people of Romes share to give their vote, they would have proclaimed some one for an excellent Ruler, who by the Senate was declared a Tyrant.

I deny not, but acknowledge that Princes sometimes run vo­luntarily into evill wayes, being deceived either by a false good, or false glory; they finde it more [Page 170] troublesome to make good a Ty­ranny, than a principality; they thinke it likewise more glorious; they betake themselves unto it, as if that were more praise worthy which is more difficult than that which is more convenient.

Tarquin reduceth the Se­nators to a small num­ber, that they may bee lesse esteemed of by o­thers, and more obser­vant of him.

THe sinewes are taken from the authority of a Senate, when it is reduced to a few: the authority of one Senator, is hin­derd by the extēding of it to many: particular men grow lesse esteemed of, because that one man is not so much esteemed of, for arriving at that degree whereunto so many [Page 171] come, and the reverence of the common people, by how much it is extended, by so much it is les­sened: one man in a small assembly, either by his worth or fortune, may easily make himselfe umpire; and inequality preserves a Prince, if it be of many; but if it be of one alone, it ruines him. That Prince which is not a Tyrant, ought aug­ment his Senate, because great men are more dangerous than great Magistrates. A Prince who is a Tyrant, hath good fortune, if hee finde it lesned, whether his inten­tion bee to curbe it, or quite ex­tinguish it. Those who augment the number of Senators, if they doe it with an intention of weak­ning the Senate, by how much more they increase it, the more they strengthen it: how great so­ever it be, 'tis alwayes in a possibi­lity of becomming little, and the authority of a great many, may be managed by the brains of a few. If they doe it with an intention of [Page 172] introducing their well willers, whilest they thinke to make Sena­tors partiall in their behalfe, they lose those subjects which were formerly partiall unto them. Such things are not reall, but rationall: they are not found in realities, but onely in the understanding. The same path which mounts from the foot of the hill, descends from the top: hee who from the Tyrants palace lookes upon the Senate, miss-likes the Senate; but if from the Senate house, hee looke upon the Tyrant, he miss-likes the Ty­rant. Hence it proceeds that many Magistrates of a refin'd judgement, have sometimes brought into the Senate factious people, to make them change their mindes. Hee is the selfe same, which was in the market place, and which is in the Senate-house; but the prospect is not the same from the Senate to the market place, as from the market place to the Senate. Who chan­geth the prospect of necessity, [Page 173] changeth likewise the point. That which no [...] possest, appeared e­vill, producing envie and malice, being possest, (and so those remo­ved) is acknowledged for very good: the greatest and most won­derfull metamorphosis that is, is that which presents it selfe to the eye of any one, when hee layeth aside envy and malice.

Tarquin marrieth his daughter to the Latines, hee thinkes to shun the danger hee might have run in marrying her a­mongst his owne friends: to augment his forces, that hee might tyrannise over the Romanes, and to prepare meanes, that hee might in time sub­due [Page 174] the Latines.

'TIs true, a neighbour friend was more usefull to him, than a thousand friends, or kin­dred a farre off. Who sees not the Tyrant, cannot aid him; his de­fence is of no further extent than his voyce: the chances which be­fall▪ him are conspiracies, and con­spiracies are sudden. If hee have friends a farre off, he may bee said to have a place whereunto to fly, when he is driven out; not a stay to keepe him from being driven out. But Tarquin did rather aspire to the winning of the Latines kingdome, than feare the losse of the Romane: besides, in so hard a businesse, he reapes profit enough, who receives no dammage; and he is sufficiently defended, who is not offended.

He was a good example to him­selfe, of the bad examples which marriages into the blood Royall doe produce: the first thing they [Page 175] conceive withall, is the desire of government; the first birth which they would bring unto their hus­bands, is a kingdome. Matrimo­ny requires equality, which if it finde not, it causeth. Principality in its owne essence, covets ine­quality. A Princes kindred, are they who first shew dislike unto the government, as they who are likeliest to desire it, aptest to com­passe it. Kindred in a private estate are not alwayes friends; they pre­tend equality, grow to emulate, and what they cannot compasse by emulation, they endevour by malice; which mischiefe it is im­possible to allay, either by benefits, or wisedome, or goodnesse, or a­ny thing whatsoever, death excep­ted. The world would bee much obliged to an Author, who would shew the means how a man might shun envy and malice, when the subject is capable thereof.

[Page 176] Tarquin had already won great power amongst the Latins, and perhaps that hee might make it grea­ter, was the cause why he desired them to assem­ble themselves together in the Ferentine wood, to treat of publique af­faires. They came as ap­pointed, hee delaied his comming; and Turnus, who together with a great deale of libertie, had but small store of understanding, not able to suffer so long delay, we may imagine spoke in [Page 177] this manner in the midst of them.

TARQVIN, (O you Latins) is not to be ranked amongst the un­wary, nor numbred amongst the unad­vised. This action proceeds not from pride, and if from pride 'tis done that bee may governe; not through neglect. He who is wont to make his compani­ons become his servants, will have his friends become his subjects: hee trie [...] our patience by the same meanes, by which [...]ee once won the kingdome; to assemble a Councell, is the authoritie of a Prince; not to appeare there, the pride of a Tyrant; to indure it, the patience of subjects.

Tarquin is too great to be any other member of our body, than the [...]ead: the harmony of many good voyces is marred by one, though better, if it bee too great and loud. If you bring in a Lion into your Common-wealth, prepare likewise to obey his will: humane power is as the winde, which though it stands faire [Page 178] for whither we are bound, yet if it bee too great, it drownes us. Those who are by much greater than wee, ought to bee kept as farre off as may bee, or at least where they are. Wee ought endevour to have them not our enemies, but not desire to have them our friends: their conversation is not company, it is ser­vitude, if it become not enmity. Hee who would see a large figure at the best advantage, must not see it neere to his eye, the sight thereof requires a great distance.

Princes become Tyrants, because they are never satiated with governe­ment: they will bee Lords of our ho­nour, goods, and persons. They hold all which they possesse not, their enemy; they thinke all lost which they get not, no man is content with what he posses­seth: our felicity which is never found, consists more in getting, than in having got: for in the one, men take delight out of a beleefe of attaining to it, where­as in the other they are vext, finding they have not attained ther: unto.

I p [...]de m [...] s [...]lfe that if ere were [Page 179] Lord of the whole world, and had what ever he could desire; yet cloyd with worldly delights, hee would despaire, seeing hee had not found out felicity, nor knew no other place to looke her in.

There is nothing so averse to a Ty­rant, as liberty; nor is there any worse liberty to him, than what is nearest him: his people learne by example, when they are not fomented by force.

If a stranger take upon him the au­thority to assemble a Councell, hee will shortly have enough to command it. Formes are not changed in an instant: accidents which have no bodies, are those which cause change in bodies.

Doe you beleeve that hee who is not content to be Prince amongst his owne people, will content himselfe to bee a private man amongst the Latines? doe you beleeve he will abase himselfe to the brother-hood of a City, who leaves no wickednesse unattempted, to raise himselfe to Monarchies?

You have for example before your eyes, the Romans; examples are no more beleeved, they admit of interpre­tation; [Page 180] such as had wont to serve for instruction, before a deed be done, finde no beleefe, till after it be done. They are become pernicious in humane actions, they are not considered as they are; every one fits them according to his owne desire, either to beleeve too much in them, or not beleeve in them at all.

What will you have to doe with him from whom you can expect no helpe, un­lesse it be to rule you; nor expect coun­sell, unlesse it bee how to grow cruell? And say his customes hurt not you, be­cause they are in him; they will endam­mage you, because they will passe into you: mischiefe of its owne nature is taking, and 'tis likely that Tyranny hath somewhat of sweetnesse in it, since that many laying aside the secu­ritie of Principality, betake thems [...]lves to Tyranny not without danger. Wee have too much forgot our selves in suffe­ring his allyance: matches with Prin­ces, become not a Common-wealth; strangers have got one foot in, to take possessiot; citizens have a leaning stocke without, whereby to make [Page 181] themselves Masters thereof.

Tyrants ought to be hated, not reve­renced by the people; it is not safe to mention him, much lesse to introduce him into a Common-wealth; hee who speakes of him, should make him be be­leeved to be a Tygre, a Sphinx, not a man.

I cannot beleeve you have a desire of Lords to become servants; I know not whether yee suffer your selves to perish through ignorance, or weaknesse, or through both; for my part, my vote shall cease together with my life, and not be­fore, in this Common-wealth; whilst Turnus lives, silence shall not be the o­verthrow thereof; hee who will follow my steps, shall not be commanded by Tarquin.

Here Turnus made an end, when each one turned a­bout to salute Tarquin, who arrived at that very [Page 182] instant; and being ad­monished to make his ex­cuse, said that the occa­sion of his so long stay, was his having stickled in a difference betweene a father and a sonne.

Turnus, who by fiercenesse and freedome of speech, had wonne reputation a­mongst the Latins, fol­lowing his accustomed wont, answered; Such differences require not much time to end them: the sonne is bound to obey his father, if he be good; if he be bad, to beare with [Page 183] him; howsoever, to reve­rence him: and he hath then least reason on his side, when he pretends to have most.

IT would be a great good for­tune to be borne in times fitted to ones proper Genius, if those times were permanent, or if one were to die therein: but since that alterations happen almost alwaies, and death but seldome; it is a great misfortune, to live in a happie time, and dye in an unhappie one: it is not without wonder to bee considered, that wee who with times change our externall habits, will not beleeve with time, our in­ternall habits ought also to bee changed: the ignorant, as well as the learned, are subject to this weaknesse, either for that they [...]ow not how to change that na­ture [Page 184] whereunto they are accusto­med, or that they beleeve they ought not to change that which hath beene successefull to them; but Fortune often varies with man, because shee changeth the times, and they change not their manners.

That Lion-like fiercenesse which was was serviceable to Turnus in private factions amongst his e­quals, ought to have beene dissem­bled with his superiours; win­ning behaviour, advisednesse, and fiercenesse mingled together, sea­son any affaire excellently well, when the winning behaviour ap­peares sufficiently, the advised­nesse not at all, and the fiercenesse but a little.

As it is weaknesse to dissemble with ones equall, so not to dissem­ble with ones superiour is rashnes; it is not at all times good to say all what the heart thinketh, though all what the heart thinketh bee good; freedome of speech ought [Page 185] sometimes to bee forborne, when freedome of life is corrupted; who useth it not in a befitting time, hinders not, but hastens power.

Tarquin, who wrought him­selfe in by little and little, ought by little and little to be wrought out; to oblige him to doe some great act, by which he may either become, or learne how to become Prince: it is not good to passe by the least errors in an entire Com­mon-wealth, and it is worse to withstand all in a Common-wealth corrupted; at such times to appear too much a good Com­mon-wealths man, is the next way to produce a Tyrant; the weight which preserves in safetie an upright pillar, causethit fall, if the pillar leane to one side. Diffi­culties ought not alwayes to be thrust at, in desperate cases, it is better to commit them into the hands of Fortune, than to seeke to remedy them; where wee cannot helpe our selves, to be busie, can [Page 186] worke no other effect, than hin­der the effects of a cause superiour to our selves; and whilst that comes by, by unknowne wayes, impati­encie in seeking of it out, may easily not afford it leasure to come; or disturbe it, by causing it take some other way: How many hath Nature helpt, whom Art hath a­bandoned? and how many hath Art slaine, whom Nature would have restored to health?

Tarquin sayes no more: he is not wont to defend himselfe with words, who is used to heare no­thing but flattery: these speeches take him unprovided, because they are free: to answer all, pertaines to private men; to punish all, to Ty­rants. Princes ought not con­tend in words, left they the more incense others, or become them­selves too passionate, and bring their Majestie in question: more place is reserved for craft, when lesse is afforded to choler. A Ty­rant sometimes is well pleased, [Page 187] when he heares himselfe provoked by great men; hee seekes out of­fences, that hee might commit them; he is glad to receive them, out of a desire to revenge them; if he meet with none, he faines them, either for his better excuse, or that he may be the more incenst.

Tarquin, that hee might plot the death of Tur­nus, hath recourse to some of the contrary fa­ction, by whose meanes, a servant of his is subor­ned to receive great store of armes and weapons in­to his house.

STrangers have fitting meanes for revenge in a factious Citie: if there be none there obliged to doe ill, there are alwayes enough, [Page 188] contented to see ill done; if there be none that have the act of anger, there bee enough that have the habit of hatred: a stranger in such places meets seldome with any provocations to bloud, save ha­tred and malice; because offences are for the most part, either old, and alreadie forgotten, or new, and already revenged; it is neither wisdome nor fore-sight for a Ci­tizen so to embroile himselfe; the stranger is gone, the Citizen re­mains. If the businesse succeed not, the former hath the glory to have attempted, the other remaines in danger, because he hath attempted, and suffers scorne for that it hath not succeeded; such kind of people would not bee found in Cities, were there not many in all Ci­ties, who wanting experience and discourse, abound in nothing but ignorance and malice.

The next morning, Tar­quin [Page 189] assembles together many of the chiefe of the Latins, in the midst of which, we may imagine he spoke thus:

MY yesterdayes delay, oh yee La­tins, hath delayd all our deaths. Turnus was grieved at it, because his hopes were thereby prolonged; hee that day thought to make himselfe Master over you; he deferd his thought, because be on whom his thoughts were chiefly bent, deferd his comming. I know this to bee true, and such is his untamed pride, as might make you know it also: but it will appeare plaine unto you, when searching into the most secret pla­ces of his house, you shall finde them filled with weapons.

A fierce and proud Citizen, is the Lion of the Citie; if he tarry there, hee will be King; fiercenesse makes him rashly seeke for that, which pride makes [Page 190] him covetously desire, such a ones grea­test enemy is he who is the Cities chie­fest friend.

Your owne eares filled with so many opprobrious lyes utterd against me, may be a witnesse of this; he never sought for glory, but by detracting from others; he is one of those who terme themselves free, and are so indeed, in as much as they are not subject to reason; a people who see nothing but faults, because they seeke after nothing else: they blame the Sunne, because it offends their eyes, and know not that the fault is in their eyes, not in the Sunne: a wicked generation, whose fame lies onely in diffamation; their praise in blaming, their greatnesse in detraction. They say whatsoever comes next to mouth, so it bee bad e­nough; they are proud, envious, arre­gant, and malicious; they seeke for ap­plause, through evill speaking, and be­cause they meet with it in the weaker sort, they make the better Citizens grow desperate; and under a false shew of li­bertie, they first confound the true one; then oppresse it: they have no meanes [Page 191] to raise themselves, but by taking from others; that they may rise, they put him under-foot whom they detract, and so, [...] they may appeare great, like women, they care not whether it be by flesh, or a chopine: this kinde of people most per­nitious to the whole world, sow confusi­on, make Princes become Tyrants, raise discords in Senats, fill Cities with ca­lumnies, and finally with dead men.

Turnus sayes, I aspire to the go­vernment of you; he brings for exam­ple, that I am hatefull to mine owne people, an enemie, a Tyrant to them.

O miserable condition of Princes! when as necessitie inforces them to op­pose themselves to the ambition and ha­tred of great ones, they call them Ty­rants: They cannot make good the rea­sons they have of putting them to death, unlesse the Princes will suffer them­selves to be st [...]ine: conspi [...]acies [...]e [...] trickes, and inventions, when they end it not in a Tragedie with the death of the Prince; they are held impossible, though their truth [...]e seene e [...]ery d [...]y; it is lawfull to beat backe force by force; [Page 192] if private men doe so, they are borne withal, if not commended; in Princes it is blamed, & necessity is termed cruelty; the weakest seemes alwayes to have the justest cause, though true justice con­sists only in such as are powerfull, who have it in their choice to doe, what the others are inforst to doe.

And who is it that hates me, unlesse it be the Senate, which cannot brooke Princes, nor be brooked by Princes; it was a friend to Servius, because it took not from him that Authority it tooke from the Kingdome, though it belonged not unto him; but it hath taken both the one and the other from me, to whom of right they did belong; Right is not by them weighed, but numbred; and is there beleeved to be, where it is cryed up by the major partie.

A Senate is ordained for free Ci­ties; where such freedome is not, it cor­rupteth Government, and makes Mo­narchie turne Tyrannie.

Doe not beleeve (O Latins) that the faults which they object unto mee, proceed from any vice of mine, they [...] [Page 193] caused through the necessity of govern­ment: they who desire a mediocrity in liberty, desire it not as meaning to rest there, but that they may the easier com­passe what yet remaines behind: if a rider put a rough bit in a horses mouth which will not bee governed, no man blames him for severity; they blame the horse because he will not be ruled; and yet they cal the Prince cruell, who would c [...]rb the Senate, and call not the Se­nate head-strong which will not obey the Prince: where there i [...] such a ma­gistracie, the Prince must either heare himselfe called Tyrant, or suffer his Principality be taken from him, or give it up himselfe: this name of Tyrant, which is so frequent in every mans mouth, what is it, but his command who forceth himselfe to be obeyed? which if it be true, every one that commands is a Tyrant; since there are very few, or indeed none at all, who, all other impedi­ments taken away, doe naturally affect servitude; for my part I will rather re­ [...]ounce, than prejudice government; quit the Principality rather than lessen it.

[Page 194] But allow it, though voyd of all truth, that I be hatefull, an enemie, and a Ty­rant to my people: who knowes not that if I have enemies, it behoves mee seeke for friends? that hee who is hated of his subjects, cannot subsist without the love of forrenners? that he cannot by violence hold in the Romans, who hath not the Latins for his faithfull confede­rates? In briefe, Truth is a precious liquor, it will not be kept under by the waters of falshood, but will float above; and falshood is a viper, which wounds with her teeth, and beares the cure in her belly.

You see now the words which Tur­nus made use of to falsifie truth, are the selfe-same by the which I prove the truth; you shall see the same man, who hath offended mee, stand up in my de­fence. I will then shew you what Tar­quin is, when you shall know what Turnus is.

Truth hath no such enemie as likelihood; and oft-times, one truth is an utter enemie to an­other.

[Page 195] More beleefe ought to be gi­ven to things which appeare im­possible, than to those which admit of likelihood; who would make a lye bee beleeved, deli­neates forth a seeming truth, and not the impossibilitie; I was a­bout to say, and am almost of the opinion, that he is in a worse condition, in the worlds respect, who is loaded with calumnies, than hee who is infested with ac­cusations.

There is no lye so dangerous, as that which most resembles the truth; many likly propositiōs seeme to conclude a necessary truth; and many true antecedents, are of force enough, yea, amongst the most wary, to averre a false conclu­sion.

It happens now and then, that an innocent man can deny no in­terrogatories, yet will deny the consequence; a thousand mo­ments make no difference in time, a thousand points make not one [Page 196] line, and a thousand likelihoods make not one truth.

It was true that Turnus was a proud man, it was true that he was fierce, it was true that he blamed Tarquins tarrying, it was true that he had a number of armes hid in his house, but all the rest was false; there is no means to preserve ones selfe from such wicked wayes, and perverse calumnies; they are mines which cannot be avoided, but by fore-seeing them.

A State is maintained by accu­sations, ruined by calumnies. It is a common tenent amongst politi­tians, the latter part is not heeded now adayes by the world, because that though men doe not beleeve falshood, yet they give way there­unto. Subjects use their pen, not their tongues; and though in what they write, calumnies are oft e­nough deserved, yet are they not punished, because the calumniators are not knowne. Such proceedings puzzle the braines of Princes; and [Page 197] if it cause not diffidence arise in them, it causeth confidence to cease: all are not of his opinion, who at the same time when as he swallowed downe the suspected drinke, put into his friends hand the calumnious paper: it was an action of one void of feare, I can­not call it a wise mans part: false­hood when constantly affirmed for truth, if it deceive not even those who know the certain [...]y thereof, it assuredly makes them suspend their judgement: many beleeve, that nothing which is done would be knowne, if this meanes were not used; and I am of beleefe, that but a little is knowne, because it is used; if men were certaine there were no other way of accusation, than by revealing themselves, in things which appertaine unto the State, their dutie and honour would lead them to it; and for what concernes civill conversati­on, oftentimes hatred and envie, yea, sometime zeale and consci­ence. [Page 198] Then if a Prince would re­ward accusers, and punish slande­rers, he would in a short time make happie his estate; for that accusers by little and little winning repu­tation, they would at last come to such an height, that men would not be ashamed to accuse, as the most reputed Citizens in the best times have not beene: the suffe­ring of accusations to goe lesse in reputation, and calumnies to get footing, hath beene the increase of man-slaughter, and the conti­nuance of enmity. Happie shall the subjects alwaies be of that wise Prince, who doth countenance accusations, and checke calum­nies.

The Latins goe to Turnus his house, prepared to be­leeve all, if they finde that of the armes true; [Page 199] and finding it to be true, they make him prisoner; they assemble the Coun­cell, and placing Tur­nus and his armes in the midst, the anger of those who stood about him did so increase, as not allow­ing him to speake in his defence, they found a new way of death for him in the Ferentine wa­ters.

IN such like cases as this, it is equally capitall to be accused, and to have conspired: there is no defence but impossibility; a possi­bility of conspiracie is no sooner seene, but the conspiracie is belee­ved: likelihood, if of good things, [Page 200] causeth so earnest a desire of them, or if of bad, such a feare, that it leaves no place for consideration of the truth, because it affords not time for the sifting of it. Conspi­racie affrights the heart, and stupi­fies the members; who heares it, is apter to say, I should not have be­leeved it, than I doe not beleeve it. Slander seemes to be there impos­sible, when the accusation ought to be capitall to the accuser, if it prove not so to the accused: in all other cases helpe may bee hoped for from adherents; in this to de­fend another, is to offend ones selfe: who shews himselfe a friend, seemes a confederate. Judgement cannot rightly be given, whether the accused ought to die or not, till such time as he be dead, because the truth of the conspiracie cannot be knowne till the danger be over.

In those waters where Turnus lost his life, the Latins almost lost their Libertie. Libertie of life cea­seth, when liberty of speech cea­seth; [Page 201] and it is hatefull to a Tyrant, because it is necessary for a Com­mon-wealth: he cannot be said to be master of himselfe, who hath his tongue subject to another; one only, who feares not to speake, and knowes when to speake, will cause feare in a thousand: they with­hold themselves from doing ill, who are sure to heare thereof; and one free-man that hath braines, is sufficient to save a whole Citie, which is in hazard of being lost through silence. Liberty belongs to equals, flattery to inferiours, the one is the Common-wealths Nurse, the other the Tyrants fo­ster-mother.

It is true, and I have alreadie said it, that Turnus was not cauti­ous in the handling of Libertie; but in his case it had beene all one, [...]ven with them that had gone a­bout it never so wisely; it was not his death which damnified the Common-wealth, it was the exam­ple of his death.

[Page 202] Tarquin summons the La­tins againe to Counsell, he praiseth the revenge they have taken of one that was seditious; hee desires them to renue their league and friend­ship with the Romans.

THe proposition peradventure was not pleasing, yet was it entertained, though much be­neath the Latins; and to say truth, who was there that would gain-say Tarquin? who was there that had a minde to follow Tur­nus his foot-steps, which led to the Ferentine waters?

Hee who is hated, so as hee bee also feared, though he have not mens good will, yet he useth his will and pleasure with them; hee is obeyed, if not loved; nothing [Page 203] is granted unto him, nor any thing denyed him.

Terrible examples, though they rob us not of power, yet they take from us the soule of that power, because they take our courage from us; they incite an­ger, but accompanied with feare: from which conjunction, hatred and cowardise ariseth. The death of one great man, if it bee sin­gle, way well produce hatred, but makes not that hatred dange­rous, because it is not accom­panied with despaire; it brings with it all the good which Prin­ces thinke to reape by being cruell, and not all the inconve­niencies. A present good acti­on is able to make a past bad one bee forgotten, when it is thought the like will not a­gaine bee done. One harsh note in musicke, is not onely allowable, but makes the harmony the more pleasing, so as it be but one, and be followed with a concord.

[Page 204] Tarquin commands that all the armed youth as­semble themselves to­gether, in the Feren­tine wood; where all the people being met, and having for their greater securitie, ming­led together the Roman and Latin Colours, hee there-out framed an ar­mie.

THis way of security, is not very safe: a knowne signe among them, distinguisheth them from confusion, and confusion is onely hurtfull to the causer. With what courage will hee fight, who stands in continuall feare either of being abandoned, or not followed [Page 205] by his companion? An armie composed of sundry Nations likes me well, out of another reason: they seldome mutiny all together, because they joyntly understand not one another; and many times there is caused such an emulation amongst the severall parts, as in the whole makes an harmony, when it is not accompanied with the disagreeing notes of hatred; and this also if the parts bee more than two, will not lessen the sweet­nesse of the concordance, though it increase the commanders labour. When one side mutinies, the o ther is quiet, expecting profit for not having mutinied: when one side advances it selfe against the enemy, the other endevours to be as forward, holding it a scorne to bee behinde: they have two in­citements to fight valiantly, their owne particular honour, and the honour of their Nation.

The generall is the ground worke of the musicke, the other [Page 206] parts if there bee no discord a­mongst them, make not harmony with him; and making it with him, they altogether make up a most exact consort. All his difficulty lies in so behaving himselfe, as his affection may be a center equally distant from all the parts of the cir­cumference; 'tis the like dispro­portion that the whole become a part, as that the commander be­come partiall.

Hee wages warre against the Volsians, hee by force takes from them Suessa, and Pometia; hee reserves the prey, to build a Temple to Jupi­ter.

Tarquin was a wicked Prince, but a valiant Captaine.

[Page 207] IF evill have no essence, what would become of it, were it not supported by goodnesse? This it is, that is the ground worke of the worlds worst things; it is that which maintaines sinne: to be vali­ant in warre, if it secures not Ty­ranny, it at least prolongs it: It suffers not feare to become con­temptible, which arrives at the degree of being shamefull, when a Prince is feared, because his com­mand is offorce, not because he is worthy to command. All cruelties are bad enough, but they are bet­ter endured in a Commander of worth, than in one of no estimati­on: in the one weaknesse is dis­cerned, and hath feare for its com­panion; in the other fiercenesse, and hath daring for its compani­on. Men alwayes goe with a kinde of reverence, when they assault their master, and with feare also, when that master is a brave fellow: and where feare and reverence once enter, conspiracies seldome [Page 208] succeed well. It behoves that subjects, to the end that they may patiently endure a Tyrant, confesse him to bee a great Prince, if they acknowledge him not to bee a good one.

Valour is a kinde of Besar, which comforts the hearts of sub­jects, that they may the better en­dure a Tyrants venome: but they seldome arrive at such a degree of vertue, as makes them tolerable; and when they doe arrive there, then they are the more secure, but not altogether out of danger: 'tis true, that reputation may defend severity, but not cruelty; and if cruelty, such as is used in armies, not such as is practised amongst Citizens.

A cruell Tyrant could bee no where better than in a Campe, were hee but secure of his Citi­zens. Those vices which are in­sufferable in a Citie, are suffera­ble in an army: 'tis no new thing there to see blood, where nothing [Page 209] but blood is shed; and military dis­cipline, if it may not admit of a cruell Prince, requires often a se­vere one.

If warre incounter with a Ty­rant, who naturally is given to blood, it augments his cruelty; because the use of seeing dead men takes mercy totally away; if it meet with one who useth cruelty, be­cause hee would not be despised, whilest it affords him occasion of making himselfe glorious, it takes from him the occasion of being cruell. Hence is it, that the obtai­ning of victories is sometimes poyson to Princes; and on the contrary, an antidote to Tyrants: the one sort being already in safe­ty, finde themselves oft-times eg­ged on by victory to those vices, from which feare kept them back: the other already famous, finde themselves with-held by glory from those vices whereunto the doubt of being despised had inci­ted him.

[Page 210] Tarquin besiegeth the Ga­bians, but being driven from their walls, and de­sparing to overcome them by Romane Art, he hath recourse unto his trea­cheries; wherein his youngest sonne interpo­sing himselfe, wee may imagine that Tarquin being himselfe most wic­ked, did most wickedly, in some such sort as this incouraged him.

[Page 215] We may beleeve that those most wicked lessons were given to a sonne, to in­struct him in villany. Hee obeyes, flies to the Gabins; and 'tis likely that in the midst of them he broke into such like words as these:

The Gabins entertaine him; they beleeve, their beleef springs from their desire.

THis alone oft times brings forth monsters, because it couples with chimera's: great desire is subject to great deceit; or [...]ther he may almost be safely co­ [...]ned, who vehemently desires: he beleeveth what he covets, pos­sible: he frames arguments to make himselfe beleeve it, and thinkes his understanding who deceives him, j [...]mps with his conceit. The wi­sest many times run upon this [...]ocke; for the object of a prevai­ling passion suddenly presented, is of equall force with a load-stone: the sence which seeth it, thinkes not it needs the help of reason to judge it; it first allowes it, and [Page 220] then disputes; and oft times findes it not to bee poyson, till it begin to worke.

Sextus Tarquin seemes not willing to meddle in civill affaires, hee per­swades them to trust him with what belongs unto the warre: and so be­haves himselfe, that ha­ving some small bicke­rings with the Romans, he came alwayes off with the best.

THis is a heat which seemes naturall, as if it cherished, when indeed it is feverish, because it burnes.

Sonnes are like their fathers, when their mothers differ not i [...] [Page 221] manners from their fathers. Sextus Tarquin should have thought him­selfe worse than his father, in that Tulli [...] was his mother, more wic­ked than her husband.

Who alwayes doubts, is never deceived; wise men beleeve no­thing but what they see, and what they see they often doubt of.

Suspicion is no fault, but the bewraying of it, a great one; where­in can a man be injured by his not beleeving, when he reapes the like profit as if he did beleeve, and yet is wary as if hee did not beleeve? The best rule which can bee given for living in safety, is alwayes to faine beleefe, yet alwayes doubt. Things only which belong to God, ought to be beleeved, not exami­ned; He is the very truth it selfe; he is not false, no deceiver: yea it is hee that teacheth us not to be­leeve men, because they are all lyars.

If men were what they ought to be, they should be accordingly [Page 222] dealt withall; but corrupt bodies, require not solid meat.

The wary will never erre in their beleeving little, and the in­considerate, will seldome but erre in their over easie beleefe. 'Tis true, that he who cannot make use of incredulity, will runne into as many errors, as he who is too cre­dulous.

Suspition doth well in all things, not that we should let slip all things, but that we should bee in all things caute [...]ous. Incrude­lity should make a man be advised, not irresolute; nay, sometimes to compasse great actions, it is neces­sary we recommend somewhat to fortune, wisedome not being able to secure us in all things: which fortune most commonly (let o­thers say what they list) sides with the wise, or for that shee followes them better, or for that they lay better hold on her.

The Gabins might have so en­tertained him, as if hee had tolde [Page 223] truth, he might have availed them; if otherwise, done them no harme.

Hee is affable unto them all, justly divides the spoyles; will bee their companion; nor shewes any superiority, save in valour. And so ties the hearts of the people to him, as his authoritie a­mongst the Gabins, is not inferiour to Tarquins, amongst the Romanes.

THis Estridge, which seeme [...] as if hee would cut the ayre with his fethers, hath wings to cousin, not to fly withall: he swal­lowes Iron, disgests it not, but ren­ders it up againe: He like a stage-Player, puts on the semblance of [Page 224] doing like a Prince, not of being a Prince; and if of being a Prince, in no other manner, than as the picture of a man may bee said to be a man.

'Tis true, hee knew how to bee good; he might have beene good, but would not.

Those who value daring, more than wisedome, thinke nothing glorious, but what they have with their daring won. The reputati­on of a good Prince relisheth not with them; they cover the sharp­nesse which Tyranny brings with it, and honour most what makes most noyse: they thinke that braines are made for contemplati­on, not for government.

This is the ruine of youth; the most of them beleeve that true wisedome consists in being coura­gious; and are not aware that whilest they seeke after the fame of valiant, they purchase the title of foole hardy; and no greater mis­fortune can befall a man, than to [Page 225] have a heart, and to want braines.

He sends a messenger to his father, to let him know what hee hath done, and to heare from him what hee would have him doe.

The counsell which Tar­quin gave his sonne, was the same which Pe­riander gave Trasybu­lus. He leads the Em­bassadour into a garden, where with a wand hee tops off the heads of the highest flowers.

AL men walking in the fields, or disporting themselves in gardens, cast their eyes suddenly upon such a flower or simple, as is [Page 226] higher than the rest, and breake it off; or for that the hatred of pride is so naturall, as it makes not only him who is endued with it in­sufferable, but whatsoever repre­sents it; or by vertue of an exqui­site imagination, which making it appeare to us dissonant and defor­med, will not permit us with pa­tience to suffer it: or else it may proceed from the easinesse of cut­ting it shorter: for all such things as doe eloigne themselves from the equality of the others, eloigne themselves also from their de­fence.

It is not good in gardens for any plant to bee greater than the rest, unlesse it bee a Tree, whose bulke makes it not easie to be snapt in two. A flower which is higher thā another is topt off: a taller Tree is seene with admiration; so in Cities, hee who will bee esteemed and not cut short, must if a Citi­zen, be equall; if Superior, a Prince. He whose fortune or valour hath [Page 227] made him higher than others, let him stoope till they be equall. Let him not expose himselfe to eyes, if hee will shun hands; otherwise hee causeth envie in those who ought to be his equals, because he hath out stript them, feare in him who should be his Superiour, be­cause he equals him.

Such a flower is easily topt off. All great men are enemies to a greater; and so much the more im­placable, by how much neerer him they are: But the Common peo­ple which hate the Magistracy of great men, reverence a great man: or rather because they hate the former, they love a greater man, and suffer him not willingly to be cut off, because they admire his beauty, injoy his shade, and by his leaves grow fat. To banish, to transplant him, and not cut his [...]oots; to make him lose the Citie, and not lose his power, is a businesse ill undertaken: hee lo­seth not his reputation amongst [Page 228] his friends, if hee wins credit a­mongst strangers; he is desired in the City, and he desires the City: whereinto not able to returne a Subject, he sometimes endevours to returne Master.

Sextus understands his wicked fathers counsell; and by sundry meanes he banisheth some of the chiefe Citizens, puts some to death, and lea­veth way for some to e­scape; and dividing all their goods amongst the common people, by the sweet of profit, hee luls them into a lethargie, from which they never [Page 229] did awake, till the Ga­bines liberty was at an end.

CRuell actions are so many bo­lus, which are never better taken, than when wrapt up in gold. Tyrants who being wise, are likewise liberall, have a good stocke to leane unto, but they sel­dome take that way; and if they doe, they keepe not long in it, for cruelty is seldome without ava­rice, by which if it bee not caused, it causeth it.

The publike good is a specious name; it is sought for with rela­tion to the private; otherwise, men would cooperate as well un­der a good Prince, as under a com­mon wealth.

That doctrine of Philosophers, that private good may bee preferd before the common good, is as pernicious when it beares with it [Page 230] such a proportion, as the allow­ing wine to the sicke of a Fever. When sence is the incitor, things granted are alwayes exceeded, all rules enlarged, and an easie passage is made from things conditionall, to things absolute; who will take away the pravity of feeling, must not give way to the pleasure of seeing.

Where liberty is, if great men bee Magistrates, they are hatefull to the people; they willingly see them abased, nor are they aware that they are banks reared up, which though they hinder the sight, yet withstand inundations. The Common peoples hatred to the Senate is so naturall, that they continue it, yea under Princes; and Princes in my opinion (at least in this respect) ought to cherish a Senate, as a fit place for Subjects to vent their complaints on, who alwaies more willingly-complaine of the Senate, than the Prince; ei­ther because they envie them more, [Page 231] as being nearer them, or fear them lesse, as being lesse powerfull. The Senat matters not much, yet feares to breake off the peoples blowes, who passionately run their lances against a Saracin of wood; it is like fortune, which doth just no­thing in the world, and yet is al­waies curst for doing mischiefe.

Tarquin makes peace with the Equi, renewes his league with the Tus­cans, and betaking him­selfe to City affaires, will finish the Temple of Jupiter Tarpeius.

TYrants are wicked, yea in the building of Temples; they build them not so much for wor­ship, as to be worshipped: 'tis ra­ther policy, than religion. A wic­ked peece of Piety, to build great [Page 232] Temples out of a desire of becom­ming great, to seeke worldly ho­nour by things divine, to make God a cloake to hide ambition, and nourish our desires. The scum of the people partake of the Chy­romancer; they will see the hand, to judge the heart: but how many are there who present themselves before God with hands of gold, and hearts of clay? Monuments of stone are fading; what is expo­sed to the injuries of time, cannot defend us from being thereby de­voured. Good men need not to have their names written in Mar­ble, whose actions live in t [...]e me­mories of men: bad men should not seeke to eternise their memo­ries by Monuments, since oblivi­on is the greatest happinesse can befall them.

[Page 233] The Temple being built, wherein he had imployed the people; he fell to the causing of certaine com­mon Shores be cleansed.

TO set people accustomed to warre, about sor [...]id busines­ses, doth irritate them against the [...]etter on, and imbaseth them in the eyes of their enemies.

The first and principall secret of Tyranny, is to keepe friendship with the people; which the op­pression of great folkes hinders not, but augments: 'tis the na­ture of all things, that one part rise as another falls; if it bee not raised, 'tis eased: the people covet quietnesse, plenty, safety, to live, and suffer others live. That which is hardest to a Prince, is easiest to a Tyrant, whilest the latter practi­seth upon the Nobility, the other is by the Nobility hindred, which [Page 234] oft times doth tyrannize, when not tyrannized.

I hold it ever a difficult thing to maintaine a Principal [...]y in a City, where the people and great men doe both agree in the desire of li­berty, unlesse it bee done without weapons. 'Tis evidently seene, that Tarquin was no Tyrant by Art, but Nature; not for his safe­ty, but delight: the people like better of a Tyrant, than of liberty; when liberty is not popular, and the Tyrant wise. A Tyrant hath none on whom more to trust, nor whom more to feare; hee hath no better friend, no worser enemy: he was therefore wise as I beleeve, who thought the government of a bad Prince, and an uncorrupted people, profitable for a Citie: the one is a curb to the Tyrant, the other to the Nobility. A Prince kept within bounds, a people not corrupted, and an humbled Nobi­tity, makes an excellent composi­tion.

[Page 235] Whilest the Romanes were intent upon their af­faires, a great prodigie appeares. A Serpent is seene to come out of a Columne of wood, which frightens, and puts to flight all the Court.

PRodegles which are fore-run­ners of things to come, are seldome regarded before the things bee come to passe; and if they be sometimes regarded, yet are they not understood. Many have be­leeved, that in man also there are certaine seeds of Divination of fu­ture things, not knowne till they be past: I grant it, and should be­leeve them to bee the motives of our tutelary Angels, were it not that they are unusefull, either for provision, or prevision. I feare me [Page 236] the Devill is the framer of prodi­gies: it seemes to bee the aime of one proud and envious. He shewes us things to come, that hee him­selfe might reape honour; hee suffers us not to know them, that wee may not thereby reape profit: or shall we say that those Starres which threaten or pro­mise good or bad influences, whilest they dispose the matter, endevour to introduce the forme, and whilest they doe introduce it, doe produce in such a place, such a thing, such a man, many things which precede, which ac­company, and which follow; which though they be not alwaies the same things, yet come they alwayes from the same things. That constellation which mo­veth the Serpent to enter the Court, is the same which moveth Brutus to drive out Tarquin from thence. Great alterations require great influences, which when they▪ cause great diversity in their [Page 237] working, happen not because the influences are divers, but because they are divers who receive them. Actions are not done by their a­gents in an instant; dispositions precede them, the truth of whose effects we doe not know, because the vertue of causes is unknowne to us.

Moreover, men of themselves understand not things to come, because while they seeke the helpe of Reason, they lose the assistance of the Starres; they with their di­sputes confound the motives of Nature; it is, perhaps, to punish our rashnesse, which willing to make use of the understanding, to arrive at that, where the under­standing cannot sometimes arrive, goes not thither, whither Nature would lead it; its motive is on the sudden, whilest there is neither thought nor dispute about it; it is not minded, because not disputed; and therefore good, because not disputed. Hence it is that women [Page 238] advise well on the sudden, and that children and fooles prophesie; they say what heaven, not reason dictates to them.

Tarquin sends his two sons, Titus and Arons, to the Oracle; who take along with them, Junius Brutus, their sisters son; whom he had not onely suffered to live after ha­ving slaine his brother, but for his fate permit­ted him to keepe company with his sonnes.

WIcked men doe often ruine themselves, through Gods not permitting them to be whol­ly wicked (otherwise the world would be destroyed.) It seldome [Page 239] happens, that together with the feare of God, they lose the shame of infamie; all wickednesse would succeed wel to them, were they not many times hindred by a desire of honesting them; and so whilst they will be wicked, and appeare good, they either undertake no greater wickednesse, or else it succeeds not; but be it as you please; let the Tyrant have strayed from rea­son in whatsoever manner, he hath not lost the desire of glory: it is true though, that he who erres in [...]e generall, as he perswades him­selfe, that what is bad, is good; so knowing no other difference in the atchiving of renowne, than the greatnesse or poorenesse of the undertaking; he indevours some­times a great fame, though pur­chased by never so great an [...] in­ [...]mie.

This Brutus, who knew no [Page 240] greater safety under the Tyrant, than scorne and neglect, where a greatly good and greatly bad fame are equally dange­rous, where Iustice is not regarded, where know­ledge is pernicious, be­takes himselfe to mad­nesse, and assisted by his being naturally given to melancholy, by counter­feiting secures himselfe, leaving nothing for the Tyrant either to desire or feare.

MElancholy men doe so re­semble mad-men, that whe [...] they are not busied about any [Page 241] thing, but idle, I cannot distin­guish them from mad men, I had almost said from beasts; but when they doe any thing, I know them to be very wise, I had almost said, they contend with the intelligen­ces. No other cloud, save Brutus his melancholy humour, could have shaded the Sun-beames of a great understanding; all other hu­mours would either not have long deferd revenge, or for ever forgot­ten it. Long use of meats may change the habit of the body; long counterfeiting may shape a new habit in the understanding; for custome hath power to make that become naturall, which is not so.

Melancholy, which is not the dregs, but purest part of the bloud, which is no cole, but pretious [...]ewell, is that which produceth Heroes, since bounding upon mad­nesse, it brings men to a sublimity, out of which one cannot passe, and within which all our wisedomes [...]atitude extends it selfe.

[Page 242] He is greatly wise, who under a Tyrant can counterfeit a fooles part; it is a good peece of cun­ning, if the cunning be not disco­vered, for it is harder to play the foole, than to be wise; and I should hold it to be a very safe way, were not one onely action sufficient to take off the disguise, having no meanes of ever resuming it againe.

Brutus who was Master of this Art, with the tur­ning of the Scene, ownes himselfe.

He makes himselfe knowne when hee drives out the Tyrant; hee unmaskes himselfe at the last Scene; every one com­mends him, when they consider him, because [Page 243] they considered him not till the end of the Tra­gedie.

TYrants ought more to feare those who cloake their pas­sions, than those who discover them; these stand nakedly expo­sed to the injuries of who hath a minde to hurt them; the other de­fend themselves behind the tren­ches, from such as assault them, that they may sally forth when i [...] [...]s fit time to make assault. The [...]arily advised, and hare-brained [...]ole-hardy, flattery and libertie, [...]e equally dangerous to a Prince [...]hat man never sufficiently to b [...] [...]raised, who speaking of a Ty­ [...]nt, left in writing, how he fea­ [...]ed liberty, and hated flattery; per­haps might as well have said, that [...]ee hated liberty, and feared flat­terie.

[Page 244] They come to the Oracle, and after having made known their Fathers de­sires, they make inquiry touching the succession of the Kingdome; a voyce was heard to answer, hee of you shall reigne, who shal first kisse his mother: the two brothers agreed, not to speake of this to Sextus, who staid at Rome, and to commit it to Fortune, which of them should first kisse their mother: but Bru­tus, seeming as if he fell, kist the earth, as he who [Page 245] knew the answers of O­racles, not to be so cleere, but full of a thousand ambiguities.

THE Devill did not this as knowing what was to come, but he told what was to come, that he might procure that that might afterwards happen which hee had fore-told; hee endevoured it to winue himselfe credit, God per­mitted it to punish humane arro­gancie; it may be also the truth of Astrologicall predictions are ra­ther caused by the Devill, than by the Starres; so by God permitted to confound our rashnesse, where­by it happens, that when wee would foretell things, wee doe it by the Devill. The desire to know things to come, is a desire to bee like God, and this was the fore­runner of originall sin: who tels them, is presumptuous; who in­quires [Page 246] after them, is vaine. Some seeme desirous to search into them, that they may incounter the good which thereby is promised, and shunne the evill which is thereby threatned; and many times by incountring the good, they lose it, and by shunning the evill, they meet with it; but they seeke after them, that they may finde what they desire; which if they finde not, they beleeve them not; they begge food for their present ambition, with the deceitful hopes of future greatnesse.

They returne with their an­swer to their Father, whom they find hath wa­ged war with the Rutu­li, and besieged Ardea.

TARQUIN would make good his expences by the riches of [Page 247] that people, and by ransaking that Citie, reunite his souldiers hearts, who were not well satisfied in their having changed their swords into mattocks; and the emptying of their enemies bosome of bloud, into emptying of sinkes.

When the Treasury is emptied by magnificent expences, it is fil­led againe by wicked meanes.

Some Philosophers have held it good that Cities should be poore, that they might bee safe; they would have them shunne envie, which hardly can be shund with­out falling into the hands of com­passion. It is better being rich than poore; riches may at any time be le [...]t, but not povertie: The worst that can befall a prospering Citie, is the happinesse which they wish it; these are things which heard of è cathedra, make men lowre; but out of the Schooles provoke to laughter. If riches move desire, they are likewise a help to defence. For one time that a Prince is inci­ted [Page 248] to invade States for the in­crease of his revenues; hee is a thousand times spurd thereun­to, out of a desire to inlarge his bounds. War is not usually good merchandize, whereby to become rich, but whereby to become great; more is consumed in the acqui­ring, than the thing acquired is worth; the gaine is alwayes un­certaine, the losse certaine.

Whilst they were besieging of Ardea, which siege was more tedious, than otherwise troublesome; Collatine, and other young men, supt one night with Sextus Tar­quin, and warmed with overmuch wine, there grew a contention a­mongst [Page 249] them concerning their wives, each prai­sing his owne above the rest: they resolve to goe find them out forthwith, that they may be certain of the truth.

WIne molests the fancie, by sending up into the braine many grosse vapours; it bounds them not, because they are hu­mid; it agitates them, because they are hot; and whilst by its steame it represents many fancies, it affords occasion of speaking much, and considering nothing; it is good to make mens hearts be knowne, but not their braines: where there is no cold, there is no judgement; where no drinesse is, there is no weighing of words.

Men are all prone to think well of their wives; whether it pro­ceeds [Page 250] from their husbands great desire that they should be such, or from their cunning in appearing such; or from the gift of Nature, which is never wont to bee defe­ctive in things necessary: for I am of opinion, that if all things were knowne in them as they are, and not much beleeved of them, which is not, either more libertie ought to be allowed to women, and so change the law of honour; or if the former ought to be preserved, the latter ought more strictly to bee restrained; since through the mis-fortune of the generall, there are very few of them that are good, and through the good fortune of individuals, every man beleeves his to be one of them; whence it hap­pens that a great part of worldly felicitie is taken upon trust, con­sisting more in beleefe, than reall being.

Men ought not talke of their wives, no not when sober; who speakes ill of them, incurres blame, [Page 251] for it is the husbands fault if the wife be bad; who speakes well of them, is in danger to be practised upon, because hee moves desire; men desire the good they possesse should be knowne; and oft-times whilst they make it knowne, they make it be possest: it is true that reall good is in its owne essence communicable, and by being com­municated, receives increase; but ours, which is but an apparition, if communicated, is many times lost. Praise, if it be of any thing within us, is to be desired, because it cannot be taken from us; if of any thing without, or forth of us, it ought bee avoided, because it may be taken from us; praise makes it be desired, and desire makes us lose it: I wonder at those men who complaine of their being an­noyed, when they have done all they are able to make themselves be annoyed: it is a great comfort, it is true, to possesse things com­mended by all men; but as Philo­sophie, [Page 252] to counterpoize the ve­xations of the intellect, hath pla­ced greatest honour there, where is greatest trouble: so Nature to counterpoize the pleasure of the sense, hath placed most danger there where most delight is.

These young men make haste, first to Rome, then to Collatia: they finde Lucretia, not like the Kings daughters in law, feasting and rioting; but amidst her women dividing out their work; they grant her the victo­ry; and here being by her husband invited, a base lust ariseth in Sex­tus Tarquin, occasioned as well by the chastity as [Page 253] by the beauty of Lucre­tia: the looke of a lasci­vious man, is like the looke of a Basiliske, it kils Chastitie by behol­ding it.

MEN lustfully given, cause all their senses, yea, the understanding it selfe to minister provocations for the satisfying of that sense; beauty, birth, sweet odours, harmony, all which have nothing to doe with feeling; and which is worse, Vertue her selfe, and amongst vertues, very Chastitie, the very opposite to Lust, doe more incite thereunto: Vertue is so lovely, that she makes her selfe be beloved, yea, even by Vice: those who have written that dishonest women desire that their lovers should bee endowed with all good things, except the understanding, understood it not [Page 254] well (or else I am deceived) they desire their understandings should also be good in generall, only de­fective in one particular.

A small matter would satisfie the necessitie of Nature, if men made it not necessary to satisfie what is not necessary; what im­ports it to be clad in rich array, to live in stately Palaces, to feed▪ on dainty cates, if all cloathes cover us, all houses shelter, and all meats satisfie us? we make necessitie be­come lust, to delight our selves yea in the imperfections of Na­ture. We thinke not the desire of one sense satisfied, if the other senses stand i [...]le: wee cannot taste any one pleasure, if therein like­wise our ambi [...]ion be not deligh­ted; no vice is bounded within it selfe: in such things Nature is not to be blamed, because they are not seene in those who worke onely according to Nature.

[Page 255] Many dayes past not, ere Sextus Tarquin retur­ned to Collatia, with one only companion, not ma­king any mention thereof to the rest; he was faire­ly welcomed by her who apprehended no deceit; he supt, withdrew him­selfe to his lodging, and when he thought that all were fast asleep, he came with a naked dagger in his hand to where Lu­cretia lay; hee laid his hand upon her brest; hee hath recourse to the in­struments of hatred, for [Page 256] his assistance in love; and hee who was wont by sword to vent his angrie passions, knowes not how to lay it aside in tendrest affections; he threatens her, he speakes her faire, and seeing her ready ra­ther to imbrace death, than him; ready rather to lose her life than ho­nour; he sayes hee will kill some servant close by her, to make her bee beleeved a foule adulte­resse. See how this wic­ked one threatens to be­reave her of her honour, [Page 257] that he may bereave her of it. Lucretia thus as­saulted, with the same weapons wherewith shee defended her Chastitie, yeelded to Tarquins prevailing lust.

I For my part beleeve that Lu­cretia yeelded for fear of death, which certainly is much more fear­full, when expected from another, than when acted by ones selfe: and if this my opinion were not true, I should have much more cause to marvell at those who (under the rule of Tyrants) either despairing of life, or weary of that kinde of life, have slaine themselves. If th [...]se could not, or would not live, wherefore did they not endevour to kill the Tyrant? The danger they should have run, would have beene the same they could not [Page 258] shun, or desired to meet withall; the reward which profered it selfe unto them, was hope of living ho­nourably, or assurednesse not to die without glory: to say they were with-held by feare of tor­ments, is idle: there is no torment more terrible than death; who feares not death, ought not be­leeve any thing of feare to be in the world: and when he finds such a thing to be, he may alwayes have recourse to the other. Nature hath not bin so niggardly towards us, as not permitting us to live as long as we would, shee hath not at least allowed us a power of dying when we please; if hee lives not, who breathes not, and if not to breathe bee in our choice, who will may die.

Let it then be lawfull for men to say, that death is more horrid in the hands of an incensed man, than in our owne; and moreover, that it requires more courage, though there bee lesse danger, to kill an­other, [Page 259] than to kill ones selfe; the one proceeds from animosity, the other oft-times either from the weaknesse of the braine, or poore­nesse of courage; for a generous heart seldome findes the way so shut, as that hee cannot make his death glorious. It is a yeelding to Fortune, against which, the couragious, till their last gaspe, fight undauntedly. How many sil­ly women are there who have slain themselves, when they durst not have looked upon, much lesse have abided the lookes of an incensed man? And how many are there, who to shun the enemies sword, have throwne themselves downe from rockes, buried themselves in bogs, and drowned themselves in water, without any hope of life?

Tarquin overjoyd, departs triumphant; saddest Lu­cretia remaines over­whelmed [Page 260] with griefe; shee sends for her father and her husband. Spu­rius Lucretius comes and brings with him Publius Valerius; Lu­tius Junius Brutus ac­companieth Collatine; shee acquainteth them with what is past, which said, sorrowfull as shee was, I perswade my selfe shee added these like words.

This said, shee plunged a knife into her heart, and fell downe dead there­on.

The Father and Husband stood shedding unprofi­table tears, over the body of Lucretia; they com­passionated that chance, which not being naturall, ought rather to have mo­ved anger in them, and [Page 266] animated them to re­venge, than have inci­ted them to pittie, and bedewed them with their teares: But Brutus the punisher of teares, draw­ing the knife from forth the wound, wills them, they to take an oath to drive out the Tarquins; he speakes not of killing them: Herein his re­venge is not of large enough extent, it reacheth not to life; hee will have them sweare, not to suffer any more in Rome, any regall power: [Page 267] herein it extends it selfe too farre, it reacheth to that forme, which is not in fault. But Brutus, who hated more the Re­gall power, than the Kings faults, moves ra­ther against his State, than life; more to vindi­cate Romes liberty, than to revenge Lucretia.

HE who is endowed with va­lour and wisdome, makes his passions serve him in all his achive­ments; he useth vēgeance as long as he knowes it usefull, and thinkes it folly to hazard both life and goods in killing of one, by whose death, nothing but the name of revenge­full can be purchased.

Lucreti [...] chance is the occasi­on, [Page 268] not the cause of the commoti­on against Tarquin.

Some writers say that Brutus caused her dead body bee carried into the market place: I beleeve he first recounted the case with as powerfull exaggerations as hee could, and in the heat of his dis­course, shewed Lucretias body: for certaine, if hee did not use this manner of proceeding, he should have used it. Sight moves more than hearing, and gradation should begin with the meanest. It is al­most incredible to beleeve what great effects the representation of somewhat to the eye doth worke, when mens hearts are formerly by speech prepared in any Tragicall case. Few can forbeare from teares, it moves compassion in all, anger suddenly gets in, and oftentimes fury.

States have no greater enemy than Rhetoricke, such writings should bee burnt, and the teachers banisht, were not Nature her Mi­stresse: [Page 269] A wise man who is bold and eloquent, is an ill instrument for a Common wealth.

All the Citizens of Colla­tia take armes, and lea­ving the Gates well guarded, that the newes may not be brought to the King, they goe to Rome, where having assembled the people, Brutus ha­ving related the adulte­ry committed by Sextus Tarquin; I beleeve hee might breake forth into some such like exclama­tion.

Brutus his words make a sud­den impression in the people: he who would have them follow him, needs no other bait than the name of liberty. For ought I know 'tis a word of inchantment, which hath not its force within, but without its selfe, for I know not what it is.

If by liberty bee intended a power of doing what one will, 'twill turne to licentiousnesse, and that government which hath most thereof, will be worst. If thereby be meant a power of doing what is convenient, it needed not bee par­ted from Principality, under which what is convenient hath no lesse place, than under a Common­wealth: and if therby be understood a power of commanding others, 'tis so much lesse for the Common people which obey, by how much [Page 278] their servitude is extended to a number of masters: but 'tis but a Chimera, which men faine unto themselves, to bring their wils to passe, and oftentimes to sweeten the beginning of a bitter servi­tude. Barbarous people come sometimes to that height of igno­rance, that though their feet bee shackled, they thinke their liberty confists in the tongue.

The opinion which was held of Brutus his foolishnesse, stood him in good stead; they thinke it forebodes something, to heare one speake so well, who they hardly did beleeve could speake; his speech was then of so much more force, by how much it was former­ly thoughtfull of weaknesse: they looke for no cunning in a man, whom they judge in his p [...]ris na­turalibus.

Men who are accounted very wise, are by their wisedome great­ly injured: men either hearken not to what they say, or weigh not [Page 279] what they hearken to. Every word breeds doubts; they thinke demon­strations to be the deceits of know­ledge, and not the efficacy of truth: as if knowledge were a kind of le­ger de maine which cozeneth the eye sight. By reason of this fatali­ty of not beleeving the advice of the wise, so many men, families, common wealths, and kingdomes run to ruine.

Brutus departs; and at the same time (but by ano­ther way) when he goes to the army, where he is with applause received, Tarquin comes to Rome, where as an exilde man he is repulst.

'TIs easie to shut the doore against one that is abroad, but 'tis hard to drive one out that [Page 280] is within. 'Twas observed as a maxime by a wary Tyrant, and 'twas written by a discreet writer, that the Metropolis of the Empire is never to be abandoned for what­soever cause.

He who is upon the place, sees the originall of tumults; and be­cause beginnings are usually weak, he easily hinders their procee­dings, who with courage & with­out delay, maks head against them.

Many things in the world re­semble smoake, their beginning is but smal, their end great; and many resemble the winde, whose begin­ning is boysterous, and end weake. He saves himselfe from the former who suffers them not to increase, from the later he who suffers them to blow over: progresse of time may be expected in the one, where the other ought to be smotherd in the cradle. Melancholy men are apt to overcome such difficulties as are strongest in the beginning; cholericke mē, such as gather their force by peecemeale.

[Page 281] Tarquin retires towards the Tuscans, and is fol­lowed by two of his sons. His youngest son Sextus flies to the Gabins, where in stead of being recei­ved, he was slaine.

A Tyrant either stands on the top of the wheele, or fals to the bottome; his fortune findes no meane where to take footing; the wheele no sooner turns, but he fals headlong downe. The Gabins who formerly did receive him, when clad like a Lambe which flies from the Wolfe, now knowing him bet­ter, opened their gates, not to save him, but to shut him up. His fate leads him thither, where hee hath trespassed, that those who were in­jured, might revenge themselves: he flies from one who expels him, and goes to another who kils him.

[Page 282] Sextus betakes himselfe to the Gabins, for though hee hath lost that force and reputation, which made him be feared and esteemed, yet hee thinking himselfe rather beloved by them, than but tolera­ted, not having lost those quali­ties which he thought desireable, returnes to them.

The Tyrant who heares him­selfe flattered, thinkes himselfe be­loved; he thinkes his being had in reverence, to bee the fruits of his wisedome: and because hee makes away with all those whom hee hates, he thinkes nothing remains for him but love: he seeth himselfe honored, and beleeves he doth de­serve it; not knowing that it pro­ceeds from his cruelty, not worth.

And wherewithall are men ea­silier deceived, than by being ho­noured? They suddēly imagine in themselves some merit to which it is due; and though sometimes they know they deserve it not, they are so infatuated with the de­sire [Page 283] that the reverence done them should be reall and not fained, as they rather beleeve he that honors them is himselfe deceived, than that hee deceives them.

This is the greatest of all affe­ctions, the last, which departs not but with the last breath; common to both good and bad; affected likewise by those who seeme not to value it.

Observance, reverence, humble bowings of the body, are inchant­ments, are adulations, which are often done with the feet; and are so much worse than those which are done by the tongue, by how much they seem to be more lawful, by how much they are more con­cealed. The honour therefore which Subjects use unto their Princes, ruines them; for they whom for our owne interests wee honour, beleeve it done for their deserts; and honour being in­deed the reward of vertue, they are not aware that sometimes too [Page 284] it is yeelded to Titles and Ri­ches.

These are the actions done by Lucius Tarquin the Proud, in the progresse of his reigne of five and twentie yeares; after which Aristocracie was constituted.

BRUTUS was to blame in the framing of the Common-wealth, to make it too much Ari­stocraticall; for had he granted in those beginnings a share of go­vernment unto the people, hee would not have necessitated them to assume the whole unto them­selves; nor would he have put the Citie in danger of being lost, in those Tumults, wherein if he did not ruine the Common-wealth, he did for certaine ruine the forme of that Common-wealth. Perhaps, [Page 285] Brutus beleeved, the people would give way to the Majestie of the Senate.

States which are maintained by Art, may well continue, if mana­ged by intelligent Arts-men; but this but for a while; Art will be discovered, nor can it be conceald, if it be often used: if the Cocke should tarry long where the Lion is, after having some few times been afraid of his crowing, the Lion would devoure him: when that would be made seeme to be, which is not, it must be cursorily done, if any good successe be expected.

Hee who in the beginning of Common-wealths doth constitute the best forme, doth not constitute the most durable; when a man can climbe no higher, and cannot stay himselfe upon a point individible, he must down again, and so doing, oftentimes precipitates himselfe. So a Common-wealth reduced to the very best forme, not able to re­taine it, whilst it seekes after what [Page 286] is naturall, it oft-times fals upon what is violent, which doth cor­rupt it. A man must shape his de­signes according to his materials, and of what he cannot make a Co­lossus, be contented to make a Sta­tue no bigger than the life.

The most part of Cities, w ^ch once freed from the hands of Tyrants, have falne into them againe, have done it by reason of this: great judgement is required in the soun­ding what forme a City is capable of; and one ought not alwayes thinke of forming there a Com­mon-wealth; but sometimes where a Tyrant is driven forth, a King should be erected, to shun the en­suing of another Tyrant.

There is no man, how wise so­ever, who being a former, or refor­mer, Institutor or Law-maker, doth not commit some errors in his first Ordinations, Statutes or Lawes, which in the processe of time may ruine his structure; that Machine is onely of duration, which in the [Page 287] first appearing of errors, or in the correcting of them, runs not totall ruine.

It is apparant that the City of Rome, whose people had their weapons in their hands, and were every day verst in the atchivement of new States, did rather require a Democraticall than Aristocraticall government; and that not being to be withstood by a greater force, she would come to it of her selfe; it was therefore her great good fortune, that in approching there­unto shee fell not, because she made her approch leasurely.

It is worthy observation, how the formes of state require a dispo­sed matter, the which they no soo­ner find, but they introduce them­selves: it is not men which consti­tute Cōmon-wealths, or yet Prin­cipalities, but a certaine nature or power of interest, which though not knowne suffers them not to be in quiet, till it hath brought them where they have a great proporti­on; [Page 288] just as it useth to befall ele­ments, which not knowing whi­ther they goe, being led by a natu­rall instinct, never are at quiet, till they arrive at that place, which though being naturall unto them, was not knowne by them. Wa [...]er in its proper sphere is not heavie; and common people in their natu­rall forme are easily governed, nor can they be takē out, or with-held from thence, without a not lasting violence.

Had not Tarquin beene driven out by Brutus, and had the regall power yet a little longer endured, I doe almost, nay, undoubtedly as­sure my selfe, that Rome had never tasted the sweets of Liberty; not for that the corruptions which were in the King, (as some have beleeved,) entring into the other members of the Citie, had disina­bled her for this purpose, but be­cause that hee would totally have extinguished the Senate, the me­mory whereof being forgotten, [Page 289] the hope of liberty would have beene likewise lost.

Those Monarchies which are governed Monarchically, where one onely commands, and all the rest obey, have seldome an end; but those which by meanes of a Senate are governed Aristocratically, end most commonly in an Aristocracie.

I seldome find that the Senate of Rome hath cast away their chiefe; conspiracies would be sudden, and knowne but to a few, here they are slow, and knowne to many: the greatest harme occasioned hereby to a Prince, is the holding alwayes before the citizens eies, the picture of Liberty; those who see it, desire it, hope for it; and when they hap­pen upon a Tyrant Prin [...], there wants not some amongst them, who will adhere to the bringing in thereof.

A Senate when uncorrupted, alwayes endevours equality, and whilst it endevours that none be greater than other, it is true, it [Page 290] makes a Tyrant lyable to the dan­ger of a Common-wealth, which may arise; but it doth almost se­cure him from the ambition of such as seeke after Principality.

But bee the effects of Senates good or bad to Princes, it is appa­rant that Princes cannot endure them, and that they endevour to destroy them. Some of which lea­ving the Titles to Magistrates, have taken away from them the substance; and these have augmen­ted authority, but not secured do­minion; others have assayd to ex­tinguish the Senate, by suffering the old Senatours to dye by course of nature, and not substituting new ones in their places; but this be­ing too tedious a way, requiring the life of more than one Prince, it hath seldome succeeded well, be­cause seldome doe two Princes succeed of the same minde. Tarquin had likewise this intent, and to free himselfe from the difficultie caused by the length of time, hee [Page 291] put them to death; nor yet did this cause good successe unto him: A long cruelty is, by the speech of men, too long remembred and the Prince sooner ends his life, than his cruelty. Moreover, by reducing the Senatours to a small number, where the forme of a Senate is cor­rupted, the forme of a conspiracie is initiated.

There was one, who on the con­trary part, did in his first entrance into government, at one clap put downe a whole magistracie, and he had good successe in living quietly amongst his citizens, and likewise in subduing of strangers, till such time as he met with greater forces than his owne: this mans case, be­cause it succeeded well, hath beene by some wicked men in their wri­tings commended, and his example by some lewd Princes imitated; it was neither well written, nor well imitated; the one hath reaped lit­tle honour by teaching it, the o­ther little profit by following it.

[Page 292] This did not damnifie Cleomenes, for he did not extinguish that Ma­gistracie to tyrannize, but to re­forme the Citie, and shewing that the Ephori would have hindred his right end, being of themselves wic­ked, that act bore rather the face of Justice than cruelty: it is not cruelty, when a good Prince puts wicked men to death, because they may not hinder his goodnesse; and if it bee cruelty, it is not mis-be­comming; but then it is crueltie when a bad Prince puts good men to death, that they may not hinder his wicked proceedings. He left no desire of revenge, because it was calmly executed; nor did hee af­terwards give any occasion of re­venge, for that to a severe begin­ning, hee added a pleasing pro­gresse: and as small present occasi­ons, have no great operation, if they be not preceded by weighty past causes, so weighty past causes have no operation at all, if they want a present occasion.

[Page 293] Tarquin did not onely exaspe­rate the Senate, but made the com­mon people value him but a little, by his imploying them about buil­dings: which in my opinion was a great cause of his ruine.

A Prince who hath the people for his friends, let him take heed of treachery, for he may almost secure himselfe from insurrections; hee may be slaine, never driven out. I know that people, though never so much bound unto their Prince, will sometimes be provoked by a sudden scorne, or perswaded by a man of worth. But let him take heed of tumults caused by hatred, for such are not to be withstood, whereas those that are occasioned by a flash of anger, or fitly applied eloquence, may be remedied by di­scretion.

In such a case the people doe nought at all, if not in an instant; he who hath beene assisted by them in the act, let him feare them when 'tis done; for the act is no sooner done, [Page 294] than by them repented; and often times they turne thēselves against him that did perswade them, either because they will revenge their Prince, or else cancell their owne shame. Water which contrary to its nature is heated, no sooner parts from what did heat it, but it returnes to it first condition: the witchcraft of Rhetorique being ended, which is not long a doing, or the fire of anger being over, which suddenly vanisheth; no­thing remaines in the common people but shame, for having ap­peared against a benefactor.

He who writ of so many things, and writ so masterlike in all, for the maintaining of Tyranny, prai­ses the imploying of the people a­bout building; and yet this was per­haps the cause why Tarquin lost his: nor was this only caused by their being rather sordid than magnificent, but likewise by the difference betweene taking peo­ple from a chargeable idlenesse, [Page 295] imploying them in a usefull labor, and the taking of them from the molestations of warre, imploying them in the labors of the mattock. Nothing makes the troubles of war more supportable, than the rest and quiet which is hoped for at home; nor is there any thing en­courageth more to fight against e­nemies, than hope of acquiring glory amongst friends: 'tis strange then, that rest after war should bee greater labour, and the glory thereof turned to shame.

The examples alledged by that author, are either of barbarous people, their Princes slaves, and who know no other glory, than their belly: or els of Tyrants, who having usurped the liberty, wherin the people had a large share, had reason rather to feare the peoples leasure times, than the hatred of the great ones. But the Romanes were civilized subjects, not slaves, accustomed to war, wonted to vi­ctory, lovers of repose, when it did [Page 296] not repugne their glorie: but Tar­quin had not usurped the peoples liberty, but had rather freed them from the oppression of great ones, over whom till then, he was one­ly Tyrant.

Pride likewise had her share in Tarquins losse: by pride Princes thinke to shun contempt, and they meet with hatred; they thinke thereby to become majesticall, and they become detested: majestie re­quires mildnesse, not pride; which is signified by them, who did as­signe both these, as inseparable qualities, to the Easterne beames of Iupiter. But this is a vice almost not to bee seperated from great ones; there is nothing makes us more beleeve, that the sin of the cheefest angel in heaven was pride, than because he was cheefest. Astro­logers (suppose their art be vaine) have notwithstanding united pride to greatnesse, whilest they make the Sunne in regard of manners, the infuser of pride, which in re­gard [Page 297] of dignity, they make the di­spenser of principalities.

But to what end doe I conti­nue numbring up his errors, if his whole life was one compact er­ror? He could not maintaine Ty­ranny by goodnesse, accosting it to monarchy, nor yet by craft, kee­ping it farre distant from monar­chie: he was more rash than poli­tique; more wicked, than warie; he lived ill himselfe, hee brought up worse sons; and being himselfe a wicked king, he left no hopes of a good successour.

I deny not but that he was a va­liant Captaine, but to what pur­pose? If war be to a Tyrant per­nicious, either hee commits the trust thereof to others, and incurs danger of him who commands the army, or else hee goes himselfe in person, and runs in danger of those who stay behinde. He who praiseth a warlike Tyrant, would (it may be) understand it of one that had beene so, or at least of one [Page 298] that did not only wage war with city armes, but likwise with those of strangers, wherewithall hee might bridle a tumultuating Ar­my, or oppresse a City that should rebell.

I cannot conclude this my dis­course better, than by calling to minde to all those that read it, the thankes due to Almighty God, for having caused us be borne in times abounding with good Princes, when Christianity lives happy, void of Tyrants. The most holy, most wise, and most loving head whereof exalted above others, like to the brasen Serpent, is of power and force to free us from the bi­tings of such Serpents, if they should arise: and because God doth sometimes permit Tyrants, for the chastisement of mankinde; to see that all his people are this day go­verned by excellent Princes, makes me beleeve, that the world (what­soever others thinke) is not now worse than it hath beene, and that [Page 299] if there be some wicked men that irritate his Justice, there be like­wise some good, that excite his mercy. The which mercy I pray, and humbly turne to pray againe, that it will please his divine good­nesse, to make us partakers of now, and in the houre of death.