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

IT is reported that an anci­ent Philosopher, discour­sing in a publike assembly before Ha [...]ibal of the Art Military, and of the ver­tues requisite in a great Commander, ravished the whole auditory with admiration; but from that famous [Page 2]Captaine hee received onely scorne: I ought in a like subject to expect the like dis­grace, should I enter these Lists, incited by the same motive of idle ostentation. But my desire to be profitable and not to ap­peare, being the principall Engine giving motion to my Pen. I beseech all such who perhaps may wonder at the unsuitablenesse of the title (which this Treatise seemeth to beare, with the condition of the Author) not to reflect upon the Writer, but to consider what he writes: since it were not reasona­ble, the Artificers name should by way of prejudice bring disfavour or disgrace upon his worke. Besides, (the cause being more nearely examined) there will not appeare any so great disproportion betweene them, as is supposed. For not to alledge that the treating of Policy appertaineth to the Civil-Lawyer, is permitted to the Philosopher, and is not inconvenient for the Divine, who contemplateth the primary cause, as it is the rule and measure of all things, I will onely in generall affirme, that the Theori­call and Vniversall consideration of Ver­tues, [Page 3]whether Politicke Oeconomicall or particular, to be both honest and profitable to all men who have the faculty eyther to argue, or discourse: though the practicall part of the Politicke appertayneth onely to those, who besides knowledge have autho­rity, practice and experience. Policy affor­deth not offices, nor offices practice, not practice experience but to a few onely. But God hath bestowed reason upon all, and study acquireth knowledge to divers: and what the former put in execution upon ca­suall occurrents of particular affaires, the lat­ter contemplate in immutable principles, in primitive causes, and universall verities. If therefore it be lawfull not onely for Py­lots who have stood at the Helme amidst the Winds and tempests to treat of Naviga­tion; but for Geographers likewise, who never saw Sea, but shadowed in Mappes, nor Tempests but painted; If it be al­lowed those to speake of Musicke, who never have eyther governed nor so much as sung in Quire or Consort: And if divers dispute with much approbation both [Page 4]of Phisicke, Geometrie, Limming, and Architec­ture, who never toucht rule, to square a stone, pensil to suce a colour, compasse to trace a line, or sicke person to dyer, why should any finde it strange for those who live remote from publike affaires, in rest and peace, to employ their spare time in conside­ring the qualities requisite for the right or­dering these severall vocations: since of all arts and disciplines liberall and mechani­call, (though the Action belong but to a few) yet may the Contemplation apper­taine to all.

But to enter upon the matter, and to use the grave saying of the Angelicall Doctor St. Thomas. As man never performed any thing of greater consequence, than the e­recting of Communal [...]ies, Republiques, and Empires; so could they not execute any thing of more eminency, than rightly to go­verne the same. Now if the establishment of Graces be the Master-peece of humane industry, doubtlesse the right and just go­vernment thereof may well be accounted the most exact proofe of humane wisdome. [Page 5]As Gods providence appearing in the per­ticular conduct even of least matters, shineth yet most gloriously in the universall admi­nistration of the Vniverse: so humane wis­dome shewing it selfe in the right ordering of our private actions, is yet more perspicu­ous in the government of a Family, but of greatest luster in the exact direction of the generall body of Civill societie. For good is alwayes by so much the more eminent, by how much it is more capable to extend and diffuse it selfe. Corporall things do suffici­ently shew us this ground; that the sight a­blest to extend it selfe to most objects, is the sharpest. That hand to be the strongest, which throweth the farthest. That taste to be the best tempered which can distinctly discover the difference of most relishes. That fire to be most active, that is able not onely to consume wood and stone, but wa­ter also though its contrary, as it is sayd of the fire of Thunder; And that light to be most lively and cleare, which doth most communicate it selfe. Briefly, all corporeall things of greatest extent in their action, are [Page 6]likewise of most vigour in their nature. The like may be observed in spirituall matters: since that Vnderstanding which pierceth the pith of most truthes is most solid. That Memory strongest, which conserveth most species. That Iudgement of most capacity which is most universall. That Wisedome greatest which apprehendeth most reasons. And that Prudence most divine which can dexteriously manage greatest affaires. The vertue therefore which employeth it selfe in the conduct of a private life onely, is infe­riour to that which reflects upon the Go­vernment of many: but that which under­taketh publique rule, ought to exceed all the rest, and to have so much the more abili­ties as it ought, the farther to extend it's acti­ons. But to handle this subject with more order and perspicuity, before I proceed, I intend to frame and lay for a Basis and foundation of all this discourse, a generall division of Politicall vertue divided into three members or parts, which as with three severall stages shall perfect this little fabrick. Those three members are three rankes or [Page 7]orders of qualities requisite to perfectionate Politicall vertue. The first affordeth suffi­ciency and capacity; the second a good dis­position and honesty; the third vigour and gracefulnesse. Those of the first ranke, in­struct the Vnderstanding to know what is convenient for the publike good. Those of the second, dispose the will to desire, love, and search the knowne good. Those of the last, adde force and efficacy to be able to ex­ecute, and produce to the Worlds eye, the good we know, will, and love. To know, to will, and to effect good, are the three perfections of God the worlds moover and governour; so as among men, who so hath the greatest share in these three perfections commeth nearest God, and is most worthy, as most capable to afford (by his counsels) motion to the authority which swayeth Em­pires. Wisedome, Prudence, and the ver­tues thereon depending, making a man suf­ficient and capable; thereby acquireth to him the first of these three perfections: Iu­stice and her assistant vertues, making him good and upright, affordeth him the second: [Page 8]Authoritie, successe, fortitude, courage and eloquence, arming and adorning him both for perswading and executing good, addeth the last. These three sorts of qualities shall make up the three bookes of this Treatise. Let us begin with those of the first ranke, and first with Wisedome.

CHAP. 2. Of Politick Wisedome.

THe Antients have long dis­puted whether or no a wise man ought to intermeddle in publique affaires. But I see not the ground of their doubt; for necessarily either wise men must manage the same, or fooles must misgovern all; either must the eye con­duct the body, or the feet misguide it: The Sunne must lighten the earth, or darkenesse over cloud it. What the Sunne is to the world, and the eye to the body, the like is the wise man in Civill Societies; having [Page 9]received from God both more wisdome to govern, Wisdome and Reason move & govern all in this world, in man the works of men, in assistance and in art: It is therefore a great confu­sion and a­gainst nature when igno­rance & rash­nesse rule in Policies. and more dexterity to conduct than other men: since it appertayneth to know­ledge to direct, and to ignorance to follow prescripts. See we not in Nature, how God being the primary reason, is likewise the principall Rule, Law, and Resort of the motions in all things, which being in their order so well disposed, in their course so re­gulated, in their tranquillity so constant, in their relation and connexion so admirable, cause even the blindest to see, and the most insensible to perceive, that a soveraign wis­dome guideth them? See we not how un­der this primary increated Vnderstanding, (namely the First Mover) the created Intelli­gencies move the Heavens, and are as Soules not united, but assisting & directing, giving as it were, life to these great bodyes, who regulate their revolutions, who circle their courses, and cause the braull of their contrary motions to fall into the concor­dancy of so just a cadence, as Aristotle him­selfe acknowledgeth such a harmony in so great a contrariety could not possibly pro­ceed [Page 10]from any rash or sudden encounter, but from the sage conduct of some intellectuall spirit. Perceive we not how (in man) Rea­son either doth or ought to conduct, both the will the appetite, the senses, the mem­bers, the body, the passions, affections, ha­bitudes, vertues, cogitations, words, actions, resorts, motions, and al the oeconomy of this worlds abridgement? Is it not apparant that humane reason governes all this sublunary world, guideth all the inferiour creatures, appeaseth the Lyons fury, surmounts the Elephants force, reacheth the Eagle-high flight, danteth the Tigers rage, bridleth the Horses toughnesse, stayes the Buls mad heat, applieth to his particular use the most indo­mitable beasts, and causeth that to become as it were reasonable by direction, which is otherwise unreasonable by nature and ex­traction? Is it not evident, how in all the parts both of Art and Science, Reason is the first mover; and how she disposeth Words in Grammar, Clauses in Rhetorick, Caden­cies in Poetry, Arguments in Logick, Rea­sons in Naturall, Vertues in Morall, Lawes [Page 11]in Civill, Measures in Geometry, Numbers in Arithmetick, Tunes in Musick, Drugs in Physick, Stones in Architecture, Colours in Painting, and Materials in all sorts of Work­manships. A marvellous thing that the wit of man communicateth a kinde of reason e­ven to insensible things, as wood, stones, iron, and the like, in bestowing on them so beautifull an order in these works, which, as those of Dedalus, do insensible move, and do live inanimate, and (though unresona­ble) do yet carry upon them the Workmans understanding. If therefore Reason move, and govern all in Nature, Science, and Art; should not Reason likewise in civill society direct all? And that the wise who in this great body is as Reason and the Intelligent Soule by his wisdome, should also bee the moving Soule thereof by his counsels? Is it fitting Reason being the leading card in petty matters, that folly should proceed in important occasions? or that imprudency give the motion? or ambition preoccupate the place wisdome ought to possesse? or that rashnesse snatch away the steerage or helm [Page 12]which Reason should guide? I have seene a great vanity under heaven, (saith the Spirit of God in the Scripture) fools rays'd upon the Tri­bunall, & the wise sitting on the ground: it is like as to see the Saylor at the Poop, and the Pi­lot at the Prow. But yet a slender talent of wisdome is not sufficient for such as ought (by their counsels) to procure publick peace, and by their judgements to maintain justice among men, since it is necessary that what­soever communicateth any goodnes should possesse the same in eminency. As God doth essence; the Primum mobile, motion; the Sunne, light; Fire, heat, Musk, good sent; Salt, quick savour; and the Fountain, water: whatsoever seeketh to diffuse, ought to bee well filled and redound to it selfe to suffice others; as Nature first rayseth plants and other creatures to their perfect essence, before she forme in them seeds for the com­munication of their essence by propagation; so wisdome ought to have well ripened and perfected judgement, before it bee able to produce the seeds of sage counsels, whence springs the good and tranquility of States.

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

BVT Wisdome (as saith Aristotle in his Ethicks) being an excel­lent knowledge of things, es­specially of most high and uni­versall matters; as it ought to be the Squire, the Rule, and Measure of the meanest and most particular affayres, (such as those ordi­narily happening in civill affayres) so is it requisite for the raysing it selfe to a higher pitch, it be adorned with a capable spirit, a powerfull judgement, a strong nature, a deeper study, and a very great experience, qualities (which though separate) are not very ordinary, being united, are admirable. Nature without study, is by so much the more dangerous, by how much it is more violent; for as without husbandry the fat­nesse of any field serveth only to bring forth the more brambles, which choak the good seed; so without study, which cultivateth [Page 14]nature, the strength of spirit serves only to produce the more violent passions, which darken reason, and hinder it from seeing cleare into affayres. It is true, experience and honesty may in some sort rectifie this fault, but never either sufficiently, nor perfectly repayre it: for still (without Science) ex­perience remayneth blinde, honesty feeble, and both of them faulty. Honesty desires good, but knowes it not, experience knows it, yet only by the events which are but par­ticulars, and daily changeable, and not by immoveable principles, universall, and ap­plyable to all occurrents, so as experience without science, walketh still either fearful­ly or rashly; but knowledge seeing all things in their sourses and infallible cause perfe­cteth nature, guideth honesty, lightneth ex­perience, and causeth it to march confident­ly upon all occasions, to the end it bee not timerous, and understandingly, lest it be pre­cipitate.

On the other side, study without a strong nature, is rather chargeable than usefull, as solid meates to a sickly stomack, oppressing [Page 15]it with his ponderosity, instead of nourish­ing it by naturall digestion; and in truth, wits for the most part resemble severall soyles, the strong beare good corne, weake earth either choakes the graine, or change it into cockle. A good naturall wit and stu­dy matching together, open the passage to high employments. But before exercise have put them into practice, they are as tooles in the hand, or reasons in the thoughts of a workman, who hath Art, but no pra­ctice; so as without experience these two qualities, though right commendable, are not yet sufficient to frame what is tearmed wisdome, being an excellency in the know­ledge of things. One attayneth the Art of Fencing upon the Theater, Limming upon the Picture, and (as Plato sayth) the Potters Art is finished upon his earthen ware. A good naturall wit disposeth study, formeth experience, perfecteth man, and these three parts happily united, make up a right wise­man, requisite for the conduct of weighty affayres. And as three things are fitting for tillage, fertillity, of soyle goodnesse of seed, [Page 16]& the husbandmans industry, so (in point of our subject) these three peeces are necessary; a good wit, a better instruction, and Art ac­quired by use. Wherefore it is, that in a well ordered warre, souldiers are never raysed to the highest ranks, before they have passed thorow the meanest offices, to the end that having learned this exercise in inferiour charges, they may come thorowly instructed to more important places: So likewise in well policed States, highest dignities are never conferred, but upon such who have gayned experience in meaner offices. The ancient Romans mounted not at once to the Con­sulship, but by degrees, as by the Oedility, the Tribunat, the Pontificat, these being the steps whereby they ascended, and as schooles of honour where those were framed for af­fayres, whom they after intended to make capable for the government of so mighty a Republique. The faults of Potters who work only on clay and sand, are not greatly hurtfull; but those of the Physitians, who exercise their Art upon the bodies of men, are pernicious, and utterly irreparable. They [Page 17]learne to our great dangers (saith an antient Author very elegantly) they make their ex­perience by our deaths, and their prentiship breaketh no pots, but cost mens lives. In petty places, faults are not heavy, but may easily be reformed. In eminent offices, they are of farther consideration, and often with­out remedie. There is no failing there the second time, the first errour is irremediable; wherefore the well ordered Policie ought to imitate Nature, which (in her operations) worketh slowly, and step by step, causing the blade to come from the graine, the tree from the graft, from the tree, the blossom, and from blossomes, fruit; so ought Policie to raise great persons from one degree to another, to the end that having made their assayes in meaner matters, they may finish their master-pieces in more eminent affairs; as Gold-smiths who make tryall of their skill upon Tinne, or Silver, before they worke in gold or pretious stones.

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

PLants though fastened in the earth by their rootes, yet take they their vigour and influences from hea­ven. Politicke wisedome and the regulating of ci­vill affaires have relation to the earth: but they ought to take their directions from heaven, and their grounds from the eternall decrees of Gods wisedome For a good wit, humane knowledge, and experience, doe but imperfectly frame it, if divine [...] wes doe not finish it in the essence, and give it perfe­ction Humane affaires are its [...]a [...]ies, but divine verities are to afford it the so [...]m [...]; as pretious stones receive their substance onely from the earth, but take their forme and beauty from the Sunne. This is right neces­sarie for all, but yet chiefly to be wished in [Page 19]some particular persons, who but over often deriue their maxims from earth, their wise­dome from flesh, and their propositions onely from what falleth under the senses, as though divine reasons ought not to be the rule of humane, or as though the ear [...]h should not receive its light from heaven, or as if God were not as well the God of States, as of the Church, as if the soule only should acknowledge his law, and the body follow concupiscence, or as though it were lawfull (as the Prophet Elias speaketh) to halt on both sides, here on Gods side, there on Baals; or as if counsell could be either just a­gainst originall veritie, profitable against God, or permanent against his power. God reproveth such counsels (where he saith) they have dreamed counsels which they are not able to establish. There is no counsell against God, (saith the spirit of God in holy Writ) God speaketh it, Nature proclaimeth it, Reason sheweth it, and if we be not blinde, Examples for the confir­m [...]tion of this veritie. the ex­perience of all states and ages verifieth the same. Pharaoh by a false maxim would needs bandie against God: what got he? severall [Page 20]plagues and the totall subversion of his Ar­my. The Kings of Israel, often enterprised to establish Idolatrie: what fruit reapt they from their designes: ruine and desolation. Aman (Councellour to King Assuerus) pro­posed to his Master (under pretext of State) to extirpate the people of God: what was his end? the Halter and Gallowes. Antio­chus endeavoured by all meanes hee could to abolish the worship of the true God: what was his gaine? wormes, death, and de­spaire. Herod out of a vaine feare, tooke a wicked way to support his state: what ad­vanced he? the glory of Iesus Christ, and his owne confusion. The Iewes out of a farre fetch: apprehension of the arrivall of the Romans and of the losse of their own state, crucified the Messias: what befell hem? they sought the assurance of their Citie, and ad­vanced the destruction thereof. They layd on the Romans the fault of their execrable fact, and God made use of the same men as instruments of his justice against them. The Emperours by the advice of their Vipians, their Sages, and Coesarean Lawyers, raised [Page 21]an infinite of persecutions against the rising Church, under pretext of publique good to the Empire: what have all these deluges of bloud done against this Arke? save onely that which the deluge of waters did against the Arke of Noe. The waters were multiplied (saith Genesis) and the Arke raised. What have all the counsels of so many worldly Sages performed against Gods designes? they have falne under his force, shewed their owne weakenesse, and have aduanced his puis­sance. Iulian transported with fury, renew­ing the warre against Gods Church in a more bloudy manner than ever, forbidding Christian schooles, favouring the Iewes, re-edifying their Temples, re-erecting Idols, honouring Art Magicke and superstition, imploying whatsoeuer either worldly wise­dome could not in vent, or divilish malice advance, he imagined (it may be as did the Giants in fained stories) to drive God out of the world, there to raigne without rivall: But a direfull Catastrophe followed his damnable counsels, a sudden, unthought of, and unknown shot did shut up his daies, [Page 22]haling his soule from his body, and draw­ing from his dying mouth this publique con­fession of the vanitie of those designes hee had plotted against God: Thou hast overcome O Galilaean! See, and survay all such who in the administration of States and Empires, have either strayed from the law of God, or banded themselves against the Almighty, to follow the foolish maxims of Machiavel. If their counsels have not been (at all times) not onely vaine against God, but pernici­ous to themselves, and whether they haue not produced great ruines, remarkable mis­chiefes, and lamentable conclusions: a fit­ting harvest of seed so foule.

CHAP. 5. Reasons to prove the same.

GOD is Author of States, he will likewise be the dire­ctor, his providence is the Basis, his will is that his law should be the rule: hee hath laid the foundation, and is jealous lest humane wisedome should (by foolish maximes) bereave him of the conduct. Whence can their conservation come but from whence their establishment proceedeth? who can preserve our being but he who gaue it? God is the founder of States. God hath founded Em­pires established Kingdomes he hath con­secrated Kings, conferred Maiestie upon their persons, vigour on their lawes, force to their iustice, terrour to their Armes, (euen to such a height) as their decrees (though temporall) draw notwithstanding from the very authoritie the diuine lawes allow them a spiritual effect. It tieth the conscience (saith the Apostle) and obligeth it under eter­nall [Page 22] [...] [Page 23] [...] [Page 24]paine. Wherfore he ought to be the director, and it is fit­ting his law should be the rule of their conduct: a reason deduced at large, both by de­monstration and authority For though men by nature equall, yet so it is that being borne to liue in society, and this societie not being able to subsist without peace, peace without union, union without order, order without distinction, distinction without dependencie, or depen­dencie without authoritie: the same nature therefore which made men equall, hath immediately commanded them to bee sub­ject to one head, and to wave their naturall equalitie for the avoyding of confusion. Now it is a certaine and a generally receiued maxime among the wise: that all the uniuer­iall and generall propensions in Nature, came from God. It is an uniuersall inclinati­on in humane Nature, to be subject to some one for maintenance of order and societie. Conduct presupposeth the authority giuen to that man who is constituted for the go­uernment of others, so as by necessarie con­sequence, temporall power is derived from God: since it proceedeth by the law of Na­tions, from the law of Nature. This natu­rall demonstration is confirmed by divine authoritie: There is no power which proceedeth [Page 25]not from God, sayth the Apostle to the Ro­mans. God himselfe in the Creation framed not many men at once who might the soo­ner haee stored the earth: he made but one man onely: yea, so as that he made not man and woman together of earth, but first drew man from the earth, and extracted woman from man, to shew (as St. Chryso­stome divinely noteth) how his intention was to establish Domination, Principalitie, and Monarchy among men, and to reduce them all under one superiour, causing them all to proceed from one onely, to the end all might depend upon him. He then hath at all times instituted temporall Princes over his chosen people; first Patriarches, then Dukes, (after this) Iudges, and in conclusi­on Kings: his providence concluding in Monarchie as the most perfect forme of go­vernment; As Nature which proceedeth by degrees in her works; first maketh Mer­cury out of the vapours of the earth, after, out of Mercury, Silver, and out of silver, Gold; (the Crowne and perfection of all Mettals:) so IEVS CHRIST comming af­ter [Page 26]into the world, hath (by his word) confirmed temporall authoritie, comman­ding to give unto Caesar what is due to Caesar; and the Apostle enjoyneth us under paine of eternall damnation to yeeld to our tem­porall Soveraignes, obedience, tribute, re­spect, honour, and our prayers tribute, be­cause he defends our lives and goods from violence, Obedience, since he deriveth his power from God; Respect, in that he is his Minister; Honour, by reason hee beareth his Image; Prayers in reflection upon the great need he hath of Gods assistance in de­fending us. Divine, and Evangelicall law obligeth us to yeeld him all these duties. O­bedience in regard of his authority, tribute to defray his great charges, respect in regard of his Ministery, Honour for his dignity, Prayers for his necessities.

If then, both Nature, Reason, and the Evanglicall law, shew us so apparantly, how God hath established all States, doth both defend, maintaine, and hath so parti­cular care over them: Is it not reason all States should range themselves to the rule of [Page 27]his law, to the end, that as his providence hath erected them, his truth may conserve them, his discipline raise them, and his ju­stice cause them to flourish? Is it not requi­sit that from whence they derive their ori­ginall, from thence likewise they should ex­pect their continuance, and that these hea­venly plants, whose rootes are extracted from Heaven, should thence draw their in­fluence to the end to receive life? Since the power of those who governe States is deri­ved from God, it is necessary that the wis­dome which directeth this power should be deduced from the Law of God. Whence their authority proceedeth, thence should their Counsell come; to the end their be­ginning and stablitie, may proceed from the same spring, and that as well in Policie as Nature, production and preservation may flow from the same Fountaine. Ex cisdem nutrimur ex quibus su­mu [...]. It is a Philosophicall Maxime in the Metaphy­sickes, that each thing drawes nutriment from whence it extracteth essence. Living creatures who have taken their essence from the Elements, from thence receive their a­liment. [Page 28]The tree taking birth from the earth, doth from thence likewise receive life. The fruit owing his extraction to the tree, dependeth thereon for its maturity. The mother suckleth the child she produceth; the Sunne affords perfection to the gold it hath formed: So as all States holding their be­ing from God ought from him to expect their growth. And since his providence hath given the inspiration to those who have established them, his truth must ne­cessarily afford the illumination, his illumi­nation the law, and his law the rules to such as governe them. O God (saith David) give thy judgement to the King, and thy justice to the Kings Sonne. Thou hast imparted unto him part of thy power, bestow likewise up­on him some parcell of thy wisdome: his authority proceedeth frō thy establishment, let his conduct come from thine illuminati­on. Thy justifications are my counsels (saith the same King) I have taken my directions from whence I had my power, to the end I may draw my conservation frō whence I had my being. So he acknowledged afterward; that [Page 29]the counsels he received frō Gods law, were the foundation of his greatnes, and the [...]sis of the obedience which his people yeeld to his lawes, confessing that it is not his indu­stry, not his prudence, not his forces, not his armes, not his treasures, not the lustre of his magnificence, nor all the pompous vassals of his Royall Majestie; but it is God him­selfe, whose providence conserveth in the hearts of his Subjects, the respect they owe to his authority. Qui subdit populum me­um sub me. It is God who subjecteth my people under me. And truly who cannot but cleerely perceive that it is not a work of hu­mane wisdome, but a master-peece of the Divine providence, that so infinite a multi­tude of men so different in humors, opini­ons, affections, and interests, should unite, and assemble themselves to become subject to one man, to obey his lawes, follow his motions, depend on his pleasure, commit to his justice, their meanes, their honours, and lives: That so great a submission could be maintained amidst the naturall pride of men, such respect among so many froward and refractory humours, so excellent order [Page 30]in the throng of so many contrary passions, so firme an unity in so manifest an Antipa­thy:

If the order we observe in the words contexture hath taught Philosophers (as the Apostle sayth to the Romans) the guidance of a Soveraigne wisedome, I suppose the so admirable order discovered in States, and Common-wealthes doth no lesse declare the same; And if the harmony resulting in Nature out of the contrariety of Sphericall motions; from the quality of the Elements, and Elementarie bodyes, cannot otherwise proceed but from the direction of a supream wisdome; the peace and concord arising in the regulating of so great a diversity of hu­mours, affections, oppositions rancounters, events, and changes, can no way proceed from any meaner conduct. All whatsoe­ver, greatnesse, power, lawes, menaces, feare, recompences, penalties, and what else the inventions of humane wisdome (out of God) are able to exact, or draw from men by force, or win of them by a sweet hand, is but constrained not voluntarie; painted, [Page 31]not pure; fraile, not permanent; The Na­ture of Man is so noble and generous, as there is none but God onely who can truly subject the same. Make thy selfe (sayth Da­vid) a Law-maker over men to the end they may know they are men. It is God alone who is able to humiliate the spirit of man, to a­bate his sternenesse, tame his heart, and cause him to acknowledge his condition, and the respect he oweth those he hath pla­ced over others; who hold his place, repre­sent his person, and beare his Image. The true Wisdome (therefore) of such who by their counsels give incitation to Princes, and by Princes to severall States, is to take their motion from God, their rule from his will, and their counsell from his word, as (in truth) there is neyther true counsell, nor true light, save that onely which (as the Apostle Saint IAMES sayth) floweth from the Father of light. All wisdome deriveth it selfe from God, sayth the Scripture.

Heaven is the Author of all, both corporal and spirituall light, the Sun is the light of [Page 32]the one, God the fountaine of the other. The Eye which taketh not its from God, Heaven, is in darknesse, and the Vnderstan­ding which receiveth not his from god followeth a falsitie. Vaine are all men who order not themselves according to the knowledge of God; saith the spirit of God in Scripture. The world may well terme them Sages, God calls them vaine. What counsels can come from lies and vanity, ey­ther for the good or honour of Empires? That which it selfe is not at all, how can it confer or conserve essence? Can soliditie proceed from a non-subsistance? or firmi­tude, from no foundation? Honour, from what truth condemneth? or good from what God reproveth?

CHAP. 6. The sequel of the same Subject.

REason can not so much as understand these proposi­tions; and God sayd un­to his people by the mouth of Samuel, at what time he spake unto them concer­ning the establishment of their state: Trust not in vaine things, 2. Reg. c. 12. which will not at all availe you, nor can deliver you because they are vaine. All the true good of man, both particular and publike, dependeth upon the sage con­duct of good counsels, good counsels on true wisdome, and this true wisdome on God. Now since (according to Philosophi­call Maxims) one cannot deliver an assu­red judgement of things, but in considering the reference, relation, and connexion they have with primary causes: God (therefore) who is this first cause, ought to be the pri­mary object, and principall rule of all our judgements and counsels, if we desire to se­cure our judgements from error, and our [Page 34]counsels from temeritie. So whatsoever men have at any time established of good, or just in temporall lawes, eyther imprinted in them by Nature, or deduced by Reason, or knowne by inspiration, or manifested by revelation; if it stray from this principle, it is unjust; and what is unjust is violent; and what is violent cannot challenge the name of law Whereupon St. Augustin in his book of True Religion, delivereth this advice and instruction to States-men: The man (saith he) who counselleth, proposeth, or establisheth tem­porall Lawes, if he be an honest man, and a just, he first takes councel of the Eternall Lawes: wherof it is unlawfull for any man to judge, all men being injoyned to follow the same, to the end, that according to these immutable rules, he may see what he ought (considering the dispositions and necessities of times) either to command or prohibit. An advice drawne from the commandement God made to the Kings and Iudges of Israel, to have at all times his law before their eyes, by reading, and in their hearts by meditation. As King David who sayd unto God. Thy Word is as [Page 35]a Lamp to my feet, and as a light to my wayes.

This is the solid ground of the most emi­nent commendations we can give to the truly wise Politician, who over and above the naturall capacitie of spirit, and of human wisdome acquired by study, and experience of affaires, addeth divine knowledge which he taketh as the principall guide of all his motions, reasons, maxims, counsels, decrees, and actions; he doth not as the Lesbian buil­ders, whereof Aristotle speaketh, who fitteth the Squire, or Ruler to the Stones; as they doe who seeke to accommodate God to af­faires, and Iustice to times: but he fitteth and fashions the stones to the Squire or Ruler, affaires to God, and the times to Iustice. He imitateth good Pilots, who holding the hand on the helme, lift their eyes to heaven, to receive from the Pole the conduct of their Ships: so whilst he manageth the steering of civill affaires, he hath his eyes fixed on eter­nall verities, & upon the divine law, whence he taketh his directions. And as the High-Priest of the old law, drew the answers and Oracles he delivered to the people, from a [Page 36]precious Stone he carried on his breast, which in a marvellous manner represented unto him Gods pleasure by its colour, some­times red, at another time blacke; one while pale, then white, then changeable, accor­ding to occurrents: In like manner, the true wise man, taketh his counsels and resoluti­ons from Gods Law, a precious Topace (as David termeth it) not hung at his breast, but fastned to his heart. O God I have hid thy words in my heart, saith he with David. There doth he finde (in eternall reasons) the true rule of things passing in all seasons, and contempla­teth in immoveable verities, the constant I­dea of whatsoever is subject to change and revolution; whence taking his measures, he (after) guideth the inconstant, by the con­stant, causing it to slide into stabilitie; the temporall, by the eternall; the figure of the world which passeth, by Gods verity, which is eternally permanent.

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

BVt to conserve and aug­ment in the soule the light of this true wisdome, be­ing the rule and measure of all things. It is necessa­ry to make use of the Wisemans advice, and so to husband our houres as actions that we may spare (at least) some small time for consideration and contemplation: He who taketh away sometime from affaires, to converse with himselfe, Qui minora­tur actu per­cipit Sapien­tiam. Eccles. 38. becom­meth more capable of Wisdome, saith the spirit of God by the mouth of Wisdome. For to passe over in silence, that to yeeld our whole man to others, and never to injoy our selves, to give our selves to all, our selves excepted; to receive the whole world into the bosome of our solicitude, and onely to exclude the [Page 38]reflection on our particular guidance, is one of those follies committed in the world un­der the name of wisdome: since (as St. Ber­nard saith) He cannot be wise who is not so to himselfe: Non est sa­piens qui sibi non est. D. Ber. l. 2. de consid. c. 3. I will onely say, there is not any thing so prejudiciall to action, as to be con­tinually bent upon action without intermis­sion. For as the corporall eye seeth not the objects touching it, but those onely more remote: so the understanding continually plunged in affayres, is not so quicke-sighted in occurrents, as his who sometimes retireth himselfe from publike action, beholding it aloofe off by consideration: As it is repor­ted, how the noyse which the waters of Nile make, do cause all those who liveneere the fals or Cataracts to become deafe; Or as the Roman Oratour in his booke of the dreames of Scipio, was of opinion, that the harmonious and musicall sound, resulting from the divers motions of the celestiall Spheres, is not by us understood, by reason the sound is so strong, so quicke and violent, that our eares are thereby deafned; Or as they who nourish silk-wormes, hinder those [Page 39]little creatures from hearing the thunder, by the sound of brazen or iron vessels, when at any time it is excessive: So those who are continually amidst the tumults and tempests of affaires, become insensibly besotted, and deafe to the voice of Reason, and Gods law, which ought to give the conduct and mo­tion to active life. Besides, experience tea­cheth us, that the eye having lost its quick­nes with too much looking upon the light, recovers it againe in the darke: The spirit in like manner, dazled, weakened, and di­stracted among the multitude, and variety of affaires, ought to recollect and recover its force in the privacie of some small retreit. Moreover, see you not how the vapours ri­sing from the earth, darken the Sun-light, and would utterly over-cloud it, did not the Sun recollecting its vigour, at length dissipat them by the point of his beames? In like manner, worldly affaires send forth certain mists, invironing the interiour eye, where the light of wisedome resideth, and by litle and litle coveting the soule with darkenesse, transports it to inconsideration, and from [Page 40]thence to a thousand stumbling blocks, for­cing it to retire with shame, if the soule pre­venting this danger, did not now and then recollect it selfe, and by the attentive consi­deration of its estate, duty, and end, cause it to disperse those clouds which darken rea­son. This hath caused me to admire that ex­cellent sentence of Ezekiel the Prophet. That the earth is desolate, for that no man vseth consideration and reflection in his heart, and he seemeth to say, that it is the onely sourle of all human errours, not onely in what con­cerneth eternall salvation, but even in what toucheth the conduct of temporall affaires, whether domesticall or publike. For whence arise so many mischiefes, ruines, and deso­lations, be it is in families, Cities, or Estates, but only out of the want of wisdome among men, and whence this, but from the defect of consideration? It is a thing naturall; that as a stone cast into a calme and setled water, causeth there a circle, this circle a second, the second a third, this third maketh a fourth; Circle, after circle, till the water from one side to the other be all troubled: so worldly [Page 41]objects beat upō the senses, the senses touch the appetite, the appetite exciteth motions in the will the will stirred, and tickled by de­lectation, darkeneth the Vnderstanding; disordered motions, engender desires; de­sires, adors; ardors, breed passions; passi­ons, temeritie; temerities hatch follies; and from thence issue all the troubles, calamities, and disorders, falling out in the life of man: and all this happens by reason that men be­ing incessantly busied out of themselves, ey­ther with pleasures, vanities, or affaires, ne­ver take time to recollect themselves; and (as the Lamiae in faigned Stories) keepe the eye of their Reason fastened to the Gates of their Senses, and wittingly, either scorne or neglect to weare it within the interiour part of their house, thereby to consider, know, and regulate themselves. I say not this, as seeking thereby to send the Civill or Politi­call Person into a Desart or Cloyster, but onely to give him the counsell which Plato gave to Dionysius King of Sicil, Plato Epist. ad Dionys. to take some houre in the day, at leysure to contemplate, not upon the subjects of vaine Philosophy, [Page 42]but upon the eternall verities of divine Wis­dome. But the advice of Gods Spirit ought to be more efficacious, than the precepts of Philosophers: Consider and see that I am God, saith he by his Prophet, Vacate & vi­dete quoniam ego sum De­us. speaking in generall to all men: Give (saith God) some ease to your occupations, to consider who J am, and how in comparison of me, all therest is nothing at all, and shall be soone even as that which never was; That I am permanent, and how all other things are sliding and transitorie; That I am the first law, whereby all should be directed, the eter­nall veritie, whereto all should conforme themselves, the soveraigne power, under which all ought to tremble, the Wisdome all ought to acknowledge, the Iustice none can es­cape, the finall end, whereto all things should tend. This consideration is a light, dissipa­ting the Clouds of ignorance, a bridle restrai­ning the rage of passions, a rod correcting excesses, and discipline composing our man­ners, an Oracle inspiring good counsels, a rule directing actions, a booke wherein a man doth insensibly, & with delight, learne the science of human and divine things. In [Page 43]this sort doth the Scripture propose the Pa­triark Isaac unto us; retiring and recollecting himselfe towards Sun-set, walking pensive, and solitary in his Garden. Moses the Law­maker, divided betweene contemplation and action, one while comming downe toward the people, and otherwhiles re-ascending toward God. The Iudge Samuel, sometimes giving sentence, then contemplating, after disposing of the affayres of Israel, and ope­ning the eye of his Soule towards Heaven­ly illuminations. King David sometime gi­ving lawes to his people, then meditating di­vine lawes. The wise Salomon, now deci­ding the sutes and controversies of his Sub­jects, and presently applying himselfe to the study of divine wisdome. Briefly whoso­ever have at any time managed state or tem­porall matters according to Gods rule, have at all times shared time betweene affaires, and recollection, betweene God and the world, betweene Earth and Heaven: as those Creatures called Amphibions, who are not alwayes in the water, nor continually on shore, but doe now and then converse [Page 44]with Beasts on land, and presently take wa­ter joyfully and naturally to divide the Waves among other aquaticall Creatures. Now that which herein is to be observed, is, that even Pagan Politicians have acknow­ledged the necessity of these small intermissi­ons in active life, to the end, to take some time for contemplation. For (not againe to repeat what I have formerly spoken, conser­ning the counsell given by Plato to Dionysi­us King of Sicily,) who knowes not what the Roman Orator writ, concerning the great Scipio, whom he represents unto us often solitary, and being never better ac­companied than when he was alone by himselfe; beside, who hath not read how those ancient Law makers, Numa, Zaleuxis, Lycurgus, Solon, and others, made use of fre­quent retirements, as well to reenforce their spirits, dissipated by the throng of affaires, as the better to discerne what was good and necessary, during this solitary tranquility, for the further authorisement of their lawes and decrees, by the esteeme of Religion. If therefore Heathens have attributed so much [Page 45]to meere opinion, what ought Christians doe to manifest truth? I will now conclude this subject by a notable speech of Saint Ber­nard to Eugenius then Pope. To the end your charity may be full and entire, exclude not your selfe from the bosome of that providence of yours, which receiveth all others: What a­vaileth it thee to procure the good and salvati­on of all others, if this happen by the losse of thy selfe? Wilt thou alone be frustrated of thy pri­vate felicitie? All drinke at thy breast as at a publicke fountaine, and thy selfe remainest be­hinde, panting, and thirsly amidst thy owne wa­ters? Remember (I beseech thee) I will not say alwayes, nor will I say often, yet at least sometimes, to allow thy selfe to thy selfe; Enjoy thy selfe with many, or at least after many. And in another place: Take example (saith he) of the soveraigne Father of all, D. Bern. l. a. Eugenium. who sending his WORD into the world, did yet retaine him nere his person. Your word, is your thought and consideration; which if it part from you, to imploy it selfe for the publike good, let it yet be in such sort, as it may still remaine within thee. That it communicate it selfe without leaving [Page 46]thee void, and diffuse it selfe over others, with­out forsaking thy selfe.

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

I Have sufficiently spoken of Wisdome, the smalnesse of this worke considered. I will therefore proceed to speake of other parts, in­structing the Vnderstan­ding for the knowledge of such things as are necessary for publike good, and which finish the perfection of a publike sufficience. The Philosopher in his Ethicks, Arist. l. 6. Eth. assigneth five kinds of intellectuall vertues, the Intellect, Science, Wisdome, Art, and Prudence. In­tellect is no other than the habitude and dis­position to know the primary principles, which are perceived by themselves, and pre­sently apprehended by the intellectuall [Page 47]power without the assistance of ratiocinati­on. Science is a demonstrative habitude of necessarie things which cannot otherwise be, and this habitude is acquired by the dis­course of Reason, sounding and searching the causes, thereby to know the effects: Now this knowledge of effects by the causes is called Science. Wisdome is a very perfect and exact Science, knowing both the conse­quences deduced from the principles, and the principles themselves with the most uni­versall causes: so (according to the Philo­sopher) the excellent knowledge of every Science, Discipline, and Art may be called Wisdome. Art is an habitude and just reason of certaine workemanships which are to be made, and produced to the shew, as building and painting, with the like. Art reflecteth not upon the interiour residing in the soule, but on the action passing and flowing from the interiour understanding to imprint it selfe upon exteriour substan­ces. Prudence is a just reason of the actions of human life, and of what man ought to doe and practice, according to his estate and [Page 48]condition. Now of these five habitudes or vertues which instruct and perfectionate the intellective power, Art suteth not with our subject: The Intellect and Science have bin cursorily touched, when I sayd; that a good wit, and the study of Letters were re­quisite as necessary parts for the forming of Wisdome. There now remaineth onely Prudence: which being the right rule of of human actions, is as it were the soule and life of the active, civill, and Politicke life. For Intellect, Science, and Wisdome, are onely serviceable for the understanding the universall reasons of things, and the true ends whereto they are to be referred. Pru­dence ought (after this) to apply [...] [...] [...]e­ral reasons to the occurrencies & particula­rities of affaires, presenting themselves, and to finde out the convenient meanes to ar­rive to the proposed end. The Intellect, se­eth the first principles, Science is acquainted with the universall causes of particular ef­fects: VVisdome, is the perfection of the Vnderstanding, the flower and Creame of Science. Prudence is that which putteth in [Page 49]practise, the Intellect, Science, and Wisdome. The Vnderstanding affords the light. Sci­ence frames the reason, Wisedome perfecteth the knowledge Prudence directeth the ac­tion: briefly, Intellect, Science, and VVis­dome, do show in grosse what is fitting to be effected, why it is to be done, and to what end it is to be undertaken. Prudence shew­eth (in each particular action) how it is to be effected: the former doe onely propose the end: This: besides the way doth likewise afford the skill, and delivers unto us the conduct. This is that of which the Philoso­pher speaketh in his Ethicks, that it is the proper office of Prudence, to dispose the meanes to arrive to the end. The Vnder­standing searcheth it, Science findeth it, VVisdome sheweth it, but Prudence con­ducteth it.

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

PRudence (as the Philoso­pher sayth in his Ethicks) regardeth (as its object) things either good or e­vill, profitable or perni­cious, honest or reprove­able in a man, following his calling and charge, and it is proper to the prudent to consult, and solidly to advise with himselfe in each affaire, and particular action, what is fitting and convenient to the present sub­ject, to his duty, ranke, and office. So as (to say truly) looke how requisite Art is for the workes of industry, so fitting is Prudence for the affaires of vertue. An ancient Au­thour termeth Prudence, the Art of living; Now to live as a man ought, is to live accor­ding to reason. A man without Prudence, is as a workeman without Art, who hath [Page 51]tooles in his hand, but wanteth act to make right use of them for the impression of con­venient formes in the matter whereon he is to worke. Man likewise who hath Science and VVisdome without Prudence, seeth well the Reasons, and the end whereto he is to ayme, but is destitute of the right appli­cation of reasons, whereby to finde out the meanes, and attaine to the end; And as the unkilfull crafts-man spoyles the matter thin­king to polish it: So the imprudent man ruines affaires presuming to rectifie them; nor is there other difference, save onely that the former spoyles Iron, stones, wood, or some other matters of slight consideration, the other ruines himselfe, his particular for­tunes, yea whole States and Empires if he have thereof the administration. VVhere­fore Saint Ambrose tearmeth Prudence, D. Amb. l. I. Do offic. c. 27. Cas. Col­lat. I. cap. 27. the sourse and fountaine of vertuous actions; and Cassian expoundeth this saying of the Gospell, Thine Eye is the Lampe of thy Body, understandeth by this eye, Prudence being the eye of the soule; Or if the understan­ding be the eye of the soule, and wisdome [Page 52]the light of this eye, Prudence is the Apple of this Eye, and as the lampe of this light, distributing and disposing brightnesse to all the rest: and as the apple of the eye cleared by the light, tiluminuteth the whole body, shewes it the way, keeps it from stumbling, and directeth all its paces towards the end it aymeth at: so Prudence enlightned by wi dome, illuminateth the whole Soule, sheweth her the way to arrive to good, hin­dreth her from tripping, directeth her thoughts, guideth her motions, disposeth her counsels, regulateth her affections, or­dinateth her powers, manageth her habi­tudes, arrangeth her vertues, and compo­seth her actions; since without Prudence, Vnderstanding is vaine, Science unprofita­ble, and Wisdome idle, plaine dealing, faul­ty; zeale, indiscreet; justice, unjust; Force full of temerity; Temperance, distempe­red; all vertues become vices, and perfecti­ons, faults. For as wisdome is the eye of speculative life: so is Prudence the light of practicall Reason; and as without the light of wisdome, the understanding erreth in [Page 53]the knowledge of truth: so without the light of Prudence, it cannot but erre in the conduct of actions. It is the first office of Prudence to see what is to be done in the occurrence and circumstance of each par­ticular case, then to finde out the meanes of compassing them, this being done, then to prescribe the measure, and limits of the action; since (as the Philosopher sayth) it appertayneth to Prudence to allot a re­quisite medium to all vertues; having waighed what is fitting for time, place, subject, and affaires; after, to gaine the dexterity of attayning thereto, and to prescribe the measure he therein ought to observe: his last office is to put commande­ment in action by prompt and diligent exe­cution, by meanes of the soules faculty, ha­ving the charge of executing the sentence of judgement, and the Empire of Reason. Now if any one of these foure parts of Prudence, eyther counsell, meanes, measure, or prompt commandement bee defective in action; how can it merit the title or glory of a ver­tuous worke? If counsell fayle him, [Page 54]it is foolish; if it want meanes, it is vaine; if measure, it is irregular; if prompt and o­portune execution, it is idle; unusefull; fruitlesse. If foolish, how can it beright? If vaine, how good? If irregular, how ver­tuous? If idle, how laudable? VVherefore, as Queenes and great rincesses, are atten­ded by along traine of Ladyes of Honour: so Prudence (as Queen of vertues) is follow­ed by foure other vertues: The first is called Eubulia; well to consult of whatsoever is to be effected, to examine and ponder what is necessary for the well ordering of actions in all sorts of affayres. The second carryes the name of Synesis; a vertue requisite to judge aright and to draw solid conclusions our of the principles of the universall Law. The third is called Gnomè, well to examine in particular what is to be done according to naturall reason, when there is (in some case) no expresse law. The last likewise is named Gnomè to resolve and command after due research and judgement. There are three acts of Reason, which reflect upon humane actions to consult, judge, and command. And [Page 55]to the end this may passe in due place, and conformably to reason; It is necessary that Prudence be accompanyed with these foure vertues; the first whereof serves for con­sultation, the second and third for judge­ment, the last for commandement.

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

IF it be a difficult matter to accompany every parti­cular action with these foure vertues attending Prudence, and with those foure perfections thence yssuing, how much harder is it to associate them to all the actions of our life; and if to the comportments of a private, how much more to the actions of a publike life? There are three sorts of Prudence, as there are three generall conditions of mans life: For [Page 56]eyther man hath onely charge of himselfe, and hath therefore need onely of an ordina­ry Prudence, or he hath moreover the gui­dance of a family requiring an oeconomicall Prudence; or else the administration of pub­like assayres, which requireth a Civill and Politike Prudence. Now if common Pru­dence (necessary onely for particulars) be so rare among men, the oeconomicall and Po­litike is farre more extraordinary; and if the right and Prudent conduct of our selves, requires such parts; what shall we say of the conduct of others? Of the guidance of Re­publikes and government of Empires? The Scripture sayes: That God founded Heaven by Prudence: and the Philosopher: That this is the proper vertue for him who governes and proceeds: not that it is not necessary for pri­vate persons, but that it is in such sort requi­site for him who hath publike charge: that as light is to the Sun, and heat to the fire; so this to him is a proper essence and insepa­rable quality; without which he is no more capable to manage affaires, than the Pilot is to guide a Ship without the Helme and Sea-Card. [Page 57]God having chosen losyph to govern the State of Egypt under King Pharath, en­dued him with so perfect a prudence, as (though yong) yet was hee able to instruct the Antients. And Salomon, together with his Diadem, received from God the wise­dome to discerne judgement, as the booke of Kings speaketh, to wit, the Prudence cau­sing decernment in the occurrences of all affaires presenting themselves. And truely since Prudence is the right rule of such things as we ought to execute (the whole life of publique persons consisting in execu­tion and practice) they cannot escape from falling into manifold errors, if they be not adorned with much Prudence. And since this vertue, as the watching and open eye over the scepter of the Egyptians, ought to spreade its circumspection on every side, o­ver places, times, persons, humours, appur­tenances, accidents, and dependencies; over things past, present, and future; over rea­sons, conjectures, suspitions, briefly over the smallest particularities hapning in this sub­ject; the oppositions rancounters and vari­cties [Page 58]of affaires in a Common-wealth be­ing infinite, and the circumstances accom­panying these affaires yet more endlesse; It is needfull (were it possible) to have an in­finite Prudence perfectly to performe busi­nesse, and to be armed against all occurrents in this case. Aristotle in his Rherorickes saith, That the most excellent among men are the Councellors of State. Plato, that good con­sultation is a certaine divine and sacred thing. Saint Basil, That Councell is a divine thing; and God himselfe by the mouth of the wise man in the Proverbs, Pro. 3. That the acquisition of Prudence is more precious than the negotiati­on of gold and silver.

But as divers things must concurre to forme gold (King of Mettals) to weet, the preparation of the matter, the earths dispo­sition, the Suns heat, and length of them: so for the forming this Prudence (Queene of Politicke vertues, the gold of Kingdomes, the treasure of States, the pearle of crowns) great help and happy advantages are to be required, strength of spirit, soliditie of judge­ment, sharpenesse of reason, and docilitie to [Page 59]learne of Antients, are the dispositions: In­structions received from eminent persons, the studie of Sciences, knowledge of histo­ry, a happy memory in things past, in all Ages and States, are the beginnings; The practice of important affaires, long experi­ence, and the gray maturitie of yeares, are the consummation. For this word of the Ancients never deceived any, Councell of old men, Armes of yong men; sound consulta­tion, circumspection of circumstances, fore­sight of consequences, precaution against impediments, prompt expedition, are the beautifull actions of States-men, and (in fine) the peoples repose, the safety of States, the common good of men, are the divine fruits of this perfect prndence. Who so possesseth this treasure, enjoyeth a Diadem; and if his origin hath not conferred Crownes upon him, Crownes will seeke after him; and if his condition have not made him a King, his sufficiencie will make him the Oracle of Kings. VVhat he pronounceth, are decrees, what he sayes, are lawes, his bare words ought to passe for reasons, and as the Phi­losopher [Page 60]saith, His naked propositions, have the authority of demonstrations; since the pra­ctise he hath acquired by experience ena­bleth him, (in whatsoever he proposeth) to consider the causes and principles. But what is said of the Phoenix, which being so fre­quent in Bookes, was (happily) never fra­med in nature: or what is related of that Orator, among the Antients so highly ex­tolled, but never heard? or of the Philoso­phers Republique? the so well depainted Idaea whereof could never really appeare: the same may be said of this perfect Pru­dence, (whom the contemplation of Sages hath so excellently expressed) and which the imbecilitie of humane Nature could never yet perfectly produce. So many rare endow­ments required in one man are more easi­ly imagined then met with, sooner desired, than acquired. To abuse our selves with I­deas, is to feede upon fancies. Wishes rule not the world, and since things cannot be sutable to our votes, wee must proportion ovr votes to things. We are to acknowledge our owne ignorance in the truth of this pas­sage [Page 61]of Scripture; How irresolute are the thoughts of men? and how uncertaine their fore­sights? and (to confesse the truth) in al things, but chiefly in Politicke Prudence, which governeth the incertitude of worldly affairs, that he who hath the fewest defects, hath a great share of perfection. One single cir­cumstance susficeth to alter all in this case, and very often the effect of greatest, and most important actions; as the cure of de­sperate diseases in States, depends upon a very instant, which Prudence either seeth not, or fortune ravisheth away; and after all we are to avow, that in such cases wherein ordinarily waies are hidden, the causes ob­scured, the councell incertaine, and the e­vents independant of us: he who seldomest stumbles, hath no small sufficiencie, and who so (oftnest) doth happen rightly to hit, hath a great deale of good fortune.

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

BVtas true wisedome ought to be deduced from the law of God, so doth true Prudence flow from this divine fountaine: For God hath spoken by the mouth of the Wise man, Councell is to me, Equitie is mine, Prudence is mine; and David said to God; Lord thou hast made me wise by thy word. VVisedome without God is meere folly, and Prudence no better than malice, the one followeth salle principles, the other useth the meanes opposite to the true end of man; the one depraveth the understanding, the other deregulates life, the one deceiveth us in what we ought to understand, the other in what we ought to doe; the one adoreth lyes insteed of truth, the other embraceth iniquity for vertue: in briefe, the one diverts [Page 63]us from the true way, the other leadeth us to a precipice. The Prudence of the flesh, pro­duceth nothing but death (saith the Apostle) So as if it be pernicious to particulars, what profit can it afford to Republiques? if it ruine men, how can it relieve Empires? Is not God the finall end of States in generall, as well of men in particular? if he be their end, ought he not to be their ayme? if their ayme, ought they not to levell thereat by meanes conduceable to their end? What o­ther meanes are proper to cause all States to tend toward God, than those which the Pru­dence derived from God dictates unto us? If therfore fleshly & vain prudence supposing to maintaine it selfe, maketh use of unjust meanes, and those contrary to God; is it not apparent it diverteth them from their mark, their end and happinesse, ruining insteed of establishing them? Wherefore Moses called the people of Jsrael, who would not guide themselves according to Gods law, but by their private spirit, a Nation without Coun­cell and Prudence. And the spirit of God gives us two advertisements, as two gene­rall [Page 64]rules of our life; the one by the Wise man, Relye not on thine owne Prudence; the other by the Apostle, Derive not your pru­dence from your selues. Plato reporteth of Hy­parchus (in a Dialogue intituled by his name) how this man, (desirous of the pub­lique good, placed great Pillars in all the crosse-waies of Athens, whereon were en­graven, grave and wholesome inscriptions, advertising men of their duties. If this cu­stome were still in use among us, it were fitting these two sentences, as two Oracles from heaven were engraven in Marble and brasse in the most eminent and chiefly fre­quented places of all Cities, to admonish men, not to guide the course of their lives, affaires and offices, by the foolish Prudence of the flesh, but by that Prudence derived from God, being the infallible rule as it is the finall and firme conclusion of all hu­mane actions.

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

THe Law of God doth in two sorts serve toward the acquisition of true Pru­dence, not onely of that which is ordinary and oeconomical, but of the ci­vill and Politicke likewise. First, in propo­sing to every particular action its due end, direct meanes, and just measure: secondly, in appeasing and calming the passions of the soule, which (as the Philosopher saith) cause a certaine thicke fogge to arise in the superi­our part thereof, darkening the eye of rea­son, and hindering the wholesome counsell and right judgement of things which Pru­dence ought to afford. For passions imprint in the soule a kinde of malignant dispositi­on, causing counsell to ere in the election of the true end, judgement in the choice of the [Page 66]meanes, and the commandement of reason in the definition of times we ought to take, of the place whereof we are to make choice, and of the measure we are to observe in ma­king an Act truely Prudent. The covetous and ambitious person who propoundeth to himselfe no other end than his particular profit and honour, will not make use of o­ther meanes, but such onely as may conduce to the raising of his revenues and dignities; yea, and often (carried away by the floud of this unbrideled desire, as by the force of an impetuous torrent) he is not able to observe either time, place, or measure. VVhat coun­sels can be expected from a spirit so indispo­sed toward the safety of Common-wealths? Choller likewise, with Envie, Feare, Volup­tuousnesse, and other passions drawing the soule to their side, cause it to become evill affected toward the true end, tempting it to undertake wicked waies, transporting it to foolish and rash inconsiderations. Where­upon Iulius Caesar in Salust setteth downe this maxim of State; Sal. de Con­iur. Catil. Those (saith he) who consult, ought to be void of all affections and passions [Page 67]which obfuscate the spirit, and hinder it from discerning the truth. And the Philosopher hath this excellent sentence, or rather Ora­cle, worthy to be written in letters of gold, That it is a most apparent truth, that none can be truely Prudent, if he be not good and iust. Wherein even by this naturall reason, hee condemneth of imprudencie and timerity what commonly is called worldly Pru­dence. And the spirit of God telleth us in holy VVrit; Ezod. 23. That covetousnesse and bribery, blindeth the hearts of the Prudent, and concu­piscence perverteth their spirits; with the like words of holy Scripture; shewing vs that the smoake of vitious passions dim the light of Prudence in the eye of understanding. Dan. 13. But what either more solid or safe instruction is there (for the right learning to rule our pas­sions) than Gods word? VVhat more har­monious musicke for the stilling these furi­ous divels, than the sound of this divine Booke? what more direct rule to moderate these naturall motions, than the Law of the Author of Nature? what more powerfull armes to overcome them, than his precepts? [Page 68]what stronger restraint to containe them, than his feare? They transport Nature, they surmount reason, they slip from morall vertue: Humane Philosophy cannot ma­ster them: there is nothing save onely the law of God which can rightly regulate them; it belonging solely to God to subdue mans spirit. The Law of God is without imper­fection (saith the Prophet) and doth perfectly convert soules. For there it is where we learn the true force to vanquish the passions of the [...]rascible; and the true temperance to re­ctifie the motions of the concupiscible part. It is there, where we are instructed by Gods owne mouth, who hath not onely truth it selfe to instruct us, but supreame authority to command us; mildnesse against choller, love to our enemies against hatred, pardon against vengeance, resolution against feare, patience against persecutions; whereon is formed in the soule a divine forme to over­come whatsoever might terrifie us: it is ther­in where we are taught the feare of God a­gainst the baits of the flesh, the vanity of the world, against the desire of Riches, the [Page 69]obligation and danger of great Offices, a­gainst the ambition of honours, whence the soule draweth a blessed temperance to slight all whatsoever allureth to the contrary. Be­ing thus armed with sorce against the feare of apparent mischiefes, and with tempe­rance against the love of all perishable sub­stance; it can no way feare any thing but e­vill it selfe, which is iniquity, nor love, but the true good, to wit, vertue. No assaults can cause us to waver from our dutie, nor baits draw us to injustice. And herein consisteth the true Prudence of the Serpent (according to holy Writ) who exposeth his whole bo­dy to preserve his head. It teacheth us that this Prudence knoweth how to forsake (upon just occasion) both goods, honours, and life it selfe to conserve justice: a right necessarie qualitie for publique persons, who in the execution of their offices (if there­in they seeke publique good) finde not their particular advantage, but divers baits to slight, and many assaults to overcome. Here you see how the Law of God is the sacred Schoole of true Politick Prudence. Jnstruct [Page 70]your selves (saith God) O you that iudge the earth: serve God in feare. It is from thence the Magistrate ought (as Samuel did) to take his light and conduct, to administer affaires by true Prudence: It is thence the noble acts of fortitude are seene to spring, in the resistance of all assaults when at any time vertue is engaged in difficult times. From thence it is we see occasions of heroick acts of temperance in scorne of dignities, and honours to proceede. Acts which crowne their Author with immortall honour, and fill these with confusion, whom they cannot draw to imitation. Briefly it is from thence, a magnanimious heart deriveth this gene­rous Prudence, and this resolute spirit; the testimony whereof he produceth in his life, the fruit in his offices, and the glory in his good name.

CHAP. 1. Of Politicke Iustice in generall.

NAture hath not contented her selfe, in having be­stowed on all things, ne­cessarie faculties whereby to operate, but shee hath further added to those fa­culties, certaine inclinations and dispositi­ons which cause them to tend to their ob­jects, for the production of their actions. [Page 72]For the eye, besides the facultie of seeing, hath an inclination to visible objects; the care to harmonies, the taste to savours, the smell to sweet scents. Now this inclination is added, to serve as a provocation to the powers, lest they should remaine idle. So God framing and adorning the soule, doth not onely bestow thereon those vertues re­quisite to understand how to operate right­ly, but doth besides, adde others which in­cline, dispose, and give it a propension to­wards the objects convenient for the produ­ction of vertuous acts. VVisedome and Prudence are the two general vertues which acquire to a Politician, the sufficiencie, wor­thily to governe Common-wealths; [...]ustice and honesty, with the vertues thereon de­pending, follow after, to infuse into the soul, the disposition, inclination, motion, and propension to employ to good purpose both Wisedome and Prudence; which with­out justice and honesty, would in truth not remaine idle, but become pernicious These being not vertues, but dangerous vices: Wisedome in a perverse soule becomming [Page 73]deceitfull; and Prudence in a dissembling one, malitious. It is as the Peach-tree, which receiving the qualitie of the soyle where it is planted; in Persia is poysonous, else­where nutrimentall. It is the Camelion, which taking its tincture from the objects nearest unto it, being neare clay, appeareth of a muddy colour, neare gold, of a glori­ous hew, neare filth, of a foule colour; neare a Diamond, it casteth the lustre of a pretious stone So the will imprinteth the qualitie, the die and colour in the action, either good if it be sincere, or evill if it be pernicious.

For there is this difference betweene the workes of injustice, and the actions of ver­tue, that in the former there is no regard but onely to the dexterity; in the latter, the work­mans honesty is considered, there, the hand, and art performe all; here, the heart and in­tention have the greater share. So as if the heart be not good, the intention upright, and the end lawfull, the worke cannot be exemplarie, though it appeare excellent. If the Architect build a faire house for a foule end, his irregular intention disgraceth not [Page 74]his skill: but if he who produceth an act of vertue, propose to himself an unjust end, his intention depraveth his action, and the wicked quality of his heart deriveth it selfe into his worke. A fault (as S. Augustine saith) which hath blemished the most beautifull actions of morall vertues, appearing among the antient Ethnickes: who have proposed to themselves for the end of their actions, not (purely) justice, but some of them pro­fit, others revenge, some delight, and the most vertuous among them, ambition and vanity. The heart being the beginning of naturall life, is likewise the principle of good­nesse in morall life; nor is there any other difference, save onely that in the body it dy­eth last, and in matter of vertue, the first. For in the body, all other parts dye, before the heart wholly decay; but in the matter of vertue, so long as the heart remaineth a­live, whilest the intention continues sound, and the will sincere, all the actions are vigo­rous, good, and laudable; yea and those which in regard they were vitious in their subjects, could not merit glory, being vertu­ous [Page 75]in their conclusion, are yet worthy of excuse. But the heart of vertue once dead, the intention perverted, and the will corrup­ted, all is rotten, and the most faire vertues become infamous vices, and the most glo­rious acts punishable crimes. This is the se­cret of this sacred word in the Gospell: From the heart issueth all evill. Lib. 6. Eth. cap. 12. Wherefore the Philospher saith, that every laudable action is composed of two peeces: of Prudence, which chooseth a good subject; and of mo­rall vertue, which maketh an election of an upright end: and as gold borroweth of the earth its matter, of the Sunne its forme, lu­stre, and value; so vertuous actions ought to take from Prudence, both Counsell, meanes, and measure, as their matter; from justice and honesty, the right end, and sound intention, as her forme, soule, and esteeme. Here you see, that no action, be it private or publike, can either be good or honest, if it be not just.

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

I Further affirme, that it cannot bee profitable to the publike. For divers level not their actions and counsels to goodnesse and honesty, but onely to uti­lity: and following that pernicious max­ime of the Pyrrhonians, that there is nothing just of it selfe, and by it its owne nature, but onely out of the opinion and custome of men; and as that Barbarian in Tacitus saith: In a great fortune that which is most profita­ble, is fullest of equitie: or as Eudemus blas­phemed, That whatsoever was profitable for Republiques, was iust, Perverse Axiomes, which nature condemneth, reason repro­veth, God hath in abhomination, and peo­ple detest, and which under colour of profit, raise the cabane of ruine. Since to banish Iustice from humane society, is as much as [Page 77]to teare the soule from the body, and to take the Sunne from the world▪ It is as much as to change (as S. Augustine saith) Kingdomes into Colonies of theeves; it is to arme man against man, to introduce licence; with li­cence, disorder; with disorder, desolation. Now those who measure the justice and ho­nesty of things by utility, of what kinde of utility intend they to speake? of particular, or publike? If of particular, they discover themselves; if of publike, they deceive them­selves. If they call that just, whatsoeuer they finde profitable to themselves, they shew themselves traitors to publike good: or if they imagine, that what is unjust, may be advantagious to States, they erre in the principles. For if a State be no other than a generall society of men in Cities or Provin­ces united together under the authority ei­ther of the whole multitude as in a Demo­cracie; of principall persons, as in an Aristo­cracie, or of a Prince, as in a Monarchie; whereon is this society founded, but upon Vnion? whereon this union, but upon obe­dience? upon what is obedience founded, [Page 78]but upon lawes? and whereon lawes, but upon equity? To take equity from lawes, is of lawes to make them violencies; to vio­late obedience, is to destroy it, to destroy o­bedience, is to dissolve union, to dissolve union, is to dissipate society; and to part so­ciety, is to subvert the State: what followes then, save onely that what is just, is the con­servation of States, and what unjust, is the destruction thereof.

Iustice con­serves, main­taines, a domes all in nature and art; much more in po­licy and hu­mane socie­ty, which onely are capable of Iustice as we prove at large.Nature her selfe teacheth us this. For it is the union of the foure qualities which con­serveth our bodies: an union fastened by the knot of their mutuall concord, as their peace is established upon that temperature, which upholdeth and representeth (in their commerce) a kinde of naturall justice. But if one of these usurping over another, the temperature be thereby disturbed, justice be­ing thereby violated, peace is broken; peace once broken, union is dissolved, and the structure is destroyed. That which conser­veth this inferiour world, is the marriage of the foure elements, a marriage knit by their accord, as their accord is founded up­on [Page 79]the justice of the proportion, and equali­ty conjoyning them in one▪ So as if one of­fering injury to the other, this equality hap­pen to be disturbed, justice being thereby wounded, their accord would be dissolved, their concord destroyed, their conjunction soone be unloosed. Art herein confirmeth what nature commendeth to us. See wee not in Musicke, how every voyce keeping his tone, without troubling the tone of o­thers, this iustice they observe, frameth their accord; whence proceedeth the harmony, the sweetnesse, and grace of Musicke. Now if one voyce usurpe upon another, viola­ting hereby this justice, it troubleth the ac­cord, and of this pleasing sound formerly composed of so many well ordered voyces sufficient to ravish the spirits of all hearers, there remaineth nothing save a tumult of confused jarres, enough to dull the eares of all auditors. Doe not measures in Poetry, clauses in Rhetoricke, reasons in Philoso­phy, numbers in Arithmeticke, the com­passe in Geometry, the rule in Architecture, the disposition of colours in limming; [Page 80]briefly, the so well observed proportions in all the workes of art and industry, doe they not represent in some sort, a kinde of sha­dow of justice? If therefore Iustice adorn, and conserve whatsoever is in nature, and what art produceth; if all beautifull things borrow from thence their gracefulnesse, so­lid matters their force, things living their subsistence, inanimate things their orna­ment; and since even those things which seeme uncapable, can notwithstanding not subsist, without some shew thereof: How can it be that humane society, which alone is capable of right, and reason should any way maintaine it selfe amidst injustice, inju­ry and violence. Would not a State without justice, resemble a body without the tempe­rature of humours, a world without the e­quality of elements, a Musicke without the harmony of voices, a worke without the proportion of those parts which compo­seth it? what would such a worke be but a meere deformity? such a musicke but a con­fusion? such a world but a Chaos? such a body but a dying one? such a State but a [Page 81]disorder, tending to its ruine?

Proofe of the same truth, both by authori­ty and ex­ample.The sentence of all Sages hath authori­zed these demonstrations, and the exam­ples of all ages have verified the same▪ Hath there ever beene Philosopher, who hath not held this maxime? a law-maker, who hath not followed this principle? or State which hath preserved it selfe otherwise than by justice, or hath beene ruined but onely by violence? Whiles Iustice flourished in Common-wealths, we have seene them prosperous: but no sooner had violence and oppression crept in, but they presently incli­ned, either to utter ruine, or an absolute change. Is not this worthy of admiration, that even the same thing which ruineth Iu­stice, cannot maintaine it selfe without her. Robberies founded upon iniquity, cannot possibly continue, did not theeves observe among themselves a kinde of equity. So weake and fruitlesse is injustice, she is not a­ble so much as to uphold her owne buil­ding, how shall she then support what Iu­stice hath founded? If therefore it be evi­dent, that in grosse and generall injustice, is [Page 82]the destruction of States; how can it be, that by ro [...]le, and in particular, an unjust coun­sel▪ or act, can be truely profitable? Can the fruits be good, if the tree be infectious or poysonous?

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

BVt it may (happily) be said, that Injustice is indeed per­nicious in the body of a Common-wealth, but a­broad and among stran­gers it may be profitable. See we not first, that he who offereth an in­jury, teacheth others to afford the like? that he who gives the on-set, obligeth himselfe to suffer assaults? and that in justling o­thers, he shakes himselfe: that in the vaine attempt of his forces hee puts himselfe into [Page 83]hazard to shew his owne weaknesse? that in an evident mischiefe, the blame is inevi­table, and the issue uncertaine? that (as an ancient Author saith) States are as Torti­ces, free from touch or stroake, so long as they keep themselves enclosed in their shels; but are tender, weake, and in small assurance so soone as they come forth. It is an easier matter to enterprise matters, than to at­chieve them: and (as the Scythian Embassa­dors said to Alexander in Quintus (urtius) It is an unadvised course to looke upon the fruits of trees, and not to measure their height; and that in conclusion, either a vaine attempt, or a short joy is the ordinary fruit of violence. Besides, hath not the experi­ence of all ages and States sufficiently shew­ed to the whole world, were it not blinded, that whatsoever humane iniquity raiseth, divine Iustice ruineth? that humane lawes punish particular robberies and divine pub­lique injustices, that those mischies whereto the earth affordeth impunity, cannot obtain it of heaven? that whatsoever seeketh its raising by force, findeth in the upshot its [Page 84]ruine in a greater force. The Wolfe which devoureth the Lambe, is after eaten by the Lyon: briefly, that greatnesse proceeding from injury, may indeed make a faire shew, but cannot endure.

The answer to the obie­ction: that divers great States have laid their foundation upon iniu­stice and u­surpation.I am not ignorant, that injustice and u­surpation have beene the ground of divers great States, and this by the secret permis­sion of God, who willing not the ill, but per­mitting it, either thereout to draw good, or to shew his vengeance for sinne, maketh use (when he pleaseth) of the malice of one nation, to punish the sinnes of another: since both the good and bad are under his pay; they give in their names, and the wic­ked, before they are aware, afford their help­ing hand. Isa. ca. 10. J will send Assur (saith God in I­saiah) against a perverse Nation, against a people which I will destroy in my fury, I I will take him as an instrument of my re­venges, but he himselfe shall not think so, and his heart shall not dreame of fighting for my justice, but for the vanity of his owne ambition. See here, how God ma­king use of the malice of wicked men, secret­ly [Page 85]and unwitting to them, on purpose to punish others of like condition, doth some­times suffer them to raise the foundation of their greatnesse upon injustice and usurpati­on: but even as in nature, corruption is of­ten the cause of the generation of things, yet doth not corruption at all conserve them, but doth againe destroy what formerly it had framed: so Injustice having raysed these States, hath not at all conserved them; but (necessarily) that which tooke its origine from Injustice, must borrow its conserva­tion of Iustice; and when againe, not con­tented with the just dominion a long pos­session had acquired, they have strived to extend their limits by Injustice, they have in the end broken their forces, even against the weaker side, and the same iniquity which built them, hath at all times aboli­shed them.

God, before whose eyes the earth is a Theater, the world a fable, Empire a game, and the revolutions of ages a dayes pastime, hath proposed to men a thousand like spe­ctacles of his Iustice, which over-turneth (in [Page 86]an instant) the long workmanships of their iniquity. Kingdomes are transferred from Nation to Nation, E [...]clus. 10. in punishment of their iniu­stices. It is the decree God hath pronounced, and which he hath not ceased to put in exe­cution in all successions of ages. "God hath dryed the roots of proud nations (saith the Sage) he hath overturned and extir­pated them even to the foundations, hee hath buried their name with their honour, and hath blotted out their memory from the whole face of the earth. And where, I pray you, are all those ancient Empires, which have devoured each other, the ini­quity of the latter furnishing sufficient in­strument to Gods Iustice for the punish­ment of the former? These mighty work­manships of Fortune have falne to ground, not leaving any other reliques of their great­nesse, save onely what the blast of heare-say, or the credit of a crasie paper, have beene able to transmit unto us; to testifie how heretofore they have beene extant. Yea, and among all others, that of Alexander planted with most violence, hath least en­dured; [Page 87]whereas the Roman Empire, where justice hath beene more observed, hath been both more glorious and stable than all the rest. So farre forth (as Saint Augustine saith) that God gave them this length of temporal greatnesse, in recompence of their morall Iustice. But among all States now in splen­dor, is there any one that hath longer flou­rished without interruption, than the State of France, which during the sequence, revo­lution, and vicissitude of above twelve ages, gathering still greater strength, and more and more establishing it selfe, hath acquired even amidst the tides, and inconstancies of transitory things, a kinde of eternity? And what maintaineth it but justice, having of­ten caused it to suffer, never to commit vio­lences, having divers times seene it selfe both oppressed, and a Patron of the oppressed, but never an oppressor; and which containing it selfe within the limits God hath allotted her, and Nature planted, hath not suffered it selfe at any time to seeke further, save onely eyther to recover her owne right, or to represse, and repulse injury, or to revenge [Page 88]anothers wrong, alone resembling to Nilus, which onely among all other Rivers, never quits or shifts his channell, but to doe good. All this sheweth, that both reason, authori­ty, and experience should cause men to con­clude, that whatsoever is unjust, is not one­ly shamefull and unseemely for Empires, but moreover both unprofitable, hurtfull, and pernicious, though not (at all times) for the present, yet at least for the establishment of any perdurable greatnesse, which all States are to ayme at: and that after all, (what the holy Ghost hath determined in Scripture is undoubted) That onely Iustice raiseth people, Pro. 14.18 and that there is nothing but Iu­stice, which giveth a firme soliditie to Thrones.

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

I Doe willingly enlarge my selfe upon this dis­course of justice, seeing our King, slighting the ti­tle of Great, which his Scepter giveth him; of in­vincible, which his valor prepareth for him; Imperiall, which his vertue alloweth him; of Conquerour, which his fortune affor­deth him, together with all these pompous and specious tules his modesty rejecteth; de­sireth onely to merit the title of lust, and to cause France to taste the fruits of so faire and milde a name. He well knowes that Iustice is the supreame perfection of Royall great­nesse to draw neare God, the strongest armes to subdue men; the most sacred Ma­jestie to imprint reverence, and the happiest conquest a King can atchieve. If a King be a flower among men, Iustice is his beauty; [Page 90]if a fragrant odour, it is his sweet perfume; if gold, his value; if a Diamond, his lustre; if an heaven, his influence; if a Sunne, his light; if an Angell, his office; if the lively image of God, Iustice is the pourtrait of his resemblance; if he be the States eye, Iustice is the apple of that eye; if the arme, its nerve; if the hand, its force, if the heart, its life; if the head, its intelligence; if the soule, its rea­son [...]. If he possesseth onely riches, Griffins who keepe gold, surpasse him; if onely strength, Buls surmount him; if onely cou­rage, the Lyon exceeds him; if onely tall­nesse of stature, the Elephant is yet higher; if onely subtile, the Foxe is craftier; if onely armes, the wilde Boare is better provided; if onely pompousnesse, the Lilly is better decked than Salomon himselfe. But if he be endued with reason, he over-ruleth all; and if with justice, he deserves to command o­ver all. Let dignity make him the greatest, power the strongest; treasures the richest; yet doth Iustice make him the most worthy, let him secure himselfe by his armes, guard himselfe by his treasures, command by his [Page 91]lawes; but let him raigne by Iustice. In briefe, Iustice is the rampart of his strong places, the Bulwarke of his Cities, the prop of his Crowne: the mother of equality, the cement of union, the pillar of authority, and the eye of obedience. Our King, touched with these considerations, and inspired from heaven, as Salomon in his tender yeares, to under­stand the importance of his charge, and weight of his Scepter, hath addressed the like prayer to Almighty God, exhibiting the same demand, as Salomon did in a sem­blable necessity: 1 Reg. 3. O Lord, thou hast made mee to raigne in the place of my Father, thou hast placed me in the midst of a people which thou hast chosen, amidst an infinite people, the num­ber whereof passeth all that can be counted: Give then to thy servant a docible spirit, to the end that discerning good from evill, hee may iudge the people with iustice and equity. This is the prayer he made to God, and the grace hee demanded from heaven in his tender years, as did Salomon, requiring (as he did) not ri­ches, not prosperity, not victories, not con­quests, but onely wisedome and justice. [Page 92]Now if this prayer of Salomon were so plea­sing to God, as hee not onely granted him what he demanded, but further added what he required not: Because (said he) thou hast not demanded a long life, nor the death of thine enemies, nor abundance of treasure, but rather wisedome to discerne iudgement, and afford iu­stice; behold, I have agreed to thy desires, and have given thee a wise and intelligent heart, e­ven so farre forth, that times past have not yet seene the like, nor shall future ages ever behold: but for an over-plus of my favours, I will give thee what thou hast not as yet asked, abundance of riches, and the greatnesse of a glory, which shall surpasse that of all thy predecessors. If God recompenced the holy and just desire of Sa­lomon with so many graces, shall we ima­gine he will now be lesse liberall to the Ne­phew of Saint Louis, bearing his name, and walking in the steps of his vertues? or that he will not grant to the like prayers, the same graces? to the same vowes, the like gifts? to an equall disposition, equall benedictions? The Philosopher in his Ethicks, Lib. 5. Eth. cap. 1. compares Iustice to the morning star [...]e, which prepa­reth [Page 93]the Sunnes way, and proclaimeth light to the world Since therefore this faire starre hath begunne to appeare in the rising of thy Sunne, O France, and since thy Sunne hath chosen justice for his morning starre, what canst thou expect from the progresse of his course, but a day of peace, being (as the Pro­phet speaketh) the worke of iustice, O [...]us Iustitiae pax. Isa. 31. so as if a­ny cloud arise to darken his light, it shall onely be to cause his vigour the more to ap­peare. And since the Scripture saith: Domus Iu [...]i plurima s [...]r­ti [...]ude. P [...]c. 15. That the house of the iust is a strong Bulwarke; what storme, what tempest, what attempts can prevaile against the Kingdome of the Iust. Pursue gloriously (O generous Prince) thy begun course, effect thy holy desires, and by thy lawes establish the raigne of Astraea; in the age of iniquity: March on (O cleare Sunne) after this faire starre, the fore run­ner of thy glory, and the messenger of our felicity. Dissipate by these lights, the clouds of corruption, and God will remove farre from our heads, all the stormes of mischiefe: Make thy France a Temple of Iustice, and God will make it a fortresse of force. Plant [Page 94]Iustice there as a rampart, and piety as a de­fence; and God will there place felicity, peace, and assurance, as limits.

Seest thou not already, O France, the fruits of the vowes, and the effects of these generous designes: Dost thou not behold his justice as his morning starre shouting forth the point of his first beames, how it hath expelled that law, which exposed the palmes of vertue, either to the hazard of not springing, or to the trafficke of avarice? See you not how it beginneth to open the gates of honour to merit; which could not there enter, had it not in its hand either the title of succession, or (as Aeneas) the golden branch, to give it passage. See you not how vertue which lay neglected, begins to looke up, and gloriously to triumph? Rejoyce O ye seates of justice beset with Lillies, wee hope againe to see that no Hornet shall henceforth corrupt your flowers, but that onely swarms of Bees, daughters of heaven, shall there compose the hony of justice. And if this age had as great a disposition to re­ceive the ancient order, as our Prince hath [Page 95]a desire to renew it: should we not already see the iron of our ancient Mannors quit the rust, to resume (as he doth) the shine and lustre of the golden age? But who can suffi­ciently celebrate all those other benefits which his justice hath produced for France in the first Aprill of his age and raigne, re­newing this ancient miracle of the Ile of Naxis, where the Vines put forth their fruits together with their flowers?

That brutall rage of Duels, sacrificing the fairest flowers of the French Nobility, by a bloudy death, to an immortall damna­tion; the course whereof could not, either by so many edicts, or prohibitions be any waies stopped: hath it not in conclusion layd down its armes in the hands of his invincible ju­stice? This Monster was conceived by a foolish passion of an imaginarie valour, as the Centaures, by the embracement of a cloud: vanity produced it; folly bred it up, bloud nourished it, yea the best bloud in the whole body of the State, as the monster whereof the Prophet Abacuc speaketh, Abacuc 1. Esca ei [...] electa. which gapeth onely after choice morsels: Great [Page 96]ones, Nobles, Hectors, were his prey, and the obstinate errour of spirits, passing into point of honour, did yet further inflame (by the sting of glory) this fury and slaugh­ter. What pitty was it to see the ancient but chery of the sacrifice of mens bodies re­newed, before the Idoll, not any longer of a Moloch, or of Saturne, but of a glory as false as it was cruell; yea and the bloud of reaso­nable creatures which the Pagans immola­ted to vaine deities, Christians so profusely to poure forth the like before the Idoll of the vaine phantome of honour? Whither goest thou (O blinde Fury) and to what ex­cesse of folly and mischiefe doth thy trans­portation cast thee, causing thee so sinister­ly to interpret a word, as that for a me [...] Pun­tillio, for a Chimaera of vanity, conceived in thy phancie, to expose thy bloud in a meadow to iron, thy body to death, thy soule to perdition, and thy honour it selfe for which thou undergoest all this to pub­like infamy of divine and humane lawes? understandest thou not reason condemning thee? Edicts threatning thee? God pursuing [Page 97]thee? the heavens thundring, and hell ope­ning under thee? Thy life which thou ow­est to God, to his Church, to thy King and Country, goest thou basely to prodigalize in a quarrell, where the combat is unworthy, the conquest wicked; and the defeat fatall? where the combatants keepe close, the van­quished loseth his soule together with his body, the vanquisher takes his heeles, his flight is his triumph, the feare of lawes his crowne, the gallowes his gaine: briefly, where a slight matter is the subject, a foolish perswasion the motive, a false honour the object, an assured opprobrie the end, an immortall sorrow the issue, and an eternall misery the fruit and recompence. O how deafe, blinde, and obstinate is a soule once seized upon with passion! deafe, not being able to heare the truth; blinde not knowing how to confesse its errour; obstinate that will not retire out of the abysse of his assu­red ruine. All these charges, menaces, and chastisements of heaven and earth, instead of repressing this giddy rage, did but further provoke it: yea, Henry the Great, whose [Page 98]invincible arme suppressed the Hydra of our civill warres with more than an hundred heads, could not yet subdue this furious monster of Duels, either by his Edicts or authority: he had dissipated the stormes of our seditions, lockt up warre with iron chaines, placed peace upon pillars of brasse; yet amongst all these sweets of peace, this unchained fury of Duels, robbing France of her most valiant children, still afflicted her with more fatall effects of so bloudy a warre. She lamented her daily losses, and so many remedies uneffectually employed, caused her to feare lest this mischiefe were incurable. When behold, her Lewis, stanch­ing (as a Iasper sent from heaven) by his sagenesse and prudence, the bloud this fury drew from the veines of his most noble sub­jects, hath suddenly stopped her teares and griefes. And as Fortune heretofore stayed the Conquests of Philip, to the end his sonne Alexander might finde subject to shew his valour, so seemeth it, that heaven limiting the good fortunes of Henry the Great, by the defeat of the Hydras of our seditions, hath [Page 99]purposely refused him the victory over this monster of Duels, to reserve it for our Alex­ander, and thereby to share betweene the Fathers valour, and the Sonnes Iustice, the glory of the entire quiet, and safety of France. Thou owest (O France) the begin­ning of thy good fortune, to the Fathers armes, the perfection to the Sonnes lawes. The one (Great) hath raised thee, the other (Iust) hath confirmed thee, the one by bat­tailes, hath layd the plat-forme of thy re­establishment, the other by his ordinances doth daily build and perfect thee. The one by his victories hath cured the wounds of warre, the other by his prudence, that of Duels, which still continued bleeding in thy body. Thou now seest that accomplished, which wanting to thy wishes, seemed to be deficient to thy good fortune; this rage is layd asleepe, not without astonishment; this fury extinguished not without admiration: the bloud distilling from thy veines by this channell is now happily stayed: This gene­rous bloud formerly shed to thy losse, is now happily reserved for thy defence. Nor hast [Page 100]thou small occasion of doubt, to whom thou art more obliged; whether to the Fa­thers valour, which hath purged thee of the bad bloud of Rebels; or to the Sonnes ju­stice, which hath reserved for thee the best bloud of thy children. It is reported, how neither prohibitions, nor menaces of lawes, could at all stay the fury of the Milesian Virgins, immolating themselves by a blou­dy death, till the infamie of being exposed naked after their death, cured their spirits of this frenzie, shame gaining that of them, which feare could not effect. So, since Du­els have not (at Court) found this vaine ap­plause, serving as a spurre and object to their savage ambition; and that our King is not satisfied in the onely prosecution of them by his Edicts, but hath farther pursued them even to his Louure, by hissings and disho­nours; his Royall discretion hath thereby found the true remedy against this blinde passion, which obstinating it selfe against the terrour of all torments, could be onely over­come by the apprehension of this disgrace. A false honour nourished it, a true shame hath healed it.

Who therefore seeth no, if hee be not blinded, and who acknowledgeth not if he be not ungratefull, the visible wonders of divine providence, in causing his royall en­terprises to be atchieved with so great suc­cesse, and more honour, against all impedi­ments; in such sort as to oppose his designs, is not to stop, but advance their current? would not one say that heaven had passed a contract with him, to overthrow what­soever resists him? or that his Genius, which managing all wills, forceth likewise and captivateth all attempts under his authori­ty, all perils under his prosperity, and all disasters under his good fortune? See we not (so soone as any storme riseth against him) how heaven brings him, (not as the Anti­ents have said of D [...]metrius) Cities surpri­sed in the hunting-toyles of his fortune, Plutarch in the life of D [...]met. but hearts more happily submitted to his obedi­ence by the nets of love and duty? Seemeth it not, that God suffereth not those assaults which molest him, but onely for his farther glory? As weight is to the Palm-tree causing it to become more stiffe; or fire to gold [Page 102]which refineth it. So it is credible, that hea­ven, amorous of the title of Iust, whereat his intentions ayme, and whereof his lawes and wisedome have already afforded us the first fruits, worketh all these miracles in sight of nations, to let the world see, that the victories, triumphs, obedience of subjects, the good affection of the people, and all sorts of prosperities doe crowne and accom­panie Iustice. Plato in Hip­parchus. Plato reporteth how Hippar­chus caused this excellent sentence to be en­graven upon a pillar erected in the market place of his chiefe Citie: Apply thy selfe to that which is iust: But our King even from his entrance to the Crowne, carrieth the same imprinted in his heart, hee produceth the fruits thereof in his actions, he heapeth up the honour thereof in the generall prai­ses all men afford him; already doth Histo­ry erect unto him a pillar more durable than marble and brasse, therein to leave engra­ven before the eyes of all after-ages, the glo­ry of the name of Iust: and heaven confer­ring all these happy successes upon him as a salatie and recompence, addeth yet (for his [Page 103]farther honour) to the crownes of Iustice, the triumphs of valour.

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

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

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

I will therefore now descend from this generall consideration of Politicke Instice, to the particular duties of so beautifull and usefull a vertue. Iustice is as the herbe called Trefoil, or the triple pointed Trident; or [Page 105] Gerion with his three heads: For man having three principall objects of his actions: God, himself [...], and his neighbour: Iustice obli­geth him to all these three; from whence are derived and sprung three offices and gene­rall duties of Iustice. These three branches rising from this root, doth againe divide it selfe into three other small slips, producing the severall fruits of such duties as we are to yeeld to God, to our selves, and all men; and this differently in consequence of the different obligation arising out of the ranke and place each man holds in the order of civill society. So as that Politicke Iustice, whereof we speake, doth first of all produce from its stocke, three great branches, to wit, these three generall duties, the first toward God, the second toward our selves, the third toward the publike: these three bran­ches, doe after each of them shoot forth o­ther small twigs, namely the particular du­ties to each one of these three, whereto Iu­stice obligeth the Politician. Our duty to­ward God produceth two: Religion with piety, and the right intention in counsels and [Page 106]actions. The duty toward ourselves, other two; the care of a good name, and the re­gulating of our actions and comportments. The duty toward our neighbour produceth foure: good example, solicitude, fidelity, and the love of publike good. Now herein are comprehended all the other vertues, all the endeavours and fruits of particular actions, which issue and are derived from Politicke Iustice.

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

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

REligion is the first duty of Politicke Iustice, concer­ning God, not onely out of Philosophicall reason, affirming how nothing acquireth greater credence and authority toward men, Princes, and Magistrates, than to be esteemed Religious, beloved and favoured of God; as it is ma­nifest by the examples of all such who have either founded, polished, or governed Re­publikes: but chiefly because those who here on earth supply Gods place, J have said yee are Gods, (saith the spirit of God in Scripture) are obliged by a more particular tye than the generality of men: to acknowledge him whom they represent. All waters come from the Sea, and returne thither; all power, all authority and superiority comes from God, and ought to returne to him. It comes from [Page 108]God by extraction, it should therefore re­turne from us to God by homage: if the motive of acknowledgment and duty have no lesse power over men, than Nature hath over-things inanimate. We see even among men, that those who have not their digni­ties by extraction, but hold them of others, as from a Prince or King, are obliged to in­crease in humiliation and acknowledge­ment toward their superiour, as they rise in greatnesse and authority over others: for should they (as Sejanus) pervert their Ma­sters beneficence into matter of slighting, pride and rebellion, they would thereby convert their exaltation into occasion of ruine. So the great ones of this world, who hold their dignities not of nature making all men equall, but of the will, providence, and ordinance of God, which hath distin­guished them into divers rankes; as they are more obliged to God than all other men; so ought they be more humble, gratefull, and religious toward God than others; and by how much the more his favour exalteth them, by so much the more should the con­sideration [Page 109]of their originall meanesse hu­miliate them. See we not, that the farther a tree shooteth up his branches toward hea­ven, the lower it sinkes its root into the earth? the higher a house is, the deeper is the foundation; and the wonder herein is, that its profundity supports it sublimity, and the sublimity would become its ruine, were not the depth of the foundation its firmest soli­dity. Is not this an instruction to the great men of this world, that they should abase themselves by homage, Religion, and piety towards God, in proportion as God raiseth them in authority over men: and if the hu­mility of this acknowledgement be not the foundation, and support of their greatnesse, their owne pride will be their destruction. God will debase thee (said Daniel to King Na­buchadnezzer, who would not acknowledge God, but rather seeke to make himselfe God) God will debase thee even so farre, as thou shalt learne, that the most high hath dominion over the raigne of men. The Angels of the highest order are most obedient to God, most prompt to execute his will, and who more [Page 110]then all others, acknowledging their owne impotency, and his omnipotency: and he who in his creation was the principall of all other Angels, was not cast downe from his ranke, but for having falne from this hum­ble acknowledgement. God putteth downe the proud, and exalteth the humble, saith the Scripture. And in truth, if wee observe in Histories all those proud and impious per­sons, who as Nemrod strive to scale hea­ven, and lay the foundation of their great­nesse in Atheisme and irreligion, wee shall finde that they have all of them builded Towers of Babel, that God hath cōfounded them all, and left the markes of their follies in their confusions, and of his wrath in his revenge: wee shall in conclusion see this truth of the wi [...]ked Antiochus his confession, which Gods chastisements as a racke, wre­sted from his sinfull lips: Truely (saith hee) it is a iust thing to subiect our selves to God; and that a mortall man should not dare to march equall with God. We shall on the contrary side observe, that the piety of Princes hath caused their estates to flourish, and their [Page 111]religion hath at all times maintained their crownes. Who hath raigned either longer, more happily, or more gloriously in Iudaea than David? Salomon before his prevari­cation? Ezechias? Iosias? At Rome, than Con­stantine the great? In Greece, than Theodosius the yonger? in France, than Charlemaine and Saint Lewis? is not this to prove, that reli­gion and piety propose temporall prosperi­ty for recompence? Time is her course, eter­nity is her ayme. Yet would God shew by these examples, that (in consequence of his promise) when we first seeke his Kingdome, his justice, and the observation of his lawes, temporall blessings are further added, as by accessary and dependant rights.

But that which should further incite those who have the government of States, to a higher straine of Religion and piety towards God, than ordinary persons, is the greatest need they have more than all o­thers, of his illumination in their counsels, of his conduct in their enterprises, of his force in their executions, and of his provi­dent care in their various occurrents, dan­gers [Page 112]and difficulties. How often finde they themselves entangled in Labyrinths, whence neither humane reason, nor morall vertue can any way dis-engage them. And then it is when they stand in need of a more sublime instinct, a more eminent light, and more heroicall vertue: which Aristotle him­selfe, though a Pagan, acknowledged in his Ethicks; where he termeth this vertue Di­vine and supernaturall, and those who are therewith adorned, divine persons. And in another place he saith, that those who finde themselves toucht by this divine instinct, ought not as then to take advise of humane reason, but onely to follow the interiour in­spiration, by reason they are inspired by a better and more sublime principle, than is the knowledge of reason, or the motion of nature. But who seeth not, that they who administer the weighty affaires of King­domes and Common-wealths, where rea­son and humane Prudence often comes short, have more need than all others of these instincts and these divine motions, which God (doubtlesse) doth more easily [Page 113]communicate to those whom a true devoti­on draweth nearer unto him. D. Tho. 12. Quest. 68. Theologie in­formeth us (upon this subject) that for the inducement of soules to these sublime mo­tions poducing the generous acts of heroi­call vertues, God imprinteth in them cer­taine divine habitudes and supernaturall in­clinations which are called infused gifts of the holy Ghost. Gifts which being distri­buted by God, not so much for the particu­lar good of the receiver, as for the generall good of others, seeme to be more particu­larly reserved for them, who have the charge and conduct of States, whether spi­rituall or temporall.

But is it not apparant, that those who be­come the most pious and religious towards God, are the best disposed subjects to re­ceive these spirituall endowments, necessa­ry for the high attempts of generous acti­ons? Vpon whom shall my spirit descend, (saith God by the Prophet) but upon him who hum­bleth himselfe before my face, and who feareth my words? The feare of God, daughter of true piety, is one of those gifts of the holy [Page 114]Ghost reduced to the number of seaven by the Prophet Isaiah: Isa 11. A feare which dejecteth not the spirits (as Libertines will have it) but doth rather rayse them, and by submit­ting them to God, elevateth them over the whole world.

Examine History, and ye shall finde, that they who have had piety and the feare of God engrafted in their soules, are the men who have produced the bravest acts, both of Magnanimity, Constancy, Wisedome, Prudence, Valour, and Counsell, as well in warre as peace: nor have they been weake in any thing, save onely in iniquity, a thing wherein the world so much sheweth its strength. But iniquity is not strength, it is no better than weakenesse, either of the under­standing, which errour blindeth, or of the Will which passion transporteth, or of the Appetite which pleasure captivateth, or of the Sense which the world deceiveth: wher­as piety and the feare of God arming the understanding against falsity, the will a­gainst concupiscence, the appetite against voluptuousnesse, and the senses against all [Page 115]snares, it causeth the soule to become vali­ant, invincible, and inexpugnable against all manner of attempts, and proper for the production of generous actions and heroi­call atchievements.

Now besides that piety towards God disposeth the soule to great and glorious a­ctions, (a requisite disposition for all good States-men) it moreover procureth the fa­vour and love of God, thereby to cause all their designes gloriously to succeed, and hap­pily to surmount all oppositions. To this purpose we reade in our Histories, that Phi­lip the King of France, after so many battels, victories, and triumphs, which crowned him with immortall honour, applying him­selfe yet daily more and more to piety, to the exaltation of Religion, to the foundation, enrichment, and adornement of Churches: certaine States-men intimated unto him (un­der colour of publike good) that so great li­beralities exhausted his treasure, and that he might employ this beneficence, both to better purpose, and with greater glory to himselfe, in advancing the poore families [Page 116]of souldiers, and gentry, then in adding more to the riches of Churches and Altars. Yee then wonder (answered this wise King) at what I doe for the worship of God: but if you reflected upon the frequent necessities and perplexities wherein wee have beene formerly plunged in our warres and battels, and out of which the mercifull hand of the Almighty hath a thousand times visibly pro­tected and saved us, beyond all humane reason and likelihood, having wrought so great things both for the safety of our per­son, and the glory of our State: yee would finde no excesse, but rather a defect in what I doe for his service. I alleadge this sage an­swer as proceeding from a King who under­stood the truth thereof by experience; to shew, that if great persons, and those who stand at the helme of great States and Em­pires, did feriously consider the occasion they have to invocate the favour and parti­cular assistance of God, amidst so many tra­verses, obstacles, and difficulties, as daily encounter in eminent affaires, they would become more pious and religious towards [Page 117]God, then divers of them for the most part appeare to be.

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

BVt since Religion ought not to be vaine, nor with­out workes, nor piety a tree without fruit; the fruits therefore of piety fit for a right Politician, are zeale towards the worship of God, obedience to his ordinances, reverence towards his my­steries, respect to his ministers, and submis­sion to his Church. God hath placed in heaven (saith an holy Father) two great lights, the Sunne and Moone; and on earth two soveraigne powers; the spirituall and temporall: but as in the heavens, the Moon borrowes her light from the Sunne; so on earth the temporall ought to receive from [Page 118]the spirituall, the light of true wisedome, necessary for its guidance. The law of God, which the Church proposeth and explica­teth, ought to regulate the world; the light of God which this Sun distributeth, ought to illuminate it; It goeth astray if it follow not this light, and it loseth this light if it turne the backe from this Sunne.

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

THe integrity of intention in counsels and actions, is the other dutie of Politicke Iustice towards God. For it is a quality requisite in every just and honest acti­on; as the forme which gives being to mo­rall honesty: but the intention cannot bee sincere, but by relation of the action to the [Page 119]true end of man, which is God. So as the action cannot be good and just if it tend not to God, either by the hearts intention, or at least by the nature of the worke, which of it selfe hath relation to God, by meanes of the beauty of that object it reflecteth on. And in this sense, all the excellent actions of Pa­gans and Infidels, performed for the beauty of vertue, not for vanity, profit, venge­ance, and other vitious and irregular ends and affections; had of themselves a kinde of relation to God, though man be not aware thereof: Nay, it is moreover the opinion of the most learned Divines, that these acti­ons (by their condition) appertaine to eter­nall reward, though the hindrance of infi­delity causeth them to faile in the attaine­ment. For whatsoever is effected (purely) for a vertuous end, is good; what is good, is gracious in Gods sight; that which is a­greeable to God, is conformable to his will, either revealed unto us by his law, or in­grafted in us by nature; and whatsoever is sutable to his will, belongeth to life everla­sting: since the Scripture saith: That life is [Page 120]found in the observation of his will: but each thing belonging to life everlasting, is not sufficiently availeable for the acquisition thereof, if faith, charity, grace, and all other necessary qualities doe not concurre. Who knowes not that the faith of a Christian dy­ing out of the state of grace, is notwithstan­ding a thing belonging to eternall life, in its owne nature: yet by reason of sinne, though it appertaine thereto, it arriveth not thereto: As the childe who is debarred of his pater­nall inheritance to whom it belongeth, when at any time the right acquired by his origine, becommeth unprofitable unto him by his offence. So all good morall actions, have naturally right to the inheritance of ce­lestiall felicity, which is mans last end; but they faile thereof through their default, when either sinne, or infidelity maketh their former right unusefull to them. Now this is sufficient to shew, that all actions purely performed for a vertuous end, be they particular, acconomicall, or Politicall, levell and goe directly toward God, though man dream not at all of any relation to that end.

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

All this doth punctually shew us, that it is an obligation in Politicke justice concer­ning God to conforme, by a right intention, [Page 122]our propositions, counsels and actions, ei­ther to naturall reason, or to divine law, or to just humane lawes, and by this meanes to cause the State to tend to God, which is the common end both of the Church and State, of spirituall and temporall▪ of body and soule. And truely since Iustice willeth us to afford to every man his due, tempo­rall States being of Gods institution and de­maine, Iustice commandeth us, that an ad­ministration conformable to his will, should have relation to his glory. Thither it is all ought to ayme, namely amongst Christi­ans who acknowledge whence they come, where they are, and whither they tend, as knowing their originall, their estate and end. The whole world is made for man, and man for God; now though he hath two distinct parts, the body and soule, two dif­ferent motions, one of reason, the other of appetite: and consequently two severall e­states, spirituall and temporall; yet so it is, that he hath but one onely finall end, which is the enjoyment of God. He is therefore obliged to cause all to ayme at God: body [Page 123]and soule; reason and appetite; the spirituall and temporall: As the Prophet David who sayd unto God: Both my soule and my flesh thirst after thee. All within mee, aspireth to thee O Lord, my soule and the powers ther­of, my flesh with its dependencies, these two parts composing my all: though diffe­rent in nature, unite themselves by affecti­on, and having but one end, have likewise but one desire, causing their divers moti­ons to tend to the same Center. See here, that not onely the soule, but the body like­wise ought to ayme at Almighty God, who is the finall end, and will be the crowne of both: when after the resurrection, the soule faelicitated by the vision of the God-head, shall make the body happy by the redun­dance of her beatitude, so as both of them shall enjoy God: the soule by vision, the body in its manner, by the sensibility of these sweets: the soule by union, the flesh by participation and society: the soule by the intermise of the light of glory, the flesh by the communication of the soules glory. So as if God be the end, the Crowne, and [Page 124]the soveraigne good, not of the soule one­ly, but likewise of the body. And if these two parts composing man, ought equally to ayme at God; is it not altogether necessarie, that Politicke power having charge to di­rect whatsoever belongeth to the body, should propose God both for object and end, as well as the spirituall power, which governeth these things touching the soule? If the flesh cause man to perish, can the spi­rit save him? If the temporall make him slip from God, the spirituall desiring to con­duct him to God, shall it not see it selfe fru­strated of the desired end? To undoe ones selfe on the one side, is no lesse than to be lost on both sides: since the soule followes the body, the one part the other, and the whole the parts.

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

AFter we have given to God our sincere Intentions, we after owe to our selves the care of a good name, which is necessary in a Magistrate, for profiting the publike, as the communication of the Suns light is for illuminating the world. Moses in Deuteronomy required this quality for those he intended to place over the peo­ple, Cap. 2. and this point dependeth on the other: for as a straight body casteth an upright sha­dow and a counterfeit one, a crooked: so commonly a good conscience casteth the shadow of a singular reputation, a wicked one, the shadow of a bad fame. And though the intention be a secret of the heart, not comming to sight before the eyes of men; [Page 126]yet doth shee shout forth (as a hidden root) the fruits of such actions, as discover the treee. Yee shall know them by their fruits: (saith truth it selfe.) It was no unfitting re­semblance, when the Ancients compared vertue to the body, and a good name to the shadow following the same. For as the bo­dy perspicuated by the light, casts a shadow, which may be called the daughter of light, and of the body: of light causing it by en­countring the body; and of the body, pro­ducing it by being reflected upon by the light; So vertue lightened by publike ac­knowledgement, produceth reputation, which may be termed Ioynt-daughter to vertue, and acknowledgement, of acknow­ledgement which seeing vertue, takes no­tice thereof, and of vertue which encoun­tred by acknowledgement, produceth it. So that as the shadow is the production of the body lightened, so honour is the childe of vertue acknowledged. But it happeneth that in the morning the Sunne reflecting a farre off upon the body, the shadow goes before; towards noone, beating plumme [Page 127]upon it, the shadow walkes aside by it; to­wards evening, leaving it behind, the sha­dow followes it. The like it is in rare and eminent persons: the first view of spring­ing vertue, beginneth betimes to cast before them the reputation which precedeth them, levelling the way for them to great actions. In the midst of their course being exposed perpendicularly to the eyes of all men, glo­ry marcheth along by them; and afterward in the evening of their age, the certaine proofes they have shewed of their vertue and goodnesse, goe before them as a cleare Sunne, to prepare for them a renown which shall follow them eternally in the memory of after-ages. Observe all the Ancients who have appeared upon the Theater of the most famous States, honour hath gone be­fore them at their entry, accompanied them in their course, and followed them after their death: honour hath beene the Herald, which marching before them, hath opened the way for them to great designes: honour hath beene their inseparable convoy in the execution of their famous exploits: honour [Page 128]hath moreover beene their immortall crowne after their decease. And it is a touch of Gods divine Providence in the conduct of sublunary States; so to governe those whom he pleaseth to make choice of as in­struments of his favours, and for the safety of Empires, as he causeth the glory of their vertue betimes to appeare amidst the dark­nesse of most corrupted ages, putting them into credit, in the midst of disorder, raysing them in the middle of ingratitude, maintai­ning them in the throng of envies, illustra­ting them among calumnies: affording them this honour not for a subject of ambi­tion and vanity, but for occasion and obli­gation, to imploy the vertue afforded them for publike utility, and after they have shew­ed themselves worthy cooperators with his Providence in so great a worke, hee for ever conserveth the memory of theirnames, to the end their vertue having beene usefull for the age they lived in, their example may serve for future times.

Good fame therefore is the inseparable shadow of vertue in publike persons; and [Page 129]as Mathematicians measure the height of the body by the length of the shadow; and as the Ancients have discovered, (by the extent of the shadow of Mount Athos) the sublimity of its eminent top; so shall we sel­dome be deceived in taking the modell of the vertues in eminent persons, from the measure of their reputation. For it is a max­ime verified by experience, that most men following the tide of naturall inclination, are more subject to scandalise, than praise; and if they erre in their judgements concer­ning those who govern them, they are soo­ner transported to rash censures, than to waine praises. The very shadow of one single vice, sufficeth to procure publike blame, a thousand vertues being no more than necessary to acquire generall approba­tion. All men take notice of faults, few in­quire into perfections. We rather discover in God, what he is not, than what hee is: and imperfections which cannot possibly suit with him, doe sooner present them­selves to our imaginations, than perfecti­ons, though absolutely essentiall in him. [Page 130]A small errour was soone espied in certaine pictures Apelles exposed in publike, but a thousand excellent touches therein were not at all observed. Philopaemons dwarf like sta­ture was contemned, but the magnanimity of his spirit uncommended. One houre of Eclipse causeth the Sunne to be more gazed at, than a thousand cleare dayes. All men looke upon the Sunne in Eclipse, but there never was any, save one onely Eudoxus, who lost his sight by the over great pleasure he tooke in fixedly beholding those glori­ous beames. Those souldiers who follow­ed Caesars triumph, published his vices, but concealed his victories. Briefly, one single imperfection among a million of excellent endowments in a publike person, is suffici­ent to stirre up the sting of tongues. As one onely ulcer in a sound body, is enough to draw flyes to fall upon it. So as the most certainetriall of a vertue appearing in pub­like, is the good reputation and common ap­probation of the people, by so much the lesse suspected when it praiseth, as it is more inclinable to carpe, than commend: and in [Page 131]that nature and custome inclining it to in­vectives, there had need be a very solid sub­ject to draw it to commendations. The ge­nerall voyce is very defective in what con­cerneth the knowledge of such truths as we are to follow, and in the election of those good things we are to affect; since the sen­ses, not reason rule these decrees. And true­ly herein this sentence is verified, That the greatest voyce is the worst. But in the appro­bation or reprobation, in the blame or praise of publike persons, experience hath almost at all times verified this contrary Maxime: The voyce of the people is the voyce of God. And it is a strange thing to consider, how that which causeth them to erre in the judg­ment of generall truth, keepes them from erring so easily in the approbation of parti­cular actions: The reason is, for that before they approve any action, but chiefly a pub­like one concerning themselves, as being good, and just, it is necessary the benefit be so cleare, so evident, and palpable, as to cause it selfe to be perceived by its utility, and to discover it selfe by its owne clearenesse. [Page 132]Setled and well framed spirits, judging by Maximes, presently perceive a farre off, the good of a publike action; but the muddy-brain'd multitude judging onely by the sense, seeth not at all, but when experience hath so manifested it unto them as there is no que­stion to be made: It knoweth not how to commend, but when it tasteth the fruit. Wherefore in this point, the voyce of the people is ordinarily an Oracle. Besdes, the knowledge of what is worthy of honour, is generall to all, and is often more cleare in those, in whom art hath not corrupted na­ture, and who not knowing how to cloake ill, by reasons, precepts, and apparances of good, cannot admit nor approve good but [...]its naked purity, and in the ingenuity of [...]s naturall grace.

Moreover, God often pronounceth his judgements by the mouth of the people. Balaams she-Asse speakes, and God inspireth words. Sucking babes unloose the string of their stammering tongues to praise vertu­ous persons: now it is God himselfe who makth use of babes and sucklings, to raise [Page 133]the praises of vertuous persons to farther perfection: they afford the tongue, God gives the motion; the suffrage is from earth, but the sentence from heaven.

All this proves, how the common voice of the people in the praise and commenda­tion of famous persons, seldome straye [...]h from truth: and chiefly when it is not one­ly a common and universall voyce, but a constant, firme, and persevering approba­tion. For, to be onely approved by the peo­ple for some short time, or during the hear of some plausible action, is rather to be e­steemed a sudden flash of fortune, than any true testimony of merit: it is rather a re­proach than a glory: since this may well happen to most wicked persons, to the sedi­tious, to Saturnines, to Gracchies. But to be constantly, and with perseverance com­mended by common suffrages, cannot bee other than justly, and with reason. Phocion himselfe, and Aristides have not enjoyed this priviledge, to whom though vertue hath not beene deficient, yet hath good for­tune fayled them. And truely, to conserve [Page 134]constantly an untainted reputation, amidst so many affections, opinions, judgements, passions, motions, various interests, among so divers oppositions, affaires, difficulties, favours, disgraces, alterations, vicissitudes; and worldly revolutions; I cannot say whe­ther one hath more need of integrity, of prudence, or of good fortune; or rather of an equall share in all the three: The gold is well refined that abideth this touch, the li­quor well purified which passeth by this Alembeck, the childe worthy of Sparta which this vineger tryeth; the lot very le­gall that swims upon this Rone, the Palme very strong which boweth not under this burthen; the onely and singular Alpheus which conserveth the sweetnesse of his wa­ters, through the brackish waves of this Sea: and that name is happy and right for­tunate, which can passe through so many censures, without being interessed, and by so many mouthes without being blasted.

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

THis generall consideration of the reputation which accompanies the vertue of publicke persons, opens mee the way to speake more particularly of what concerneth this subject. And first, of the ob­ligation which they who desire to profit the publicke, haue, to endeavour to acquire, and conserve this good repute. A good re­putation maketh not the vertue greater, but onely more illustrious; it affordeth it not a­ny farther perfection, but greater glory; and as the light of the Sunne addeth nothing to the beauty of the Vniverse, but doth onely manifest it, and expose it to sight: so ho­nour is a light which augmenteth not, but discouereth the beauty of vertue: Praise in­creaseth not, but declareth merit. Now it is [Page 136]not sufficient for man (borne for society) to be good in himselfe, if he appeare not so to others, and that he be acknowledged for a good man, not so much for his priuate glo­ry, as for the publike avayle; since if con­tenting himselfe with the testimony of his priuate conscience, he neglect that of a good name: he is unjust toward himselfe, depri­uing himselfe of the honour due to vertue; and more unjust toward others in frustra­ting them of the fruit of that good example he oweth them. For it is another fruit of ho­nour, that by making vertue more illustri­ous, he thereby maketh it more usefull, and by how much he causeth it to be more cog­noscible, the more profitable doth he make it; the prayse he produceth being as a sacred seed causing either the secret reproach of the opposite vice, or the desire of a like ver­tue to spring in all hearts. It is moreover the na [...]ure of good to become more profitable, the farther it is diffused. Whence it is, that all things naturally have either seed to com­municate by the production of their sem­blables whatsoever good they have, or an [Page 137]inclination to diffuse themselves to the end to communicate them. Salt hath not its sa­vour, but to the end to bestow it; Muske its scent, but to impart it, the Sun its light, but to make it common. All whatsoever hath any perfection capable of communi­on, is borne for others: should vertue then alone be to it selfe? should it be solitarie in the world, or so envious, as to hide her beauty, or so particular, as thereof to de­prive the publicke? If she conceale the good she hath through envy, she is criminall, if by negligence, she is vicious, if to avoyd the danger of vanity, her over-advisednesse makes her timorous, and this over-much feare reprehensible. It is requisite she avoid her detriment, yet not that she abandon her duty. Vertue beareth the obligation of pro­fiting the Publicke continually annexed thereto, and the generality have right to demand this debt of her, whereof shee can­not duely discharge her selfe, without en­deauouring to acquire and conserue a good fame in producing laudable and inimitable actions. Let men see your good workes, saith the [Page 138]Scripture: whereupon diuers learned Di­uines haue held, that although euery man be absolute master of his owne goods to giue or dispose them at his pleasure, yet that he is not absolute disposer of his same, but onely the faithfull guardian and dispencer thereof; he oweth the conseruation there­of to the publike, though hee neglect it for his owne particular: nay, though he were Master, yet so it is (as the Civilians say) it [...]oncerneth the Common-wealth, that pri­ [...]ate persons should not mis-employ their goods; how much more then that they wrong not their reputation? If therefore the good fame of priuate persons be the pub­li [...]ke intrest, what shall wee say of that of publicke persons, and of such who raised up to the throne of honors, are obliged to cause, their vertues to appeare by so much the more illustrious, as it is farther exposed to the view of all men, and by so much the more profitable, since it ought to be usefull to all others?

That de­grees and dignities do particularly oblige pub­licke pers­ons to con­serue their reputation, as in the world, and in man the little world, the parts which hold the most e­minent pla­ces, have more luster and beauty than the restThe ranke they hold sufficiently shew­eth, what they ought to be, and what man­ner [Page 139]of persons they ought to appeare. Doe we not plainely see▪ how whatsoeuer is most high, and eminent in the Vniuerse, hath more glosse and majestie then the rest? So as one would say, that nature desired to deuide to each thing; either beauty accor­ding to the ranke, or a ranke proportiona­ble to its beauty. The celestiall bodies ray­sed on high above the rest, as upon the fane or pinacle of this beautifull Temple of the world, have they not likewise more splendor than all other bodies, and seemeth it not that the clarity they have, maketh them worthy the place they possesse? A­mong elementary bodies, fire holding the highest place, is it not the most pure? and the earth enjoying the lowest ranke, is it not inferiour to all the rest, as well in beauty as situation? In the order and disposition of the parts, whereof mans body is so grace­fully composed; the face as most eminent, is it not accompanied with a greater variety of graces, adorned with more attractions, animated with more lively colours: and the eyes placed in the upper part of the face, as [Page 140]stars in the firmament of this little world, shew they not in their excellency (far sur­passing all other parts) the justice nature observes in the distribution of rankes? Are not these, as it were secret instructions given by nature to those who hold the highest dig­nities among men, to rayse (by a good repu­tation) the splendor of their vertues, in e­quality with their ranks, and to shew them­selves most worthy of honour, as it impor­teth they should be most honoured, as be­ing the face and eyes of the States body, the Sunne and firmament of the Common­wealth? when the earth sheweth clearer than the skies, and the feet fairer than the face; is it not a prodigy in nature, a monster in reason, and a disorder in policy?

That a good name is needfull for publicke persons, for the authori­zing their dignity and vertue.Now besides the degree they hold, the very service they owe to the publicke, obli­geth them to the care and observation of their renowne, without which all their acti­ons being without reputation, will prove unprofitable, and all their advises as the O­racles of Cassandra, hissed at, and rejected, how good or true soever they be. For as the [Page 141]Coyne not marked with a lawfull stampe, passeth not in matter of merchandize, though it be of good gold or silver: so the words and actions, not carrying the marke of a good reputation, suit not with generall approbation, even when they are just, and may be usefull. The substance is good, but the stampe is rejected. Truth it selfe loseth its grace and weight in the mouth of such as are suspected of vice and untruth, and even vertuous actions are not readily received, comming from such whose innocency is questionable. We feare them, as we doe Pre­sents sent from enemies, either that they are mistaken, or that they seeke to deceive. No man will beleeve (as the fable saith) that the Foxe will give sound advise, or that the Wolfe can doe good, the skinne is suspected though the counsell be sound. Who know­eth not, that in a certaine ancient Repub­licke, a good law which a suspected person propounded, would never be admitted be­fore the same, was proposed by a person of knowne integrity? So much doth suspition enervate, & a good esteeme maintain credit.

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

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

BVt to acquire, and conserve this good name, The first meanes is avoyding ill so neces­sary for the maintenance of the authoritie of vertue, and the dignity of high charges: the most assured meanes is that which King Agesilaus shew­eth us: To say that which is good, and to do what is honest: which in a word is, to shew our selues irreprehensible in our counsels, and actions. If you will have good re­nowne, learne to speake well, and to do bet­ter (saith Epictete in Strabo) Whereupon So­crates giveth this briefe instruction to Ma­gistrates, for the acquiring a good name, to wit, to endevour to be the same they would appeare. For both mines of gold, and springs of water, though hidden, do notwithstand­ing continually send forth certaine marks [Page 144]upon the surface of the earth, which dis­cover them, the former small graines of gold, the latter coolenesse and humidity: So likewise true vertue engraven in the soule, daily sendeth forth certaine and evident signes of her presence, & as flashes of her light Dissimulation may counterfeit truth, but never imitate her, and lesse per­fectly represent her. The Ape beareth certain touches of mans face, but every man still knowes it for an Ape. The painted grapes of that ancient Limmer, had the forme and colour of true ones, but they deceived onely birds. The counterfeit Cow of Myron, de­luded onely other cattell. The apples of So­dome deceive the eye beholding them, but not the hand touching them. Counterfeit gold may impose true apparances upon the eye, but it cannot cosen the test. Apparan­ces and pretexts, may well disguise vice, but facts will manifest it: and if Midas have As­ses cares, hee is much the nearer to hide them, or to stoppe mens mouthes; when Reedes and Canes having neither eyes to see, nor cares to heare, will finde a tongue [Page 145]to discover and divulge it. There is nothing so bidden, but comes to light, (saith the Scrip­ture.) A good name, and chiefly in men e­levated to honour, is a tender businesse, and of the nature of flowers, which lose their smell and grace if they be but onely touch­ed It is therefore not onely necessary to pre­serve it from blame by avoyding ill, but e­ven from suspition, in eschewing whatsoe­ver carryeth the shadow thereof: blame foyleth honour, suspition blasteth it: and though, after difference, vertue rest entire, yet doth the authority thereof remain woun­ded: and as the Sunne eclipsed by the op­position of the gloomy body of the Moon, remaineth still cleare in it selfe, but darke­some to us. So vertue eclipsed by the mis­chievous encounter of suspition and pub­licke distrust, though she be at all times cleare and shining in her selfe, yet so it is, that she becommeth obscure and uselesse for others.

2 In produ­cing the workes of vertue.To leave one terme, is not to touch the other. To avoyd evill is as much as not to be ill, but it is not presently to be good. Ver­tue [Page 150](faith the Ph [...]losopher) tendeth to opera­tion: to avoyd blame, is not to be reproach­able, but it is not instantly to be commen­dable. Praise is due onely to vertuous acti­ons: but to flye vice, and practise vertue, to avoyd reproach and merit glory, is the per­fection. It is from thence the splendor of a faire and solid renowne resulteth. Men cannot praise, but what they prize, nor prize but what they know; nor know but what they discover. Vertue appeareth not, it is hidden in the soule, but the reputation her workes produce in the opinion of men, is a light causing her to be both admired and reverenced. To this purpose the Astro­logers say, that we see not the Sunne, but the light thereof onely: and the Philoso­phers, that we discover not the presence of spirituall substances, but by their actions. The good odour discovers the Muske, good workes vertue. Wee see not God, the An­gels, the soule, nor the winde, but we per­ceive Gods presence in the world; the An­gels in their place, the soule in the body, the winde in the ayre, by their effects: of [Page 151]God by his Providence, of the Angels by his wonders, of the soule by its discourse, of the winde by its blast. Wouldst thou have thy vertue commended? let us see it. Desirest thou we should see it? cause it to o­perate, shew her workes, and we shall per­ceive her presence, afford us her fruits, and we will returne her due commendations. How wilt thou have us know, that thou art in possession thereof, if thou producest it not, or that it is living in thee, if it have no operation? It cannot be without living, nor live without working Habitude (saith the Philosopher) is in the power, vertue in the action; vertue cannot be idle, if shee be so, she dyes; if she dyes, she is no more. Fire leaves to be, when it gives over burning; the spring dryeth up when it leaveth run­ning; the tree dyeth when it putteth forth no more leaves. The Crocodile (as they say) leaves to live, when he makes an end of growing: the heart loseth life as s [...]one as motion. The life of all things ends with the [...]r operation. So vertue ceasing to ope­rate, is eyther not any longer any thing, or [Page 148]will speedily be reduced to nothing; She is either dead, or drawing on towards her end, her vigour is extinguished with her action, and her idle languishing and dying habi­tude onely remaineth.

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

VErtuous actions then are necessary, both for the conservation of vertue, and for the production of honour and praise, which is her light & lustre. Here may enter, nay here ought all vertues to meet, not onely Politicke, but even those vertues proper to a private man, as tempe­rance, chastity, sobriety, humility, modesty, benignity, and others, which regulate their lives and manners, who are therewith ador­ned: these being not precisely necessary in [Page 149]a Magistrate, as a Magistrate, but very fit­ting as he is a man, and more as he is a Chri­stian▪ Nay, I say as a Magistrate, he ought to possesse them in a higher degree than the vulgar; since in a selected person, nothing ought to be ordinary, but all choice, all high, and all proportionable to the place he hol­deth: For as man (as touching the body) participateth of the elements with beasts, and plants, but yet in a more excellent man­ner, proportionable to the dignity of his reasonable nature, raysing him above the rest of corporall things: so those vertues practised in a slacke manner among the peo­ple, ought in Princes and Magistrates to be farre more eminently exercised. For they be­ing instituted not onely for the maintenance of peace, but of good manners likewise a­mong the people, they owe for the one, vi­gilancy, and conduct; for the other, exam­ple and good life, and if peace requisite in society, be not ordained and appointed but to cause them to live vertuously, and accor­ding to the lawes of just reason, it seemeth that those who governe them, are not so [Page 146]much redevable for their good guidance in causing them to live in peace, as for their good example in procuring them to live well. The one is but the meane, the other the end. Wherefore it is, that not onely Politicke vertues, but all the rest likewise are right necessary in Magi­strates, even by the lawes of Pagans, and by the decrees of humane wisedome. Who knoweth not the Carthaginian law, com­manding such a temperance, as it even obli­ged men to abstaine from wine? Who is not acquainted with the Roman lawes, so strictly enjoyning Chastity to Senators, and to others raysed to honours, as the pri­vation of their dignity was the penaltie of their impudicity? It is apparant that Quin­tus Curtius, (of an Illustrious family) was degraded from the Senate by the Censors for his adul [...]eries, S [...]l [...]st in Con [...]u. Ca­t [...]. and that Lucius Sulpitius, of a Confularie family, for a small suspition of incontinency, was not onely dismissed from his dignity, but moreover cast into prison? Who hath not read what that anci­ent Chancellour to Thierry, King of the [Page 147] Goths said; That Purple could not be dyed, but by Mayden hand [...]: which sufficiently shew­eth how it cannot be worne but by modest persons. Who is ignorant what the same King Thierry writ to a certain person whom he appointed for Iudge: Be, said he, the Tem­ple of Innocency, the sanctuary of temperance, the Altar of Iustice; let every profane thing bee farre removed from so sacred a charge, under a religious Prince, Magistracie ought to be a kind of Priesthood. I alledge this, not to swell pa­per, but to confirme my proposition, that even humane lawes, without speaking of Christian and divine obligations, though farre more perfect and strict in this case, re­quire in those who govern, besides the ver­tues necessary for good government, those likewise requisite for well living. For how can any expect to be rightly governed by him▪ who lives disorderly himselfe? by h [...]s conduct, who knowes not how to guide himselfe? or looke for publicke and punctu­all discipline from him, who suffers passi­ons and vices to beare chiefe sway in his private family? If an ancient Author say, [Page 152] That he who is not a kinde husband, cannot be a good Senator: and the Apostle, That hee who ruleth not well his family, cannot governe the Church well: How can he who is not an honest man, ever prove a good Magistrate, or that he who suffers shipwracke of a good conscience, should have care of the Com­mon-wealth? He (saith S Basile) who suffe­reth himselfe to be transported by Passion, how can he governe others by reason? He, in whom will, sensuality, and a very beast beare sway, how can he be thought fit to governe men? He who no longer will doe himselfe Iustice, how can hee afford it to his neighbour? The man who is mischie­vous to himselfe, how can he be good to o­thers, saith holy Writ. Can one communi­cate what he hath not, or give what is not in his power? The Gospell saith, We gather not Grapes from Thornes, nor Figs from Thi­stles. This sheweth the connexion and tye, which is betweene Politicke vertues, and those in a private person, which indeed are as the Basis and ground of the former, as nature is before dignity, the man before the [Page 153]Magistrate, and the substance before the accident. The Iustice which each man ow­eth to himselfe, obligeth him, first to regu­late his soule, his affections, his passions, his motions and vices; and then hee shall be­come the more capable to render Iustice to others, by how much hee shall know by himselfe what is due unto them. Naturall and divine lawes doe onely propose our selves to our selves for a rule and measure of what we owe to our neighbours.

Moreover, the ordering and suppression of passions and vices is requisite in Magi­strates, by reason these darken the under­standing, deprave the affections, and make man incapable to give good and wholsome counsell; since the vicious and irregular soule, either sees not what is good, through imprudence, or suppresseth it our of ma­lice; but also by reason the vices and exces­ses of those who governe, doe at all times draw after them the ruine of States. Luxu­ry, ryot, and intemperance, draw them to great expences; and prodigall expences, to extortions, injustices and violencies. One [Page 154]abysse drawes on another; Steph Tor­nacensis. 215. said an ancient Bi­shop of France. The pit of pleasures drawes on the gulfe of expences, and the abysse of expences, that of rapines. Thence it is, that the ancient Roman lawes prescribed the measure and mediocrity in matter of appar­rell, traine, and table, to all those who go­verned the Common-wealth For, in truth, all vices in great persons are prejudiciall to the Publicke, since neither fire, water, great­nesse, or power, cannot exceed their limits; but this excesse doth speedily overthrow all the ordinary bounds, and all the most com­modious preventions in the world. These observing order, are most usefull; but quit­ting once their confines, they become most pernicious. The Sunne quickning all things by its light, causeth all to quake at its E­clipse. If avarice possesse them, extortion followes; if ambition, private plottings; if choler, cruelties; if hatred, revenge; if envy, looke for commotions, the overthrow of all States.

Who knowes not that the hatred of Ma­rius against Silla, of Aman against Mordo­cheus, [Page 155]of Theophilus, Patriarch of Alexan­dria, against Saint Iohn Chrysostome, of Lici­nius against Constantine the Great, transpor­ted the first to the ruine of all the City of Rome; another to destroy the whole nation of the Iewes; a third to disturbe all the Ea­sterne Church; and the last to prosecute all the Christians within his Empire. Of so great importance is it, that the passions of great persons should be contained by the bridle of reason, as the furie of wilde beasts under iron and chaines. So wofull a thing it is, when a foole and a sword, vice and au­thority, passion and power meete together. But vertues concerning the government of particulars, are yet necessary in publicke per­sons, for a concluding consideration; to wit, for the acquiring reputation and good same, being things of no meane consequence for the maintaining authority. For, though men be obliged to reverence power, so it is notwithstanding, that they cannot reverence it heartily, unlesse it be visibly accompani­ed with a good life. Otherwise they cause us to be of Salvians opinion: That dignity [Page 156]in an unworthy person, is an ornament in the dirt: Or as Saint Basil said, That he who is a servant to sinne, D. Basil c­rat de Prins­cip. is unworthy to be master over men.

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

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

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

HEreon depends the last of­fice of Iustice, concerning those things the Magi­strate oweth to the Pub­licke; being no other than good example, vigilancy, solicitude, fidelity, and love to publicke good. Hee oweth to himselfe the study of vertue, for ordering his life, and the honour of his dignity: he oweth it to the publicke for a patterne and subject of imitation. The Philosopher sayes, Arist. Bonus omni­um mens [...]ra. That the iust man is the rule and measure to all others. Since being what all men ought to be, he sheweth to all what each man ought to doe. And truely, since the rule of mans life is no other than the law of just reason, hee who liveth ac­cordingly, is he not the living law, and he animated rule of all other mens lives? No v who better deserveth to be a director and [Page 158]moderator of men, then he who may be the rule of their lives? and who can better re­gulate their lives, than hee who rightly di­recteth them? To whom can it better be­long to govern them, than to him who is able to rule them; or to rule them, than to him who rightly governs them. To whom better suiteth, eyther power seconded by vertue, capable to conduct men to their true end; or vertue, armed with power to draw them thereto? The States and Poli­cies regulating humane society, ayme (as I have lately toached) not onely to cause men to live peaceably, but vertuously like­wise, and sutable to the lawes of reason, be­ing the true good of man. This was the Maxime and ayme of Plato, Aristotle, Xeno­phon, Licurgus, Solon, and of the Roman Civilians; of whom Tertullian in his Apo­logeticke gives this testimony, that their lawes were neare approaching to innocen­cy. And all those who have at any time eyther described, erected, or polished Re­publickes and Empires; but chiefly Christi­an States, which take their rule and levell [Page 159]from Gods law, ayme at this one end: For (as an ancient Bishop of France said very gravely) Moses gave the forme of living to the Hebrewes, Numa to the Romans, Steph. Tor­nacensis. Epist. 166. Pho­roneus to the Grecians, Tr [...]smegistus to the Egyptians, and the Sonne of God to Chri­stians. Nay, they raise themselves higher, and aspire even to conduct men to God, concurring with spirituall power, and len­ding thereto forces and succours towards so pious an enterprise. Whereupon Constan­tine the Great was not in the wrong, when hee tearmed himselfe a Bishop out of the Church; since the same care and vigilancy which Bishops have within the Church to traine up soules to God, either by perswa­sion, example, commandement, or by the threats of the spirituall sword: the like had this religious Prince abroad in Policy con­cerning his State, by his perswasions, by his exemplary life, by his lawes, and by the power of the temporall sword. Not putting (by usurpation) the sickle of his authority into the Churches harvest; but zealously af­fording the charitable hand of publicke [Page 160]force to the reapers therein. Now Princes and those who have the administration of States under them, have double meanes to arrive to this end, whereto they ought to tend: justnesse of lawes and exemplarity of their lives. The law commands, forbids, permits, punisheth, recompenceth; com­mands good, forbids evill, permits what is indifferent, punisheth transgressions, rewar­deth obedience. When example comes from whence law proceeds; without comman­ding, it commands the good in doing it; without forbidding, it forbids evill, in fly­ing it; without speaking, it permits what is lawfull in practising it: & besides, it makes all men clearely see the equity of punish­ment, in avoyding what the law accoun­teth criminall, and the justice of recom­pence, in performing those things shee re­wardeth. The law, for its enforcements, hath Iudges, Sergeants, Executioners, Tri­bunals, Gallowes, Whips, the Sword and constraint. Example hath onely mildenesse, attractions, sweetnesse, love, reason; yet doth it sooner reduce men under the yoake [Page 161]of its Empire, thus naked and disarmed, then the law, as well armed as it is. For, the arms of law can onely strike the body, but the shafts of example slide even into the heart and soule. Gayning the heart, the whole man is caught, the Will is enchained, the affections captivated, and are sooner drawn to their duty by the mildnesse of reason, than by the rigour of commandment. Men (saith Seneca) trust more to their eye, than their eares, to what they see, than to what they heare.

Besides (as the Philosopher sayes in his Ethickes) Good presented in particular, Arist. lib. 10 Eth. ca. [...]. and single, doth more move by example, than in generall, and in grosse, as the law pro­pounds it. Example hath more efficacy than Philosophy to teach, more perswasion than eloquence to incite, more authority than the law to command, and is of greater force than armes to compell: Without ar­guments it convinceth, without discourse it perswadeth, without menaces it comman­deth, without Serjeants it constraineth, and forceth men; yea, even those who will nei­ther [Page 162]credit reason, nor consent to perswasi­on, nor obey authority, nor feare any force, cannot refuse imitation to good ex­ample. And though the law, and force, have often more power to deter men from vice, yet at least it cannot be denyed, but exam­ple hath greater power to incline them to vertue, which is the end of the law; and the ayme of its menaces and chastisements. Example proposeth vertue not as dead, in writing, but lively in action; it sheweth rea­son, not imperious in its precepts, but attra­ctive in its operations; it intimateth the law, not by the commandment of the superiour, but by his life; which doth more powerful­ly command And truely, since civill Lawy­ers say, that the Magistrate himselfe is the living law, ough he not likewise to affirme, that his good example is a lively and perpe­tuall promulgation of the law? Hence ari­seth the obligation, tying those who com­mand, to joyne good example to just com­mandements, to establish the one by the other, and not to destroy obedience in infe­riours by neglect; or authority in them­selves, [Page 163]by vice; and in all men, good man­ners by licentiousnesse. But besides the po­wer, we are to observe the credit Exam­ple hath over hearts: Is there any thing more just, than from whence the law pro­ceedeth, thence should the modell for the observation thereof issue; and that the same power, intimating it as needfull to reason, should make it gratefull to the will. Men whom nature hath made free, would not be ruled Despotically, and servilely (as the Philosopher saith) but Royally and Poli­tickly. They are rather to be induced by rea­son, than hated by constraint; and by shew­ing them by example the Iustice of com­mandements to cause the necessity of obedi­ence to become voluntary by the desire of imitation. But if the superiour doe that him­selfe which he forbiddeth, or doth not the same he commandeth, hee either condem­neth his law by his life, or his life by his law, shewing how eyther his law is unjust, or his life irregular, or both the one or o­ther ridiculous.

To which purpose Seneca writing to Lu­cilius, [Page 164]spake a word to be engraven in the hearts of all Commanders. Seneca ad Lucil. Ep. 30 s [...] tibi omnia sub [...]cere v [...] ­li [...], te sub [...]ce vations, mul­tos reges [...]i ratio te rexe­rit. If thou wilt (saith he) subject all things under thee, suf­fer thy selfe to be ruled by reason; if reason rule thee, thou shalt rule the world.

Moreover, greatnesse and dignity draw­eth a strict obligation with it of shining by good example, and of imitating the Sunne and Starres, which are not elevated above the heavens, but to shew day to the earth. So as if inferiour bodies take their light from superiour ones, is it not requisite, that in humane society, meane persons take it of Magistrates as the earth doth from heaven? If in the order of the Hierarchicall glory, the higher degrees (as Saint Denis saith) illu­minate, purifie, and perfectionate those of inferiour orders: if in the order of Grace▪ the Angels inlighten, instruct, and purifie our soules, inferiour unto them: if in the or­der or nature, the celestiall bodies afford day, ornament, and Grace to elementary bodies, is it not fitting for the accomplishment of universall order, that in the oeconomie of Policy, those who are as heavens and An­gels [Page 165]to other men, should enlighten, purifie, and elevate them to perfection, by the ex­ample of their vertues? The law of God ob­ligeth them thereto in divers sorts, both by the name he giveth them, calling them the little Gods of men, and by the commande­ment hee enjoyneth them to shine in good workes: and by the charge which hee im­poseth upon them, to regulate their inferi­ours, and by the ranke he alloweth them a­bove others, and by the menaces of a more severe judgement, and more rigorous pains he intimateth unto them in case of transgres­sion.

For, their life is of such consequence, as it gives the motion and inclination to all peo­ple; all ages leane to that side where the ballance takes it draught; inclining eyther to the left hand toward vice, or to the right toward vertue, by the estimate of their ex­ample. Such as are the governours of the Citie, such are the Inhabitants (saith the spi­rit of God in the Scripture,) they are not such as his lawes would, but such as his man­ners are: they harken not to his commande­ments, [Page 166]they imita [...]e his life; they regard not the dead law, but cast their eyes upon the living law, which caused this ancient Chan­cellour to Thierry King of the Goths to say; That it is easier for nature to erre, C [...]ssi [...]d l. 3 v [...]r. F [...] 12. F [...]e: [...]rare natu­ra [...] quàn P [...]t [...]ce [...]em [...] [...]mare R [...]pu [...] ­can [...]. than that a Prince should frame a Common wealth unlike himselfe. One shall sooner see Plants and li­ving creatures fayle in the generation of their likes, Bryars to beare Roses, Poppies Pinkes, Brambles Bayes, Cypres trees Shrubs, Wolves Lambs, Hindes bring forth Lyons, and Buzzards Falcons. For wee shall never see Princes and Magistrates frame an age unlike themselves; lust if they be wicked, regular if they be dissolute; chast if they be immodest; religious if they impi­ous Vnder Romulus, Rome was warlike; under Numa religious, under the Fabritij, continent; und [...]r the Cato's, regular; under the Gracchi, seditious; under the Luculls and Antonines, intemperate and dissolute; under Constantine the Great, the Empire is Chri­stian; under [...]ulian idolatrous; under Valens, Arrian. The example of King Ieroboam cau­sed the whole people of Israel to enter into [Page 167]latry: whereas during the raignes of David, Ezechias, and Josias, religion and piety were seene to flourish. Wherefore the scandall, which the lives of great persons give is cal­led Man-slaughter in Scripture: since as S. Augustine relateth, Ose 1. he who liveth dissolute­ly in the sight of all men, killeth (as much as in him is) the soules of all such as observe him; inflicting death on all those who imi­tate him, and offering the like occasion e­ven to those who follow him not. Sinne (saith Saint Gregory) hath a great and po­werfull bait, when the dignity causeth the sinner to be honoured; and hardly can a man be perswaded not to imitate him, whom he is obliged to honour. His life is the rule of publicke discipline: his manners are a seale set upon the comportments of all men, and his example the common Prototype or Patterne, by which the world formes it selfe. So as this obligeth Princes, and Ma­gistrates, exposed to the view of all, to be­come such, as if all men looke upon them, all might safely imitate them. They are to consider, that being raised to such eminency, [Page 168]they are no lesse exposed to eyes and tongues, than high mountaines to haile and thunder; and that, as Seneca saith, Those who command, runne a greater hazard, than those who are judged; since these onely feare the sentence of some Senate, which condemnes none but upon good proofes, and justly; whereas those are exposed to the indiscreet censure of a rash multitude: and that as Iulius Caesar said (in Salust) In a great fortune, Salust. in conjur. Catil. In maxima fortuna mini­ma licentia est. Boet. lib. 4. de Consol. si miserum vo­luisse mala, potuisse mise­rius est. liberty is small: for if power hath much, obligation hath little, and that as Boētius said: To have willed evill is a mise­rable thing, to have withall beene able to doe ill, is yet more miserable.

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

GOod example ought to be seconded by vigilancy and solicitude: Offices are not conferred upon any for themselves, but for others. These be noble and divine servitudes (saith Xenophon) honourable sla­veries, whose fetters are of refined gold, (as the Emperour Commodus sayd) but, though of gold, they are still chaines, though ho­nourable, they are still servitudes, yea there­fore the rather chaines, since they tye men under colour of honour; and therefore the rather servitudes, because they oblige us to serve all, under the title of commanding all; and carrying onely the name of command­ment they impose a duty, they require pains, and expect the effects of service. Their ve­ry name importeth this duty, and since the [Page 170]name is drawne from the propriety of the thing, thereby to signifie it; he who sees himselfe honoured with an Office, Three things do: prin i [...]a [...]ly shew the care Magi­strates owe to the pub­licke: 1. the name of Of­fices. what readeth he in such a name, but the burthen he hath taken upon his shoulders, and the presage of such toyles as he must necessarily undergoe? Seeth he not how heat giveth the name to fire, light to the Sunne, courage to the Lyon, reason to man, the charge to honour, and labour to the charge? can hee counterfeit the name without shewing him­selfe unworthy to beare it, or quit the care he commandeth, without losing the ho­nour he communicateth? O how doe they abuse themselves (saith Caius Marius in Sa­lust) who seeke to joyne in one, two incom­patible things! Salust. do Bello Iu­gurth. Ne il­li fallun [...], qui diversissimas res, pariter expetunt, i [...] ­navi [...] velup­tates, & prae­mia virtatis. the pleasures of sloath, and the recompence of vertue: Many (O yee Romans said farther this States man) when they sue for honours, shew themselves humble, diligent and industrious: but when they have attained their pretensions, they passe their lives in pride and loytering: but in mine opinion, I hold we are all obliged to doe quite contrary: For by how much [Page 171]the Republicke is preferable to the Consu­late and Praetorship; Ego existimo quanto ipsa Respublica pluris est quàm Consu­latus, & Prae­tura, tanto maiori cura illa [...] admini­strari quàm hac p [...]i do­bere. by so much ought we to contribute more care to administer that, than to demand this.

The origine of charges confirmes what their name signifieth: For nature having made all men equall, the superiority of one above another, proceedeth not but from necessity of conduct, 2 The ori­gine of Of­fices. for maintenance of or­der, and for avoyding confusion. Whence it is easie to see, that he who hath a dignity, enjoyeth it not for his owne ends, but for others: since being equall to others by his naturall condition, he is constituted over o­thers, onely by reason of the obligation he hath to watch for them. So as at the same instant he is placed over all, hee obligeth himselfe to serve all, and sels them his owne liberty, when he accepteth the honour. If after this he will live to himselfe, and take no care for others, he forgetteth what he is, and what he oweth; and desiring to reco­ver the liberty he hath sold, he obligeth him­selfe to restore the honour he hath received in exchange. If thou wilt not doe mejustice, [Page 172]be no longer King, sayd a poore silly woman to Saint Lewis King of France, when one day this great King wearied with the toyle he tooke in hearing the complaints of his subjects, and in doing them justice in his owne person (as his holy custome was) hee at length retired to take some rest: a word which sodainly stayed him, controlling his private necessities, to satisfie the publicke obligation of his office. Now therefore if the Soveraigne acknowledgeth himselfe to be tyed to forsake his owne rest, for the care he oweth to the publicke; can those who onely represent his person, presume to al­ter the obligation of their solicitude, conver­ting it into occasion of solace? ought they not acknowledge that the Soveraigne com­municateth part of his authority unto them, to discharge himselfe upon them, of some part of his obligation and care: Even as the Sunne imparteth part of his light to the Moone and Stars, to the end by their influ­ences derived from his, they may cooperate with him toward the generation, conserva­tion, and (if I may so say) administration of [Page 173]things of this inferiour world. Know they not what Salust said to Caius Caesar: Salust. ad Caium Cae­sar ein de Re­pub. ordinau­a [...]. That all those who by their dignities possesse a ranke of more height and eminency than others, are like­wise obliged to take more care than all others?

Moreover, the Scripture termeth them Sentinels, who are appointed over the peo­ple; and the ranke which raiseth them is as a loope-hole, from whence they ought to watch for the good of all, whilest others rest. The waking eye watching over the Scepter, and the Lyon, King of beasts, who sleepeth not but open eyed, were the Hie­roglyphicks the Egyptians made use of, to denote providence as associate to power, and vigilancy as inseparable from authority. God whose power extendeth it selfe over all creatures, doth likewise manifest his pro­vidence over all: he sendeth his eye as far as his Scepter; hee beholds with the one, whatsoever hee toucheth with the other. The Prophet Ieremy saw a watchfull rod; both to shew his power supereminent above all, and his mercy most vigilant over all things. The Angels to whom God hath [Page 174]appointed the guidance of the heavens mo­tions, the care of Empires, and charge of soules, cease not to watch continually; they never lose sight of what they have in charge. And the Prophet Ezechiel beheld them in forme of creatures full of eyes. The heavens commanding the Elements and all inferiour bodies, turne incessantly, kee­ping continuall watches about them: and the Sunne is placed on high to give light and to shew day to all, to rejoyce all, to quicken all, to be as the common father, and that by his heat to fructifie, and make apt for production all whatsoever is ingen­dred. Observe you not that his vigilancy ex­ecuteth his charge, that his care enobleth his power, and how swiftly he runs; and like a Gyant (as the Prophet speaketh) leapes from one end of the heavens to another, in the execution of his office?

Man having the charge and conduct of all this inferiour world, casts his eye, his spirit, and care over all: he posts from Pro­vince to Province, crosses the seas, soundeth the depth, overpasseth mountaines, climes [Page 175]rockes, descends precipices, opens the en­trailes of the earth, searcheth into the ver­tues of living creatures, plants and minerals, disposeth and applyeth all to the use ap­pointed by nature, nor doth any thing, sub­ject to his dominion, escape his providence. The wit of man which oweth direction to all in man; to his powers, his motions, his severall members, and whole body; doe you not plainely see how it hath received from God a prompt, quicke, and active quality, to foresee all these dangers, and to provide for all those necessities? Briefly, whatsoever God hath established in this world with any power and superiority, doth beare witnesse of his providence over all things subjected unto him? Care doth at all times attend on power, the rod is watchfull, the Lyon holds his eyes open, and the eye accompanieth the Scepter. Are not these so many lessons to those, who constituted in dignity, are as the moving spirits, the heavens, the Suns, the Intelligences, and the petty Gods of this world: to shew, that as spirits they owe us vigilancy, as heavens, expedition; as Suns, [Page 176]light; as Angels, tuition; and as Gods their care and providence. If publicke charge be conferred upon thee, be not puffed up above the rest, but have care of them, saith the spirit of God in Scripture. Honours and Of­fices are not subjects of ambition, but of care and travaile. Besides, it is an unwor­thy thing, after one hath sought for offices, as though hee merited the same, to behave himselfe therein as though he scorned them.

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

INtegrity followes in the next place, without which all the rest are but hurtfull; providence pro­videth but for its private interest; exteriour exem­plarity doth but gild or plaister covetous­nesse; good same is but a bait to intrap; [Page 177]seeming piety but a cloak for dishonesty, and prudence but a forge of all iniquity. In a word, all other qualities without Integri­ty, (mother of fidelity) are but instruments of particular profit, and publick losse. It is the most requisite part (as the Apostle saith) in oeconomists and Stewards of housholds, such as publick Magistrates are, who ha­ving only the trust and dispensature of pow­er in their Offices, cannot without publick injury, seeke after their propriety. And the Gospell speaking of the good servant con­stituted over a family, cals him faithfull, and prudent, giving fidelity the first place, as be­ing first in the order of necessity, though posteriour in order of nature, and dignity. And truely, fidelity, though without pru­dence, seeketh at least the publick good, though it finde it not; but prudence voyd of integrity, seeketh nothing lesse. Impru­dent integrity, if it chance to hurt, it is un­willingly; but unfaithfull prudence both hurteth and endeavoureth to bee harmfull: the former is in some sort excusable, the la­ter is merely malitious: besides, the one [Page 178]may happily do some good by chance, since it is inclinable thereto; whereas the other cannot but do mischiefe, since it aymeth on­ly thereat, upon the matter: It is easie to be observed in History, that if imprudent fide­lity hath been the ruine of one City, prudent infidelity hath overthrown a hundred; and that for one errour the former hath faln into through indiscretion, the later hath comit­ted thousands of faults upon set purpose. Was Rome ever more powerfull than when it was most simple, and least subtile? but so soon as it became learned, and more pru­dent, was it not at the very brink of its ru­ine? This is not to prove that ignorance raysed it, or that prudence ruined it, but on­ly to shew how the integrity of her innocent age, though rude and grosse, caused her to flourish, and how the corruption of her ri­per age, though farre more wise and subtile, did at length overthrow her: and to prove, that simplicity joyned with fidelity, profi­teth more than prudence, (if malice merit that title) with particular interest.

So long as their Commanders refused the [Page 179] Sabines gold, and Pirrhus his presents; Salust. d [...] Corjur. Cat. whilst (as Salust saith) they desited eminent glory, and indifferent wealth; whilst they disdayned not to match the conquering Laurell with the labouring Coulter, the Arch triumphall with the toyling Cart, dignity with frugality, this flourishing Re­publick daily more and more extended the limits of her large dominions, even to be­come Mistresse of the world. But so soon againe as the ambition, avarice, and infide­lity of Magistrates had reduced her to so sad a desolation; that the houses of particular persons (as the Roman Orator saith of Mark Antonies) became Marts, Cic. Philip. [...]. where whole Provinces were set to publick sale, and where all was venall; her selfe (sayd the King of Numidia) being to bee bought, Salust de bel­l [...] lugur. Et ipsa Ro­ma venalis esset, si ha­beret empta­rem. if Chapmen could have been found for her; shee then began by little and little, to settle from her greatnesse; and altering her anci­ent form of government, shee withall chan­ged both state and fortune. What was it that so often exposed Athens and the other Graecian Republicks to the fury of forrain [Page 180]and civill warres, and in conclusion to their finall overthrow? not want of capacity, but defect of fidelity? Greece never so flourished with Philosophers, Orators, and eminent States [...]men, as when her prosperity began to decline. But (as it is said) that when Ca­stor riseth, Pollux setteth, and when Nilus swelleth, other rivers settle; so sufficiency augmenting, integrity diminisheth; tongues turned golden, manners steely; wits puffed with science, empty of perfect prudence: Gold breedeth the squinzy in the mouthes of some; Ambition breeds apostumes in the hearts of others: Fortresses though o­therwise inexpugnable by souldiers armed with iron, yet can they not maintayn the breach against Asses loaden with gold. Loy­alty becomes vendible, and Cities also, and, in proportion, as corruption encreaseth, pro­sperous fortune decayeth. It is said, that where gold groweth, no plant will prosper, all withers in that soyle, all is barren; so like­wise in those parts where the love of gold taketh root, not any good or wholsome counsell can spring, vertue withers there, [Page 181]fideli [...]y swooneth away, prosperity perish­eth, and the greatnesse of Empires roll on to their utter ruine. Since gold began to creep into credit (sayd Seneca) the true honour of all things is faln to ground; Sen. Ep. 215 wee being mu­tually become Merchants, and Traffiquers, no further enquiry what each thing is, but only at what rate it is sold: Sen. c. 1. l 4. d. benef. wee no longer love (said the same Authour) vertue on free cost: which notwithstanding hath not any magnificence, if shee bee at all mercenary. Whereupon Salust writ to Caius Caesar, Salust. ad Ca [...]. Cas. de Rep. orain. as a true maxime of State, That in Republicks where gold and silver are in request, vertue is discredited; since gold ravisheth all re­compences due to vertue, and vertue barred of reward, hath nothing remayning but gaule and griefe. For though vertue be of it selfe amiable, yet so it is, that most men know not how to court her, but only for the honour and utility she bringeth. So as gold (over powering and doing all) vertue becometh fruitlesse, and is presently unfol­lowed. Since only the golden key is able to open the doore to honours, men importu­nately [Page 182]and pressingly flock to usury, pecu­lates, cheatings, concussions, and deceipts, to hoard gold, which can and doth all things, and humane society becomes a Park of savage creatures, where the weakest be­come a prey to the wealthiest; or a Sea, where the greater fishes devoure the small floaters. Then doth that happen which Salvian spake of the miseries of his time. Those honours which few purchase, Salvian. de providentia. Dignitates quas pauci e­munt, omnes solvunt, pau­peres emptio­nes nesciunt, & solutionem sciunt. all the world payes for; the poore which are not at the sale, contribute to the charge. They are not culpable of the ambition of riches, yet beare they the burden. This caused Licur­gus to banish gold from Sparta, purposing thereby to cut of all occasions of such dis­orders. But it is not needfull to banish gold from Cities, but only to barre covetousnesse from seazing on soules. Covetousnesse, plague of all vertues, root of all vices, spring of all perfidiousnesse, mother of all mis­chiefes, and which (as the Trojan Horse) produceth the subversion of all States. For since those who should study the publick good, have no other ayme than their private [Page 183]interest, doth not the like happen to the bo­dy Politick as would fall out in humane bodies; if the stomack, appointed to concoct meat for all the members, should only per­forme this office for it selfe; or if the lungs, whose office it is to cōmunicate respiration to the whole body, should keep it solely to it selfe, the body receiving this wrong from the noble parts, could not subsist; and ci­vill society enduring a greater from those, from whom it ought to expect conservati­on, how can she avoyd her utter ruine?

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

FIrst, the respect of private in­terest smothers (in all coun­sels profitable for the publick) all the good whatsoever pru­dence conceiveth, malice de­stroying it before it appeares; whereupon sufficiency becomes unserviceable; and no [Page 184]sooner doth Philips gold begin to shine, but Demosthenes his mouth is stopt; so soone as the eyes are dazled, Eccl. 20. the mouth is silent, (saith the Scripture.) Besides, this passion is a mist darkning the understanding, causing it to resemble the sore eye, not seeing things as they are, but as it selfe is, not receiving the true colours of objects, but imprinting therein its owne. So the spirit preoccupa­ted by private interest, cannot (in consulta­tion) discern the truth of things, regarding only its proper vice in all places; and, even in publick, ayming only at his owne parti­cular: his profit is a perpetuall object unto him in all his counsels, he in all things seeth his beloved gold, he finds it all over, chang­ing into gold, not as Midas, all he toucheth, but whatsoever he seeth. Whereupon Ta­citus uttered this true maxime; Tac. l. 1. hist. That private profit is the poyson of sound judgement, and of the right affection of men. And Ti­tus Livius, Tit. Liv. l. 22 That private affaires have at all times, and ever will corrupt publick coun­sels. Wherefore Aristotle in his Politicks saith; Arist. lib. 3. Polit cap 3. The Thoban Law forbade all men [Page 185]from medling with the publick, who had not abstayned for ten yeeres from all traf­fique and merchandize.

Yet is not this all when we say, how this passion hindereth good counsels, blindeth the spirits, and deregulateth our wils: It far­ther produceth more fatall effects, when power furnisheth us with instruments for malice. It is the nature of fire never to bee satisfied with flaming, proportionably to the combustible matter it meets with; if it finde no subject to work upon, it quickly goeth out; if it have small nourishment, it burnes slowly, and, as though abundance made it hunger-starved, the more it findes, the faster it devoures it, and the more it con­sumeth, the more insatiable it appeareth. This is the lively image of covetousnesse, which, as fire, converteth all to his private advantage. The matter it findes, quench­eth it not, but quickens it, gayne slaketh it not, but provoketh it: it is petty in the poore, ardent in the rich, but ravenous in great ones; and when at any time it fals up­on a great fortune, augmenting and mount­ing [Page 186]like fire, it ruines Cities, and layes Em­pires wasle.

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

That Emperour who raysed tribute up­on urine, S [...]tonius i [...] Ʋespasiano. was perhaps only to bee laught at; but those who by their concussions, and vi­olences, force the teares of afflicted people to become tributary to their avarice, perpe­trate [Page 187]not only a base, but an inhumane act. Now though (as to this other) the mony thereby raysed, is muskefied to themselves, yet is it most stinking both to men who curse them, and to God, who condemnes them.

Therefore the great mischiefes which covetousnesse hatcheth, having regard only to private interest, sufficiently shew how im­portant and requisit Integrity proceeding from Iustice, is to him who undertaketh a publick charge, who is not to reflect upon what is permitted to his power, but what is committed to his faith. It is a holy deposi­ture, which faith ought to observe, & not suf­fer covetousnesse to convert it to its owne use, or rather abuse. And if the Law terme that sacred which is deposited into the hands of particulars; how much more is that sacred, which is committed to publick trust? Integrity breeds fidelity, affordeth good counsels, nourisheth prudence, en­lightneth the spirits, regulateth desires, right­ly disposeth affection towards duty, suffer­ing it selfe neither to be corrupted by profit, [Page 188]nor made flexible by favours, nor vanquish­ed by feare, nor altered or allured by time, to violate right and justice. It is inseparable with the love of publick good, which is the highest, and most orient pearle in the crown of Politick Iustice.

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

IVstice taken in its proper signi­fication, Arist. lib. 5. Ethic. cap. 1. is the only one a­mong all the other vertues, re­flecting upon the good of o­thers; nay, it selfe is the good of others, saith the Philosopher in his E­thicks. For all the profit of a just act casteth it selfe out of him who doth it, upon him for whom it is effected: As it is said of the Sunnes heat issuing as by starts, and reflexi­on out of its sphere. The Sunne casteth his beames upon all things, notretayning them for himselfe; so the profit proceeding from [Page 189]justice, doth wholly diffuse it selfe upon o­thers, the merit of it only remayning to it selfe. And to this vertue doth that golden world belong, which Seneca spake of vertue in generall: Her reward is, Seneca. Ep. Ʋirtutis pre­tium est, non posse pretio capt. that she cannot be allured by reward. She proposeth to her selfe the sole interest of others, not only without regard of her particular profit, but at the cost of her proper interest, casting them at her feet in discharge of her duty, and rather than to violate right and reason, shee is ready to renounce all dignities, as Phocion did his country, and as did Aristides; or life it selfe, as Regulus. Nay, if it so happen, (as it some­times may) that shee must either renounce her renown, or wrong her conscience; in this extremity the Magistrate pursuing ju­stice, is rather to chuse to bee good, and ap­peare wicked, than to bee really bad, and seeme good in the sight of men; since in his solicitude for their safety hee will not feare their censures: for the people often judge rashly of the actions and counsels of superiours; and in this case justice requireth not the opinion of men, but their profit, and [Page 190]slighting what is sayd, searcheth what should be. We must remayne stiffe (saith Seneca) in the execution of a just and honest counsell, Sen. Ep. 81. even against all opprobries and infamies. No man seemes more to esteeme vertue, than hee who not to lose the consci­ence of an honest man, doth not at all feare (when occasion is offered) to lose renown. But justice framing man in such fashion, as for the good of others he neglects himselfe, it becomes a vertue proper to those who have the managing of other mens affaires, and among all, Arist. lib. 5. Ethic. cap. 1. Ʋirtus sola ex omnibus virtutibus, alienum bo­num videtur spectare, qui ad alterum spectat. Agit enim qua al­teri condu­cunt, aut Principi, aut Reip. (saith the Philosopher) to those who are encharged with the publick good, either of the Prince or State. It is the essentiall and inseparable quality, constitu­ting the nature of their office, and without which they leave to be what their titles im­port, and are as men in picture, being no­thing lesse than men, though they retayne the name and forme.

So the Scripture termeth the Pastor who hath no care save for himselfe only, but an Idoll, since he is not what men call him; he is called Pastor by relation to others, and he [Page 191]only feedeth himselfe; so as hee is no better than a painted Idoll, having in him nothing lesse than what his name imports, nor is any thing so little as what he appeares to bee. A title likewise belonging to all those (who obliged to the publick) regard nothing save their particular interest; and are (to say tru­ly) none other than Idols, and phantomes, whose appearance dazleth our eyes, and whose name deludeth our eares. And truly, since they are not established over the pub­lick, but with obligation to have care on them; they violating the duty of their digni­ty, disgrace its glory, and not performing what they promise, they are not really what they stile themselves. They are rightly I­dols, since the figure only remayneth; not quick bodies, since the soule is vanished. One may say of them as David did of the I­dols among the Gentiles: They have eyes, but see not, eares, but understand not; mouthes, but speak not; feet, but walk not: for they have eyes, but connive; eares, but counterfeit the deafe, dumb mouthes, and feet fixed to the center of their proper interest, since they [Page 192]walk not toward their obligation. They have hands, but feele not; for they being ordinarily employed in touching, and ta­king, they lose both sight, hearing, speech, and motion. Wherefore the The bans pain­ted their Iudges and Magistrates without hands; Pitrius in hierogly. l. 38 since when their hands are over long, it is much to bee feared their feet will become gouty, their tongues tied, their cares deafned, and their eyes dimmed. And the Scripture saith; That those who take bribes, do likewise retaine injustice. I intend not hereby to prove, that injustice destroyes authority, being both by divine and humane right in­violable; but only that in such persons the honour and merit of possessing places of ju­dicature perisheth: the title remayneth, the merit is missing. Iustice therefore tending to the good of others, is as it were an essen­tiall quality to publick persons, obliging them to love, and daily to procure the gene­rall good; which not only lawes and rea­son teach us, but even nature it selfe dictates unto us. For is it not apparant in all sub­lunary things, that whatsoever is destinated [Page 193]for common good, operateth not for it selfe, but imployeth it selfe for all? Do not the heavens send forth their influences, the Sun his beames, the earth its fecundity, the trees their fruits, fountaynes their waters, Bees their honey, Silk wormes their subtile webs for all? Doth not the liver distribute blood to all the veynes, the head motion to all the nerves, the heart vigour to all the mem­bers? Is there any thing in nature which converteth to its owne use what it hath re­ceived for the common good? See wee not in reasonable creatures a desire, in unreaso­nable ones a motion, in insensible things a kinde of inclination toward the generall good of the Vniverse, whereby their parti­cular good subsisteth? Is it not true, that by naturall instinct the hand casts it selfe before the body, to receive upon it selfe the strokes comming upon it; and how each part is in­clinable to preserve the whole, though to its owne ruine? Shall not then knowledge, reason, and justice cause that in man, which a mere naturall inclination effecteth in all other things? But is there any thing either [Page 194]more glorious, or which draweth the crea­ture neerer to the imitation of God, than to seeke and procure publick good? to go lesse therein, is it not a signe of indigence, and to enlarge our selves, a token of abundance? Who is so abundant as God, and who diffu­seth himselfe like him? poverty pincheth, and restraineth; plenty enlargeth, and dilateth. Moreover, whatsoever is most excellent, and principall in all things, doth it not commu­nicate most, and become most abundant? The highest, and most elevated among the Angels, do they not take greatest care, both of the heavens motions, of the worlds go­vernment, and of mankinde in generall; those of inferiour orders having the over­sight only of some single Kingdome, Pro­vince, or City? and the lowest orders, those who have the single conduct of each parti­cular person? Among the starres, the Sunne holding the highest rank, doth hee not be­stow his lights, and influences, both upon the celestiall and elementary world? The Moone succeeding in the second place, to the elementary globe only. The starres, as [Page 195]least in dignity, to a certain species, or indi­viduity of sublunary things? But (I beseech you) is there any thing so noble in the world, as God? in man, as the soule? in the body, as the heart? in the tree, as the root? All the tree is nourished by the root, the heart causeth life in the whole body, the soule gui­deth the whole man, God governeth the whole world.

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

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

BVT Plato saith, that if vertue could be viewed living, and animated with her proper attractions, she would cause admiration in mindes, and amorous motions in all hearts. Discourse can only represent her in picture, and Elo­quence is not stored sufficiently with lively colours, to inspire thereinto the soule and beauty of a naturall body. So as to behold Iustice (which my weak pencill is forced to expresse) in her lively and native grace, it is necessary to cast our eyes upon some living modell; (if the world yet affords any such) expressing in it selfe the beautifull idaea of this eldest daughter of God, which the pen is unable to depaint. O more worthy the name of Great than Alexander, or Pompey! a man given from heaven, and more re­sembling God than man; he who mouldeth [Page 197]himselfe upon this image, and whose soule is the table, his vertue the pencill, his actions the colours, and whose life is the soule of that living image, drawn upon the proto­type of this divine pattern: God in this mans heart hath engraven a lively knowledge of this truth, that those whose dignities cause them neerest to resemble him, ought most neerely to approach unto him by duty and love; and that the degree of piety should e­qualize that of preferment; that the great­nesse of the benefit received, should bee the modell of acknowledgement. To consider likewise, that the highest Angels are most ardent in his love, the promptest to know and accomplish his commandements. And from this Principle (as from a celestiall seed) we see, spring the blessed maximes confor­mable to eternall verities; Iust counsels, sage advices, the administration of earthly things according to celestiall lawes; briefly, all the fruits worthy of this Christian, and divine Philosophy. Hee then seeth how Iustice being obliged to allow to each man what is his right, that after the service due to [Page 198]Almighty God, the regulating of our man­ners being a right due to our selves, holdeth the first rank in obligation, and ought like­wise to have the first place in discharge; hee knoweth how the rule which ought to bee as the modell to all the world, ought chiefly to be very direct in it selfe. That the words of Iustice are found to be of very flat taste, if the soule savour not the fruits. That to go­vern well, and live wickedly, if it bee not in­compatible, is at least dishonest. That sage counsels do only profit others, but a lewd life endammageth its authour. That there is nothing so foolish as to follow the Silk­worm, who spins silk for us, and ends her dayes in the action; industrious for others, to himselfe pernicious: hee in conclusion sees, how after he hath set himselfe in good order, the last duty of Politick Iustice is, to be carefull of the publick good, and to de­spise his proper interest.

That it is as much as to make himselfe pretious, not to be bought or allured by any reward. That there is nothing so glorious, as to shew himselfe incorrnptible in an age [Page 199]wherein the glittering of gold tempteth the fidelity of all, and overcometh the constan­cy of many.

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

Out of these considerations ariseth and [Page 200]springeth this excellent resolution, of despi­sing our particular, out of zeale to the pub­lick, and to shew our selves liberall of riches, covetous of vertue, and surmounting gold (the conquerour of all things) to make it ap­peare we are invincible. From thence arise all those wholsome counsels which the ge­nerous liberty of a soule free from covetous­nesse produce; together with all those fa­mous acts of loyalty toward our Prince, of moderation in power, in support of inno­cency, of resistance against injury, of incor­ruption against all sorts of tentations, of the peace of Cities, the repose of Provinces, aug­mentation of Empires, wholsome lawes, just governments, and all those faire designes which Princes conceive in the inclinations and motions of those generous persons, which after God, and themselves, are the principall motions of their soules, and our safety. For even as those starrs meeting in conjunction with the Sunne, do much a­vaile toward the causing his influences to become good and favourable unto us; as the Pleiades, which cause the light to ap­peare [Page 201]pleasing and gratious unto us at the Springs return, whereas the Canicular starres make it scorching in Summer: So those who by their just and good counsels, move the will and authority of good and just Princes; concurre with them, and are the organs and instruments of a fortunate age.

Symm. Bonis & iustis Prin­ci [...]ib [...]s, bon [...] & decora suadentes in­strumenta sunt boni saeculi.O happy ages, who enjoy such miracles and alike treasures; miracles (in truth) for the rarity; treasures for their necessity. O fortunate France, who amid all thy miseries hast never wanted those brave Catoes and Phocions, who have a thousand times saved thee from ship wrack, at what time danger causing the ambitious to [...]nk, and feare the timorous to retire; zeale hath bestowed on thee the good, courage the valiant, and God the necessary. O great soules, who conceive these generous designes, not to breath but for the publick, and to banish their particular: you quit a slight profit, and carry away the Laurell of an incomparable honour: what you trample upon, is but a little earth, and in exchange; the approba­tion [Page 202]of Kings, the suffrages of Provinces, the acclamation of people, the culogies of History, the benediction of men, the glory of God; here on earth com­mendations, and on high im­mortall Crownes are your rewards.

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

TO know good, and to will it, to know it, and to seek it, to see it, and tend to­ward it, all this is not the attaynment thereof: Pow­er is necessary for the com­passing what we aspire unto: For what be­nefit were it for brute beasts to have sense, [Page 204]to apprehend, and an appetite to incline to­wards things fitting for them, if notwith­standing they wanted both feet and wings to convey them whither their appetite in­clineth them for the obtayning what their sense apprehendeth. The Art and will of sayling, plowing, painting, building, what use would they afford to the Pilot, Plow­man, Painter, or Architect, if the last wan­ted his trowell to set hands to work, the next his pencill for the expression of his idaeas, the third his plough to stirre the earth, the fourth his rudder and sayles to part the waves? Knowledge is unprofitable where power fayleth, and vaine the desire which cannot arrive to its ayme. The wisdome of God knoweth all things, and his bounty is boundlesse; but had he not equall power to bring to light both what he knoweth and willeth, his bounty would remayn fruit­lesse, and his wisdome worklesse: the one could not appeare, the other not commu­nicate it selfe, nor should wee know either how much the one knoweth, or how great­ly the other loveth us? It is (therefore) not [Page 205]enough to have treated of, and handled (in the two former Bookes) the vertues instru­cting the understanding in the knowledge of good, and those in particular disposing the will to love and search the known good, if wee do not farther adde those qualities re­quisite to enable us for the production, and putting them in practise, to the end to arm politick vertue with all her necessary peeces. First then, wisdome and prudence afford ca­pacity and sufficiency; Iustice, honesty, and their associats, inspire a good affection, and right intention. It remaineth that I shew those parts, adding thereto force and effica­cy. But even those vertues serving for knowing and willing good, do also con­curre to the enablement and action. For e­very vertue is a habitude and perfection ad­ded to the powers of the reasonable soule, to afford it the dexterity, the vigour, the ease, and facility to operate, and act agreeably to the rules of reason: Whereupon the Philo­sophers generally call Vertue, an operative habitude, since every vertue tends to action: and (as Aristotle saith) Vertue is no other, than [Page 206]a quality making him good who possesseth it, Arist. lib. 2. Eth. cap. 6. Virtus est qua honum facit habentem, & opus ejus red­dit bonum. and his operation laudable. So as Saint Augustine was in the right when in generall hee names Vertue, A quality for the well ordering the actions of this life: and more briefly; The good, Ʋirtus est qualitas qua rectè vivitur. Aug. l. 2. de lib. arb. c. 18. & 19. Virtus est honus usus liberi arbi­trii. ibid. and right use of freewill. So in that eve­ry vertue reflecteth upon the action as its aym and fruit, those vertues shewing light, whereby to know good, and inclining us to love it, do likewise afford us the ability to produce it. The same vigour of the root, of which the tree makes use towards the conception and form of the fruit, is likewise serviceable thereto for the production and perfection thereof. And the same wind causing a ship to lanch forth and sayle, doth likewise drive it into the haven. The like agility animating the runner of the Olym­pick games to appeare in the lists, doth also cause him to perform his race, to touch the goal, and gain the prize, and that which be­gins to give him motion to his course, doth consequently afford him both progresse and victory. Wisdome and Prudence are not only (even before the action) usefull for the [Page 207]understanding of what is fit to bee done, and of the meanes we are therein to use, but they further guide the course of the action; and the one serving as a fane, the other con­ducting and prescribing the measure, ac­company and carry it to the desired end. In like manner, justice, honesty, and all vertues thereon depending; besides, that they dis­pose and inc ine the soule to honest and lau­dable actions, they are likewise very usefull in the exercise of the very actions them­selves; not only causing man to be willing, but to be able also to do good; yet do I find notwithstanding certaine qualities and ver­tues properly destinated for the disclosing and producing of what prudence hath con­ceived, and justice designed as honest, and profitable. Vertues and qualities, without which justice hath (often) only good wishes without fruit, and prudence sage counsels without successe. Now these qua­lities are chiefly required in publick persons, encountring in their most pious enterprizes a thousand obstacles through which they are to break; lets which they are to rebate, [Page 208]difficulties which they are to overcome, and this not being feaseable for them without necessary armes; their honesty remayneth uselesse, and their wisdome fruitlesse, if they be thereof unprovided. I reduce these qua­lities to foure heads; Authority, Good For­tune, Courage, and Eloquence. Authority causeth sage and just counsels to bee recei­ved; Good Fortune makes them succesfull; Courage addes credit therto; and Eloquence perswades the performance: and in truth, without Eloquence they often appeare bit­ter, without Courage weak, without Good Fortune fruitlesse, and nullified without Au­thority. So as Authority causeth them to overcome all obstacles, Good Fortune all difficulties, Courage all resistances, and E­loquence all humane aversions, and passi­ons. Yet will I not say, either that Elo­quence is a vertue, or that Authority, or Good Fortune are inherent qualities and fastned to man as habitudes. Courage, a­rising out of Fortitude and Magnanimity, justly holdeth one of the first ranks among politick vertues, as I will shew in the sequell [Page 209]of this Discourse. But Authority, and Good fortune, are but exteriour guifts of God, be­ing not in us, but by his onely favour, when at any time he authorizeth us among men, causing our good counsels happily to succeed both for his glory and the generall good. And as for Eloquence, it is no vertue but an Instrument causing vertues to be of validitie, and an ornament decking and beautifying them. Now (to place these foure qualities in their proper rankes, and of­fices,) know; that authority conferreth cre­dit; Good fortune, successefulnesse; Forti­tude, resolution, and constancie: Eloquence, perswasion, gracefulnesse, and as it were Beautie: And all these foure united, give perfection to Politicke Vertue, and a Period to my intended Worke.

CHAP. II. Of Authoritie.

THe Authoritie, whereof I speake in this place, is not the dignity nor power which the charge confer­reth but a reputation, or (if you please) a wright and price, which generall opinion and esteeme (with a joynt consent) affords to the ver­tu [...], counsell, deeds, and words of certaine persons, clevated to high offices; which all looke upon as Gods on earth, or as men sent by God for the publike benefie and safety of all. For there are dive [...] advanced to dig­nities, who, though ad [...]ed with vertue, and endued with judgment, and science, yet being unfurnished of this Authoritie which opinion affordeth to some particulars, they misse the principall instrument setting a va­lue upon men among men; though their counsels be never so good, and well groun­ded, yea even where sufficiencie equally shi­neth [Page 211]with integritie; yet so it is, they are not so much as listned unto. What in some o­ther mans mouth would carry weight with it, looseth its estimate in theirs, and their Prudence is like the Gold and Pearles in some Countryes where the Inhabitants eyther regard them not, or slight them, as not knowing their worth. Who knowes not that Cockles marked with the publicke stampe, are the currant coyne in certaine newly discovered Countries, namely in Congo. For, it is not the scarcitie of gold and silver, which reduceth them to this extremi­tie, but either the ignorance, contempt, or a contrary custome. Gold and silver abound there, but these people yeeld the precedence to base Cockle-shels, if not in price, at least in imployment: The former loosing in these mens opinions, the ranke and dignity, Nature allowes them. Gold was not in use in the Citie of Sparta, by Lycurgus his Lawes, but Iron onely, which bearing the publike stamp, was able, and did all things in matter of commerce; whilest gold (though more rich and precious) lay unpro­fitably [Page 212]moulding in some obscure retreat. The like estimate the publick stamp gives to coynes, generall opinion, but chiefly that of the Prince, (whence authority hath its re­flection) bestoweth upon men. Without this stamp, gold is not valuable to iron: with this Marke, iron passeth for gold. It is not so much the worth, as the esteeme, which setteth a value upon all things in the Com­merce of this world. It is the like of wisdome and vertue, as of the precious stone called Phengite: which though right beautifull, and of excellent luster, yet remaineth it dull and darke, if the Sunne shine not thereon: so the most excellent qualities languish and wither, as unknowne and despised, if the light of publike esteeme, doth not thereto adde both luster, and authority. For we are to acknowledge the powerfull Empire, which opinion hath eyther acquired, or u­surped over humane spirits, an Empire of such extent, as she takes notice of all things, and so absolute, as there is no farther any ap­peale from the Decrees she pronouneeth. And though an ancient Sage sayd: that [Page 213]truth is the strongest and most powerfull thing; yet so it is, that opinion often robs her other rayments, and seizeth on her scep­ter: so as if she once establisher throne in mens thoughts, truth will be ill troubled to regain possession: shee commandeth with­out contradiction, shee governs at pleasure, shee rayseth what delighteth her, and repres­seth what she disesteemeth, she sets the price on all things; on wits, on vertues, on indu­stry, on science, and whatso [...]ieth not her seale, is scarce saleable, though it bee o­therwise valuable. Wherefore (as I have cursorily touched in the second [...]ooke.) Vertue desiring to become profitable for the publick, ought to seek the suffrage of pub­lick opinion to bee authorized, and by the authority which opinion acquireth for her in mens spirits, to allow weight to her coun­sels, and effects to her just intentions. And truly, it is fearce credible how much power and efficacy the opinion men conceive of any thing, hath to make it receivable, nay good and profitable. The opinion of the Doctors sufficiency, and of the vertue of his [Page 214]receits, curethm [...] sick folks, than the me­dicines and [...]cceits themselves; yea, this per­s [...]sion hath sometimes been so powerfull, as the only sight [...] the Physitian hath cured the Patient. It is sayd, that the Tortois con­ceiveth merely in seeing, by the force of ima­gination; and Physitians hold, that children carry the characters imprinted on them, of those objects their mother have fixedly be­held or apprehended upon their conception▪ as that woman whose eye & attention being seriously bent upon the figure of a Moore, conceived and brought forth an Aethiopian. And [...] [...]es who conceiued spotted lambs, an [...]oured as the [...]wigs were which the shepherds layd in their sight along the channell where they went to watering. The field need to bee large, should I follow all those effects of the imagination, causing such miracles in the world, as to make men sick by force of apprehension, and againe to cure them by the same meanes, drawing their remedies whence their maladies arose: yea, to cause horns to bud in the forehead of Cyppus King of Italy, by suffering the sight [Page 215]of Bulbaiting to take over deep root in his phantasie, where he was a spectator; to pro­duce monsters, to surpasse common cour­ses, and to sport with the order of things, causing men some halfe dogs, others halfe fishes, and others halfe horses, to come to light: Infants of the imagination, prodigies and amazements in Nature. But no farther to enlarge my selfe in the recitall of these cu­riosities, I alleadge this, only to shew how the like force imagination hath in naturall things, opinion hath in morall, and civill occuriences. For is it not a wonder to set sometimes a mutinous multitude, gr [...] ­bling, and foaming with sory, like the waves of a rought sea overturning and ma [...]cring all they meet in opposition, with sire, sword, staves, stones, and other weapons which rage lights on taking, and [...]aling away all by their viol [...]ed, as do the [...] of an overst wing rement; to stay at [...] to upon the first sight of a grave, and reve­renced person [...] as the Po [...] ­scribeth.

It is no marvell, that as the swelling rage of the Sea, threatning to swallow the whole earth, breaks it selfe upon some sandie shore; so this tempest of a mutinous people, appea­seth it selfe, at the approach of a disarmed person, and that opinion stayes, what force, Iron, and armes were unable to stop. The esteeme and opinion conceived of this mans vertue, dissipateth all this storme: as it is sayd, how the waft of an hat diverteth thun­derbolts and Canon-shot. But is it not yet a more remarkable example of the efficacie of opinion, to see a whole armie already rou­ted, to resume courage at the very sight, or voyce of some renowned Che [...]etaine, as though one single man inspired strength in­to all, or as though all fighting in one, all [Page 219]by one, or one by all, should obtaine the vi­ctory. It is neyther the strength, nor cou­rage of the Captaine which causeth this wonder, for what could one mans strength adde to a compleat armie, were he an Hercu­les, an Alexander, or a Caesar? It is then the O­pinion (onely) they have conceived of his valor and conduct. Opinion inspiring cou­rage in the greatest Cowards, force in the most feeble, ardor in the coolest: and doth with more spiritfull promptnesse than the sound of Trumpets, or the influence of the Starre of Mars, animate all men to fight. In like manner the Pilots experience redoubles the Saylors courage amidst the affrights of most terrible tempests. The masters pre­sence sitting cheerfully at the poope, affords them more hope, than heretofore St. Elme, shining in the Bole of the Mast. The sight of him is their Sea-marke and Pole-starre, he warmes their hearts, and redoubleth their strength to strive against the storming Bil­lowes. And the credit, their Masters autho­rity hath acquired, saves more ships, than eyther Art, or dexteritie. The like hapneth in [Page 220]a Counsell and Assembly, where the Autho­rity of some one man in speciall credit and reputation, effecteth more, eyther toward the passing of a good and sound advice, or the rejection of an unjust proposition, then his reasons, his discourse, or Wisdome. When he had yet scarce spoken, his authority begins to encline them to what he would say, fea­ring lest they should not soone enough con­forme themselves to his advice; his autho­ritie keeping them under command, and his very silence in suspence; and no sooner doth he begin to speake, but each man hath his eye fixed on his face, and his eare to his voyce: he imprinteth what he speaketh, and perswadeth what he pleaseth: & the weight of his name, more then his words, causeth their judgments to incline to that side wher­to this ballance draweth them: so as ordi­narily all others suffer themselves to bee at­tracted to him as the Iron to the Adamant, without being pressed by any more pow­erfull force than that of his onely presence; so great power hath Authoritie and Opini­on over our spirits. The examples of this [Page 221]Veritie are very frequent in Histories, where we shall often observe how the presence of one famous person by his onely Authority hath quashed civill Commotions, inspired the Soule in Assemblies, led the dance, and motion to Hearts, Tongues, and Hands, and turned the Wils of all men whether hee enclined. The Authoritie of Phocion at A­thens, of Cato at Rome, hath often wrought the like wonders; when any question arose eyther of causing a good counsell to passe current, to reject reproveable ones, to esta­blish justice or repell violence. And this Authoritie is one the most powerfull armes of Politicke vertue for the execution of He­roicall enterprizes.

CHAP. 3. Whence this Authoritie is derived.

ALl good proceedeth from God (Sourse, and Fountaine of all Goodnesse) and particularly the Authoritie whereof wee now [Page 222]treat, floweth from this fountain. It seem­ing that God himselfe with his all-powerfull finger hath engraven a certain touch of ex­traordinary Majesty upon their foreheads whom he intendeth to authorize, and make usefull for humane society. It is sayd, how that divers families in Rome had certain he­reditary marks, as of a fitch, a dryed pease, or an iron-mole, appearing upon the fore­head, or face of their children, causing their name and origen to be immediatly known, even to those who were not acquainted with their persons. So God seemeth in all States and Kingdomes to make choice of certain families and races, as instruments of his Providence, in the conduct and advance­ment of publick good, in so much as all their descendants beare a certain character, and shew a kinde of gracefulnesse causing all men to acknowledge them, authorizing them without further triall of their suffici­ency, than this only honour following them as an hereditary title. And to prove that God maketh election of some families, which he marketh, (as with his signet) con­ferring [Page 223]authority together with the name, though experience doth sufficiently declare the truth thereof, the sacred Scripture doth yet farther furnish us with faire precedents, and remarkable examples: For we read of the race of the Machabees, L. pr. Ma. c. 5 having been cho­sen and inspired by God to releeve Iudaea from the oppression of tyrants and usurpers; now this election falling out succesfully, and to their honour by divers notable victo­ries, and famous triumphs, Ioseph and Aza­rias pricked with an envious emulation, con­ceived a designe to gain reputation, in emu­lation of the Machabees. They furnished themselves, they raysed an army, they put themselves into action, they assayled the e­nemy, but to their shame, which presently followed their disrout, and flight. Since (as sayth the sacred Text). Ipsi non erant de semine il­lorū per quos salu [...] facta est in Israel. They were not of the race of them from whom the safety of Israel ought to come. A remarkable word, whereby God declareth unto us the election, which his providence maketh of certain families, whereof he intendeth to make use, as of his instruments, in what hee designeth for the [Page 224]common safety of Empires. So among all the families in the world he (heretofore) made choice of that of Abraham, therein to conserve the worship of his name, and the hope of the salvation of all mankinde. He (after) elected the family of Levi, for the Priesthood; the family of Iudah, for the Crown; and the family of the Machabees (as I have formerly sayd) to revenge the re­proach offered against Israel. Athens and Rome have likewise had certaine names and races fatall for their glory, and who might well be termed the pillers and bases of their greatnesse. And our history conserveth the memory of divers illustrious families, which seem to have been destinated by heaven, to defend the beauty of our Flower de Luces from the injury of times, and to maintayn amidst the frownes and storms of fortune the majesty of our Kings, and the glory of their Crownes. Their names are so well known, that should I place them upon this paper (it not being of necessity) I might be suspected of flattery. But I say, that the de­scendants of such families, carry even from [Page 225]their mothers womb, not as our old Ro­mans, the mark of a burning sword imprin­ted on their thigh, but the authority of an hereditary reputation engraven on their names, preparing and leveling them the way to brave and illustrious actions. Which cau­seth mee to say, this authority is a gift from God, since the lot of our birth is not at our election to make choice of the place of his origin. Every one (as Seneca sayd right e­legantly) would usurp the birth-right of some rich and renowned family. But even when we are not, God (who bestowes our being upon us) chuseth for us, and appoin­teth both the time and place. Nor is this au­thority whereof we treat, in this regard on­ly, a gift from heaven; but likewise in that God bestoweth on some, certaine naturall graces, authorizing and making them there­by pleasing both to King and people. So God authorized Ioseph in Aegypt, in the eye of Pharaob; Daniel in Babylon, in the sight of Nabuchodonosor; Mordochay in Assyria, in the opinion of Assuerus; Esdras in Persia, in the good grace of Artaxerxes; and divers [Page 226]others upon several occasions, who making use of this authority, not for their particular emolument, but for publick employment, have appeared as sacred anchors in strong­est tempests, to deliver Gods people from imminent ship wrack. And here may enter all those gifts called gifts of nature, and for­tune, and those likewise called Theologi­call; to wit, gifts of grace bestowed gratis, depending not on us, nor our merit, but on the pure disposition and liberality of God. For as the Poet Lucretius sayd; Lucret. Lar­gus enim li­quidi fons lu­minis aetheri­us Sol irrigat assidue coelum candore re­centi. Suppe­ditaqu [...] n [...]v [...] confestim lu­mint lumen. That the light of the Sunne is not composed of one conti­nued peece, but reflecteth upon us by the concurrence of many and divers beames, which he darteth upon us so thick each after other, as we are unable to perceive the inter­vals or spaces between. So Authority be­ing the light of vertue, riseth and shineth by the happy encounter of divers excellent parts. First, the nobility and antiquity of blood, greatly authorizeth a mans vertue, (as we have already shewed:) and though some would say as Vlysses answered to Ajax; that the famous acts of our forefathers are [Page 227]not ours, but theirs: yet in truth they are ours by a double meanes; ours by title of succession, giving us right not only to the possessions, but to the honours also of our Ancestors: and yet more ours by right of imitation, when we tread in the steps of their vertuous examples. And though some o­thers have affirmed that nobility of race be­ing an externall good, addeth nothing to hu­mane posterity; yet, to take it even in the most rigorous sense, this externall good joy­ned to internall endowments, is a surplusage of good, so farre forth as hee who hath not this benefit, is deficient in a necessary good; and whoso hath this prerogative above o­thers, though otherwise all things be equall, yet hath he still advantage over him. And besides, wee do not consider man metaphy­sically alone, abstracted and divided from other men, but reflect upon him as in civill community and society, where doubtlesse the splendor and nobility of race, doth rea­dily confer that estimation and credence up­on him, which a new commer, how wise, and vertuous soever he be, shall not acquire [Page 228]till hee have given divers good testimonies of his actions. Wherefore Salust observeth, that the ancient Romans were of opinion, that it was a stayn and blemish to the Con­sulary honour, if they should confer it upon a new commer, though adorned with ver­tue, and merit: yet when all is sayd, we must avow that nobility without vertue, is but disgracefull, as on the other side, vertue with­out nobility remayneth low priced; but no­bility adorned with vertue, and vertue em­bellished by nobility, rayseth a man to the highest rank of honour: and hee in whom these two concurre, hath the glory a man can astayn unto, since he hath the heredita­ry joyned to the acquired right. In a second place, riches adde much to authority, when they come either by just succession, or by lawfull and honest acquisition. Now it is the like of riches, as of waters which cannot be clear and wholsome, if their source be im­pure: for if wee see a family abounding in temporall substance, men presently dispute how it was raysed; as the Geographers do of the river Nilus. Dogs are ordinarily sus­pected [Page 229]by reason of their dangerous teeth, the Wolfe for his wide throat, the Lion for his pawes, the Eagle for his tallents, the Fox for his crafty tricks, and all beasts of prey for their fraud and violence. And though Cacus forced the stoln cattell hee conveyed to his Cave, to be drawn thither back ward, yet so it is, that the simplest persons could go direct­ly thitherto discover what they supposed to bee there concealed. But when riches are lawfully acquired, they contribute much credit to vertue, besides the service they af­ford thereto in the execution of her just and generous designes. Arist. lib. 2. Eth cap 8. Whereupon the Phi­losopher desired the goods of fortune, as ne­cessary parcels toward the intire accomplish­ment of mans beatitude. D. Thomas 12. qu. 4. ar­tic. 7. And even Saint Thomas (the master of Theology) receiveth this proposition, as for what concerneth the imperfect beatitude of this life, wherein man hath not only a soule contenting it selfe with interiour blessings, but a body likewise needing externall benefits; but in the life to come wee being then quit of this fraile flesh, God alone shall be our absolute good, [Page 230]and our perfect felicity, though after the re­surrection the body being again reunited to the glorious and immortall soule, corporall benefits againe concurre, though not as es­sentiall and necessary, yet at least as adjuncts, and well befitting the perfection of our be­atitude. So as you see on all sides how ex­ternall substance addeth something to hu­mane felicity, yet not to cause us to bee of the Peripatetians opinion, who in confor­mity to their Aristotle, supposed a man could not be happy in this life, without the afflu­ence of externall things, since to the contra­ry, Christian discipline preferreth the indi­gence of things before abundance, and the despisement thereof before the possession; but wee only say, that a well ordered reason making use of temporall blessings to Gods glory, they become a great and powerfull instrument in the exercise of vertues, in the well using whereof consists our present feli­city. Riches are of themselves things of in­differency, the well bestowing them makes them good, and the abuse thereof causeth them to become naught, and as they serve [Page 231]for subject of vice in the hands of wicked persons, so afford they weapons to good mens vertues; and chiefly to the vertue ap­pearing in publick, and which (rightly to shew it selfe upon this worlds Theater) hath use of exteriour assistances. Without which vertue becomes weak and languishing, and though not without merit in Gods sight, yet at least without action, fruit, and glory before men. For as the faults which are on­ly in the will, are no way prejudiciall to civill society, and consequently deserve no punishment by humane justice, according to the Civilians rules (save only in case of high treason) where all is punishable, Voluntatis poenam nenso patitur. both the desire, the effect, the heart, the hand. So the good which is only in intention, brings no commodity to the publick, nor doth it from thence merit either glory or recom­pence. But vertue wanting the instrument of riches to bring to light her fayre designes, is constrained to smother thousands of good intentions, as being unable to disclose them; and as much as poverty bereaveth him of divers occasions to appeare, and profit in [Page 232]publick, so much glory, credit, and authori­ty, doth it cause him to lose: So as his gene­rous inclination elevating him on the one side, and his disability dejecting him on the other, Alciat. Ʋt me plu­ma levat, sic grave mergit onus. it hapneth to him as to the party in the Emblem, whom the weight clogged as much as the wing elevated. Moreover, the things of this world are so disposed, and the judgements and affections of men have ta­ken such a propension, Pecunia obe­dinut omnia. Prov. c. 10. that all yeeld unto, and obey riches; as the Wiseman in the Scripture affirmeth. Gold (saith the Philo­sopher) serves as a surety or safe pledge to ob­tain what we seek for: Nummus est quasi fide jus­sor habendi pro co quod­cunque home volucrit. A­rist. lib. 5. Polit. c. 6. whence it hapneth, that being able to do all, and effecting every thing in humane occurrents, it acquireth great credit to the possessors, and bereaveth those of as much who enjoy it not.

CHAP. 4. The sequence of the same Discourse.

MOreover, offices, honours, and dignities do greatly contribute toward the acqu sition of Au­thority, and chiefly when they are the recompence of merit, and not the preys of ambition, or hire of vice. For when any illegall or dishonest way hath served as a plank or ladder to rise to honours, in this case a man cannot exercise his office with re­quisite resolution and liberty, but shall in­fallibly encounter divers oppositions foun­ded upon taxations, tainting publick credit. But he whose vertue hath served as a step to rayse him to dignity, goes on with a reso­lute heart, bearing his head aloft; his con­stancy rayseth his courage, and in whatsoe­ver just or honest thing he undertaketh, ho­nour marcheth before him, freedome ac­companies him, and authority attends him. Dignities are the theaters of vertue, there it [Page 234]is where shee appeareth, producing her fayre actions to the view of all men. Offices au­thorize men, provided those men honour their places, and that one may justly report of them as was sayd of Epaminondas the Thebane. That they in such sort behaved themselves in their places of honour, Honores it a g [...]ssit, ut or­namentuns non accipere, sed dare ipsi dignitati vi­deretur. Iusti­nus lib. 6. as they rather seemed to adde ornament to their of­fices, than to receive any from thence. And truly, as the Sunnes light communicating its beames indifferently to all things, doth not yet illuminate any but transparant bo­dies, disposed to receive the impressions of his brightnesse, as chrystall and glasse. So dignities in an ambitious and corrupted age, may fall into whose hands so ever; but the splendour of that honour, and authority they afford, shal never illustrate any but such whose vertues are able respectively to ho­nour and authorize them. Offices are as casting counters, of high price in the hands of rich Merchants, when they cast up their great accompts, but little or nothing worth in a poore mans possession, who hath no summes to reckon; neverthelesse, if dignity [Page 235]without sufficiency hath no great reputati­on; sufficiency without dignity cannot au­thorize it selfe among men, but remayneth unknown, unprofitable, and idle in the ob­scurity of retirednesse; as mynes of gold un­discovered in the bowels of the earth; so as many times tynne and copper are used in the course of traffick, whilst they supposing they want gold, suffer it to remayn rusting. It avayleth much for the common good, to employ that to publick use which may bring a generall profit. That the Sunne be placed in the firmament, the taper in a can­dlestick, and vertue in the throne of ho­nours, since being raysed and authorized, it is usefull to all men; but despised and negle­cted, it receiveth injury whereby all are en­damaged.

Now among all the benefits of fortune authorizing vertue, favour and credit with the Prince, holdeth the highest rank, when it is employed not for particular, but for ge­nerall good. For as an ancient Poet sayd; Principibus placuisse viria non ultima laus est. It is not the least of commendations, to bee plea­sing to great Kings and Princes: nor is it a [Page 236]small conquest to game their hearts, who possesse the herats of all men, it is as much as by winning one heart, to conqu [...] all. What can be more eminent or illustrious, sayd that ancient Chancellour of Thierry, King of the Gothes, Cassiod. cp. 3. lib. 1. Car. Quid majus quaritur, quā hic invenisse laudum testi­monia ubi gra tificatio non potest esse su­specta: Reg­nantis quippe sententia ju­dicium de so­lis actibus summis; nec blandiri dig­nantur ani­mus dominii potestate mu­n [...] us. than to have merited the com­mendations and approbation of those whose greatnesse takes away all suspicion of flattery: for the esteeme Kings make of any proceedeth meerly out of the opinion they have of their lives and actions; and a spirit guarded with the authority of soveraign command, will never vouchsafe to applaud any by adulation. So as there is not any thing which doth more au­thorize a man, than the Princes approbati­on, whose esteem and judgement affordeth reputation and passage to men, as their stamp doth to coynes. After the benefits of fortune, follow the gifts of nature, of body and minde, being right serviceable for con­ferring credit and authority upon men. For only corporall beauty and majesty is so powerfull in captivating hearts, and imprin­ting in mens spirits, I know not what kinde of reverence, as it hath seemed in former [Page 237]ages worthy of Crownes and Empires. And God being pleased to bestow a King upon the people of Israel, made choice of Saul, whose comely stature, and majesticall port, seemed to gaine him the preheminence of that dignity above all others, as well as that of his body: Ab humere & sursum e [...] minebat su­per omne [...] populum. Reg. l. 1. c. 8. He appeared (sayth the sacred Text) higher than all the people, by the head and shoulders: As this other of whom the Poet speaketh; He appeared above all, by the whole shoulders. Iesus Christ himselfe, who to give us example of the worlds contempt, trampled upon, and rejected honours, riches, and all advantages of fortune, did not yet despise this gift of nature, but would surpasse all the sonnes of men in graceful­nesse and beauty of body, Speciosus for­ma pra fil [...]e hominum. Psal. whereby his port replenished with a most venerable majesty, acquired him a sweet but soveraign autho­rity over hearts. And Saint Basil maketh an excellent observation; Bas. de vir. ginitate. that God having given man the command and power over woman, would (in recompence) advan­tage woman above man in corporall beau­ty, to the end the same authority which man [Page 238]had over woman by prerogative of dignity, woman should get the like above man by her gracefull attractions. To be short, there is not any more strong charm to gayne hearts, and possesse wils, than corporall beauty and majesty, establishing an insensi­ble empire over all beholders without need either of lawes or guards.

So as if the baits and attractions of the minde meet with those of the body, it is sufficient to make a man lord of all hearts, and absolute king over all affections, since by his exteriour graces hee gaineth the vul­gars opinion; and by his interlour, the judge­ment and estimation of the wise and pru­dent; so as captivating some by the body, and others by the spirit, he maketh himselfe master of all. Now among the gifts of the spirit, strength and solidity of judgement is preserable to all others, and it is that chiefly which causeth a man to be reverenced, and doth most authorize him. For whatsoever in this world is most powerfull, is at length forced to yeeld to the strength of reason: he then doubtlesse, who hath the efficacy to [Page 239]cause the reason of his counsels most perspi­cuously to appeare in his words and actions, shall at all times remayn the strongest, and foly invincible, what aslaults soever aremade upon him. Riches, credit, dignities, favours, friends, knowledge, and cloquence, may o­vercome, (for an instant) but in the end reason will over-rule: and he who hath the abilities to make right use of these armes, he is furnished with instruments to surmount all things.

To all those gifts of fortune and nature, the gifts of Grace, which Divines call freely given, and which God bestowes for the common and universall good of mankinde, on those whom he intendeth to authorize, and make usefull for community, adde much weight and efficacy. Such are the gifts of counsels, knowledge, prudence, clo­quence, and other heavenly gifts, (which considered as gifts of Grace) have in them something of higher and more sublime con­sideration, and produce more powerfull effects than the same qualities considered (simply) as acquired habitudes. And this [Page 240]one thing doth greatly authorize a man, when there is any one thing observed and acknowledged in him, surpassing the ordi­nary talents of men, and which testifies some particular grace and favour from God.

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

IT is a common proverb; That each man is the maker of his owne fortune: signifying thereby, that God is not pleased to work all, but that man ought also to co-operate on his part toward the raysing of his reputation, whether temporall here on earth, or eternall in heaven. We have spo­ken of the parts, qualities, and gifts of for­tune nature, and grace, which make a man eminent in this world, and which acquire [Page 241]honour to him among men. But it is not all, to have the heavens liberall to some, and largely to impart its favours, if themselves be not prudent and sage to manage these ad­vantages discreetly, and to employ them re­ligiously to Gods glory, profitably to pub­lick good, and happily to Gods honour. For as it is sayd, that Eagles and Serpents have certain pretious stones in their heads; and that Griffins in the Northern Scythia, keep, in certain caves and vaults, great heaps of gold and silver; but because themselves know not how to make use thereof, this treasure which they possesse, is of no profit to them. The same it is (sometimes) of men, who endowed with divers commen­dable qualities, which might make them famous, and recommendable, yet those ex­cellent parts remayning hidden and smo­thered in their custody, they remayn fruit­lesse, and themselves without fame or credit. Now it is not to bee denied, but that some are followed with I know not what kinde of infortunity, choaking all their worthy performances, in whatsoever they designe, [Page 242]and in all their attempts: On what side so­ever they turne, it still crosseth them at all points: and no sooner doth any hope of fa­vourable successe begin to appeare amidst their endeavours, but it either forceth it to wither in the blossome, or snatcheth it out of their hands. Now be it that their actions never fall upon a favourable opportunity, or that the disposition of persons, times, places, with other necessary circumstances causing an action happily and gloriously to shew it selfe, still crosse them; it commonly hap­pens unto them, as to flowers withering in their bud, or as to Children who die in their birth, either because they came into the world over-soone, or too late, and in that they missed the moment of birth, which na­ture requireth: Or be it that God, to whose providēce we ought to refer all things, since all is subject unto him, yea evē those things which to man are casuall, being fore-seene by him) is not pleased to give them autho­ritie in this world; either reserving them for some greater good, or fore-seeing that the progresse of their fortunes, would in [Page 233]conclusion cause his grace to decay in them: Divinae Iusti­ti [...] emultari optimarum fortitudinem naturalium donation [...]bus. Diouys [...]is. or (as Saint Denis sayd) God beeing not willing to enervate the force of his grace, by conferring temporall benefits up­on them; or else, to the end to punish the offences of the age, and to deprive it of the benefit which the publicke might reape by the government of honest, capable, and use­full Magistrates; in consequence of those threats he hath denounced in Scripture: or for some other respect, (alwayes holy and just, though hidden and concealed) howso­soever, it is certaine by daily experience, that divers, endowed with laudable and excel­lent parts, are yet still put backe, and live re­tired without name, or authority, though it be no fault of theirs, nor any defect in them, of sage and prudent conduct, hindring them from appearing recommendable, and wor­thy of Imployment. Now, these men ought to rest contented with the testimony of their conscience, being more valuable than all the Scepters and Crownes this world can afford: and which is the onely reward, whereof neither fortune nor humane ingra­titude [Page 244]can bereave Vertue. To deserve ho­nour, and not to have it, is more honoura­ble, then to enjoy it without desert; and the praise was incomparatively greater, when the question was asked why the people of Rome erected not Statues for Cato in the pub­licke places of the City, Plut in Cato. then when they en­quired why any were erected for him. The vertue we see uncrowned is alwayes most esteemed by those who best know how to set a true estimate on things: whereas (on the other side) there is nothing more dis­gracefull, than an honour or recompence, the cause whereof we enquire. But howsoever it bee true, that misfortune still attendeth some mens merits, yet so it is notwithstan­ding, that as many impute the offences they have falne into to the Divels temptation; So men, often cause both fortune, and the time to alter through their owne errors. For sup­posing they have commendable qualities, they either are ignorant how to make right use of them, or they absolutely abuse them, or neglect the right taking hold of occasi­ons; so as eyther the paines in the profecu­tion [Page 245]thereof affrights them, or idlenesse di­sturbes them, or pleasure perverts & deludes them. If they be Nobles they degenerate, if rich they employ not their wealth honoura­bly; If of high Dignity, they invalidate their charge; If wise, they force their knowledge to serve their particular contentments, and not the publicke good; If endowed with o­ther laudable qualities, they suffer them to remaine unusefull, as the Dragons of the Gardens of the Hesperides, which keepe the golden Apples, and know not how to gather them: No marvell then, though being full stored with rare endowments, they still re­maine empty of fame and reputation. Some likewise conceale their Talents as Ants doe their Egges and graine, to enjoy the tranqui­lity of a private life, which they preferre be­fore all things: Now, of these men there is no wonder if they have what they look for, and misse what they avoyd: But if they doe this out of a true neglect of the world, and a pure love toward God, they are worthy of admiration, but if onely to avoyde labour, and for their private content, (which most [Page 246]often hapneth) forgetting their obligation on purpose to follow their humour, and preferring their particular pleasure, before the common good, they are not so much as worthy of excuse. It is not therefore suffici­ent to have happy advantages, and com­mendable parts, for the acquisition of fame, and authority, toward the opening a way to publicke profit, the principall peece being the true employment of them to good pur­pose: since of these things (as of gold and riches) the use is more worth than the en­joyment, and the employment better than the possession.

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

And principally those who are descended from illustrious, ancient, and authorised fa­milies ought to acknowledge, that to main­taine the authoritie of their Ancestors, they are to support the reputation thereof by ver­tue; and that if they intend to inherit the glory and same their fore fathers have ac­quired, they ought to succeed (by imitation) those brave actions which have made them so illustrious. Where vertue is not he­reditary, glory cannot succeed, that fayling, this tendeth toward its ruine, and the flowers fading speedily followeth the rootes decay. Nobility may happily passe, together with the bloud, from Fathers to their Children, but the honour never passeth but with me­rit. Descent alloweth the one, but imitati­on (onely) can transmit the other: and if the one follow the name, the other attendeth vertue. For it is a Maxim in Philosophie: that things are conserved by the same means they are acquired, and are lost by their con­traries. As water which gaineth its puritie by motion, conserveth it by the same, and loseth it by rest: and Iron receiving its heat [Page 248]from fire, preserveth it in fire, and looseth it, being removed thence. Now it is not the bloud nor the name, but the generous acts, which have acquired credit, and authority to illustrious families. Wherefore it is not the succession of name, and armes, but the hereditary sequence of vertuous actions, which can maintaine and conserve it. So as if Children degenerate from their Ancestors, and if instead of travell, idlenesse; in place of industry, voluptuousnesse; and pleasures, instead of continencie, and Iustice, dissolu­tions and pride slip in; the greatnesse and authoritie of families, doe instantly decay; and as Salust sayth; Imperium his artibus reti­netur quibus initio partum est. At for­tuna simul cum moribus immutatur. Salust. de Co­ [...]ur. Catels. Fortune changeth with manners. The world affords us daily expe­rience of this truth, wherein we see, that vice, and carelesnesse abase the credit of divers fa­milies; which industry and diligence had raised to great honour and power; and the fathers glory, instead of serving as an orna­ment to his Children, becommeth a shame and scandall to his posterity. For as Cajus Marius, reproched the Roman Nobility, who sought to put themselves into authoritie by [Page 249]the renowne of their Ancestors, whose steps they traced not; Quanto ma­jorum vita preclarior tanto horum socordia fla­gitior. The more illustrious and com­mendable (sayd he) the lives of Predecessours are, the more shamefull and vituperable are the Childrens vices: The glory of Ancestors, serveth as a light to their progenie, causing all they doe, be it good or bad, to appeare to the publicke view. Maiorum gloria posteris quasi lumen est, neque bo­na eorum ne­que mala in occulto pati­tur. And this ought to serve as an advertisement to those who are des­cended from famous and renowned fathers: All civill Law and Nature may well allow them their fathers inheritance: but how only vertue can maintaine them in the pos­session of their authority, and how they ac­quire not so great reputation by issuing frō their race, as they undergoe an obligation to become worthy of their descent, and to doe as Spring waters, which still remount as high as their Sourses.

CHAP. 6. The sequence of the same Discourse.

AS the greatnesse and celebritie of a Family doth no way contri­bute any authority to those who are base and unworthy of the name they beare. So neyther doe riches give any addition of honour, either to Prodigals abusing their fortunes, nor to misers who know not the right use thereof. But those who understand rightly, how to use them upon occasions, have a great helpe both in the raising and maintaining their reputati­on. Liberality, and magnificence; are two vertues of great splendour in publicke, ma­king the Authours both famous, and farre renowned. The one, by benefits and re­wards, by Prudence dispensed; by know­ing how to make election of persons, causes, times, and places; the other, by honoura­ble expences, employed in remarkeable ac­tions, or in publicke workes, having refle­ction either on our Countries honour, or on [Page 251]the glory and service of God: For as the Phi­losopher hath observed, Honorabile [...] sumtus sunt maximè qui ad divinum sacrificium pertinent. Arist. lib. 4. Eth. cap. 2. The most glorious are those which concerne the service due to the Deitie. Now, if every great action ought to have an eminent object, what object can be more worthy, or more proportionable to the large expences of magnificence, than the honour due to the Divine Majestie. The house I will build shall be great and sumptuous, because our God is great and Majesticall (sayd King Salomon when hee designed the buil­ding of that Majesticall Temple, one of the worlds Wonders) alleadging no other rea­son for the incomparable Majestie of his worke, but the onely greatnesse of God. For those vast expences, divers put them­selves unto, upon vaine and frivolous occa­sions; the memory whereof is as soone past as smoake or winde, and its subject often as shamefull; deserve not the name of magni­ficence, but rather of profusion, bringing no credit or glory at all, but blame and re­proach to their Authors. As to give indis­creetly, is not to understand how to bestow, but is onely not to know how to keepe: So [Page 252]to spend in these unworthy and frivolous occasions, is not to be magnificent, it is not to be well advised. It is the object that gi­veth the forme, the esteeme and value, to the action. But bounty is rightly bestowed, and expences well placed; liberality casts a a luster, magnificency appeareth: and both these acquire great authority among men: to those who rightly manage them.

To give, and doe good, is to imitate God, who hath not onely goodnesse to will, but power and riches to enable him to do good. To imitate the bounty and magnificence of the Almighty, is to make our selves admira­ble among men: and as our Saviour sayd in the Gospell. Those who are in honour and credit among men, are called Benefactors. Wherefore the rich ought to use it as we doe our bloud: which men more carefully con­serve than any thing whatsoever, when there is no necessity of spending it; but where there is question of maintayning Gods, our Kings, or Countries cause, or to gaine ho­nour in a battaile; there is nothing which the couragious and magnanimous lose more [Page 253]freely or readily. Vpon such occasions it is cowardize to keepe our bloud, glory to lose it. So the right use of riches, is to con­serve them with moderate care, when it is neither necessary, usefull, nor honourable to spend them; but when any occasion is offe­red, either to doe good for others, or to shew magnificence in any famous act; It is neces­sary to employ them at such time with the like cheerefulnesse as the Souldier dispends his bloud, and at all times more to esteeme Honour than gold, Authority than goods.

In this manner, liberality and magnifi­cence, are meanes of acquiring and maintai­ning credit by riches. But in case of ho­nours, States, and dignities; Iustice, mode­ration, love of the publicke, and the defence and protection of the poore and impotent: doe gaine very much. For when we see those who are placed in dignities, to make no other use of their power, but to cause right and reason to take place, to support in­nocencie, and to bereave iniquity of its li­berty to doe ill; yet notwithstanding, not to have a heart more puffed up with vaine­glory, [Page 254]but only a mind farther charged with care, and not to grow passionate but for pub­licke interest, and not seeke by their proper labours, but only the good and quiet of o­thers, not to rule for themselves; but by commanding to be serviceable to all, to shew themselves as terrours to oppressors, and the safety of the oppressed, and not to employ Authority but in defence of what needeth support, or to resist what cannot otherwise be repelled but by such a Iustice as is armed with power: is the thing in truth which ra­visheth all men with admiration: It is that which acquireth, and maintaineth credit in publick opinion, causing those who execute such actions, to be reverenced as the Gods of other men. In this sort, Iob representeth the credit he had among those of his Nati­on, namely by his Iustice, and equity. When I drew neare (sayth he) the Gates of the Citie, Iob. cap. 23. and when they prepared a Chaire for me in the middle of the place, the young men retyred, and the old men arose and stood up out of Honour; The Princes gave over speaking, holding the finger on the mouth. The Governours were [Page 255]silent, and their tongues were fastened to their pallats. The Eare that heard my discourse, e­steemed me right happy, and the Eye contempla­ting my gravity, gave testimony to all men of me: Because I had delivered the poore, who had only cryes and sighes to defend them, and the op­pressed Orphan who found no reliefe: I have comforted the afflicted heart of the Widow, I cloathed my selfe with Iustice, as with a Gar­ment of Honour, and a Diadem of Glory. I have bin the Blind mans Eye, the Lame mans foot, and the Poore mans Father. See here plainly (in this example drawne out of Scripture) how the credit & authority of a Magistrate, is the fruit of his Iustice and Integrity. It is fitting that a Souldier know how to use his armes, if he will have them defend him: It is likewise requisite, that he who is endowed with worthy qualities of the minde, know how to employ them, if hee intend they should grace him, and put him into, or main­taine him in authority. For hee must un­derstand how to take his favourable times, moments, and occasions to produce and manifest them. The observation of seasons, [Page 256]constellations, dayes, and houres, is not more necessary for those who undertake husbandry, to plant, sow, graft, or to ino­culate successefully. If either Prudence, or good fortune faile at this point, we shall ne­ver advance any thing: and be it that wee trip by indiscretion, or slip by misfortune in this passage, we shall still make the nose and ground meet, save only that Impruden­cie herein is blamable, Infortunitie excu­sable.

But to conclude all this discourse con­cerning Authority; The acquiring thereof is not all, we must likewise beware we abuse it not, or loose, or weaken it by-imploying it to every frivolous purpose, and without necessitie. For as those who daily take Phy­sicke, make it uselesse and inefficacious, by the over frequent use thereof, taking away its vigour and operation by the custome: So those who in all affaires and accidents are overstiffe, and will straine their Authority to the height, enervate, and weaken it, so as re­solving never to slacken or unbend the bow, they in the end doe absolutely breake it. It [Page 257]is fitting sometime to give that way in lesse important occasions, which a man would not doe, in the obtaining what is fitting in more principall occurrents: it is not necessa­ry in passing a River to goe directly against the streame, and to afflict our selves with an unnecessary toyle, but rather to overcome its force in by asing the current, and by a lit­tle descending and not by direct mounting to breake its force and make way. Who so knoweth how to give way when in discre­tion he ought, shall overcome all with pa­tience. We are to keepe the shoot-anchor for great tempests; Credit and Authority for eminent occasions; small ones ought not to detaine it, to the end, great ones may meet it, in its full measure. We have an excellent example hereof in Tacitus, where a famous Senatour (Cajus Cassius) speaketh these no­table words to the Senate in a Subject of consequence. Tac. lib. 14. Anual. 1. I have divers times not oppo­sed many scarce reasonable things, which have bin proposed in this assembly, to the end not to destroy by over importune and frequent con­tradictions all the Authority I have; but to [Page 258]keep it intire for the Common-wealths necessi­ties, if happily affaires stand in need of firme and free Counsell. Here you see how Prudence ought to husband Authority.

CHAP. 7. Of good Luck.

ORder is transmuted, when the Blinde lead the cleare-sighted. Neverthelesse in worldly affaires, if Fortune guide not Prudence, yet doth she at least open the way for it, and causeth it to attaine its ayme. Prudence may passe on without the con­duct of fortune, but not arrive to the end wherto it aspireth, without the favour of fortunes Convoy: So as Prudence inven­ting sage Counsels, and Fortune affording happy events; The cleare-sighted disposeth the way, but the blind findeth the passage. It is not therefore sufficient to have Pru­dence for the proposing of good Counsels, [Page 259]and Credit and Authority to cause them to be received; if fortune accompany not the execution to make them successefull. For though it be true that the Wiseman ought not to be answerable for events, they being out of his Iurisdiction, but onely for such Counsels as depend upon himselfe, yet so it is notwithstanding, that hee both seeketh and desireth his pretensions, as all other things doe, and when for the obtayning thereof, he hath performed what he eyther ought, or is able to effect; in conclusion he findeth himselfe frustrate. The glory of his Prudence doth not greatly content him, without the fruit: and if he merit not re­proach, yet seemeth he worthy of compassi­on: since the vulgar in matter of affaires re­gard not the counsels, but the events: they more esteeme a naughty counsell with hap­py event, than a good and sage one, which succeedeth not; and good fortune once say­ling him, both Wisedome, Prudence, Iudg­ment, and all things seeme to be wanting in the opinion of men. Truly those vvho ha­ving on their part performed what they [Page 260]ought; yet doe only want successe, may de­fend themselves with the answer, which Si­ramnes a Persian Gentleman, made to cer­taine of his friends, who wondred why his Enterprises were so improspcrous, his propo­sitions being so pithy. Plut. in his Morals of the notable saings of Princes, Kings, and Captaines. The reason (sayd he) is, because I am only Master of my dis­course, but Fortune of the effects. Yet not­withstanding, when good counsels take ef­fect, men alwayes esteeme them the best, and when they succeed not, the contrary event causeth them to be in some measure suspec­ted. In a word, Prudence without successe is a faire tree without fruit, and it is the fruit, not the tree; the successe, and not the coun­sell, men chiefly desire; since counsell is not sought for, but in hope of the desired event, the way but for the marke, the Medium but for the Terminus and the meanes but for the end.

Now that good Luck, whereof I speake, proceeds not, either from that blinde For­tune, which spirits yet more blinde have forged, nor from that imaginary destiny of inflexible decrees, whereto Heathenish An­tiquity [Page 261]hath subjected the Counsels even of Iupiter himselfe, nor on the disposition of Celestiall bodies, whereto the vanity of Na­tivity-casters, submit the whole order of things happening here on earth, whether Naturall, voluntary, or casuall. Fortune is a Fable, Destiny a Dreame, and that necessi­tie the judiciall Astrologers pretend to bee imposed by the Starres upon humane and free actions, or upon casuall and accidentall events; is an evident errour, and a manifest impietie. For as concerning those effects depending on naturall and necessary causes; the order of the World and Nature, ranging inferiour bodyes under superiour ones; gi­veth to those Authority, to those dependan­cie, and regulateth the actions of elementary Bodies by the Law of the influence of Ce­lestiall Bodies. All that God hath made is established with order (sayth the Apostle). Quae a D [...]o sunt, ordinata sunt. But what power would men ascribe to Starres, either over humane actions, pro­ceeding from the Will, or over casuall occurrents, which being accidentall effects, cannot by consequence have any Naturall, [Page 262]certaine, or limited cause. Nature being appointed to a certaine and infallible end, Natura ad unum deter­minatur. according to a Philosophicall Maxim; what authority or command can she have eyther over mans will being unbounded, free, and indifferent, to the one or other, of two con­trary objects; or over that, which being meerely casuall, may eyther happen or not happen? The Starres being corporeall, what can they imprint upon the soule of man being spirituall; unreasonable things, upon reasonable ones; what is necessitated, upon what is free; or a thing determined upon an indifferent matter? In like manner, concer­ning casuall accidents what subordination can casuall and accidentall things, have to the influences of Starres, being regulated, necessary, and infallible things? Is not this as much as to strive against all reason, and to abuse the weaknesse and credulity of spirits; so much as only to dare (I will not say main­taine) but even to broach such absurd pro­positions. The Starres then (O man) shall be culpable of thine offences, authors of thy good workes, causes of thy prosperities, [Page 263]instruments of thine infortunities: if you doe any good they shall have the merit, and consequently the reward shall bee due to them, and not to you. If you offend, they shall beare the blame, and you may justly cast the punishment upon them. And why are Lawes among you, if the Starres impose lawes upon you? If the starres be the causes of your good and bad actions, and you on­ly the instruments, to whom is the penaltic of ill, or crowne of good due, to the work­man, or his tooles, to the cause, or to the instrument? See you not plainly, that if these propositions were true, you offer injury to the Starres to appropriate to your selves the reward of the good which they doe, and wrong to your selves, to inflict on your selves, the punishment of the evill you com­mit not? Who sees not how these proposi­tions overthrow all reason, all justice, all vertue, all order, and all policie. In like man­ner, if it be the Starres which send good for­tunes, or fatalties, prosperities or adversities to men; they then governe the world, it is they who raise some, and represse others, [Page 264]who distribute honours, give victories, trans­ferre Scepters, and dispose of Kingdomes. But if this be thus, wherefore is merit raised in one time, and why at another time doth ambition obtaine all Honours? Is it because the Starres one while make use of justice, an otherwhile of favours? Why in one age doth Industry conferre dignities, in another gold, or advantage in bloud: is it because the Starres alter and accommodate them­selves to the abuse of times, as well as men doe? Why in one Nation doth Election conferre Crownes, in another Succession? Is it by reason the Starres follow the fashions of Countries; and doe diversly distribute their benefits, according to the lawes of Kingdomes? But they doe well in accom­modating themselves to lawes, lest they should bee resisted, and finde some more compulsive thing then their owne power. Of two, borne at the same instant, and under the same Constellations, why is the one pro­sperous, the other miserable? and the aspect of Starres beeing so equall in both, why should the effect bee so different? Who [Page 265]seeth not that the Startes consisting of natu­rall and necessary causes, appearing in all times and places, and in all and every where after the same fashion, producing so incon­stant and various effects, according to pla­ces, moments, and circumstances, cannot be any constant cause of humaine events; but in their conceipts, who have neyther rule nor reason.

Naturall reason clearely sheweth the va­nitie of their discourse. Insigna coel [...] nolite m [...]th [...] ­re qui timent gentes, quia l [...]ges populo­rum vana sunt. Ierem. c. 10. Scripture condem­neth them as full of Superstition, errour, and impietie. Feare not the signes of Heaven, which Idolatrers dread, because the Lawes of the Nations are vaine: sayth the Prophet Ieremy: and the Church rejects and dete­steth them, Astrologia, & planetarii damuatur à Christiana & vera pietate De Aug. l. 4. Confess. as contrary to true pietie. Iu­diciall Astrologers, and the Planetaries (sayth Saint Augustine) are condemned by the Chri­stian Law. And Saint Epiphanius repor­teth, that Aquila Ponticus, who in the Primi­tive Church, De Epiph. l. de som. & mensuris. in the Emperour Adrian his time, translated the old Testament out of Hebrew into Greeke, was expelled out of the Church, for addicting himselfe to judi­ciall [Page 266]Astrologie. All the Holy Fathers, with joynt consent have impugned this errour; D. Bas. in c. 14. Esay. and St. Basil sayth, That it confoundeth mans spirit, and takes away Gods Providence. Yea, even the Lawes of well insticuted Repub­liques among the ancient Pagans, have ba­nished these judiciaries and deviners of good events, as pernicious to civill societie. And we reade in Tacitus of a Decree in Senate made in the Emperour Tiberius his time, Factum est Squatus con­sulium de Mathemati­cis Italia Pellendis, go­nus hominum quod in urbe nostra & ex­pellotur sem­per, & reti­nebitur. Tac. lib. 1. Ann. to expell them out of all Italy. Whereupon this grave Authour addeth a very remarkeable observation, that this kind of men have at all times beene chased out of Rome, and yet have they continually beene retayned and supported; Expelled from thence by publick Lawes, but fostred by the superstitious, & foolish credulitie of particulars. So as ney­ther humane actions, nor casuall accidents, depend at all upon the disposition of Stars, neither as efficient causes, nor as singes or tokens of what hapneth. Against the er­rour of Origen, who affirmed; that though the Starres cannot be the causes of what is done, eyther freely by man, or casually by [Page 267]hazard, yet so it is, that one may know what will happen by the inspection of Starres, as by the reading of a booke, where God hath written, and imprinted with his finger, in great and legible Characters, all the order of future things, as in a Table, or Patterne of his divine prescience, which hee hath expo­sed to mans sight. An errour which the Scripture condemneth as well as the for­mer; forbidding us to have recourse to Starres in any sort, save only to know times and seasons, and what hapneth by a natural, and necessary order.

But first, as for what concerneth humane actions, they have not any neare and interi­our cause, but only mans free will, resolving eyther upon good or evill: And as for more remote and exteriour causes: when man o­perateth rightly and sutably to reason: God concurres, as the mooving cause, (eyther by his generall concurrency or particular, in an naturall order, as some will have it) natu­rall and morall actions, or by a particular grace, or by a supernaturall order, in Christi­an and supernaturall actions. After the law: [Page 268](whether divine, or humane) the just cu­stomes of those Countryes where we inha­bite, and the good example eyther of Anci­ents, or of such with whom wee converse, are the exteriour meanes, interiourly mo­ving the will, to incline it selfe toward good: And when man is inclinable to evill; his ir­regular actions, cannot be imputed (besides his proper inclination being the interiour and principall motive) but to the Divels im­pulsion to the perswasion of wicked per­sons, to pernicious example, to the attracti­ons of Creatures, or to occasions depending upon, and inclining toward vice: but to the Starres they can no way be referred, but indi­rectly: in that Starres may incite passions in the inferiour appetite, and these passions the will. As for what concerneth casuall events (being the subject of our question) they have no other cause, save onely the disposi­tion and casuall encounter of certaine cir­cumstances of times, places, and persons, whereon such uncertaine affects depend as upon unsure, and irregulated causes. But I call this chance casuall (as to us) but not as [Page 269]to God: to whom nothing is accidentall, but all fore-seene by his prescience, and or­dered by his providence. For if even a poore Sparrow falls not to ground without Gods Providence (as the Gospell speaketh) were it not a manifest impietie to suppose, that a­ny thing could happen to man which God foreseeth not by his fore-knowledge: and if good; ordained by his expresse will: but if ill; permitted by his secret and hidden Will, but alwayes holy and just providence. So the good fortune (whereof we speake) causing good designes and sage counsels happily to succeed, proceed not but from the casual disposition, and encounter of circumstances which are to concurre to­ward the production of happy successes: This being often casuall, as concerning our providence, but at all times forescene, and ordered by that of God: who so well dispo­seth the places times, persons, and affayres, in favour of such as he intendeth to make use of in the execution of eminent actions, as all things make way, and succeed favoura­bly for them.

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

THis good Fortune be­ing understood ac­cording to my expli­cation, is an heaven­ly guift which God hath in such sort an­nexed to certain per­sons, as it followeth and accompanieth them in all places, as the shadow doth the body. To deny this, were to be ignorant of what Histories affirme, and whatsoever daily hap­neth in humane affaires. For who can right­ly consider the Progresse and pursuit of Au­gustus his fortunes, who among all the Em­perours and Monarchs of the earth hath merited the name of Happie: but he must observe the disposition, and order of Gods Providence causing affaires, humors, times, and other circumstances to meet in the [Page 271]same point, and manner as was fitting, did raise, and leade him as by the hand to the so­veraigne authority of the worlds Empire. Iulius Caesar had already begun to cast the platforme of Monarkie; but because things were as then not absolutely disposed for so great an alteration; Love of liberty, and the zeale of maintaining the same, still boyling in their breasts: the successe was not answe­rable to his couragious resolutions, and his designes wanting no valour to under take it, fayled only of fortune to bring it to effect. But at the same instant, when Augustus be­gan to appeare in the lists, all things shewed themselves favourable, and inclinable to his wishes. The people incensed for the death of Caesar, against those who defended the Common wealths liberty. Affections, and humours inclined to alteration: Anthony under pretext of revenging this death, figh­ting with generall approbation against pub­like liberty. Cicero deceived under Augustus his apparance (as then named Octavius) put­ting him into reputation, and opening (un­awares the first passage to his future great­nesse: [Page 272]After this, the conspiracie betweene Anthony and Lepidus for the ridding their hands of the principall heads of the Repub­lickes faction, and so to share the Empire betweene them three. The opposites sup­pressed, resistances removed; The Empire divided; Lepidus soone giving place to his two Companions; Anthony in the end to Au­gustus: all Authority collected, and reuni­ted in him alone: a triumphant armie on foot to maintaine it: The peoples, and great persons their affections ready to receive him: his enemies, eyther dead, subdued, or won with rewards; Conspiracies either re­pressed by feare, or vanquished for want of power, Adversaries overcome, or dispersed by clemency; In a word, all things dispo­sed to Crowne and Proclaime him Em­perour of the World, who seeth not plainly. Gods providence disposing all things in his favour, in this tissure, and linkes of prospe­rities. Now were it that God by meanes of the temporall Monarkie in Rome, inten­ded to lay the foundation of the spirituall, which IESVS CHRIST, who was [Page 273]pleased to appeare in this world, came to establish in his Church; Or were it that by an universall peace proceeding from the conduct of one only head, he intended to dispose men to the reception of the promi­sed Messias, who brought peace upon the Earth; or were it, that by reducing all Nati­ons under the authority of one Emperor, he would open by these means (as St. Leo ob­serveth) the course of the Gospell; which was to be announced, and published to all Nations: Or besides all these reasons were it for some other secret, or hidden cause, one may clearly know and perceive that this greatnesse of Augustus, is not a worke of his vertue but of his good fortune, and his good fortune, not a worke of hazard, Destiny, or the Starres, but of Gods Providence. I al­leadge this so vulgar, and well knowne an exāple, to shew that the good fortune which follows some persons, depēdeth only on the concurrence of circumstances rightly dis­posed, and ordained by Gods Providence, willing that these their designes should suc­ceed, to make use of them toward the exe­cution [Page 274]of his Eternall decrees, whether they imagine or aime at any such matter or other­wise. If their designes be honest and just, he imployeth them by his expresse will; If wicked and unjust, he suffers them, and by his wisdome draweth there out the good he intendeth.

But this good fortune seemes to be so farre affected to some, as it not onely followes their persons, but even all things concer­ning them, or that have relation unto them: as the Prosperitie of Augustus followed all his Lieutenants, who with incredible good fortune obtained for him infinite famous victories. Alexander the Great; his fortunes followed his very pictures; and the Anci­ents were of opinion, that his pourtraicts carried about the neck, made those happy and fortunate who wore them: And wee reade in the histories of Bohemia, how that famous Captaine Iohn Zisca, who never lost Battaile where himselfe was present, had so great conffdence in his good fortune; as he ordained, that after his death his skin should be taken off, and a Drum to be headed there­with [Page 275]with, which he commanded should be bea­ten up, in the head of the Armie; perswading himselfe that the like good fortune conti­nually following his person whilest helived, would likewise follow his skin and carkasse after his Decease. The same felicity follow­ing famous Commanders in warre, causing them to performe brave exploits: doth likewise accompany (even in matters of peace) those generous soules; whose coun­sels, and directions God blesseth for the pro­sperity of States: in such a measure, as all they advise, succeeds, and is effectuall; when as whatsoever others, no lesse prudent, and capable, shall propound, or seeme to set forward, becommeth vaine, and fruitlesse: to shew us that in the decrees of humane Prudence; Fortune, (or to speake more pro­perly) Gods Providence, will maintaine the Empire. But though the enjoyment of good fortune, be a thing not otherwise de­pending on us, then is the finding of a hid­den treasure; which not the designe, but the luckie accident causeth to come to passe. Yet so it is that as a good husband maketh [Page 276]better use of this found treasure, then a pro­digall who spends all▪ so a Prudent and sage person doth better employ his good fortune, then doth a foole or indiscreet per­son, who looseth it in abusing it. It is God then who giveth this good fortune, but it is man who makes use of it: his favour con­ferres it, but our Prudence must imploy, and manage it. And as Gods grace doth not ex­clude but command mans cooperation in things concerning his eternall salvation: So Gods favour restraineth not, but requireth mans concurrencie in what hath reflection upon the conduct of temporall affaires; and the good fortune hee confer reth on some, hath such depen [...]an [...]ic on his benificence as their Prudence, their Diligence, and their Industrie are at all times req [...]ilsite [...]ward the validitie thereof. For God maketh not use of man as of an inanimate & unreasona­ble Instrument, cooperating nothing of himselfe toward the work mans art, but suf­fring him to performe all; but he employeth him as an instrument endowed with soule and reason. who being moved, ought also [Page 277]himselfe to stirre, and following his proper, and voluntary propension, upon the first motion his mover gives him, to finish toge­ther with him the designed worke. Good fortune followed Augustus from his Cradle even to his Grave; but observe how hee hath at all times employed it by his paines, husbanded it by his diligence, managed it by his wisdome: so farre forth as he hath left it questionable, whether his Prudence be more obliged to his fortune, in having so faithful­ly followed it, or his fortune to his Prudence, in having so sagely conducted it. Alexander likewise was happy; Fortune seeming to make choyce of him for her Favourite; but had he slept in Idlenesse, had he not secon­ded his Fortunes by his Travailes and Cou­rage: his Fortune would never have layd him in the Bed of Victories and Triumphs, which acquired him the Title of Great. It is therfore necessary, for those who are secō ­ded with good successe in their designes & counsels, to endeavor on their parts, to em­ploy it profitably, & to manage it discreetly; I say discreetly, since fortune is ofte offended [Page 278]with such as abuse her favors, who attempt all things, who unadvisedly undertake acti­ons: and who without sounding the foard, fall into the precipice: supposing their good fortune hath compacted with their impradencie, obliging her selfe to follow it at all points. There is no treasure so great, but Prodigality can draine it, nor Fortune so propitious, that folly will not frustrate. And it is ordinarily seene, that the most fortunate, are in conclusiō crushed with the greatest miseries; for being over confident of their Prosperity, they commit the grossest absurdities: so as the same good Fortune which in favouring blindeth them, in blin­ding overthroweth them, causing them out of their owne folly to pay use for her former benefits. We are to acknowledg, that Fortune being blind may trip, standing on a Bowle she may turne, having Wings she may flye away, If Prudence shew her not light, Dis­cretion settle her not, and the reverence we beare her oblige her not to stay.

Discretion ought to be seconded by Mo­destie; since Pride and insolency are the [Page 279]most dangerous rockes threatning the pro­sperous. They are ordinarily engendred by good Fortune, yet doe they commonly spoyle and ruine their productrix. For pre­sumption moveth men, not at all to mea­sure their forces, throwing them headlong into hazards, whence good fortune cannot disingage them; it causeth them to scorne others, this scorne rayseth envie, out of en­vie arise Counter checks, enmities, and con­tradictions, which in the end shake the for­tune of the most prosperous; for having car­ried themselves over insolently in their ad­vancements. So as better counfell cannot be followed, than to imitate the modesty of Agathocles, who from the Pottery, being ray­sed to Royaltie, Caused Earthen Vessels to be mingled with those of Gold and sil [...]ver, at his Table, to the end the remembrance of his former meanesse, might hinder him from growing proud of his Present Groatnesse. What feli­citie, therefore soever followth the pro­sperous, hee ought never to forget hee is man; and how the very thing seeming to rayse him above others, is but onely the [Page 280]puffe of a fraile Fortune, which may for­sake him in a moment; as the Winde cau­sing a Ship to sayle often leaves her in the middle of her Voyage. We are to consider, that there are divers things, which contri­bute toward the conservation, and main­tenance of good Fortune, and chiefly the good will and friendship of other men, which is lost by Pride, but gayned and maintayned by moderation. But since good Fortune is a heavenly guift, and a favour from God, (as I have formerly shewed) the most assured meanes to maintaine it, is an humble acknowledgment toward him who bestoweth it; an acknowledgment consisting of two points: In rendring him the honour and glory by thankesgiving; and in not imploying it, but in just enter­prises, and conformable to his holy Will, by a pure, and upright intention. For when wee abuse Gods Benefits, or al­sume the Honour thereof to our selves, or when we imploy it only to our own parti­cular profit, or when we make use thereof, [Page 281]against the Giver; God ordinarily revo­keth his guifts, or turneth them to the ru­ine and Confusion of ungratefull per­sons.

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

CHAP. 9. Of Fortitude and Courage.

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

Nature hath imprinted in all things a cer­taine inclination, not only to procure good, and avoyde evill, but even to resist things contrary, eyther hindring the pursuite of what is profitable, or casting in our way, what is hurtfull unto us. Fire hath a natu­rall propension, not onely to raise it selfe a­loft, from interiour places, not agrecable [Page 283]thereto, and to tend to its naturall sphere, and convenient residence; but moreover to resist all things corrupting it, or hindring its mounting. Water hath not onely an in­clination to slide toward the Sea, the place it seekes for; but a swiftnesse and violence to make it selfe way over bankes, ditches, rockes, and mountains, resisting her course. A stone, besides the weight, causing it to fall to its center, hath the strength and hard­nesse, to crush and breake things opposite to its descent. All living creatures, besides the naturall appetite, inciting and drawing them toward objects pleasing to their senses, are, besides, stirred up, by a secret instigati­on, to arme themselves, either with beake, teeth, nayles, or other naturall weapons, against whatsoever shall hinder them from the approach or enjoyment of those things they affect. Man likewise is not onely en­dowed with the concupiscible apperite, in­clining him to the purchase of things sutable to his nature, and to the avoyding their contraties, but with an irascible appetite likewise, serving him as a spur, and affor­ding [Page 284]him vigour, to fight against all resi­stances restrayning him from the good hee aymeth at, and against all mischies attemp­ting and assalting him. The flashes, and mo­tions of this irascible appetite, as hop, bold nesse, and choler (the three principall passi­ons of the irascible) being well ordered and conducted by reason, serve as souldiers to vertue, to fight under her Ensigne against such difficulties, and resistances as shee en­counters in the execution of her designes. So Saint Gregory of Nice, Greg N [...]ss. Nemesiu l. 4. Philos. ca. 13. Iraest armi­gera concu­piscentiae. elegantly termeth Choler, a souldier under the pay of concu­piscence, fighting for her against all things opposing her pursuits; A souldier arming himselfe in loves quarrell, to overthrow, and surmount whatsoever shall crosse her desires. Now if Temperance doth so even­ly regulate the desires of love, as to cause man, not to love, or desire, but onely what is conformable to reason; In this case the motions of the irascible part, arming them­selves against oppositions, are just and rea­sonable, and serve as instruments for ver­tue. For the Stoicks were in the wrong in [Page 285]condemning all Passions as vitious, As Lycus King of Thrace, who destroyed al the vines in his king­dome, be­cause Wine inebric [...]ated the passions Hier ep. ad C [...]esiphon. contra Pela­giu. Ex ho­mine passio­nem tollere, hoc est bomi­nem ex homi­ne tollere. and in striving utterly to bereave us thereof: since passions are naturall to man, vice being not derived from nature, but from the will. Wherefore the Philosopher rejecteth this Proposition as false. And the church it selfe, at a famous Councell in Saint Hie­romes time, condemned as heretickes, cer­taine Anachorites, who would introcuce a kinde of Apathie and impassibility. Since (saith this holy Father) he who wholly ta­keth passions from men, doth as much as he who breaveth man of his humane na­ture. Nay, I will say more, it is to rob man of the spurre toward vertue. For God hath ingrafted these transports and motions in man, not to follow them as bruit beasts, without reason, or restraint; but to make reasonable use thereof, as provocations ex­citing us to the eschewing of ill, and pur­suit of good. Reason sheweth man both good and ill; the Will inciteth us toward good, and diverteth us from ill: Passions well ordered by reason, serve as spurs to the will, to put her forward with more ardour, [Page 286]and vehemencie whither reason conducts her, and her motion leads her; But chiefly when the good which vertue proposeth is difficult, and hardly to be executed: for ver­tue at such times intreates the passions of the irascible, to lend her strong hand, and as souldiers to take armes for her assistance; And presently at her summons, Hope, (the first motion of the irascible) begins to arme and to put her in heart: Hope is seconded by a generous Audacitie, as with a second Champion, who surmounting the conside­ration of all obstacles, which might stoppe his course, exposeth and puts himselfe for­ward without all feare of danger, to such meanes as may serve him to execute his re­solution. But if the resistance of wicked per­sons oppose and crosse him, Choler as a third souldier comes to the rescue, which pricking and awaking the soule, as with a quickning sting, heats and inflames her with a holy violence against iniquity. But by reason these three souldiers are dange­rous if they be not moderated by the lawes of good discipline; and in that hope may [Page 287]prove rash, Audacitie foolish, and Choler precipitate. Wee are therefore to be warie, lest presumptuous Hope engage us not in desperate enterprises, indiscreet boldnesse into impossibilities, blinde Choler into ine­vitable ruines: But rather that considerati­on guiding Hope, discretion boldnesse, and reason Choler: vertue by this meanes may employ these three Champions in the sage, valorous, and happy execution of her inten­tions. For there is this difference betweene those who follow the violence and bruta­litie of their passions; and others who regu­lating them by reason, make use of them onely as incitements towards vertue: that the former foolish cast themselves upon the very swords, point which nature hath gi­ven them; the latter imploy it prudently to the right use: the former hereby finding onely therein their ruine, the latter extra­cting thence their glory. Those if they en­terprise any good action, suffer themselves to bee transported precipitately to their downefall, soone losing their fyrinesse in the progresse of what they undertake: The [Page 288]second governing their transports by judge­ment, revigorate their resolutions; the fur­ther they engage themselves in dangerous enterprises; shewing more courage in the conclusion, than in the beginning of their atchievements; to which purpose the Phi­losopher hath pronounced this approved Maxime: That the Audacious before perils, put themselves forward, Arist. lib. 3. Eth. ca. 7. and aces prae­valentes sunt anto pericula, in ipsis autem discedunt. but in dangers they flie. Temerity casts them thereinto, Timiditie forceth them to retire. Now this hapneth by reason this sort of audacious people who fol­low the first apprehension, give themselves no leysure to foresee all the difficulties op­posite to their designes. So that as the Anda­bats they cast themselves headlong into dan­gers, & being once engaged in the medley, and there encountring greater oppositions than they imagined, they are amazed, they shrinke and recoyle. But those who guide their rage by reason, foresee all the perils they may probably encounter in their de­signed affaires, without precipitately plung­ing themselves thereinto; Wherefore, not passion, but judicious reason causing them [Page 289]to put themselves upon dangers, they at first seeme coole, taking their times, and mana­ging their forces: but being once throughly engaged in danger, they then incite their slacknesse, as doth the Rhinocetos, gene­rously employing the spurre of boldnesse, and of Choler, to put forward their resolu­tion.

But herein Prudence is to be required, as indeed all vertues hold hands, one having need of anothers mutuall assistance, but yet (as the Philosopher sayes) it is the proper of­fice of the vertue of Fortitude, to rule and governe the irascible passions; Prudence doth indeed governe the motions of Hope, containing it within the limits of what it can, and ought to hope, according to the circumstances of affaires in present agitati­on; since it is the signe of an imprudent soule, to cast its hopes as farre as his desires, and his desires as farre as his dreames; But it is the vertue of Fortitude, which restrai­neth the motion of Audacitie within the bounds of discretion, and cholericke moti­ons within the limits of reason. For a great [Page 290]Fortitude is to be required for the repressi­on of the formers indiscretion, and the lat­ters violence. And it is no small argument of weakenesse, to suffer our selves without bit or bridle to be transported to their moti­ons. Whereupon Seneca saith, that chole­ricke persons are impetuous in their passi­ons, and threatning in their comportments, but weake, slacke, and pusillanimous in heart: So as Prudence and Fortitude regu­late these three Passions, and ranke these three soldiers under the lawes of discipline. to be after employed with discretion, and successefulnesse in the execution of brave and magnanimous enterprises.

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

ANd hence riseth the cou­rage wherewith these who have publike charge, ought to arme and defend themselves. A courage which reason guideth, [Page 291]Prudence accompanyeth, Discretion ruleth, Fortitude upholdeth, which a generous boldnesse animateth, and which a sanctified zeale inciteth to overcome such resistances as Iustice meets withall. For what doth it avayle them to be wise in knowing what is fit to be done, prudent to invent the means, just to appropriate affaires to publick good, authorised, and happy to cause them to be received, and succeed; if besides all this, they be not couragious, and magnanimous to breake through all obstacles opposing exe­cution. The Philosopher sayth: Wee are to proceed slowly and leysurely in the consi­deration of an Enterprise, Arist. lib. 6. Eth. cap. 6. Diu delibe­ra [...]dum, sed cito faciendū. this being the pro­per office of Prudence: But in matter of execution, diligence, quicknesse, and promptitude is to bee used; this beeing indeed a part of Prudence, but more pro­perly the effect of Courage. We are to con­ceive our designes at length, and without precipitation; as the Elephant who carries her fruit ten yearees; or as the Palme which stayes (as is said) a hundred yeares before she [Page 292]produce her dates; or as Nature, which em­ployeth many Apes, in the forming of gold, and doth slowly set forward in the produc­tion of her most excellent workes: and not to doe as the Bratche and Beare, who with over-much haste never perfectly finish or forme their little ones in their bodyes, but produce them blinde, as the Bitch doth, or imperfect as doth the Beare; whereupon the old Proverbe arose: The over-hastie Bitch bringeth forth blinde Whelpes. Canis festi­nans cacos parit catulos. But on the other side, the Enterprise being once ma­turely couceived, and formed by a slow deliberation, it is fitting to disclose, and cause it to appeare by a prompt and hardie courage; and not to doe as the fearfull Hindes, who stopping their fruit as much as they may, out of the apprehension of payne, bring them not forth (as is sayd) but when they are constrayned by a greater feare, when thunder affrights them. It is a great weaknes to produce that slowly and fearefully, which should bee effected quickly and couragiously: For such execu­tions resemble outworne Mines, making a [Page 293]greater sound than they afford substance; And as courage is required in prompt exe­cution, so is it necessary for happy atchieve­ment. For, Fortune is ordinarily amorous of courage, and doth hardly favour any o­ther then the hardly. She assisteth the stour, and rejecteth the timerous; sayth the anci­ent Poet. Great feares meet with mighty perils, and hardy designes with happy e­vents. In Combats (sayth Salust) those who are most fearefull, runne the hardest Fortune; Salust in con­jur. Catil. in praeliis iis est maximum periculum, qui maximè timent auda­cia pro mure habetur. Confidence serves as a Counterscarpe; all things resist the fearfull; all yeilds to the daring. He who feares the Nettle, only touching it with his fingers end, is instantly pricked and stung; but he who graspes it closely in his hand without feare, feeles no offence therein. To feare resistance, is to bee already over­come; he who knoweth how to despise it, knoweth how to vanquish it. To doe, we must dare. Who feareth all, doth never any thing. The fearfull forge difficulties to themselves, even in casie atchievements; and precipices, in playnest wayes: They dayly consult, often designe, never execute; [Page 294]and they are so farre from beeing able to breake through the obstacles appearing, as they even avoyde those which are onely in their imagination: themselves destroying their bravest designes by their proper Idaeas. They doe as Demosthenes, Plut. in De­most. Who thinking to flye from Souldiers, fled from Thistles: or as the Ro­man Army, surprised with a Panick feare, In seeing the Moone in Eclipse: Tacit. lib. 1. Annal. Quintus Cur­tius. or as that of Alex­ander, Who seeing the ebbing and slowing of the Sea, affrightedly trembled, and would not stirre a foot. These vain feares are very fatall, in pub­licke persons, who in their most just enter­prises, meet with true obstacles enough, with­out suffering groundlesse apprehensions, to forge imaginarie ones. How many tem­pests, Winds, rockes, and dangers threaten a Ship, before she arrive at a safe harbour, how many difficulties, traverses, and rancounters, justle a just designe, before it toucheth the marke? So as if the Pylote did not as well arme himselfe with courage, as with the Helme at the Sterne, and the Magistrate as well with Fortitude, and courage, as with Prudence: The former with his Helme [Page 295]would yeild to the first Storme, the latter with his Prudence, to the first opposi­tion.

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

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

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

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

Soft Natures are not fit for any great im­ployments, being therefore unable eyther to bring profit, or to gaine glory in a State by the ranke of Authoritie; they ought to content themselves with the honor procee­ding from obedience. But ambitious per­sons follow vanitie, without regarding for­titude; and (as the swallowes) the Windes carry them whither their wings could not convey them: they resemble the Ivie, which [Page 297]being of a clyming Nature, yet creeping on earth seekes for Walles and Trees to rayse it selfe by these supports, whither the strength of the roote could not cause it to mount: and being crept up whither it aspireth, it on­ly produceth leaves and little Berries, to per­petrate its sterilitie. Such are the fruites of the Ambitious, which not their proper me­rits, but the prop of favour rayseth to digni­ties. Being once mounted to the top of their pretensions, supported by favour, friends, and money, they tollerate all, they connive with disorders, they nourish abuses, they let loose the raines to licentiousnesse, favours tye them, promises overcome them, threats astonish them, they onely seeke to maintaine their credits at the peoples cost; and all the profit they yeeld to the Common-wealth, is onely the leaves of pompe and pride, and the seed of a like Ambition, shooting for­ward and increasing with their honors, e­ven to posterity.

Olivier, Chancellor of France spake pro­perly to this purpose; when hee compared the French (who in their owne Natures are [Page 298]ambitious) to Apes, and Monkies, who lighting on a Tree, mount, and climbe from branch to branch, to the very top; and when they can get no higher, they sit downe, and shew their tayles: So (sayth hee) those of our Nation, without staying till they be cal­led to dignities, and without endeavouring to make themselves capable, or examining their owne sufficiencies, aspire to the high­est pitch, whither favor can preferre them, they climbe from branch to branch, from honour to honour; and at length being at the heighth, and in the worlds eye, they dis­cover their weaknesse, and want of abilities to all men, Salust. in con­jur. Catil. Qui demissi in obscuro vi­tam agunt, co­rum fama, & fortuna pares sunt: Si quid deliquere panci sciunt; Qui vero in excelso ata­tem agunt, co­rum facta, cunctimorta­les novere. and the seate of honour is often no other then a Stage in this worlds Thea­ter, exposing them to laughter. For (as Iu­lius Caesar in Salust sayth) those who live obscurely, rest unknown, and their renowne walkes even with their fortunes, if they faile in any thing, few take notice of their faults. But those who live in great eminencie, are exposed both they and their actions to the to the sight of all men.

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

1 A stoue and gene­rous nature. BVt divers things are to con­curre toward the forming of this Fortitude and this greatnesse of courage: a quality requisite for affor­ding to the publike the fruits it expecteth from great Offices, to cause their authority to be regarded, and to support and maintaine honour in a stout and generous nature: For neither doth na­ture imploy all materials for the forming of gold, nor Phidias to make his Jupiter, nor Apelles for the painting his Alexander: And Plato said, how the Gods have composed ordinary men of earth and mudde; but those they have appointed for the government and administration of Kingdomes and Em­pires; of Silver and Gold, and other preti­ous mettals. See wee not, whatsoever hol­deth the first ranke in all things, is compo­sed [Page 300]of the purest materials? the Carbuncle among pretious stones, Gold among met­tals, Fire among the elements, the Empyre­all heaven among celestiall bodies, the Sunne among the Plants, Man among li­ving creatures.

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

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

Wherefore Plato, Lycurgus, and all such as have either described, or erected Repub­likes, have (before all things) recommended the good instruction of youth: since one cannot expect other than crooked trees [Page 302]from ill set Plants. Nature as yet soft and tender, easily slides, as water, on that side to which education turnes her; it inclineth as doth the young tree, on which side soe­ver one bends it; receiving as white paper, all impressions thereon engraven, either of vertue or vice; of cowardise or courage. This caused Socrates to bee so curious in drawing to him all the yong youths of the most illustrious families in Athens; Plutarch. in Alcibiade. to frame them by Philosophicall instructions, by lively and fervent exhortations, and by the sharpenesse of his reprehensions, often drawing teares both from the hearts and eyes of his tender Disciples, who after be­came those couragious Captaines, and gene­rous Magistrates, whose immortall memo­ry all after-ages have conserved and ho­noured. And the ancient Romans placed all the youths of most noble families (who by the priviledge of their ranke were after cal­led to highest places in the Republike) with those great States-men, whom even to this day we admire and reverence; to the end their conversation, instructions, and exam­ple [Page 303]might betimes inspire, and infuse in those tender soules, the seeds of their vertues, and the generous instinct of their grandeur and courage. For Lyons whelps learne not their generosity but among older Lyons; so as if they be bred among other domesticall crea­tures, their education bastardizeth their na­ture; and the under growths of Palme trees transplanted neare to vulgar fruits, become barren, but planted neare male Palme trees, they afford their fruits, shew what is in them, and make it appeare what they are: So great power hath education, and culture, not in men onely, but even in bruit beasts and Plants.

3 To be free from ambi­tion, and from the in­ordinate love of dig­nities.But Physitians informe us that the bodies tumor resembles its good liking, though it notwithstanding prove its ruine. So Am­bition, being the hearts swelling, counter­faits the greatnesse of courage, yet doth it prove the owners destruction. And herein divers deceive themselves, who imagine to traine their children in vertue and generosi­tie, by imprinting in them, and causing them together with their milke to sucke va­nitie, [Page 304]and the ambition of dignities; though in truth there is not any thing which makes them more base, or lesse worthy of what they wish for on their behalfes. The Philo­sopher affirmeth those creatures to be most hardy and generous, Arist. lib. 3. de part [...]us animalium. which have the least hearts: because naturall heat cannot so well warme and inflame with courage a great, as a little heart: as fire both better warme a small, than a great house. The world com­monly cals those who ambitiously ayme at honours; men of great heart; and the despi­sers thereof, men of a little heart. But when they come (after) to the triall, they soone see the vanity of their Iudgements. Since those who they supposed to have had so great hearts basely shrinke at any resistance; as great bladders full of winde, which lose all their swelling upon the least prick: wher­as those, who seemed to have, so low, and little hearts, discover upon occasion, the greatnesse of their courage. Wee then see, the fire of vertue heats not those hearts which are full of ambition, and swolne with vanitie; but theirs (doubtlesse) who rightly [Page 305]reflecting on themselves appeare lowly, hi­ding their magnanimity in their humility. So as one of the principall dispositions to the greatnesse of courage requisite in a Ma­gistrate, is to be free from am [...]itious Passi­on, which softeneth the heart as it swels it, taking from them as much fortitude as it af­fords them vanity. It belongs not to any to shew himself generous, & by his generosity to validate his offices, but to him who knows how to despise them, and I cannot conceive how those who pursue them, should thus prostitute them, there being none who true­ly know how to honour them, but those who slight them. Th'one passion feedes the o­ther, love rayseth feare, hee who in offices more affects honour than obligation, doth more feare the losse of dignity, than of ver­tue, and this irregular love captivating him to so base a feare, causeth him to prostitute his charge to impiety. Wherefore to cut up this mischiefe by the roots, we are to extir­pate this disordinate love of honours and dignities out of our hearts. If thou wilt cease to love, thou wilt leave to feare, (said Sene­ca [Page 306]to Lucilius) and feare once displaced, Sen. Epist. 5. De [...]es ti­mere, si ama­re de [...]er [...]. courage is at liberty, to exercise (upon oc­casion) the heroicall acts of generositie.

CHAP. 13. A pursuit of the same subiect.

THe love of honours ought to succeed a better love; and the feare to loose ho­nours, the feare to forsake true honour, by commit­ting any unworthy act. If this love maintaine this feare, this appre­hension will censure true magnanimity of courage. It is sufficient testimony of magna­nimity; to be fearefull in this wise. It was to this feare (saith Plutarch in the life of Cleome­nes) that the so generous and magnani­mous Spartans erected a Temple, signifying thereby, that the feare of committing any thing against their duties, was the nurse of magnanimity. But the most noble love is [Page 307]to love God, the greatest honour is to seeke his glory, and the most generous feare is to dread to offend him. Thy words have made my heart tremble (sayd the Prophet David) he trembled before God, Psal. 118. A verbis tu­is trepidavit cor meum. and was confident before princes, proclayming his pleasure unto them; before Lyons tearing them in peeces with his bare hands; before the ar­med Golias assaulting him without any weapon, save a silly Sling. This assu­rance which he shewed before men, procee­ded from the feare he had in Gods presence. The Tree, though never so well rooted, for­beares not to shake towards Heaven, but stands stiffe to ground; and the same winde causing the top to tremble, reinforceth the root. The heart yeilding to coelestiall feare, knowes not how to dread any earthly thing; and the same apprehension causing it to tremble in Gods pres [...]nce, makes it im­movable before all the baytes, threats, and assaults, the world can afford. When Iu­stice, or Gods honour is any way interessed, wee know not how to feare any but God (sayth the great St. Basil Bishop of Caesarea to [Page 308]the Emperour Valens his President, who pressed him in his Masters behalfe by all sorts of threats to subscribe to a point by him propounded against the true faith; To whom the President having replyed, that he never met with any man who answered him in such a sort; happily thou hast never met with a Bishop (replyed this generous soule) we are really to confesse the true fourse of great courage necessary not onely for Bi­shops and Spirituall Princes, but for those likewise who governe the Temporall, to proceed from the zeale to Gods glory, whereto all should have relation: a zeale, I say, derived from his love and feare. The meer Philosopher hath acknowledged this veritie by naturall illumination, Arist. lib 2. Rhet cap 5. Intrepids & confidentes sunt, qui pii in D [...]um sunt, Arist. codor [...] loco: Qui be­ne so habent erga diuna audaciores sunt. when hee uttered this approoved sentence: Those who are pious and Religious towards God, are gene­rous and unremoveab [...]. And this other to the same effect: Those who are best disposed to­wards divine things, are the most magnanimous. A word pronounced by Nature, convincing those Libertines, both of vanity, and impie­ty, who by over-farre searching into Nature, [Page 309]and shutting their eyes against the light of Heaven, choake in them elves (by the just judgement of God) not faith onely which they despise, but Naturall reason also, which they so much Idolatrize: for they fall into so great an excesse both of impietie; and stu­piditie, as to say that Pietie towards God, causeth the courage of men to become base and pusillanimous, in that they see it make men humble and modest. As though one should say, that Physicketakes away the see­ming good estate of a Dropsie man, because it bereaves him of the tumour. But to make these wretches blush, wee shall onely need this voyce of Nature pronounced by the Philosopher, without alleadging that of the Holy Ghost speaking in Scripture: Our Lord is the protectour of my life before whom shall I tremble? (Sayth the Prophet David) If Armies rise up against me, my heart shall be without feare. And to terrifie these upstart Giants, who strive to finde this heigth of of Courage, not in God but themselves; there needs no Army but a word only. A promise, a threat, a favour, a worldly interest [Page 310]presently casts all their goodly magna­nimitie to ground, shewing to their confu­sion, that to be puffed up, and yet truly mag­nanimous, to be arrogant and withall gene­rous, are two things like in apparance, but opposite in effect. The one proceeds from men, and the other is derived from God, from whom all good floweth to us. The Magistrate who hath the feare of God, Piety, and zeale engraven in his heart, who con­siders how among men he represents Gods person, holds his place, and administreth Iustice in his Name, will (upon this refle­ction) be enflamed with a sanctified gene­rositie, to conquer injustice; Exciting, and awaking himselfe by this spur, as the Lyon preparing himselfe for the Combate. Hee crusheth (as Iob sayd) the chaps of the wic­ked, and snatcheth the prey they would not leave, from between their Teeth; he oppo­seth himselfe, as a strong Banke against the Inundation of iniquity; he respecteth ney­ther power, greatnesse, credit, nor riches, but only right, and reason: he resembles the River Euphrates, which stops not its course [Page 311]in the encounter of never so high Moun­taines. He preferreth his duty before his ho­nours, his estate, and his life: and if there­fore he endure Persecution from men; hee expects the crowne of his constancy at Gods hands. This it is, which cherisheth true magnanimitie; Nor is there any thing (as Saint Basile right divinely sayth) can cause the Soule to become more stout and generous, Bas. hom. de Invidia. than an affection, unbound from the world and faste­ned to God: The fleighting of perishable goods and honours, and the object of eter­nall Treasures. Sen Ep 68. Sapientis ani­mus coelo im­positus cum sollam, aut tribunal as­cenderit, in­telligit, quam humili loco sederi [...]. The spirit of a Wise man (saith Seneca) elevated towards Heaven by Contem­plation, when hee shall after bee seated upon the Tribunal, or upon the Curiall Chayre, ac­knowledgeth how low and despicable that seat is. This knowledge causeth him to sleight it, and this sleighting gives him greatnesse of courage: and as he is not ascended thither but in performance of his dutie; so is hee at all times ready to come downe for justice sake. It is the true ascending to come down in this kinde.

But it is reported that the Gallican Hercu­les [Page 312]did not so much captivate people by the force of his armes, as by the golden chayne of his tongue. And Homer continually ranks the valorous Achilles, with the eloquent Vlisses; to shew that courage and eloquence, a generous soule, and a gracefull speech, make an happy conjunction, causing that politician, of whom we speake, to be like to Pericles, couragious and copious, generous and eloquent, a man on whom Minerva on the one side had bestowed her wisdome and Fortitude; and on the other side Pytho the Goddesse of perswasion had upon his lips builded her Temple, to enable his Prudence, his Iustice, and his magnanimous courage, by the forces of cloquence.

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

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

GOD was not only pleased to have so richly built and so elegantly designed the parts of this great Vni­verse; but would further, to this structure and di­stinction, adde an admirable ornament beautifying the Heavens with so many stars, embellishing the ayre with such a variety of Birds, adorning the Ocean and other waters, with so excellent a variety of Fishes, the Earth with so agreeable a diversity of Ani­mals, Trees, Fruits, and Flowers, and the very Earthes entrayles, with so many rich Minerals: to the end that this Beauty shi­ning and sparkling out of all this ornament, might adde both perfection and fame to this great Fabrick. Nor hath hee adorned [Page 314]and beautified the world in grosse, but each particular member thereof, likewise affor­ding to the Starres light, to flowers their tinctures, to trees their verdure, to mettals their glosse, to pretious stones their lustre, to living Creatures eyther Feathers, haires, or scales, serving them not onely for de­fence, but comelinesse; to man the beauty of visage, the ornament of hayre, the grace­fulnesse arising out of the uprightnesse of his body, and out of the harmonious proporti­on of all the parts whereof he is composed. Art, Natures Ape, strives likewise to rayse all she produceth, by some kinde of embellish­ment. The Art of painting by shadowes and lively colours. The Architect his Pillars by Freeses and Artificiall Formes. The Gold­smith his Iewels, by enamell. Briefly, all Arts adde Ornament to their Actions, to make them appeare perfect. The same which Ornament is in all the works of Nature and Art, it seemes to me that Eloquence is in a man of excellent parts, adding to his ver­tues as lustre doth to a Diamond, or lively colours to a picture, both state, grace, and [Page 315]light. And truely, if reason be the Orna­ment of man, speech the: Interpreter of rea­son, and Eloquence the Grace of discourse; who seeth not, that Eloquence is mansor­nament; and if speech raise man above all other Creatures, what richer ornament can a man desire sayd the Roman Orator, Cic. l. 1. de Invēt. Praecla rum quiddā videtu [...] a­deptus is, qui qua re homi­nes best [...]is prastent ea, in re homini­bus ipsis an­tecellat. than to be excellent above other men, in the same thing wherein man is superiour to all Crea­tures.

If therefore he, who more than ordinari­ly pursueth vertue, doth likewise extraordi­narily follow the light of reason; To whom can Eloquence be more beseeming, than to the vertuous; to the end, that the same or­der, which the Law of reason ha [...]h setled in him, the sweetnesse of perswasion may communicate, extend, and imprint in all o­thers. But to what vertue is this ornament more sutable, than to the vertue Politicke, which being borne for others, procuring the good of others, appearing (for generall profit) upon the Theater of honors; ought to issue forth well adorned, to shew her selfe in her full trim, with all things that may [Page 318]contribute to make her recommendable, and usefull in the presence of all men: I say, recommendable, for can any thing acquire greater authority to the vertue appearing in publicke, than doth Eloquence ravishing men with admiration? I say likewise, usefull: for even as in Nature Vtilitie and Orna­ment are inseparable, and there being no­thing more profitable for the world, than what doth most adorn it, as the Sun & light. This is also particularly seene in Art, as in Architecture, wherein Pillars being the beautie of the building, are likewise the sup­ports: So Eloquence, Cic. 3. de O­ratore. Mul­tum ego in excellente O­ratore, eodern­que vire bono pono esse or­nament [...] in u­niversacivi­tate. which wee terme the ornament of Politicke vertues, is no vaine one, but wherein benefit accompanieth beauty, usefulnesse is annexed to graceful­nesse, and the good thence arising to hu­mane society, equaliseth the delightfulnesse. And as the eye contributeth much orna­ment to the body, and with all great com­modity: So the I loquence of a vertuous States man highly adometh the whole bo­dy of the common-wealth, but doth much more profit it. For wisedome (indeed) gi­veth [Page 319]good Counsels, Prudence fitting meanes to bring them to perfection; Iustice, good intentions; courage, brave resolutions; but what wisedome knoweth, what Pru­dence makes choice of, what Iustice procu­reth; what good soever courage resolveth on or attempteth; Eloquence perswadeth, and makes it well liking to others, so as it addeth to all the parts of Politicke vertue, not onely gracefulnesse and beauty, but vi­gour and authority. I will not here resolve upon, what the Orator Cassins, and the Lawyer Scavola disputed upon in the Ro­man Orator: to weet, whether Prudence, Cic. lib. 1. de Oratore. or Eloquence laid the first foundations of Republickes and humane societies: yet may one safely say; Isrash Eloquence were una­ble to make this master-piece, dumb Pru­dence could not effect it, but the one had need of the others assistance: Eloquence re­quiring the reasons of Prudence, and Pru­dence the perswasions of Eloquence. But holy Writ, and Gods revelations summon me to soare yet higher, and to referre the Source of States and Common­wealths [Page 318]not to men but God, not to hu­mane Prudence or Eloquence, which had never knowne neither that by its counsels, nor this by its allurements, how to curbe men naturally borne to liberty, under the yoke of obed once; but rather to the naturall inclination ingrafred by God in the soule of man, to live in society, and for living in this societie to establish order, and to submit themselves unto some one. Now it is very probable, that those to whom men have subjected themselves in execution of Gods o [...]dinance ingra [...]ed, and imprinted in them, have beene the most excellent, of all other, not onely to invent by Prudence, just and profitable decrees, but moreover to make Iust [...]ce appeare, and to perswade profit by word of mouth. And though the Law ha­ving higher authority useth no preface nor perswasion, but only a full and absolute commandement; Yet surely those who first proposed Lawes to men, were obliged to make it appeare unto them by discourse, that their commandements were just, not tyrannicall, their authority reasonable and [Page 319]not violent. Whereupon the Roman Ora­tor sayth, That the ancient Law-makers, Cic. lib. 3. de Orat. Ly­curgus, Solon, Pittacus, and others were en­dued with wisedome, to invent good Lawes, and with Eloquence also to perswade the admittance thereof. Yea, the Scripture it selfe noteth, how when God established Moses at a Law-maker, and conducter of his people, Moses alleadging for his excuse the defect of Eloquence, hoping thereby to have dis­charged himselfe of this Commission: God was pleased, not onely to give him power, and wisdome, but moreover unlosed his naturall stammering and stuttering in speech, to the end he might propose and e­stablish his Lawes, not onely wisely, and with authoritie, but gracefully likewise, and with perswasion. And the Sonne of God being come into the World to settle the State of his holy Church, and to give men the law of perfection, was pleased to accompany his infinite wisedome in orday­ning, and his soveraigne authoritie in com­manding, with his divine Eloquence in perswading: so as the Gospell sayth, That [Page 322]the sweetnesse of those gracious words flowing from his mouth, M [...]rahane ur o [...]n [...]t in ver­bis gratia qua procedebat de [...]re cjus. Nū ­quam sic lo­qu [...]us est homo. wrapt all men in admiration; causing them to protest that never any man spoke with so much truth, sweetnesse, and force. So indeed, the Eternall, increated, and sub­sistent word, framed his speech, and his sacred mouth was the Organ, his word the conceipt, and his voyce the sound of the di­vine word. And when afterward he sent his Apostles to erect the Spirituall estate over the whole world, the Foundations where­of, he had formerly layd in Iudaa, tongues were the last peece wherewith hee armed them, after he had stored them with wis­dome, counsell, and authority. But hea­venly tongues, to the end that as their pow­er and wisdome was spirituall, so should their Eloquence be also, and that from whence the Law and Commandements which they intimated to men did proceed, even from thence, and not from humane Art, should their perswasion be derived. But since God (the soveraigne and abso­lute Lord of man) hath found it fitting, and convenient to use towards us (as being [Page 323]desirous to draw us unto him) not onely commandements, but exhortations (as the Apostle speaketh) would he not hereby instruct us, Tanquam de [...] exhortant [...] per no [...] ▪ hee (I say) who seeth appa­rantly the most secret and most hidden pas­sages of mans heart, that nothing doth more excite, or hath greater power, and Empire over man, than speech and plausible perswasion, and that discourse sooner gayneth hearts by the sweetnesse of reason, and pleasing force of truth, than rough Authoritie by the terrour of her power.

CHAP. 15. Of the Efficacy of Eloquence.

IT is therefore a happy ad­vantage, when Elo­quence, and the faculty of discourse, concurre joynt­ly with their wisdome and Authority, who rule, or governe men; nor can one desire eyther a [Page 322]fairer ornament to their dignity, or stronger armes for their vertue. For we have not to deale with brute Beasts, which absolute force may captivate, nor with Angels without passion, to whom reason simply and barely proposed may at all times sa­tisfie: But we have to doe with men, who have reason, which we are to know how to satisfie by reason, and passions which we are (when occasion is offered) to under­stand how eyther to appease and sweeten; or stirre up and inflame by discourse: How often hath sustice lost her cause, for want of being represented with requisite estica­cie before men preoccupated with passion? What caused Socrates to be condemned in Athens, and P. Rutilius at Rome, both the one, and the other being innocent; but on­ly, that the former contented himselfe to refute the calumnies of his accusers, by simple and naked negations; and the latter forbad his Advocates to use any strength, or vehemency of speech in the maintai­nance of his innocency. The Roman O­rator indeed sayth, that if one might plead [Page 323]his cause in Plato's imaginary Republicke, before Philosophers exempt from all passi­ons, and humane perturbations; It were well to be wished, that onely reason should governe humane affaires, and that passion should have no power over them. Since (it being so) the naked, and simple proposition of what were just, would happily suffice without any Eloquence to draw them to good. But since only to wish this order a­mong men, is not to establish the same; it is fitting (as much as we may) to rectifie the disorder, and rather to reflect upon the reme­dies of present mischiefes, then upon the vaine wishes of a happinesse, not to be had. And since depraved inclinations, passions, vi­ces, voluptuousnesse, and perverse habi­tudes, have so farre preoccupated humane spirits, as lyes seeme oftentimes Truth unto them, and iniquity Iustice; what better re­medy to make way against all these impedi­ments to right, and reason, than the force of reason it selfe, explaned by Eloquence, illu­strated by lively words, and animated by efficacious gestures and motions: Reason [Page 324](I say) which presented to so ill affected spi­rits, simply, and nakedly, would be present­ly rejected; but appearing with the grace and winning garb of this sitting ornament, it winneth the hearts of the most refractari [...], it insinuates it selfe into the worst dispos [...]d thoughts, cures most ulcered humors, and (which is a most happy kinde of healing) it cures them with content. It is sayd that the Aspick, suffers it selfe to bee charmed by the Enchanters voyce, forgetting its natu­rall rage. The Lyra appeaseth the Tyger, Musick the Dolphin: Davids Harpe the Di­vell tormenting Saul: The sound of Flutes asswageth the paines of the Gowt. And one of Alexanders Musitians, had a tune, where­with he could sodainly calme the fire of his furie, and cause it to lay downe Armes in the heighth of his greatest heate. Eloquence hath yet farther power over humaine passi­ons, to moderate, bend, calme, overcome, and to cause them (though it selfe unarmed) to yeild up their weapons to reason. Elo­quence charmes the Sences, mollifieth harts, inciteth Affections, frameth desires, in o­ther [Page 325]mens passions, commandeth without law, raigneth without Scepter, forceth with­out Serjeants, leaveth men to their freedome yet exerciseth in them a secret Empire. It findes Wolves, and makes them Sheepe; encountreth Lions, and leaves them Lambs, not touching Bodies, but transforming Soules, and changing Wills, without alte­ring Nature. What was the Eloquence think you, of that Philosopher, who commen­ding Eloquence in presence of a debauched young man, crowned with Flowers, clap­ping his hands, tripping about, and dancing to the sound of Flutes, in habit and gesture of one who celebrated the Feast of Bacchus; entring into his Schoole in this equipage, with purpose to scoffe at him, did so lively pierce him with the Darts of his discourse, as hee presently caused him to cast his Flowers from him, to quit his caprings, to breake his Flutes, to settle his countenance, and to testifie by the change of his comportment, the alteration of his Spirit. What force (suppose you) had Pericles his Eloquence, being commonly termed Thunder, and [Page 326]Lightning; who by speaking, imprinted in all hearts, certaine strong incitements, and stirred up all spirits with unusual transports, enclining them to Wisdome. What kinde of vehemency (imagine you) had that tor­rent of Demosthenes his Eloquence, which so long stayed the course and successe of Phi­lips good Fortune, without any other armes then his tongue? What vigor had the speech of Phocion, who a thousand times raysed the courage of his Country men, by his enfla­med discourses, no lesse than he did their Fortunes, by his victorious armes. But the authority these Orators acquired in A­thens, and the profit they brought to their Republick appeared clearely by this exam­ple. At what time the Athenians reduced to extremity by Alexander the Great, could not obtaine peace at his hands but under condi­tion to send him (as Prisoners) their Cap­taines and Orators; it came to this passe, that in retayning their Orators, they satis­fied him in banishing their Captaines: so as therein they shewed how much they pre­ferred Eloquence before valour; supposing [Page 327]it to be more availeable for them to main­taine the tongue, than the sword in the Ci­tie. What shall I say of the Romans, with whom Eloquence did at all times march hand in hand with valour: these two ha­ving raysed their Republickes in Power, Greatnesse, and Glory, above all the Em­pires of the World.

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

TRuely as the popular E­states of Athens and Rome have caused Eloquence to be of high esteeme, so doth it (in truth) seeme that E­loquence in such places is most usefull being of more splendour in popular estates, where it is necessary to per­swade [Page 328]the people to what is profitable for the publick, than in Monarchicall States where those who are encharged with pub­like government, are onely to propose their counsels and opinions to the Soveraigne, & thereupon receiving his commands to inti­mate the same to the people; which without all comparison is more majesticall, firme, & solid for the good and quiet of men, then the opinion; or advice of a Tribune or O­rator, confirmed by the suffrages of a rash multitude. It therefore affords not so large a Field to the power of spirit, nor so ample a subject to Eloquence. Neverthelesse, as certaine Birds who make no use of their wings for flying, and soaring in the ayre, yet employ them notwithstanding in their wal­king on earth, therewith putting themselues forward with more speed and strength: So Eloquence not meeting with those spacious places in Monarchies to soare in (if I may so say) with displayed wings, doth yet at all times shew her dexterity and promptitude even in those straight limits enclosing her: and her wings, though uselesse unto her for [Page 329]flying, do yet at least help her to walk with greater vivacity.

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

But most commonly whatsoever is ex­cellent is rare: There is but one Sunne in the [Page 330]Firmament, yet above a thousand Starres, pibble stones are plentifull, but Diamonds are only found in some corner of the world; Carbuncles are scarcely discovered; Incense is only gathered in Saba, the Balsamum here­tofore but in Iudea; Amber-greece but in Orcades: it seeming that Nature desired to adde raritie to the excellencie of her most beautifull workes, thereby to augment the estimation. The Roman Orator hath parti­cularly observed Natures sterility and nigar­dice in the production of Eloquent persons. She hath afforded (saith he) speech to all, dis­course to some; but Eloquence to so few, as it is wonderfull to consider how in all a­ges and States there are a competent num­ber of excellent Captaines, learned Philoso­phers, perfect Architects, compleat Pain­ters, right sufficient Artists, in all the liberall and mechanicall Sciences, and scarce one indifferent Orator; which truely is to be ad­mired, since Eloquence hath never beene wanting unlesse (perhaps) in this age, ado­ring nothing but the Gold of Honour and and recompence; beeing (as an ancient [Page 331]Authour saith) the two Divels governing all humane counsels and enterprises. Yet notwithstanding Floquence (though ho­noured) rewarded, and laboured for by all the best wits that ever were in Fame, hath successefully hapned to so few, and so rarely, as peradventure the Phoenix (though the onely of her kinde) is more frequent in the World than an excellent Oratour. If it bee true, that in every age (at least) one may be found. Greece hardly produced foure or five, and Rome two or three, that merit the Title of Eloquent. And besides, (even in this so little a number) one would say that Nature desired to be sparing, contenting her selfe to bestow on each of these some parts of Eloquence, fearing (it may be) shee should have undertaken too great a taske and an over hardy enterprise, had she essayed to assemble all the qualities thereof in one man. For according to the Roman Orators judgement who made the lots. Socrates, had the sweetnesse; Lysias, the sharpenesse; Hy­perides, the exactnesse; Aeschines, the discus­sion; Demosthenes, the force and vehemence [Page 332]of Oratorie; to whom (I pray you) have all these perfections joyntly met, to make up a master peece of Eloquence? As for the Romans: Cicero hath, with advantage gained the prize from all those of his Nation and perhaps from all the Greekes; And Se­neca made no question to equalize this ex­cellent wit to the greatnesse of the Roman Empire; yet doth he acknowledge himselfe to come farre short of the Idea he conceived of a perfect Orator. So as Censurers, and Criticks, have (in him) espyed, I know not what seeming flat diffuse and sinewlesse; It being sayd of him as he sayd of Demosthe­nes, that he much pleased his eares, but fil­led them not at all. I will speake nothing of Ecclesiasticall Orators, who in their discourse have sought for a more sublime thing than Eloquence, though some among them, and namely the Fathers of the Greeke Church, have bin therewith sufficiently furnished had they bin pleased to make shew thereof not onely to come neare, but even to equalize Secular Orators. But as Seneca sayd of a Philosopher, They rather sought to speake and [Page 333]write to hearts, than to eares. They were Gods Embassadors, and their Embassie was ad­dressed to hearts. Speake to the heart of Ieru­salem, sayd God to his Prophet. But men are eyther so weake, as they doe nothing of perfection, or so curious as nothing contents them: so as it is no marvell, if they have conceived such an Idea of Eloquence, as whereof they neither have bin, nor are able ever to see the effect. But to returne to Plato, and to speake only of what hath heretofore beene, and may againe happen. There are so many qualities requisite to forme an Elo­quent person, not such an one as may bee imagined, but such an one as may perad­venture be met withall; that when Nature produceth any one such, she assembles (as did Xeuxis) all the rare touches of most compleat Beauties to make this portrait. She affords him a quick apprehension, a fruitfull imagination, an happy memory, a solide judgement, a cleare wit, an infatigable pati­ence, to gather (as doth the Bee) the flowers of all Bookes, and Sciences, the reasons of Philosophers, Logicians arguments, the [Page 334]secrets of Naturalists, the Decrees of Law­makers, Historians Treasures, Grammarians purity, the tearmes of Poets. and enricheth him with the spoyles of all Liberall, and Me­chanical Arts. For Eloquence ought to speak of all things with propriety, aboundance, and Ornament, never becomming empty; and to resemble a River, which never stayes but runs incessantly, one while slyding easi­ly over the Plaines, otherwhiles, roaring im­petuously athwart Mountaines; sometimes boyling and foaming against Rockes, carry­ing all before him that he encounters, draw­ing along all impediments, alwayes full, ever equall, save onely that he swelleth, and mounteth the farther he is from his Foun­taine, shewing at all times the most vigour where hee encounters most Difficulties. That Beautie (sayth Seneca) wherein some one agreeable Feature onely appeareth deser­veth not the name of Beautie. That For­rest is not faire, where onely two or three goodly Trees appeare among a sort of shrubbes; nor is that Oration Eloquent, where one Member onely is compleat, [Page 335]and the rest defectuous; but that wherein the Proportion, and Perfection of the whole, crowneth with its lustre the Beau­tie of each part. Eloquence is a Queene, who goeth not any whither without the attendance of her Ornaments, never shew­ing eyther want, or scarcitie, presenting her selfe in all places where shee comes, with Gracefulnesse and Majesticall Royaltie: and for the Entertainement of the Traine, and Pompe sutable to her qualitie, she ex­acteth Tribute from all Arts, and Scien­ces. Wherefore the ancient Greekes did not separate Eloquence from Wisedome, and knowledge of things, but termes it, the Wisedome and facultie of well-speaking (as the Roman Orator well ob­served.)

Whereas on the other side, this super­fluitie of words, voyd of solidity, being in so great fame in this Age, deserveth (in the opinion of the Wise) the onely Title of Folly. Poets faine, how Ixion embra­cing a Cloud in place of the true Iuno, be­got onely Centaures insteed of Children: [Page 336]So these talkers, embracing in their discourse, the shadowes and Phantasmes of their ima­gination, for want of the reasons of solid learning, supposing thereby to produce E­loquence, bring forth onely a Monster, causing by its novelty, admiration in weak spirits, but horrour by its deformity to all judicious persons. Their discourses are as these imperfect Creatures which are termed Insecta: rising not by generation but cor­ruption; since not the vigour of spirit, but the vanity of a flowing braine produceth them. The wit not nourished with the good juyce of Letters, and Sciences, and chiefly of Philosophy, striveth in vaine to conceive, or utter a masculine, and vigorous discourse; and if it chance to vent any thing by the force of imagination, the sound whereof may seeme to appeare of weight, and conse­quence, it is but the found of an empty Cave, puffed with Winde, and voyd of sub­stance.

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

BVt Science, and Learning, being onely the seed, and substance of Eloquence, there is farther to bee re­quired (for the conferring Essence, and forme there­on) Fecundity for Invention, Discretion for Choice, Clearenesse for Disposing, Facility for Expression, Elegancy for Ornament, Example for Illustration, Motions for Infla­ming; Tunablenesse of voyce, and Gesture of Body, proportioned and framed for the addition of Perfection. And (for the further acquisition of all these parts) an excellent naturall wit, a deepe study with extraordi­nary practise. By this, the ancient Greekes and Romans, (laborious, and assiduous in that exercise) obtained their great glory in this Art. Which our Demosthenes hath well observed in his French Eloquence, [Page 338]where he hath so worthily handled this sub­ject, that to speake after him were to gleane after harvesters, and to croake after the Swans tune. I will only say, that comparing the Writings of Ancients, with this brood and swarme of Bookes, which this Age pro­duceth as Mushromes over Night, and fa­ded next morning; one may easily observe the same difference, as there is betweene the Dwarfe like men of these times, and those huge and robustious Heroes of the first A­ges, described unto us by Poets. Now be it that each thing háth its resolution, or that Nature is decayed, or the World inclining toward old Age, is unable to forme so full and vigorous a discourse, as in the age of its virility; but returnes as decayed old men to its childish babling; or that men in vaine desire to search the cause of this decay, the effects at least are evident. It is needlesse to speake any thing of these Court writers, and Discoursers, who of themselves arrogate the authority of prescribing Lawes to Speech, and Eloquence, yet have none other than a Minion like Gebridge, and some cold and [Page 339]dull rancounters of words and phrases; like those Sophists whom Plato in mockery calls, Fencers of words; Plato in soph. D Basil. l. ad Libanium. and whose discourse S. Basil compares to little Cakes kned with Honey having onely a certaine distastefull and flat sweetnesse to tickle the taste of lit­tle children, but no substance for manly food. The same a certaine Lacedemonian sayd of the Nightingale sutes wel with these. Thou art a voice, and naught else.

Let us now speake of those, who after the fashion of Tragedians, will march all upon the buskin, savoring only singularitie; thinking they speake not at all, if they asto­nish not men with unheard of, monstrous, and prodigious matters. As those greene­sicknesse-girls, who finde no taste in any meats which Nature alloweth of, or are comfortable to the stomacke, but chuse ra­ther to eat ashes, coales, and spiders, a true e­vidence of a depraved taste. So the wits of this age, reiecting in their discourse all solid conceptions, conformable to reason, and common sence; as vulgar and despicable fall into fantasticke imaginations, having [Page 340]neither sense nor foundation in their brains, a signe doubtlesse of wits weak by Nature, or weakened by vanitie. The one perhaps meriting excuse, the other worthy of double reproch. When they undertake a discourse, they enter not upon the matter, nor do they aime at the conclusion, but stray at the first step, and presently loose themselves in a La­byrinth of unprofitable passages, confused adaptations, & frivolous similitudes, which they ioine and patch together as shreds of divers stuffes and colours, with rough, and course thred. If they happen upon any strange, obscure, or blundered conception, their discours catches hold, & draws it ther­to, as the wind Caecias, doth clouds & storms. If there be any new found stone in India, if any floure, or fruit at the worlds end, whose name is unheard of: If any monstrous Chi­mera's amongst Plato's and the Rabines Dreames; if any rusty medall in the Monu­ments of Antiquitie: there is no subiect, how far fetcht soever, but is brought in, and drawn by top or tayle. And this is that which as rare and new, stirreth up applause [Page 341]in all the Theater. And as Saint Hierome sayd; Such Lettuce is as fitting for their lips, as Thisties for Asses. Briefely, the common stile of this Age, is not to discourse rational­ly, but fantastically, out of the Chimaera's of wit, where a Bulls or Horses body is seene issuing from a mans head, like those Mon­sters which Lunati [...] he persons forge in their brains, & which Painters portrait in Grotts, and the winde in Clouds. Such wits imi­tate certaine women, who being only great with windes, produce nothing but vapors; and when their outcries & violent throwes have drawne together the whole neigh­bouthood, to see some goodly childe come into the World, they are delivered of their great bellies, or rather of their tumors, by the discharge of a little inclosed aire, expelled by force, but received by laughter. Or it happeneth to them as to that Mountaine, (the report whereof ranne [...]rant in all places) which was sayd to be in labour; e­very one ranne thither hoping to see some goodly and strange wonder, but when all the assembly expected to see some great bo­dy [Page 342]of a Gyant to issue out of her intrailes, as a worthy fruit of such a big belly, nothing was seene come forth but a ridiculous Rat, a worthier spectacle of so foolish an atten­dance. The mountaines are in labour, but are delivered of a ridiculous mouse. Now this proceeds from an unbridled desire, pos­sessing these wits void of common sense, to appeare learned, and eminent before the ignorant, not being aware how therein they shew themselves ignorant before men of understanding, and ridiculous before all cleare Iudgements. For it is the custome of poore men who desire to appeare rich, to adde either to their habites, their houses, moveables, or banquets, certaine unseemely and unseasonable ornaments, clearly out of ordinary use, stil the more therein publishing their poverty, where they thinke to con­ceale it: and as ugly women who borrow the counterfeit beauties out of painting and Vermilion, thereby discovering their un­comelinesse to their farther shame, in see­king to hide it. The same Marble where­with the deformity of tombes is adorned [Page 343]and beautified, causeth even those, (who o­therwise would reflect on no such matter to consider how these are but graves, full of fleshlesse bones and rotten Carkasses. A piece of rich purple or velvet patcht upon the torne sheeps russet of an old pil'd cloke, serves onely to make the miserie it covers more apparent by its splendour. To bee short, the same Ornaments wherewith we seeke to conceale manifest defects, doe but make them remarkable in stead of covering them. So these Chimericall inventions, these Phantomes of the spirit, these forced Metaphors, these beg'd resemblances, and these borrowed common places ill applied out of the povertie of a barren and constrai­ned discours, cover not but disclose their au­thors ignorance. They wil forsooth avoid vulgar words, and common conceits; but they see not how it is the same of words, as of coyn, wherto onely use affords currant­nesse, dis-use, reiection: So among the con­ceptions of the Spirit, the most ordinary, and most usuall, are the soundest, and most [Page 344]receiveable: the extraordinary and parti­cular, carry either the marke or suspition of some folly. Beaten waies are the directest, by-pathes, cause us to wander. To avoyd the common fashion in matter of apparell, is to make our selves ridiculous: To quit ordinary terms, & conceptions in discourse, is to cast our selves into extravagancies. Nature so long as shee is not vitiated, pro­duceth onely ordinary things; and no soo­ner doth shee bring to light any unusuall matter, but shee falls sicke, and bringeth forth Monsters. But this is one of the dis­eases of these times. And Seneea sayd right well, That the style and speech at any time cur­rent, is the Index of the Humors and Manners of that Age. Speake that I may see thee, (sayd a Phylosopher). Speach comes from the heart, and the Channell discovers the sources quality. This age attributes all to appa­rancie, nothing to solidity; we strive not to be, but to appeare; we dreame more of pla­stering, than building; other mens eyes go­verne us, not our own knowledge: nor had opinion ever so much power in the world, [Page 345]nor truth so little. The style of our discourse beares the markes of this giddy passion, fo [...] we seek not the marrow but the colour, not the substance but the sound, not the weight of reasons and sentences, but the glitterings of vaine inventions, or I know not what rancounter of words beating the ayre; and often lost, and vanishing fill the eare, and leave the understanding hunger-starved. It is the ecchoing, but emptie vessell, wher­of the Apostle speaketh, The sound whereof proceeds onely from the wind it is full of. And as the Apples of Sodome are faire, shining, and golden to their view, who see them far off as they hang on the trees, beeing easily deluded with their outward beauty; but comming near to touch them, they present­ly fal in pieces, causing amazement in them who thinking they had gathered Apples, find nothing in their hands but ashes. The same it is of the most of our discourses, which the affected fabrick of painted words and phrases, beautifieth with some small lu­stre, which bea [...]s upon the sence; but if you neerely observe it, at the first touch this see­ming [Page 346]shine vanesheth into smoke: wee therein finding neither Iuice, Grace, nor Beauty. Yet is not evill unusefull for the World; since, though otherwise uselesse, it at least serves as a foyle to what is good, as Darkenesse to light, blacke to white, sha­dowes to lively colours, and spots to fayre faces, by the rancounter of their opposites. So either the monstrous, or masked style of the most of these wits distasted with what­soever is good and naturall, beautifie the writings and discourses of some smal num­ber, who raising the honour of French E­loquence, speake and write with Elegancy, Purity, and Soliditie. I will passe them o­ver in silence, since they are sufficiently knowne, and publique Iudgement, affoor­deth sufficient glory to their name, without expecting any from my pen, yet am I wil­ling to adde this word; to the end, that ha­ving spoken of their vices, who by prodigi­ous writings, daily defame and dishonour our Language, none should suppose, I de­sire to suppresse merit, or smother their praise, whose native, iudicious, and solid E­loquence [Page 347]doth highly illustrate and adorne the French tongue [...]

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

AFfected Eloquence (if it de­serve the name of Elo­quence) is unseemely for all, 1. Quality. but chiefly for those who treat of important affaires. Nor is this great Ornament and Pompe of round set words, wherewith Orators swell their veine be­seeming them. And the Ancient say, The vigour and integri­ty of dis­course. that if Iupiter should speake to men, he would not make use of Demosthenes, but of Platoes stile. For the discourse of grave persons should rather taste of the Philosopher, than Orator; and it is rightly befitting them, when Sen­tences are their Figures, Maximes their pau­ses, Reasons their ornaments, a strong, solid [Page 348]and round brevity their Eloquence; 2. Brevity. briefly, when the words flowing from them, shew not the fyle of a laborious Art, but the quick and pleasing juyce of a well digested Pru­dence. The Lacedaemonians spake but little, but spiritfully and solidly, their words were as rich Diamonds, small in Bulke, inestima­ble in worth. Men value not eyther precious Stones, or Discourses, by the Greatnesse, but Gracefulnesse. A little Carbuncle is more worth than a whole Rock, a quick Sentence than a quaint and frivolous Oration: To speake little, and say much is the perfect E­loquence. It was a Law in the Areopagites Court, to speake nothing from the matter. Phocion was call'd the Axe of Demosthanes his Discourse, Arist. l. 11 Rhet. Ne quid extra re [...] dicere­tur. in that he cut short his unpro­fitable preambles: and doubtlesse it is the true Rule of Discourse, in matters of Conse­quence, not to extravagate into idle and su­perfluous matters, but to ayme directly at the marke. And questionlesse, if one speak not but to attaine his end, as one walks not but to arrive whether he tendeth; It is folly to goe by the Bow, when the shortest and [Page 349]best way is by the string: and he in whose election it is, if he please to take a direct way, will neverthelesse goe winding and turning by oblique paths, makes men imagine, ey­ther that himselfe wanders, or desires others, should goe astray who follow him. If he ca­sually misse his way, he shewes his igno­rance; If he wilfully wander, he appeares malicious: The one sheweth he is deceived, the other that he would delude others. 3. Simplici­ty. The Speech seeking truth, ought to be simple, and without composition (sayd an Atheni­an) not bare without juyce, and graceful­nesse, but simple, without windings and ambagies, not single, without energie, but plaine without captiousnesse, not silly with­out naturall, and fitting attractions, but plaine without the mixture of idle allegati­ons: not simple in regard of roughnesse, but in respect of clearenesse, roundnesse, and in­genuity. The simplicity of Discourse sig­nifies not a rude and ill-polished Ineligancy, but rather as the Gospel calleth the eye sim­ple, which is pure, cleare, and neate without dimnesse, or Clouds. So is the oration sim­ple, [Page 350]whence a pure and elegant splendor ba­nishe [...]h confusion and obscurity: Si oculus tu­us sit simplex sic totum cor­pus tuum lu­cidum erit. and to speake properly, there is nothing lesse sim­ple, than rude, and grosse Discourses, which a heape of slack and idle matters entangle and confound, nor any more simple than a quick and elegant Discourse; the purity whereof expelleth riddles, and the solidity superfluities. Philosophy termeth the Ce­lestiall bodies simple in comparison of Ele­mentary bodyes; and Theologie attributes simplicity to God and Angels, in respect of things composed of body, and matter: so as simplicity (taken in the true sense) is the perfection of things not signifying any de­fect of gracefulnesse, ornament, or beauty, but an happy privation of impurity, imper­fection, and mixture. The Heavens as they are the most simple bodyes, so are they the fairest, and most luminous, their Beauty proceeding from their simplicity, and separation from all mixture of strange Bodyes. The Angels, more simple than all other created things, are likewise more excellent: their excellency consisting in [Page 351]that they are single and divided from the Vnion, and marriage of materiall things. God who is most simple, and most per­fect, his perfection ariseth out of his simplicity, and his simplicity from his being exempt from any composition: which indeed denoteth a defect in things, not having all in them, but are forced to crave allyance of some Exteriour thing for the obtayning of what is deficient in themselves. So the most excellent and elegant Oration is that which is the most simple, not in beeing unfurnished of her Graces, and Attractions, but in having all her Ornaments in their vigour, her Colours in their proper juyce, and with­out borrowing strange, farre-fetcht, and superfluous Ornaments, to extract her Beauty out of her proper substance, her Vermilion from her good Bloud, and as the Gold his shine from his owne soliditie.

This is the Eloquence worthy of per­sons in authority, who are to comport them­selves in their Discourse, as in their apparell, [Page 352]wherein they avoyd not ornament and rich­nesse, but curious fashions, and the borrowed embellishments of affected artifice. But if the meanesse of their habit seem something to derogate from their State, the barenesse of discourse seemes more to debase it: since the robe onely sheweth what they are out of themselves, and speech marketh what they are in themselves. Besides, if God hath beau­tified all the parts of mans Body, and above the rest, those most exposed to view, as the Eye and Face with Graces and Attractions, why should any desire that the principall part in man, discovering and shewing the Soule, and the interiour, declaring and ma­nifesting man; Speech (I say) the lively I­mage of the heart and th [...]ght, should ap­peare, base, naked, and unfurnished of con­venient ornaments? The increated word of God, being his Eternall Word, is by the Apostle called The Splendour of the Father: as representing his Beautie, the perfect beau­ty of the Eternal Fountain, whence it flowes, which is the Divine Wisedome. The Speech of man, is the light and splendor of man, [Page 353]causing him to appeare and shine, it being the lively pourtrait of what is most excel­lent in man, to wit, reason, and understan­ding. If therefore it be his splendor, is it seemely it should be voyd of gracefulnesse, or this speciall ornament abject, and neglec­ted? What can cause him to shine, if what ought to be his light, darken him: & whence should his honour issue, if his principall or­nament dishonor him? Beauty takes nothing from requisite simplicity in a grave and se­rious Oration, but is rather its simplicity; since in speech, as in all other things, simple and pure: pure, and faire; faire, and perfect, are the same. Holy Scripture being the re­vealed word of God, is simple; not soft, enervate, forcelesse, or idle; as is their Dis­course, who strive to defend their rusticity, by this example, and because they are both lofty and lowly, they presently suppose they have attained the glory proper to the sim­plicity of the Divine style: whereas in truth that is rather; quick, energicall, powerfull, and spiritfull, stored with delightfull graces, of transpersing points, enflaming motives, [Page 354]and of secret but divine sweetnesses, discove­ring more attractions, than all the Orators on Earth have ever beene able to utter in their elaborate discourses. Thy word is more sweet than honey to my mouth, (sayd the Pro­phet.) Who hearkens thereto finds himselfe catched, who reades therein is transformed. And that Theopompus who admired the hid­den energy of this divine word, yet offēded with the simplicity of its termes, seeking to beautifie it with the flowers and pruned words of humane Eloquence (as Eusebius reporteth) was not aware that its simplicity is more perswasive, than all the Art of Ora­tors: Being therefore punished from above for this transport of folly, he tasted the just punishment of his idle enterprise. Simplicity therefore excludeth not the gracefulnesse, and strength of Discourse, but onely the paint and superfluity, which (to say truly) though adorned with painefull reserches; and pompous speeches, doth notwithstan­ding bereave it of its sinewes, and Originall Beautie.

Profit is another requisite quality in Po­liticall discourse; namely, 4 Profit. not to speak but for the publicke. Thy discourses are as the tall and fayre Cypresse trees, which beare no fruit (sayd an Antient, to a young man) who mounted upon the Orators chayre, entertained the people with vaine and un­profitable speeches. It is indeed allowable for Sophisters and Declamours who speak not but to please an Idle assembly, to frame to themselves Imaginary subiects, and ther­upon to inlarge their discourse, and to sport at pleasure to excite a vaine admiration, and beare away a more vaine applause, sowing winde, and gathering smoke. But these mouthes (as that of Oracles) which are consecrated to publicke utility, are never to scatter their words in the ayre, nor ever to enter upon subiects of importance (though plausible and pleasing to the vulgar) out of their due places, times, and seasons; but ra­ther at all times to attend the necessitie, and opportunity of speaking in hope of fruit. Speech is like graine, which out of fitting places, and convenient seasons, though [Page 356]good, is yet unprofitably sown, producing onely shame, and losse to the seedes-man. And as for sowing to profit, we are to ex­pect the disposition of time and soyle. So hee who will speake fruitfully will still at­tend the disposition of affaires, and spirits, since if affaires be not rightly disposed, hee spoyles, instead of accommodating them. If spirits he [...]rritats in stead of calming them and all the profit he gets by his paines, is, that by spoyling the businesse, hee shewes his indiscretion, and by exasperating spi­rits, he revealeth his owne rashnesse.

Discreet & generous li­bertie.But on the other side, when necessitie requireth a free and bold speech, and when occasion seemes to open it selfe toward the fruit, which we may probably expect; we are then to appeare with a discreet and ge­nerous freedome, Naves cum magna sint circum ferun tur a modico gubernaculo: ita & lingua modicum mē ­brum est, & magna exal­tat lac. c. 3 beeing the last and princi­pall quality of civill Eloquence. S. Iames in his Epistle compares the tongue of man to a Rudder or helme, wherewith a ship is guided; which chiefely suteth with the tongue of Magistrates, and men of Autho­rity, who by the motives which their spee­ches [Page 357]inspires in the hearts of Princes and people, turne, and mannage with their tongues, as with an Helme in Steerage the flo [...]ing vessels of States and Empires. Now it is necessary that hee who stands at the Helme be couragious to resist stormes and tempests; for then it is when hee is put to it; either thereby to save the ship, or as a good Pilot to die with helme in hand. Free speeches are necessarie in publicke necessi­ties, and then it is, we are either to deliver affaires from shipwracke by the freedome of speech, or perish in speaking generously. The Scripture calls the words of Wisemen Stings, and sharpe nayles, for they ought to be free and faithfull, but freedome of speech cannot be without sharpenesse, nor truth without stinging, as it is sayd, how, though honey be sweet and pleasing, in its owne Nature, yet being applied to sores it will prick and sting: Honey was disallowed in the Sacrifices of the old Law, Levit c. 1. D Hiero ep. 35. which S. Ierome explicateth mistically, saying, That a discourse steeped in the Honey of a flattering adulation, not having the sharpenesse and sting of a free and biting [Page 358]truth is not a Sacrifice pleasing in Gods fight. For they who are in Office and Authoritie, are nor tied onely by a civill, but by a natu­rall and Divine Obligation, to speak bold­ly and freely, when either Gods honour, or the publicke good requiteth; and if at such time they either flatter or palliat affaires, to please men, Deu [...] dissipa­bit ossa eorum qui hominibus placent consis si sunt quoni­am Deus cre­a [...]it cos. God will scorne and confound them (sayth the Prophet) and will breake their bones, to wit, their power, and great­nesse, whose Interest they preferre before Iustice.

But to behold the lively modell of Poli­ticke vertue attended by all these qualities, I have represented; there needs no more but only to cast our eies upon the excellent O­rations of antient Captaines, Magistrates, and States-men of whom wee still reade in the Greeke and Romane Histories. Wee shall there discover a quicke strength, a round brevitie, an elegant puritie, a solid u­tility, and a couragious liberty. Their words are strong, their reasons pressing, their clau­ses short, then sentences quicke, and their points piercing. Their discourse not drawn [Page 359]at length but succinct, which as a wel bent bow shoot, not sweet floures at our eares, but sharpe thornes at our hearts: nothing vanquishing idle or vaine, all tends to the point, all beares weight, all conduces to the matter, nor can a word be wanting, but part of the sense, clearenesse, vigour, or necessary gracefulnesse for perswasion will be found defective One ma therein observe (after occasions fi [...]ly ap phended, to speak with profit) truth declared to purpose and with resolution: excellent maximes deduced from experience, beeing the soule and spirit of Civill Eloquence, and in conclusion, the happy effects, springing from the sage and free discourses of these brave and generous spirits; violences expressed, seditions asswa­ged, wicked designes choked, good counsels established, warres quenched, hearts recon­ciled, Lawes authorized, peple delivered: briefly, estates preserved by those eloquent and prudent tongues, and these great vessels saved from shipwracke by the conduct of so small a sterne. Wherefore all such as wil hoist sayle in the great and surging Sea of [Page 360]Civill affaires, ought above al things to stu­dy, and exercise themselves in the well gui­ding this sterne: which (well handled) saves common wealth, but il & slackly ma­naged, or imprudently conducted, it expo­seth them to a thousand dangers. Nay the Emperours themselves sleighted not this point. Caesar, Augustus, Tyberius, were no lesse exercised in Eloquence than in armes. And Iacitus in his Annals observeth, that the first Emperour who was forced to speake by proxie, and to study Orations, and other mens composures, was Nero, who weake­ned with voluptuousnesse, made use of Sene­ca's wit in this service.

But the tongue is not onely the guide of Empires, The conclu­sion of this worke. but the sacred Rudder also of the Churches ship. Saint Peters successors are the Pilots, and their tongues (Heavens spokes-men; and interpreters of the veri­ties of Faith) conduct and guide it through all winds of errours, and storms of Hel, and the world: or rather the Holy-ghost, who gives motion to their tongues, & who des­cended upon them in forme of tongues to [Page 361]cause them to speake: is both the Pilot go­verning the Helme, and the Helme condu­cting the Vessel. It is in this Ship I saile, it is to this Celestial tongue I submit these insu­fficiences of mine. If among so many words any Errors unawares have slipt in. It is this Helme, whose conduct I protest to follow, if against my will and intention, I have strayed in the prosecution of this discourse.