SECTIO. I. Of the condition and true happinesse of Princes.

THey are either blind or ignorant, Vulgus in­doctum, & multorum illa capitam bellua per­suasam ha­bet, magnos principes regno suo, velut in a maenissimo quodā pa­radiso viue­re, vbi dijs hominibus­que plaudē ­tibus, omnia quae ad de­litias perti­nent suppe­ditantur. Reinh. Lor. Hacla. that (with the vulgar) e­stimates the happi­nesse of Kings to consist in titu­lar honours, largenesse of Em­pire, millions of Subiects, faire Palaces, multitude of attendants, rich treasures, and other gliste­ring shewes: They neuer looke into the heauie burthen and thorny cares of gouernment, whereof a diademe is composed, wherein the suppressing of vice, the exalting of vertue, equall ad­ministration [Page 2] of Iustice; immedi­ately in their owne persons, and mediately by their deligates: the defence of the poore and oppres­sed, the carefull ouerwatching that neither in themselues, nor in orhers the lawes bee infringed, are chiefe and inseparable com­panions of Empire, and annexed to Crownes, vpon no lesse perill then priuation of all those wor­thy Epithets, which are due to good Princes here, and of the e­ternall reward that is promised hereafter.

This kingly charge, outward­ly glorious, Plut. in. vit. Solon. Plutar. an seni geren­da sit res­pub. Macrob. lib. 1. cap. 16. begun with cares, continued with feares, oft times ended with sorrowes, rightly considered, will make Seleucus with sighes bewaile the miseries of Kings: Damocles leaue to flat­ter [Page 3] Dionisius: Golden Craesus in sorrow and admiration remem­ber old Solon.

Let therefore all Princes, who are transported with the libidi­nous desire of raigne, or ambiti­ous enlarging of their Domini­ons, wisely expend the reasons following: First, O nobilem magis quam foelicē pan­num, quem si quis poe­nitus cog­noseat quā multis soli­citudinibus & periculis sit refertus, ne humi iacentem capere vel­let. Val. Max. lib. 7. cap. 2. the great charge that is imposed vpon those to whom gouernment is commit­ted: how difficill it is to exercise the same rightly: what wisdome is required of Princes least they make shipracke of their priuate, and publike state: how farre they ought in vertue excell o­thers: that the publike good is as peculiar to Kings, as seeing to the eye, or hearing to the eare: That none ought to aspire to that sacred seat, but such who in [Page 4] goodnesse imitates the Arch­king, whose throne it is which they enioy. Plut. de in­stit. Prin. Est Principis Vnicum munus alijs prospicere & publicis con­sulere commodis; id autem non po­test nisi sapientia, vigilantia, ani­mique integritate ceteros antecel­lat.

Eras. de in­stit. Prin.Secondly, they are to consi­der that sceptors are not giuen vnto Kings (tyrant-like) to abuse their authority, but to be strickt obseruers, of the lawes they imp­pose vpon others: Principatus nihil aliud sunt quam splendida ministeria. Eras. apo. 5. That the duty of Kings and subiects (other­wayes then in the dignity of commanding, and that Kings are onely countable to God) is mutuall, Principi populus censum debet, debet obsequium, debet hono­rem; populo viciscim Princeps debet clementiam; debet vigilantiam. O [Page 5] King (saith Agapetus to Iustinian) sith there is none vpon earth able to command thee, Ad Iustini. Caes. impose an necessity of keeping the lawes vpon thy selfe. Plut. in ap Augustus Caesar be­ing exasperate by an offence of high quality (ouercome with the violence of his passions) did pu­nish a young man, contrary to the law hee had made; and hear­ing him cry out, Crimen li­cet per se graue erat tum admis­sum in Cae­saris maie­statem, ta­men Heroi­doluit exac­ta non secū ­dum legem propriam vindicta. Suet. in Caes. O Caesar I ap­peale to the law which thou hast made, did so condole the exacti­on of punishment, not due be­fore legall censure, that hee did forbeare to take food; vntill such time as hee had fully testified the greatnesse of his conceiued sorrow: a notable example in a great Prince to whom the breach of law hee had made was so displeasant, [Page 6] that he studied rather to punish his owne error; then the offence of so high quality, Plut. de doct. Prin. committed a­gainst his royall dignitie: hee did well know, that the law is the soueraigne queene of diuine and humane gouernment: that it is not enough to make lawes, but to keepe them.

Principes ministri dei sunt ad curā & salutem hominum, vt bonaquae Deus illis largitur, parum di­stribuant, pa [...]m ser­uent. Plut. de doct. Prin. [...]. li. 2. fol. 101.Thirdly, let ambitious Alex­ander, and tyranous Dionisius (whose ruling appetite, and cru­elty, on world and humane blood cannot satiate) consider that Kinges are the images of God; that as God is goodnesse it selfe, and distributes his goodnes to all men: so Princes (Gods vicegerants) ought to bee profi­table to their subiects: not to preferre their priuate gaine be­fore the publike good, but to [Page 7] drawe their picture by the pat­terne of their Maker, and so shine before their people, in a­bandoning of vice, and follow­ing of vertue, as they exceed them in place and dignity. Si quispiam nauta mo­dicum erra­uerit, affert nauigātibus nocumentū, sed si naui­gator ipse delirauerit, totius efficit nauig [...]j per­niciē Agap. ad Iust. Let Princes wisely weigh that the helme of the Common-wealth is committed to their charge, and that they are countable for the well or ill gouernment ther­of: That there is nothing more contagious, or that sooner dis­perseth through the body of state, then the example of Prin­ces, whose liues are so conspicu­ous as the sunne, and therefore to the good of all men they must be the best amongst men, or to the preiudice of all, and their owne the most wicked.

Fourthly, the boyling desire [Page 8] of Empire will growe cold, Iacob. Mag. Brit. &c. Rex: in Epist ad Carol. Prin. Suet. in Fla. dom. if Princes set before their eyes, the infinite dangers to which they are subiect; to what burthen they are tyed, how full of thor­ny cares, and commonly how short the life of greatnesse is. It was not without cause that Cae­sar did complaine, vpon the mi­sery of Princes, subiect to per­fidious machinations, Conditio Principum miserima est, vbi timentur infidiae pro­ditoriae [...] fraudes, doli, editi­ones, inimi­citiae, vene­na. Reinh. Lor. detestable treasons, deceitfull conspiracyes, and intoxicate poysonings: they cannot in safety goe abroad, without a guard, neyther take meate before some other taste it: they must in peace liue ar­med, not onely against the in­uasion of forraine enemyes, but intestine and domesticke friendes: one betrayes them, another deceiues them: others [Page 9] flatters them: they are the sub­iects of all discourse; the ob­iects of all mens eyes: from all which the vulgar are secu­red: Nulla enim aconita bi­buntur ficti­libus, tunc illa time, cū pocula su­mas gem­mata, & lato sitinum ar­debit in auro: Iuue­nal. Sat. 10. they are neither subiect to feares, nor feared or enuied of any: their earthen cups yeeld them drinke to quench their thirst, but not to extinguish their life: hunger makes their browne bread sweete, labour their sleepe quiet, small fire keepes them from cold, course clothes shelters their nakednes, and an innocent life crownes their death.

By which it is euident that Princes must eyther acknow­ledge the weight of their of­fice, what intricate difficulties and dangers are in the right exercising thereof; that they are [Page 10] set vpon the theater of the world, [...]. Epist. or (tyrant like) resolue that the Common-wealth, must be the stage of their insolent life, and wished for death. The con­tinuall toyles whereunto Prin­ces are subiect, made Caesar oft­times wish to bee exonered of so heauy a burthen; Reinh. Lor. hath beene the cause that many wise and lear­ned Princes haue preferred, pri­uate life, before publike great­nesse.

Iacob. mag. Brit. &c. Rex de i­naugurat. Prin. fol. 122.Lastly, let the serious medita­tion of the strict accompt that Princes must giue, serue to curbe the insolent affecting of gouern­ment; the time will shortly come (death sparing no more Kings than beggars) when hee must yeeld vp his accompts (ac­cording to the greatnesse of his [Page 11] talent) before such a Iudge, Vidi mortu­os magnos, & pusillos stantes in­conspectu throni. Re­uel. 20. from whom all the Monarches in the world are not able to ap­peale; and whom they cannot deterre, deceiue, or corrupt: what strickt account will hee take? what seuere iudgment will hee pronounce against such as either haue vniustly vsurped his autho­rity, Omne ani­mi vitium tanto con­spectius in se crimen habet, quan­to maior qui peccat habetur Iu­uen. Sat. 8. or being lawfully placed in his throne vpon earth, haue in­truded themselues, or not acquit them of the trust committed to them? Agapetus Iustinianum ad­monuit, vt talem se prestaret erga subditos vt famulos, qualem Deum futurum erga se exoptaret.

It is then manifest that good Princes (to whom the incessant care of then charge is more deare, then the mad and foolish desire of preheminence) are not [Page 12] happy by the externall shadowes of greatnesse, but by shewing themselues great, in ouerruling their disordered affectiōs (which is none of the least, but rather the perfection of humane acti­ons) and then in the establishing and keeping of good lawes: Eras. instit. Prin. in the administration of Iustice; in rewarding the vertuous and punishing the vicious: in ex­alting the humble, obedient, and beating downe the proud oppressours: in repressing of enemies and cherishing of friendes: in punishing treaso­nable practises, and detesting inposturing flattery: in chasti­sing detractions, and discoun­tenancing hollow-hearted hy­pocrites: [...]. Epist. and finally to bee such, as they care not who [Page 13] looke vnto their most se­cret actions, or outward ge­sture.

These and the like bee true kingly functions, the rich iew­ells that adornes diademes, and are the happinesse of Kinges, not consisting in temporary, momentary pleasures, or de­ceitfull vices: but vpon the neuer perishing delights, that are builded vpon the vnremoue­able rocke of vertue, vnto which no man can ascend, but by the steppes of diuine wise­dome. 1. Reg. c. 3. Salomon (in whose choise it was to aske what hee plea­sed) did well know that this was the ladder by which Ia­cob did reach vp to heauen, and the life of kingly maiesty; there­fore he did not aske riches, vaine [Page 14] glory or worldly pleasures; but wisedome; neither worldly wis­dome, but such whereby in vp­rightnesse and vnderstanding he might execute his royall functi­on. Eras. apo. 4. Philip of Macedon was desi­rous that his sonne Alexander should not giue his mind to cor­ruptible riches, but to the study of philosophy.

Reinh. Loc.These great Princes did wisely inform thēselues, that wisedome and learning are the Herculian pillars of Kings, without which their conditiō (although embelli­shed with the glory of Salomon the Empire of Alexander, the armies of Xerxes, the riches of Craesus, and other whatsoeuer vanities na­ture doth produce, or art inuent) is more miserable then the poo­rest Codrus, Ludo. Hil­les. lib. 1. or dispised Lazarus.

It is then religious wisedome, seconded by good education & learning, that dignifies Princes in their youth, accompanies them in their life, and glorifies them after death.

O vitae religio conseruatrix, tu coelitus demissa interris, animos vera virtute imples; tu diuinarum hu­manarumque rectrix: tu imperia, sceptra, iudicia, vt firma, vt legi­tima sunt facis: tu priuatorum for­tunam moderaris: tu populos in fide ac officio contines: in te vna bene beateque viuendi firmamentum existit: demum nihil in Principe nec populo praeclarum est, quod non a te ortum ducat, tuoque illustratur splendore.

SECTIO. II. What benefit commeth to a Prince, by good education and learning.

AS the most fertill ground, without culture, Eras de in­stit. Prin. is not on­ly barren in the producti­on of wholsome fruits, but doth ouergrowe with thistles and hurtfull weedes. So the minde of man without education, is not onely infertill in the propa­gation of vertue, but naturally inclined to bring foorth igno­rance, voluptuousnesse, and all other vices. Prou. 22.15 Salomon saith, that foolishnesse is tied to the heart of a young man, Nemo nas­citur sapi­ens sed fit. Senec. de ira and cannot bee vntied but by instruction. There is no man borne good, neither [Page 17] Prince, howsoeuer nobly des­cended, without wholsome doctrine, did prooue himselfe worthy of Empire.

It concerneth therfore gene­rous, high borne, and ingenu­ous Princes, Cic. 2. Tusc. quaest: to follow the stu­dy of good letters, to honour loue, and retaine the professors of liberall Arts, and to bee pro­ficient in them: The benefits thereof are many, the effects admirable, and the reward in­estimable.

First, vertuous education be­getteth a habit of vertue, Aelian: Lamp. and hatred of vice, for there is no­thing more certaine, then that thereby a man becōmeth more then a man, and participates in the diuine nature; on the [Page 18] other side, Plut. de e­duca puer. if he be left to his naturall ignorance, he degene­rates to all wickednesse, and simpathiseth rather with the most sauage and rude beasts, then with reasonable men.

Lucurgus the Spartan law-giuer, made manifest the pow­erfulnesse of education, by the diuers effects of two puppies. Duo catuli ijsdem parentibus orti, caeterum diuersam vitae consuetudi­nem assecuti, alter gulosus, alter venator euasere.

Secondly, although Princes so exceed all others in the a­bundance of all things, Eras. 3. apo. that learning may seeme either to serue them to small vse, or not necessary at all: yet for many weightie considerations, the [Page 19] more powerfull they are, Principes opus habent multis prae­ceptis, vt sanctè vi­uant; vt ve­terem cum suis ad fecti­bus Adamú rerum copia luxuiantē, coerceant; ne volupta­tibus fran­frangantur, & insolescāt ad interitū. Gregor. moral. the lesse able they are, to gouerne either themselues, or their peo­ple without knowledge and learning; being more ready to decline from the right hand of vertue, vnto the left hand of vice, then to keepe the sure way, neuer knowne to the ig­norant and vnlearned. Lear­ning is that strong guard, that defendeth Princes against the deceitfull inticements of pro­sperity, power, honour, riches, and whatsoeuer else praecipi­tates greatnesse (blindfolded in the Cimerian darkenesse of ig­norance) to an irrecouerable downefal: a Prince ought not to measure his happinesse by those false goods of fortune, [Page 20] but by the true riches of his minde, Polib. lib. 7. Gorgias being asked, whether he did thinke the Per­sian King happy or not, an­swered, he did not know how vertuous and learned hee was; for, said hee, there is no happi­nesse in these things that may be taken away.

Libri muti magistri nescientes erubescere non con­niuent, vt dignos hae­ro [...]s laudi­bus euehūt; ita prauos dente theo­nino rodūt. Quint. de lect. lib.Thirdly, learning stirres vp and excitates the minde and loue of a Prince, to the reading of bookes, wherein hee may learn al things needful for him­selfe, or subiects. These dumbe masters will praise him if he be worthy, or without feare, with the Prophet tell him; Thou art the mā: They wil finally (with­out blushing) admonish him of those things, his Courteors ey­ther [Page 21] will not, or dare not: The want of learning is the cause that Princes reiect the counsell of their friends, and contemne the power of their enemies; ig­norance caused Cambises cruel­ly to murther the son of Prax­aspes his seruant, Senec. de ira. for his faithful councell; Tyrannous Dionisius to checke Plato for his louing aduice. Plut. apo. verba tua inquit Dioni­sius, otiosorum senum sunt, & tua inquit Plato, tirannum sa­piunt.

These & the like Phalarisme examples of tyranny, Reinh. Lor. prooue that the knowledge of lear­ning is necessary for good Princes; that thereby they become so much better, that they willingly embrace ver­tue, [Page 22] and come to the know­ledge of themselues. Omnes boni principes, de quibus legitur, vel fu­erunt per se studiosi, vel habuerunt sapientes ad instruendum eos.

Fourthly, although by di­scent, nobility of blood, and indulgence of fortune, Princes are eminēt: yet to adde a more shining brightnesse to their ex­ternall splendor, Eccles. 21. learning is necessary, Doctrina est ornamen­tum aureum prudenti & quasi bra­chiale in dextro. [...], learning is an honour to all men, Ex Doct. Gerh. no­mam. saith Meander: many fa­mous Princes at home and a­broad, haue beene more reue­renced for their learning, then honoured for their greatnesse.

Fiftly, learning onely brings [Page 23] with it lasting, Cicero in Senec. and Prince worthy pleasures, the rest are but deceitful momentary, baits to insnare them: Gaudia falsa non remanent, sed fugitiua volant, quod leuius videretur, si fugientia non relinquerent at ergo venenum. These false pleasures are right­ly named (by Architas) the most destroying plagues inflicted vpon men. Martial. l. 2: Aristotle was wont to admonish his schollars not to looke vpon pleasures at their comming, but in their going, for in the one (said he,) they shew faire, in the other they leaue sorrow and repen­tance.

On the contrary, the de­lights that are begotten of lear­ning and vertue, are true ioyes, [Page 24] permanent pleasures, the orna­ments of youth, the crowne of age; They adorne prosperity, vphold aduersity, Cicero pro Arch. at home are the best stewards, abroad the best interpreters, in peace the vshers of idlenesse, in warre the Marshals of campes, in compa­ny the ministers of discourse, and alone priuate and true Councellours.

2. offic.Noble Affricanus vsed oft to say, that he was neuer lesse soli­tary, then when solitary.

A Prince of Athens, being de­manded what he did profit by Philosophy, Diog. Laert. answered; That at all times hee could without offence, conferre with himselfe, and in euery discourse drawe a conclusion consonant to rea­son. [Page 25] Besides, sayd hee, the knowledge of Philosophy, makes mee loue wise learned honest men, detest flattering Parasites, and fooles.

Sixthly, Gelli l. 13. learning adornes a Prince with curtesie, clemen­cy, and meekenesse; The first begetteth inseparable loue, the second humane admiration; and the third diuine applause. The loue of subiects, is the wall of kingdomes. Mercy e­stablisheth the throne of a King, and meekenesse deifies him. Horat. 2. Epist. Omnis eruditio mansuetos facit, nemo enim adeo ferus, vt non mitessere possit, si modo doctrinae patientem praebeat aurem.

Seauenthly, in most despe­rate diseases (by learning a [Page 26] Prince findes matter of com­fort, and present helpe. This was the medicine that Marcus Tullius did minister to his friend. Epist. Fa­mil. lib. 6. O Balbus, said hee, if I could prescribe better medi­cine for our equall griefes, Siquidem studia vt optime foo­licitatē ex­tollunt; ita facilime ca­lamitates minuunt. Senec. de consol. ad Albinum. I would; such as I can, I will: let the study of good letters, which for our delight we haue formerly embraced, bee now the comfort of our miseries, and last health: as they did ad­uance our better fortunes; so they will mitigate present sor­rowes, cure our wounds, and so expell melancholy passions, that the sorrow of humane mi­series, shall haue no further en­try then to the gates of our weakest sences.

Since therefore humane mi­series, are no lesse incident to Princes then poore men, they ought by learning to arme themselues against the violent batteries of aduerse fortune. If Craesus had participated either in learning, or aduise with Solon, Quanto maior est fortuna, tan­to minor est secura. A­rist. ethni. in his flourishing estate, he had found more comfort thereby vpon his tragicall theater, then in the millions of his golden treasures. Dionisius (nothing inferiour to Craesus in tyranny or presumption; Licet Regi affectu fieri philosophū. Plut. in apo. but superiour by learning; in his exile, being asked what he had learned by Plato: answered, that by Philo­sophy he had learned to vnder­goe equally the estate of a Prince, and beggar. Gellius l. 2.

Eightly, a learned Prince doth willingly enolyne to wis­dome and vertue, Gellius l. 2. he followeth the one, & shunneth the other, not for feare, but for loue of themselues. The Cubiculars of the Persian Kings, were enioy­ned euery morning to put their master in minde of his kingly office, by these wordes: Arise O King, and goe about the publike affaires: Heron. ad Heliod. A learned Prince needeth no such aduer­tisement, Philosophi ponu [...]t [...]ua­tuor species perturbatio­num, dolo­rem, metū, spem, Leti­tiam, quibus hominum vulgus, vt procellosū mare fluctibus inquie­tatur Arist. pol. before hee goeth to bed hee premeditates the next dayes worke, in his bed hee consults vpon it, and at his a­rising hee executes his setled designes; hee is neither ouer­come, with sorrow, feare, hope, ioy, and other vulgar violent [Page 29] perturbations, but willingly followes those wholesome lawes he doth enact for others. Aristotle being demanded what hee had profited by Philoso­phy, answered; That hee had learned to doe those things willingly, that others did for feare of the Law.

Ninthly, giuing of answers, Eloquentia principibus magno or­namento est Cic. 4. de finib. vsing perswasions, resoluing of questions, discoursing of lawes, conferring of honours, defence of things proposed, or done, are inseparably an­nexed to the office of a King: vnto all which, hee must bee by learning inabled, lest hee expose himselfe to the [Page 30] censure of ignorance, or be­come the subiect of smothered laughter and future contempt. The words of a Prince are (like the oracles of Apollo) no sooner spoken, Plato. de rep. but taken holde of by all men: therfore great care is to be taken, that his wordes, his orations, his answeres and demandes, be consonant to the to the dignity of a Prince. Plato did pronounce the state hap­py, where a wise and learned King did raigne; for said hee, learning is the only and chiefe happinesse, and ignorance the greatest ill: vpon the first de­pends all humane felicity; Isocrates ad Demoniac. vp­on the last assured misery. A­ristippus made choyse, rather to bee a begger, then vnlearned, [Page 31] because by the one hee wanted onely externall and temporall riches, but by the other huma­nity, knowledge, and endlesse wealth. Sola omnium possessionum immortalis scientia.

Wherefore (to conclude this point) learning keepes states from returning to their former Chaos of confusion; Cic. pro Arch. Aug. super psal. 101. it is the sun that enlightens the minde of Princes, and being remoo­ued, gouernment by disorder, turnes into tyranny, and is ob­scured with the darke cloudes of ignorance.

Alphonsus Aragonum Rex, cum audisset quendam dixisse non de­cere principem scire literas, fertur exclamasse: eam vocem bouis esse non hominis, cum a rationis iuditio [Page 32] non profecta, sed insulso belluinae ru­ditatis instinctu fuisset effusa.

SECTIO. III. Of the vertuous life of Princes: of the election of their Councellors, officers, and seruants.

THere be three insepara­ble companions that ought to accompany Princes; Impera ti­bi, impera seruis, & im­pera subdi­tis. Sociad. First, the care of them­selues; Secondly, the care of their subiects, Thirdly, the care and iudicious choyce of Councellours, Virtutes Principis per omniū imperiorum corpora dif­funduntur. Senec. de Clement. officers, and seruants. The first is the rule whereby the second and third are squared; the good life of a Prince, is the fountaine from [Page 33] whence the waters of life, of countrey, city, and court flow: The Prince is the head, they the members, he is of no lesse force in their politicke body, then the head in a naturall; which being crasie or disea­sed, imparts sicknesse or death to the weaker parts; Princes are of star-like influence vpon inferiour bodies; If the ayre bee infected with an epidemi­call quality, they that dwell therein cannot be very sound: If Princes bee giuen to good­nesse and vertue, the subiects and seruants like apes imitate them; if vicious, [...]. Epist. Ex Plut. they ex­ceed in all licenciousnesse and insolency. This exemplary life of Princes was the ground-stone [Page 34] whereon Platoes Repub­licke was builded; Fla. vopisc. in aurel. old Solons faithfull counsell to Princes, was to goe before their people in vertue and goodnes, which precedency is the maintainer of piety, honesty, and obedi­ence: Secundum iudicem populi sic & ministri eius, Eccles. 10.2. saith the Wise­man.

Philostrat. lib. 9.The Annals of all nations demonstrate, that whatsoeuer vertues or vices Princes haue followed, such were the pat­ternes from whence the life of subiectes and seruants were drawne. Ex dione cassio. lib. 9. Efficacissimum est ex­hortationis genus Principem hoc facere quod ab alijs fieri velit.

As this personall care is the first royall wisedome, and the [Page 35] frame of good gouernment; Opera dan­da, vt & Princeps suos mores integros & incorruptos praestet rei­publicae & quoad licet omnes sub­ditos, proce­res, aulicos ac ministros sui similes habeat. Eras. in stit prin. so is the wise election and ma­king choyce of counsell and helpes (for supporting the hea­uy burthen of a diadem) the next neighbouring vertue. Cer­tum est Principem non posse sua scientia cuncta complecti, ita (que) conciliari eorum quae inter homines sunt diuinissimum est.

Princes then are first to con­sult with that supreme King by whom they raigne; hee is Magni consilij Angelus; admirabi­lis consiliarius: Esa. 9.6. Humana consilia ca­stigantur, quādo Coe­lestibus praeferūtur. Max. lib. 1. without this counsell all other is erronious and full of danger. Dauid consu­lebat dominum antequam facta ar­dua agrediretur.

Next vnto diuine consultati­on, the helpe of counsellours [Page 36] and fit persons (for seconding so weightie a charge) offereth it selfe to the iudicious view of Princes, and wherein the following cognizances are to be obserued: First, that such as are admitted, to so honou­rable a place, bee religious fea­ring God, Ambros. 3. de offic. and of vpright life, Consiliorum gubernaculum lex diui­na, & in consilijs acquirendis pluri­mum adiungit vitae probitas: Se­condly, Principi cō ­sule non dulciora sed optima So­lon. apud Laert. that they be fidi rerum hominumque periti, faithfull in counsell, skilful in affayres and conditions of people. Third­ly, that they be free of flattery; tantum nocet adulatio in consilijs, quantum veritas consilij. Fourth­ly, that they may bee wise, graue, well affected and seene [Page 37] in matters of State, of good experience, and such as by their various fortunes haue learned the art of counsel­ling: Ioan. Pall. par. 1. ca. 9. Mihi fortuna multis rebus ereptis, vsum dedit bene suadendi, saith Mithridates. Fifthly, coun­sellours must bee calme and humble, (euer shunning foo­lish ambition and downe­throwing pride. Consulta [...] o­portet, ope­rari veloci­ter: consu­lere autem tarde Arist. Eth 6. Consiliarij sint stabili­tate solidi. ne monean­tur, timore: amore, vel cupiditate, in consilijs dandis, lib. 5. Histor. tripart.) But well ad­uised and free in deliuering their counsell, and full of cou­rage in the execution of those things, that doe concerne the weale of their Soueraigne and state. Sixthly, they are to bee constant in their actions and deliberations; Prudens & sapiens non semperit vno gradu, tamen semperit vna [Page 38] via. Seuenthly, that they be modest in their gesture and ac­tions; Nullius seruilis sententiae sponte authores, & quoties ne­cessitas ingrueret prudenter mode­rantes.

Adeo oc­cultum te­nebatur cō ­silium apud Romanos, vt arcana Patrum conscripta multis secu­lis nemo Senatorum enunciaue­rit. Val. lib: 3. cap. 5.Lastly, because secrecy is the key of the rich cabinet, where­in counsell is inclosed, Kings are to bee carefull that their councellours bee secret and close in matters consulted vp­on. Taciturnitas optimum atque tu­tissimum rerum gerendarum vincu­lum, quia res magnae non possunt sustineri ab eo cui tacere graue est.

These be the rare rich robes, wherein councellours are to be inuested; whereof Princes are to take such notice that none be admitted to so eminent dig­nity, [Page 39] without their wedding garments: Consiliari­us tibi sic­vnus ex mil­le Eccles. 6. That (if it be possi­ble) they may bee eyther well knowne to the Prince, or by his diligent inquiry tryed by the touchstone of good fame. Singuli decipere & decipi possunt, nemo omnes neminem omnes fefelle­runt. Next vnto the election of councellours, succeedeth the choyce of followers, officers, and seruants; wherein there qualities, places, and number is to bee considered: For the first, Psal. 101. King Dauid leadeth the way to succeeding Kings: Am­bulans in via Domini mihi mini­strabit; Let them be of the faith­full of the land, vertuous, dili­gent and honest in the dis­charge of their places, bending [Page 40] all their studies promptly, Plat. 7. de rep. Arist. 5. 6. Pol. Thucid. 6. Plut. in Pol. care­fully to aduance the weale and honour of their Soueraigne; they that are in most eminent places, and neerest to the per­sons of Kings, as they ought to be well educated, generous­ly inclined, endued with wit and discretion: so must they not thinke that all men are borne for them, and they for no man; but that the loue they owe to their countrey, tyes them (as feeling members of one body) modestly, and in a fit time to offer vp the griefes, or reasonable suites of such subiects whose condition, or place, admits them not to the presence of Princes.

Lastly, wisedome aduiseth [Page 41] all sort of followers of Princes, (from the Cedars to the shrubs) to shun softnesse, delicacy, Et qui mol­lia gestant in domibus regum sunt, Math. 12. Has pofun­das vitiorū radices e­uellat prin­ceps. Et Colloq. Ger. Nou. Agricol. in prouerb. Ger. and idlenesse; to abandon all such vices as are the poyson of Countrey and Court: Such are Atheisme, blasphemies, volup­tuousnesse, flattery, detraction, hypocrisie, & other such staines of Court, as Agricola wisheth to bee farre remooued from the Courts of Christan Princes; & which he pointeth out thus:

The last obseruation is in the number of attendants and ser­uants, Quint. Curt. wherein Princes (with A­lexander) may more safely make choyce of few and sufficient, Ael. Spart. Minus in­iucunda est aula, quam infinita fa­mulorum maximè seruilium ca­pitum, para­sitorū, Lur­conum & scurrarum multitudo complet. Eras. de in­stit. Prin. then (with Xerxes) of confused multitude of parasites, false lo­uers, or ignorant followers, and the reasons be these:

First, as the most populous feast (although most suptuous­ly prepared) is full of clamors and incombrances, is trouble­some to the master, and of­times ministers discontent to the guests: So populous courts are euer so interlarded with seruile, illiberall, thrasonicall, [Page 43] intruding and vnprofitable spirits, that for their owne ends haunts the Court, and (al­though maintained with great charge) are euer subiect to quarrelling, wrangling, enuy, and discontentment, thereby enforcing Princes to leaue their kingly Soueraignty, In infinita aulicorum multitudin sunt Versi­pelles, ex­ploratores, qui Late­bras aularū omnes ex­cutiunt cō ­silia quae nouerint produnt. Petrar. dial. 22. and become painefull spectatours, diligent mediators ouer them, whom they ought to com­mand. Secondly, where there be many followers, the most secret affayres of Kings are (by cunning of corrupt flatterers, spies, and intelligenciers) expo­sed vpon the rockes of disco­uery, and parat-like tongues of the fame spreading vulgar. Thirdly, many attendants (by [Page 44] the prodigall exhausting of re­uenewes) so disables Princes, that (without emptying their coffers, and impayring the publike good) they can neuer satiat the waste and inexpleble bellies of all such followers. Fourthly, Arist. 5. ex dione Cas­sio Val. max. lib. 9. Paucos seruos bene re­gere difficile, plurimos impossibile est: As it is difficill to gouerne few well; so it is impossible to keepe many within the pre­cinct of loyalty and obedience.

[...]. li. 2. fol. 70.To shut vp all, the kingly structure of Court, ought to be a patterne of vertues, is builded vpon the exemplary vertues of Princes, strengthened and vp­holden by the faithfull aduice of honourable counsellours; preserued & garnished by true [Page 45] hearted subiects, and dome­stickes: is ruined or defaccd by such of those, as make other vse of their places, then that to which they were ordained▪ of whō Horace thus complaineth. Orat. 1. Epist. 15.

SECTIO. IIII. What generall obseruations the hap­py and quiet gouernment of a Prince requireth.

THese bee the chiefe ob­seruations that are neces­sary for the right tem­pering [Page 46] of the actions of Prin­ces: Greg. apud Iob. and attaining to a wished calme amidst the tempestuous seas, wherein they daily saile;

First, that their desires be consonant to reason, then which there is nothing that more beseemes the dignity of Kings.

Cic. 1. offic.Secondly, that they wisely estimate, the weight of matters in hand, lest more or lesse care be taken then is needfull.

Thirdly, that iudiciously they moderate those things which doe belong to the dig­nity, or indignity of affaires, neither comming short, or ex­ceeding a Princely decorum.

Fourthly, that they bee cou­ragious in suffering: free hear­ted [Page 47] in giuing: thankfull in re­warding: mercifull in pardo­ning, and (setting aside their priuate respects) referre all to the publike good: Plato. de rep. Vt tutela sic procuratio reipublicae, ad vtilita­tem eorum qui comissi sunt, non ad eorum quibus comissa est, ge­renda est.

Fiftly, that Princes manure the whole body of their Em­pire, by the equall distributi­on of iustice, lest by labou­ring to make one part too fer­till, they leaue other parts barren: Totum corpus reipublicae cura, ne dum partem aliquam tuea­ris reliquas deseras.

Lastly, Princes are to make vse of the worthy counsell, that the Philosopher did giue to [Page 48] Candicius the Theban: which was, Epist. in ad. Eand. E­pist. 9. that men of mature age, grauity, & vpright iudgement, might bee his Deligates and helpers: that yong men might goe to the warres, or be other­wayes vertuously imployed. That women might keepe within doores: for (said hee) if old men sit by the fire: yong men be giuen to idlenesse; and women goe about mens af­fayres, the Common-wealth shall neuer be without danger, neyther thy person without paine. Principis est, pro salute Reipublicae & noua excogitare, & antiqua restituere.

SECTIO. V. By what meanes the generous mindes of Princes are knowne.

ALthough Salomon sayth, Cor regis non perscrutabile sicut alitudo Coeli & incom­prehensibile, Prou. 25. sicut profundtas ter­rae: Yet as the powerfull pla­nets of heauen, and the fruites of the earth worketh vpon, & nourisheth inferiour bodies; so be there many heauenly in­fluences & signes whereby the generous mindes of Princes are made knowne to their sub­iects: some whereof I will shortly touch.

First, the true generous [Page 50] minde, of Princes, is knowen by their due respect to the Lawes of their Maker and Su­preme King: Salomon pe [...]tit a deo sapientiam ad regendū populum dei, cui de­dit Domi­nus, Cor sapiens & intelligens 3. Reg. 15. with Salomon they are earnest with God, that their chiefe wisedome may be in his obedience, their delight in his commandements, that in their owne time iustice and peace may flourish, and that their posterity after them may bee worthy to sit in the chayre of of Dauid.

Secondly, the minde of true borne Princes, Senec. E­pist. 15. is not capable of base and sordid actions; but is delighted in high and rare designes: Senec. E­pist. [...]9. for as the flame of fire (whose nature is to as­cend) cannot be depressed: So the minde of such Princes, the [Page 51] more noble, Macrob: lib. 2. cap. 4. Alezander nihil animo nisi grande concepit. Senec. de benef. li. 2. the more inclined to Princely heroicke actions; euer contemnes those things, which the vulgar holdes most deare. Principis animus quo ve­hementior, eo nobilior & actuosior est; num foelix qui ad meliora hunc impetum dedit, & extra ius ditionemque fortunae se profusit; Contemptor eorum quae vulgus ad­miratur: Their care is to bee approoued of the good, Eras. instit. Princ. such they preferre, such are their counsellours, such are alwayes about them; they are neuer (tyrant-like) cruel, nor vindic­tiue; nothing offends them more then the spoyle of vniust officers or corrupt iudges. Pes­cennius imperator Consiliarijs suis ne vel aliquam onerandi pauperes [Page 52] occasionem haberet, addidit salla­ria, dicens, iudicem ac officiarium nec dare debere nec accipere.

D [...]og. Laert.Thirdly, such Princes suffer not good men, basely to pro­stitute themselues, or seruily demand iustice; but are wil­lingly inclined to giue accesse and hearing. Aristippus, being reprooued by his friend, for ly­ing so long at the feet of Dioni­sius; answered: I am not in the fault, but Dionisius that hath cares in his feet.

Bero [...]l de opt. stat. Baptist. Fulg. lib. 4. Cic. ad Brut.This Princely minde is euer giuen to follow the workes of light, as charitie, peace, meeke­nesse, goodnesse and tempe­rance; is wholly addicted to shun vices and follow vertue; wherin (euer keeping a golden [Page 53] meane) they are meeke and mercifull; but so as by lenity they nourish not the vices of their people: seuere, not incli­ned to tyranny, but in repres­sing iniuries, & terifying others frō offering them. Beroal. de opt. Stat. Qui veterom fert iniuriam, inuitat nouam, si quis primus laeserat debitas dedisset penas, caeteri ab iniuria temper as­sent. Chilon of Lacedemon adui­seth Princes so to moderate their actions, as they be neither fearefull to their inferiours, or contemned of their equalls; the one sauours of tyranny, the o­ther of pusillanimity.

Fourthly, the mind of Prin­ces is giuen to true liberali­tie: Prou. 10. Goodnesse and truth vpholdes the throne of Kings, base aua­ryce [Page 54] is the [...], chiefe of e­uills, and most distant from true noble mindes.

It was written vpon the tombe of queene Semiramis; Quisquis Rex pecunijs eguerit, o­perto monumento quantum volue­rit, Plut. in apo. capiat: Couetous Darius ha­uing taken the citie, (expecting great store of riches) caused the monument to bee opened, wherein he did finde nothing, but this following inscription, vpon the other side of the stone, Ni vir malus esses, & pe­cunia inexplebilis, haud mortuorum loculos moueres; wherof the mo­rall is, that Princes are not cu­riously to search, Eras. 7. apo. neither affect perishing riches: Auarus Prin­ceps, facultates suas non possidet, [Page 55] sed ipsum possident.

Lastly, the constant high minde of Princes, is not trou­bled with vnsetled resolutions, Eras. instit Princ. but at all times is armed with true fortitude: they are ney­ther puft vp with prosperitie neither deiected with aduersi­tie, their maiesticall counte­nance is euer one, at home or abroad.

This Princely minde sim­pathises with such as are of vpright heart, constant and true. Placeant regibus, Prou. 16. labia iusta & veraces diliguntur. The true friendship of Damon, and Pi­thias [Page 56] was so pleasant to Dionisi­us (although a tyrant) that hee not only pardoned the offence of the one, Val max cap 7. but desired to bee admitted into their friendship. A poore man exhibiting his bill fearefully to Caesar, was by him thus checked, or rather comforted. Ma [...]rob. lib. 2 cap 9. An putas te assem dare Elephanto.

In one word, the kingly minds of good Princes, are free of all such taints and violent passions, as praecipitates maie­stie; are endowed with true patience, which is none of the least Princely vertues; and was so eminent in Augustus Caesar, that he could abide the byting iests of his meanest subiects. Conuitia si irascare agnita viden­tur, [Page 57] spreta exolesount. When Aga­thocles, Plut. in apo. the sonne of a Potter (crowned with regall dignity) had besieged a certaine towne, and entred the same, and had sold such for slaues, as had vn­iustly depraued him; hee did meekely tell them, (if they did so any more) hee would com­plaine to their masters. Non ho­mines occidit, sed ciuiliter illis ex­probarit & intempestiuam maledi­centiam, & seruitutem maledicen­tiae praemium.

SECTIO. VI. Of Nobilitie.

WHere the seede of honour hath a true discent from nobi­litie [Page 58] of ancestors, a ground of vertue, springing by noble de­serts, continued with wisdome, and maintained with care, a fruitfull haruest, and plentifull winter cannot but follow: for as subiects are most easily in­clined to follow ancient nobi­litie; so oftimes vertue fol­lowes nobilitie of blood, [...]. lib. 2. fol. 97 and is the chiefe meanes whereby Princes attaine to the due re­spect of neighboring friendes and subiects. Yet this nobility of ancestors is not so to bee re­lyed vpon, as if it could adde any thing (except seconded by goodnesse) to the dignity of Princes: Salust. in Iul. For nobility is the act of time, and dieth with the Father, if the Son be not alike [Page 59] vertuous. Chrysost. in Math. Nobilitas cognatorum non valet, nisi fuerimus nos ipsi bo­ni; Nobility then by discent (without vertue) is rather an imaginary and vulgar opini­on, then reall and true nobi­litie:

It is a ridiculous and osten­tiue humour, Francis. Petr. dial. 6. to glory in the merit of others vertue; for certainly the splendour of an­cestours, is the greatest staine, that can taint degenerating po­sterity; the very name of a Prince, imposeth a necessity of well doing vpon Kings; to this purpose Chrysostome sayth well, Ille clarus, ille sublimis, ille tunc integram nobilitatem suam pu­tet, [Page 60] qui dedignatur seruire vi­tijs & ab eis non vult supera­ri. Iphicrates, the sonne of a Shoo-maker (preferred to Emperiall dignitie) being taxed by degenerate Hermo­dius) for the basenesse of his birth; Eras. apo. answered, I am the beginner of my nobili­tie; but thou the extingui­sher of thine. Caius Marius did glory in the multitude of wounds hee had receiued in defence of his Countrey; not in the glorious monu­ments or images of his An­cestours. Iuuenal. [...]at. 5. Iuuenall did hang Publius Plancus (who vsed to boast himselfe discended from the noble family of Drusus) by the nose; intimating to [Page 61] all succeeding proud glistering Thrasoes (that like Statues are good for nothing but to looke vpon, or talke of the nobility, powerfulnesse, ver­tues and riches of their An­cestours) that they are wor­thy to be laughed at. Fron­tinus gaue charge before his death, that no monument should bee built for him: For, sayd hee, if I haue liued vertuously, my me­morie shall not perish; Eras. 8. apo. ney­ther needeth any Monu­ment of Gold, Marble, or Brasse: but if I dye vici­ously I am worthie of none; they shal rather reuiue my infa­my then illustrate my memo­ry. Qui vere clarus videri velit ne [Page 62] ostentet sculptas aut coloribus ad vmbratas imagines, in quibus si quid verae laudis est, id pectori de­betur; sed potius virtutis monu­menta moribus exprimat.

SETCIO. VII. Antidotes against the poysoning of vaine glory, and ambitious thoughts, that intoxicates the mindes of young Princes.

ALthough greatnesse hath euer many soothers in vice, Eras. instit. Prin. persons of base condition, attending and hem­ming it round, with perswasi­ons of selfe conceite; yet is earthly glory a deceiuable pic­ture drawne with false colours, blemished with euery breath, [Page 63] the worke of fortune, blindly imparted to the good and bad. On the contrary, the true sur­uey of greatnesse, is a diuine worke, and able to restraine the most powerful monarches from the dangerous pathes of pride, tyranny, Plin. Pani­ger. and ambitious aspiring. Supra non extra homi­nes Princeps, non minus hominem se quam hominibus praeesse cogitet. This serious examination hath the true originall from the due consideration, what Princes are in their conception, in their birth, in their life, and what they shall be after death: Is vitam ae­qua lance pensitauerit qui semper fragilitatis humanae memor fu­erit. Hiron. in Math. They are (as all men) concei­ued in sinne, borne naked, lesse able then many more base creatures to take food, or helpe [Page 64] themselues: they liue not one­ly exposed to humane diseases and worldly cares, to which priuate men are subiect; but to many miseries, from which the vulgar are exempted: after their death, they must bee food for wormes, and againe, (with all men) assume those same bodies, and in them re­ceiue a correspondent reward, as they haue vsed their talent.

Princes are to consider, that all goodnesse is the free gift of God; Eras. in Mil. Christ. freely bestowed vpon them, for the weale of them and their subiects: but euery disordered affection, procee­deth from the corruption of nature, and enclineth vnto ty­ranny: They ought to thinke [Page 65] that their Vicegerency from God is their greatest glory; Fortunam tuā O Prin­ceps, pressis manibus te­ne. lubrica, est, nec in vito teneri potest; im­pone foelici­tati fraenos, facilius eam Reges. Curt. lib. 8. that they are to exercise it but for a short time: that although they bee entituled to all such glori­ous titles as may exalt swelling pride; yet who knoweth but to morrow they may bee (where all kings before them are) the foode of Serpents and Worms. All flesh is but Dust and Ashes, and therefore hath no cause to be prowd: It is like to the grasse of the field, this day greene to morrow withered. Brittle is the greatnesse that fadeth in a moment. An ignoras magnos ar­bores diu crescere, v­na hora extirpari idem Curt. If Princes had the wisedome of Solomon, the beau­tie of Absolon, the strength of Sampson, the riches of Craesus, and the long life of Methusalem, [Page 66] what shall all these fayling va­nities auayle, except by a ver­tuous raigne in this short king­dome of cares, August. de natu. & gra. they so dignifie themselues, that they may bee entailed to an euerlasting king­dome of Ioyes. Where be the glorious shewes of most pow­derfull Monarchs? whose pride builded high aspiring Babylon, whose ambition one world could not containe? Ambros. in exam. where bee the inuincible Emperours that did ouer-rule the world, the horse, out-landish attire, nūber of attendants, leaders of troops and al other false pleasures that did atttend vpon pride? are they not turnd into ashes? doth not the least push of death make shepheards and kings e­qual? [Page 67] was not the birth of those great Cedars of Lebanon weake, their life inconstant, their death putrifaction? looke into their sepulchers, and discerne who was a king, who was a subiect, who was rich, who was poore; finde out (if thou canst) the vi­ctor from the conquered, the strong from the weake, the beautifull from the deformed: or trye some cause of humane arrogancie, Agap. ad Iustin. thou shalt finde pride and ambition neither a­mongst the counsels of the wise, nor bodies of the dead. Factus es princeps in terra, ne igno­res te ortum ex terra ex puluere ad solium ascendere, atque in eun­dem puluerem discendere necesse est.

SETCIO. VIII. How Princes ought to moderate their power.

THe due calling to mind that a Prince is homo (vn­der which all worldly miseries and vanities are com­prehended) ought to bridle his power, and the consideration that he is Deus, or, vice Dei, Gods vicegerent, ought to curb his will. Memento ait mihi omnia in omnes lice­re. Suet. Meminerit princeps non solum quantum sit tibi comissum sed quatenus fit permissum. Quod libetli­cet, is the dictum of a Tyrant, & the right mixture of contraries, is the true temper of gouerne­ment, nothing being more [Page 69] hurtfull to authoritie, then vntimely interchange of pres­sing and relaxing power. Va­rie temperandum sceptrum & laxandae aut addendae imperij il­lae habenae. Plut. in apo. The arrogant pre­sumption that all thinges are lawfull, Diog. lat. is the poyson which once drunke, makes Kings abuse their authori­tie and encline to licentious­nesse and tyranny. Antigonus did seuerely checke one of his Courtiours who did sug­gest that all things were lawfull for Kings. Not so (by Iupiter) sayd he, one­ly to tyrannous and barbarous Kings; but to mee nothing is lawfull but that which is honest and iust: authority is not [Page 70] giuen to be the supplement of vice or the protection of tyr­ranny; but to be the defence of vertue, and patterne of iustice. A recte agendo vocati Reges, Greg. 11. Moral. quod recte agendo regale nomen obtinent amittunt peccando. The right tempering of authority is som­times to dull the edge of the imperiall sword with leuitie and mercy, Erasm. in­stit. prin. which makes subiects more carefull to of­fend. Other times kingly au­thoritie is restrained from things that are lawfull to o­thers: [...]. lib. 1. fol. 2. errors in priuate persons are vices and blemishes in kings.

Finally, the affecting of iustice, the florishing estate of the cō ­monwealth, the modest life of [Page 71] subiects, contempt and hatred of tyrrannous liberty, Argumentū recte guber­nati regni, si subdito; videas locu­pletiores ac vehementer modestos cura princi­pis reditor. Rein. lor. Isocrat. ad Nicol. volup­tuous and superfluous aboun­dance, wicked followers, and blindfolded ignorance is the true extent of authoritie. Ne a­nimum inducas tuum alios debere honeste vitam agere, regibus immo­deste viuendi relicta licentia, sed ea sis temperantia vt exemplum recte viuendi alijs constituas, compertum habens subditorum mores prorsus ad similitudinem principis componi.

SECTIO. IX. Whose image good and bad Princes represent, by what Epithetes they are knowne, and of their se­uerall actions.

Eras: 3. ApoGOod Princes represent the image of God, Vt deorum cū sint op­time natura propriū est, benefacere omnibus, nocere ne­mini: ita princeps sa­lutaris quo nihil deo proprius, omnibus prodesse ne­mini stude incomoda­re. Plato. de repub. ex Iulio pol­luc. whose vicegerents they are; him they do imitate (to whom it is essentiall to be goodnesse it selfe) in doing good to all, and incommodating none. They do not (like wolues) prey vpon their people, but cherish and protect them: they punish but seldom, & then are vnwillingly drawne to it; and therfore iust­ly, such Princes are intituled to [Page 73] the names, of fathers, religious, meeke, gentle, prouident, iust, humane, magnanimous, free, liberall, contemners of riches, commanding and ouerruling their affections, of sound iudg­ment, wise in counsell, sober, Demost a­apud Stob. vpright, firme, full of authori­tity, princely Maiestie and in­dustry, carefull watchers ouer their people, ready to do good, slow to reuenge, sure, constant, enclined to iustice, easie to giue accesse, courteous in speech, lo­uing the obedient, louers, pro­curers, keepers of peace, yet friends to soldiers, and (if need be) can be both kings and cap­tains. Such Princes are born to the good, doe liue with the fa­uor, and die with the regrate of all men.

On the contrary, if Apelles should delineate a tyrrannous wicked Prince, he could not do drawit otherwise thē by the pat­tern of the Prince of darkenes, a monstrous mishapen creature, an armed dragon with many eyes, Ex Erasm. more teeth, sharpe clawes, insatiable belly, crammed with humane blood, euery way fear­full, and offensiue to all, but e­specially to good men, abusing his power, to the preiudice of the Commonwealth. Such a Prince was Nero, such was Cali­gula, such was Heliogabulus and many others, whose birth and life were plagues to the world, and did iustly merite the Epi­thetes of tyrants, vngodly, cru­ell, sauage, violent, auaritious, [Page 75] deuourers of their people: prowd, Tamerla­nes Scitha­rum rex ro­gatus, quid tantum se­uitiae indul­geret, toruo vultu respō ­disse fertur, anme homi­nem esse pu­tas, an non potius dei iram ad ho­minum per­niciem in terris agen­tem. Sabel. de ir. difficill in giuing ac­cesse, vncourteous, irefull, terri­ble, slaues to lusts, intemperate, inconsiderate, inhumane, vn­iust, light, vnconstant, incorri­gible, contumelious, the au­thours of warre, haters and di­sturbers of peace, borne to be the ( Tamerlan like) scourges of the world, reigning with dis­content, and dying with ap­plause of all good men.

As the Epithetes of good & wicked Princes are, so are their actions different, Salust. in Caril. the one ad­uances & Confirmes the com­mon good, preferres it to al pri­uate respects: tyrrany aymes al­together at their owne priuate ends, neglects the publicke [Page 76] good; either approuing the de­testable oath of Oliarchy, Ple­bem odio persequemur & pro viri­li adnitemur vt illi sit male, Arist. pol. 5. Or with arrogant Xerxes cōsulting vpon affaiers rather to shewe their power; then for the weal of their subiects: Eras. apo. 5. Ne viderer meo consilio agressus contraxi, vos, interim mementote mihi pa­rendum magis quam suadendum. In a word the difference be­twixt good and bad Princes, is such, as is betwixt louing fathers, and rigorous Masters; the one affectes the weale; and health of their children, the other the gaine they make by their slaues. Good Prin­ces commands things that are profitable to the State, Ty­rants [Page 77] such as are pleasant, to their owne humours. It is the glory of good kings to follow vertue, of tyrants to embrace vice, of good Princes to be se­cured by the loue of their sub­iects, Isocrat de bell. fugien. of tyrants by the strength of wals, and multitude of guards.

Finally, the frame, the ac­tions and qualities of good Princes and Tyrants are so vnlike and different as God and Belial, Cicero of­fic. 3. Light and Darke­nesse, White and Blacke: so that there is no blessing vn­der heauen giuen to man more profitable then religious wise Princes, no greater curse a­boue hell, more pernitious then Tyrants, placed in autho­ritie.

I haue insisted this farre vp­pon these diuers attributes and differences, that thereby good Princes may bee incited (at fit times) to peruse the Annals & Histories of former times, wherein they may reape much fruite, [...]. li. 2. fol 93. Eccles. 1. by conferring things past with things present, Nihil nouum sub sole, there they shall finde the true proportion, liue­ly colours, and bright shining lustre of vertue, and the vgly deformed shape of black neuer dying infamy. Principibus bonis nihil melius, contra nihil peius tyr­rannis qui eius modi belluae sunt, vt non alia sub sole portenta ne (que) noxia, neque magis omnibus inuisa.

SECTIO. X. By what meanes a Prince may se­cure himselfe in his kingdome and obtaine the loue of his subiects.

AS wisedome (which is the brightnesse of the e­uerlasting light, the vn­defiled myrror of the Maiesty of God, and image of his good­nesse) is the sure ground of the stately pillar of gouernement: Prudentiae ad omnis res huma­nos vsus, sed ad impe­rium maxi­me quod si­ne ea non solum infir­mum sit sed nullum. Lip. lib. 3.1. so is the fauour of subiects, the maintainer of so glorious buil­ding, and the kingdomes that are gouerned by the vertue of Princes, and loue of subiects are most quiet and firme. The most vndomeable beasts are [Page 80] made more easily mylde, by gentle familiar vsage, then by roughnesse or stripes; and the loue of Subiects (without which Princes can neuer be se­cured) is sooner conciliate, by beneuolence, then by vnbri­dled authoritie and crueltie. Mat. 5. Blessed are the meeke in heart for they shall possesse the inheritance of the earth, Psalm. 36. and shall be delighted in the multitude of peace, was not written in vayn, but for the in­struction of kings, & establish­ing of kingdomes, by the fruits of wisdome, not by the effects of Phalarisme. Diog. lib. 2 Ciuibus placere stude, habet id multum gratiae, was the worthy sentence of Bias: for (sayd he) if Princes should desire to equall or exceed Ce­crops [Page 81] in nobilitie, Policrates in happinesse, Craesus in riches, Xerxes in armies, Caesar in victo­ries, and Pompey in tryumphs: Eras. in paneg. ad Philip. no helpes can so auayle them as the vnited and true loue of subiects, which is the impreg­nable strength, and neuer emp­tyed treasure of kings; Claudiam in uonsul. honor. Non sic excubiae, non circumstantia pila quam tutator amor.

The Empire of kings ouer their subiectes is compared to the command of fathers ouer their children, or masters ouer their schollers: Senec. de Clement. as he is no lo­uing father that beates his son for euery slight fault, and no lesse cruell master that punish­eth his scholler for the natural defects of his sight or hearing. [Page 82] So many rigorous precedēts of punishment are no lesse dis­gracefull to a king, Ferina est rabies san­guine gau­dere & vul­neribus, ab­iecto homi­ne in Silue­stre animal transire. Rhen. Lor. then many buryals to a Physition. Seueritas amittit assiduitate authoritatem. The more remisse kings go­uerne, the more they are hono­red, loued, and obeyed: no ver­tue becommeth them better then clemency; neither more surely bindeth the hearts of people. What is more ioyfull then to rule with the applause of men? Who dares imagine a­ny harme against that Prince that is meeke and mercifull, vnder whose sheltring wings Iustice, Peace, Security and Ho­nours flourish? Eccl. 10:15. Luke 1.52. & 14.11. Meekenesse and Mercy establisheth the throne of a king: Pride and Crueltie [Page 83] ouerthrowes the seate of a Ty­rant. Psalm. Sedes diuum superborum di­struxit D us, & sedere fecit mites pro eis. The house of the wicked shall be ouerturned, but the ta­bernacles of the godly shall flo­rish. Let the short raigne and tragicall end of Dionysius, Cali­gula, Vitellius, and many others, (whose tyrrannous life hastned their wished, yet immature death) confirme that no tyran­ny is of long continuance, that such are much deceiued that dreames stabilitie, Eccles. 10.10. & 18.19. 1. Sam. 2.7.8. Thales Mi­lesius inter­roganti. quid difficile senē inquit, videre tyrā ­num. ap. Stob. Cic. 5. offic. or securitie to Princes without goodnesse. Existimatum demum te tuto regnare cum volentibus imperas: the Prince that wants the fauour of his people hath lost his chief guard and that Prince that is fearfull [Page 84] to many, must of necessitie be afrayd of many. Non sunt adamantina imperij vin­cula quae Dionysius Tyrannus dictitabat. ex Plut. Dionysius the Tyrant excruciated with this feare, did make choice to suffer the paine of singeing the haire of his beard with hot fire, ra­ther then cōmit his conscious life to the trust of a Barbors rasor. Acl. Soart. Alexander Pharees neuer entered his Queenes chamber before diligent seareh was made, that no priuate weapon were hidden in it: yet (if wee will wade into the shallow brookes of the heathen) wee shall find that the liues of these and thousands more of heathen Princes was tyrannous, & their death miserable: but we Chri­stians learne our lesson from our maker. Mihi vindicta, vltio [Page 85] mea est, ego retribuam, sayth the Lord. Deut. 32. Rom. 11. We must thinke our sins the iust cause of our afflictions, and that God sometimes sends wicked kings to the punishmēt of wicked people; Dabo reges in surore meo. Osee. 13. Qui malum rectorē pa­titur Deum non accuset, quia sui fuit meriti, per­uersi recto­ris subiacere ditioni. Gre. sup. Iob. and as God giueth them for the punish­ment of sinne: so must Gods people onely by repentance and amendment, submit them­selues to his pleasure, in whose hands are the hearts of kings. It is not lawfull to think an ill thought of kings, far lesse to lay hands on the Lords annointed. Potestas omni, siue bona, siue mala, à deo est, Itaque potest tibus siue bonis, siue malis honortribu­endus est. Augu. con­tra Manichae Let not the hād but the hart of a traitor be acursed, let his flesh be carnage to the foules of the aire, his bowels sacrificed to the hangmā, & his memory eterni­sed vpon the tables of blacke [Page 86] infamy. But to come to my purpose; Rein. Lor. Isay a Prince hath ma­ny gates to receiue the fauour & loue of his people, amongst which I shall shortly poynt at foure.

First, because pride is hate­full to all men; Eccles 10.7. Cic. de or [...]t. Senec. Epist. 18. Princes shall shun the enuy that comes ther­by, if they do not boast of their high fortune, power, riches, or what else is more deare vnto them, accounting no other­wise of them, Plut. in. Pol. then as of the vn­certaine goods of fortune; and that they can auayle them no further, but according to the good or bad vse of them. Potentiae, in insuetudo [...]ungatur, pi­ [...]l [...]ag apud [...]ob. Mo­destie and humility are no lesse eminent in Princes then sub­iects, and are the actractiue A­damants [Page 87] that drawes the loue of subiects to their king: Greg. mo­ral. 17. we do see the motion of the Sunne is most slow, when it is highest in his Zodiake: So the more high­ly greatnesse is promoted, it ought to be the more setled & calme. Salomon (to this purpose) giueth aduice; My sonne, Eccles. 3. in all thy workes embrace meeknesse, and thou shalt be loued aboue the glory of men.

Secondly, there be two things peculiar vnto kings, of them­selues iust and lawfull, whereof the timely or vntimely pressing auayleth much to conciliate the loue or dislike of subiectes. The first is, imposing and ray­sing of subsidies for the pub­licke good, and maintaining of [Page 88] the great charges of kings: al­though they be as due to them from their people, as iustice, cle­mency, Rom 13.6. Mat. 22.21. Mar. 12.17. Luc. 20. and protection is from Princes to subiects: yet are they to bee imposed as seldome as may be, [...]. lib. 2. de fol. 99. and onely when the weighty affaires of Princes and state so requires. Ieroboam by im­posing heuy burthēs & exactiōs vpon his people was punished by the cutting off ten tribes frō his kingdomes; Pater meus cecedit vos flagellis ego cedam vos scorpioni­bus. 1. Reg. 11. wherby is inti­mated to future posterity that altaints of (tirantlike) oppressiō & base auarice (euer liable to contēpt) are frō kings far to be remoued. Phil. Com. 10. The other obseruatiō is in making of new, or refor­ming ancient lawes or customs crept into abuse, Xen. in Cir. or remouing [Page 89] such as at the institution were profitable, yet for the present time, are either hurtfull or not necessary: Legis le­gibus non recreatae marcescunt. Plat. de leg. in all which Princes are to keep such tēperate, mean, as their proceedings may bee warranted by the generall con­sent of the most wise and best sort of subiects, Arest. 5. pol and freed from all suspition of particular ends or rashnes. Nouum omne, Dion. 22. Thuc. 6. & quod incognitū est, suspectū est. The ve­ry name of nouelty is oft times more offensiue to state, thē the benefit that cōmes therby pro­fitable. For this cause Princes somtimes tolerate such things as without the preiudice of the Common-wealth, and their royall dignity, may be suffered: otherwise things that haue had long continuace are by little [Page 90] and little to bee reformed. Si quid eiusmodi erit vt ferri possit aut tollerare conueniet, aut commode ad meliorem vsum deflectere.

Thirdly, if Princes shewe themselues affable and exorable not vindictiue and seuere in the rigorous execution of lawes for euery light offence; they shall much obliege the fa­uour and obedience of their subiects: for as impunity beget­teth contempt of lawes: so fre­quent punishment ingenerates hatred, senslesse stupiditie, care­lesnesse, & contentious repug­nancie. Marcus Antonius was so familiar with his subiects that hee did louingly name some father, some son, according to their dignities & qualities. This [Page 91] Princely familiarity made him so beloued, Quae hoc tempore ha­bemus bona ob nullam aliam cau­sam adepti sumus, quā ob praestitā obedientiā principi. Pith. apud Stob. Salust. ad Caesar. in his life time & at his death so condoled with the brinish teares of his sorrowfull subiects, that it is recorded to his neuer dying prayse: Cum ex­tremum diem clausisset, tantus illius amor, eo die regij funeris claruit, vt nemo illum non plangendum cen­suerit.

Fourthly, because animaduer­sion in the liues and manners of people, euen in matters whereof penall lawes takes lit­tle or no hold, is powerfull in conquering the loue of sub­iects, and to eternise the memo­ryes of Princes with true glory. They are carefully to curbe blasphemy, luxury, Iuuenal. Sa. 6. Tacit. 12 Anal. Drunken­nesse, prodigality, idlenesse, and [Page 92] such other vices as are (in all a­ges and sorts people) repugnant to godlines or good manners. Prauas artes malas (que) libidines ab iu­uentute prohibebūt, a senibus eas vo­luptates quas eorum aetas sine dede­core non attingit, ab vniuersa plebe otium. They are carefully to pre­serue their people from blood­sucking vsury, Vbi diuitia­rum cupido inuasit, ne­que discipli­na, neque bonae artes satis pollent itaque meri­to princeps pecuniaestu­dium tollet, aut quo ad res feret mi­nuet, atque alligabit il­lud vtbibus vetus, faene­bre malum. Arist. pol. 7. Tacit. 6. anal Plin. paneg. & exorbitant ex­tortion, so oft accursed in Gods sacred word, & accounted (with traitrous Iudas his 30. peeces) the price of blood. Lastly, Prin­ces are to forbid all sumptuous riot and prodigally profused charges in building: ne nimis struant, aut instruant: in house keeping or dyet: ne luxus mensae profusis sumptibus exerciatur. That in clothing a deeent modestie amongst [Page 93] all degrees, sexes and ages be kept, Ne vestis promis­cua viris & faeminis, nobilibus, & plebeijs, nam conuiuiorum luxuria & vestium, aegrae ciuitatis indicia sunt.

SETCIO. XI. Princes ought be easie in giuing ac­cesse, and ready to hoare the com­plaints of the oppressed and poore

THe hearing of the causes of subiectes the iust bal­lancing & determining them, [...]. lib. 2. fol. 35. Diues ro­gans in tor­mentis, non exauditur, quia rogan­tem paupe­rem non ex­audiuit in terris. August. ho­de diuit. is the chiefe part of a kings office. Mercy and truth esta­blisheth the throne of kings, but hee that regardeth not the crye of the poore, shall cry and not be heard. To this purpose S. August. aduiseth [Page 94] Princes to be easie in giuing of accesse, & hearing of the com­plaints of all men, Quia inaudi­ti atque indefensi tanquam inno­centes pereunt. Moses did heare the people frō morning til eue­ning. Exod. 18.19 Salomon did wisely deter­mine the cause of a poore pro­stitute harlot. 1. Reg. 3.17 His father Dauid did delight in vpright iudge­ment. Suet. in Caes But to leaue this diuine Ocean, and come to the shal­low riuers of the heathen; Oc­tauius Augustus did sometimes spend whole dayes, and best part of the night in the admi­nistration of iustice. Alexander Seuerus did the like, Acl. Spart. and did se­uerely punish such subordinate Magistrates as were found slacke in their office. Methrida­tes [Page 95] did minister iustice in 21. languages to the people vnder his Empire. Imperatorem stantem mori oportet, hoc est in causis audi­endis, rebusque componendis strenu­um & erectum vsque at extremum vitae momentum oportere. As the people do much magnifie and honor such Princes as willing­ly doe heare their complaynts and determine their causes: So doe they contemptuously (al­though secretly) hate those, whose pryde, tyranous answers and difficill accesse, do vnwor­thily challenge the name of Empyre. Amongst these was Demetrius who (after two years attendance) did returne the A­thenian Embassadours without answer; and at another time [Page 96] did publish, Mulier quae dam Adria­num Caesa­rem rogauit vtse audiret cui ille, otiū mihi non est, illade in­de clamans ait, noli er­go imperar. Ex Plut. that vpon a certain day ensuing hee would heare the complaints of such as were greeued: but when at the pre­fixed time hee had liberally re­ceiued their petitions, hee did throw them all into the riuer: Axis, by which carelesse dis­couery of himself he did migh­tily exasperate and alieanate the hearts of his people. Good prin­ces are to direct their course (by the compasse of a good conscience) a quite contrary way they are not to throw the groanes of their subiects in the riuers of obliuion, Beroal. de opt. statu. neither in the all consuming fire of care­lesnesse, or commit them to such persons who endeares more their owne priuate gaine [Page 97] then the publicke good: but are to appoynt them seasons of hearing, and returne them lo­uing and Princely answers. Erasm. in­stit. princ. If sometime multiplicity of state affaires withdraw them, they are carefull that their deligates neither carelesly deferre hea­ring, nor coueteously exact vp­on suitors. Persarum reges, domi abditi vitā exigebant, omniaque­regni nego tia rejicie­bant in cō ­siliarios ac officiarios. Eras. ee in­stit. princ. Senec. de clement. The obscure life of the Persian kings, and cōmitting all the affaires of state, to subor­dinate persons, was neuer ap­proued of the wise, and euer re­corded to their discredit. Last­ly, (to trusse vp al) it is the glory of kings to imitate those fa­mous Princes that did equally administer iustice, giue easie accesse, louing answers, strengthening the weake, [Page 98] and rewarding the vertuous, and punishing the wicked, and were carefull that their Deli­gates did second their expecta­tion in the trust committed to them-This kingly function ra­uisheth the hearts of subiects to their Prince, and freeth Prin­ces from the propheticall sen­sure. Eccles. 27. Pricincipes tui infideles, socij farum, omnes diligunt munera, se­quuntur retributiones: Pupillo non indicant & causa viduae non ingre­ditur ad illos.

SECTIO. XII. Of the necessitie of Princes know­ledge in the affaires of their Em­pire, and presence (so farre as is possible) in the administration of Iustice.

THe ancient Hierogli­phicke description of Princes, Deus in coelo con­stituit solē, omnia ful­gore suo per. lustran­tem. ita in­ter homi­nes princi­pem, cuius oculorum perspicaci­tas luceret in populo, cunctisque perspiceret colocauit. Iust. Caesar Homer. Illiad. (picturing scep­ters with eyes) did mystically containe the most necessarie parts of the office of kings; whose quicke seeing eyes must see into the most darke corners of their dominions. The Sunne is the eye of the world, but sees not, but the king giues light to [Page 100] his subiects: must with Eagles eyes looke vpon all subiects, pry into all Courts, obserue Iudges and Officers; lest the golden cloaked reasons of the rich or corrupted ouersway the innocency of the poore. Prin­ces are the keepers, or (as Homer calls them) shepheards of their people. Studeat im­primis prin­ceps regio­num ac ci­uitatum si­tum, consue­tudines, in­genia, insti­tuta; popu­los cognos­cere. Erasm. de instit. princip. Ne subditi a Deo optimo maximo sibi concrediti a lupis rapa­cibus deuorentur: They are exactly to know the true estate and peccant humours of their people; to which they may easily attaine, by Geography, History, fre­quent progresse, and sure intelligence: by these they shall learne the scituation of their seuerall Countreys or [Page 101] Prouinces, the customes, Princeps tā acutè quam serpens Epi­daurus cer­nere debet, quid in can­cellarijs, quid in di­casterijs a­gant, an Iu­stis iudicijs, iudicetur populus. Macrob. li. 2 Deligat princeps quosdā, vel aulicorum, vel subdito­rum, non a [...] ­uaros, sed fi­de charitate conspicuos, quos clan­culū ad sin­gulos regni terminos ab­leget, expis­catum & perceptum omnes vel relaxationes vel agraua­tiones im­perij. Arist. Pol. liues and manners of their people. It is written to the prayse of King Ierion, that hee had many hands, more feete, and but one minde, by which hee gouerned his peo­ple: That many other wise Princes haue secretly employ­ed such, of whose integritie and loue to the publicke good they were well assured, to take true information of the remisnesse or strictnesse of gouernement: in what estate publicke and priuate affaires did remaine: how the people were affected to obedience and vertuous liuing: whether Iudges, Magistrates and Offi­cers were enclined to Iustice [Page 102] and vpright dealing, to the publicke good, or their priuate gaine: that after true notice thereof, Presentia principis fa­cit omnia iusto ordine procedere Arist. Aecō. such mysty cloudes as did ouer shadow their people, might (by the Sunshine of re­formation) be dispersed. But although this secret enquirie by others is prayse worthy, yet is the presence of princes (so farre as is possible) of much more consequence. Non tam fe­liciter procedunt, Si magna paruis licet componere, vt oculus Cresini fer­tilissimum agrum: ita principis o­culus par­uam tem­publicam florentissi­mam reddit Agricol. in prouerb. Ger. quae oculis agis alie­nis, quam quae oculo domini praesente administrantur. Cajus Furius Cresi­nus being accused for the pra­ctising of sorcery, in multiply­ing the encrease of a little field of corne, answered, Omnia instru­menta mea rustica in forum affero, venificia mea Quirites haec sunt: [Page 103] Then layde hee open his dili­gence, his paines and continu­all presence, Principe dormitante, suboriri so­lent impo­stores frau­dulenti, fe­naeratores auari, & ex­actores in­iusti, qui suis stipen­dijs nun­quam con­tenti, mise­ros subditos concutiunt exhauriunt & perdunt. Rhein. Lor. then which there is nothing more beseeming Princes in their royall office, neither more profitable for subiects in the augmentation of their priuate gaine: for to what greater indignity or con­tempt can Princes bee lyable then to cecity and senslesse stu­piditie? by which they doe not feele the abuses, whereby (vnder the vayle of their princely authority) the poore are oppressed, the sweat and oft times the blood of the mi­serable and weak is exhausted, the possessions, houses, fields, goods of widdowes and or­phants (by these that in wic­kednesse [Page 104] and authority are powerfull) are either deceyt­fully purloyned, or violently bereft. By the strickt obser­uation or carelesse neglect of this princely suruay, many fa­mous kingdomes haue flori­shed, or beene vtterly ruinated: amongst which I wil illustrate this poynt, by a short view of the causes of the large domi­nions, long continuance, and sodaine ouerthrow of the Ro­maine Empire.

Romani propter oculatissimam in publices functiones intentionem atque conseruatas iustitiae leges, Val. Max. lib. 4. sa­pientissimi atque optimi duces vbi­que gentium caelebrati sunt; Re­ctores ac domini totius ferme ter­rarum orbis floruerunt tantisper [Page 105] dum Iustitiae studium, atque con­cordiae in imperio suo non emarcue­runt: at postquam ambitio, simul­tas, luxus, ac pecuniae libido, (quae generis humani certissimae pestes) ingruerunt, statim praepotens illud imperium, praeclara dignitas, atque gentis omnibus stupenda Populi Romani maiestas, ad nihilum re­dacta corruit, in memorabile cun­ctis mundi gubernatoribus exem­plum.

SECTIO. XIII. Of Lawes and Iustice.

ALL humane lawes may bee reduced to a three­fold diuision, viz. to the lawes of nature, Egip. de leg: the lawes esta­blished, and to the ancient co­stomary lawes. That which the ancients did call the law of nature (as to do good and shun euill, August. de Ciuit. dei. doe to others, as we wold others should doe to vs) needes no great learning, because na­turall reason draweth men to the knowledge of it.

Aul. Gel. lib. 5.The lawes established are such as are prescribed by Em­pe­rours [Page 111] and Kings for the go­uerntment of their people, and do consist, partly in reason, partly in opinion.

Customary lawes are such, as by little and little, Haelinand. lib. 7. haue bin brought among people, and haue no other force, but in be­ing well or ill obserued. In short, we call the law of nature that wbich reason commands; the lawe established that which is written and confir­med: customary Law that which hath long beene, and now is in vse.

Other ancient lawyers subdiuides lawes, Gratian, lib. 3. in lawes of nations, ciuill lawes, consular lawes, publicke lawes, military lawes, Romane lawes, and [Page 108] lawes of Magistrates.

The law of nations is a law by all people generally obser­ued: Papinian. lib. 3. (as to seize vpon that which hath no owner, to de­fend their countrey) it is called the law of nations, because a­mongst all nations it hath bin generally receiued and obser­ued.

Iustin. Cod: 4.The ciuil law hath the insti­tution frō the right instructiō and prosecution of processe: to assigne time, to answer, accuse, proue, oppose, cite, alledge, re­port, conclude, giue sentence & to execute it, to the end that e­uery one might haue their due and be defended from wrong. Consular law did enact what men of life Consuls should bee, what [Page 109] habit they should haue, how they should be accompanyed, Trog. Pom. lib. 2. where they should assemble, of what affairs they should treat, how long they should sit, and what goods they should pos­sesse. Iust. lib. 22. This law was peculiar onely to the Consuls of Rome. Leges Quiritum were Roman lawes or priuiledges, proper to foure sorts of noble, ancient, & worthy Roman gentlemē, Pa­tricijs, veteranis, militibus, & Quiri­tibus: al which names were im­posed according to the variety of time: by this law they were priuiledgd to sit in their tēples, not to be imprisoned for debt; & if any of thē were seized by pouerty, to bee sustained vpon the common good, to be liable [Page 110] onely to the Iudicatory of Rome, to bee free of taxes and subsidies, and to haue the be­nefit of diuers other priuiledg­es, that none except the aboue named persons enioyed.

Lsges publicae were common ordinances or statutes, that all the people did obserue, as re­payring of Temples, common houses, Capitoll. lib. 3. walls of citties, mea­suring of streets, prouiding of things needfull to the com­mon vse, gathering of taxes, impositions, and the like.

Veget lib. 7Lawes Militar were such as were made by those of iudge­ment and experience, to whom the ordering of military affairs was committed, and do chief­ly consist in denouncing war, [Page 107] confirming peace, making ap­poyntments, taking assurance, in paying of souldyers, setting of guards, watches and senti­nels, making of trenches, as­signing of battels, in giuing the assault, making the retreat, redeeming prisoners, appoyn­ting of tryumphs, and finally, in whatsoeuer did concerne the gouernment of military af­fayres.

The lawes of Magistrates were lawes made by diuers Princes and Consuls, and had their names frō the authors as Lex Caesarea cōmanded gates to be open at time of meales: Corn. Ne­pos. Lex Pompeia did assigne tutors or curators for pupils: by the law Cornelia, lands were diui­ded. [Page 112] By the law Augusta, Augu­stus did impose tributes vpon the people for the publicke good. The Consul Falcidius en­acted the law Falcidia, by which fathers were holden to be carefull for the education of their children. By the law Sempronia it was enacted, that no father might disinhe­rit his sonne, not being a tray­tor to the Roman Empire.

But (because the variety of laws is impertinent to my pur­pose) I will come to the most necessary considerations that princes are to lay before them in making, disanulling, renu­ing, interpreting, & executing of lawes.

First, in the making of lawes [Page 113] (as the necessitie of time shall require) kings are to consider, [...] lib. 2. fol. 27. Ex tractat. de 12. abus. Omnium legum est inanis cen­sura nisi di­uinae Legis imaginem ferat. Aug. de Cin. D. 6. Possid. lib. 3 Plat. 4. de rep. 6. de leg. that lex Dei, is, via regalis; quae nec ad dextram, nec ad sinistram declinat. First, these things which doe belong vnto the true worship of God, are to be confirmed: next, those things that are conuenient for the commonwealth: then those that are honest and com­mendable, & thereafter things profitable: the laws made must be rather wholesome then ma­ny, that they taste not of coue­tousnesse, oppression, or priuat gaine.

Lawes may bee disannulled wholly, Arist. 1. in Rhet. when they are repug­nant to religion and pollicy: in part, when some things ate to [Page 110] bee changed which formerly the necessitie of time, or some other causes haue tollerated.

In the interpretation of laws, August. de dic. Sapient sanctity & equitie, rather then the literall meaning are to be respected, lest by wrested glosses, legitimate lawes be ba­stardized, white be made black and blacke white.

In the execution of laws, vn­derstanding what good is to be done, what euill is to be repres­sed, is required, who are wor­thy of reward, Arist. 7. pol Plato. 2.10 de Rep. who of punish­ment: for the lawes are no lesse ordayned to defend and prefer the vertuous, thē to punish the wicked. The execution of laws must neither be ouerstrictly, or remissely vrged, but enforced [Page 111] or moderated as occasion shall serue, and offenders merit, [...] lib. 2. fol. 30. & 85. Seueritas nisi in tra cōgurentes nocentium paeuas se coercet, saeua cru­de liuas est. Lact lib. 6. Sum­mum ius, est summa iniuria; when seueritie hath his rigour oft times it pulleth vp many goodly plants; which (being manured with clemency) might produce many excellent fruits of obedience, seruice and merit.

Lastly, Amor & o­dium, & proptium cōmodum fac [...]iunt sae­pe Iudicem non agnos­cere verita­tem. Arist. Rhet. 1. the equall obserua­tion of lawes and distribution of iustice by Princes is careful­ly to be looked vnto least the mighty and powerfull offen­ders escape, & onely the weake and poore bee punished and wronged. Old Cato, Stoicall Diogines, wise Anacharsis, and many others, did complayne vpon this error, because they [Page 112] did well know that it is the height of vniustice to execute lawes in equally.

Contingit sepenumero, vt qui parua tollunt depraehensi pendant, magnorum autem raptores aut splen­didi depeculatores (factis argento vijs) euadant.

Arist. apud Diog. lib. 5. Sine iustitia ne Iupiter quidē prin­cipem agere potest. Lud. Viues super Aug. Eurip. in Ores.The Princely distribution of iustice, is nothing else but suum cuique tribuere, is the helme of gouernment, the happinesse of kings and people. From Iustice ariseth religion, peace, truth, in­nocency and true friendship: in it Princes are to bee noble, iu­dicious, graue, seuere, inexora­ble, powerfull, and full of ma­iestie; neither enclining to the right or left hand, to the rich or poore, but determining all [Page 113] matters vnder their censure, Ansel. super ep. ad Rom. Ambros. de offic. as they looke to bee iudged by that supreame Iudge whose Lieutenants they are.

Finally, let subordinate Iudg­es so administer iustice, as they wil be countable to both their heauenly and earthly masters; assuring themselues (howsoe­uer they escape here) that there is, Vnus Iudex, vnum Tribunal in­corruptum, ante illud stabunt morta­les, ea in sella quisque sedet qui iudi­cat, vbi si iniuste iudicabitur, nec pe­cunia, nec gratia, nec falsi testes, nec deserti proderunt patroni.

SECTIO. XIIII. Of the wrath of Princes, when and how they should punish.

AS clemency, slownesse to ire, & proanesse to mer­cy, Greg. Mo­ral. 5. are the diuine and kingly robes of good Princes: so furious anger, and desire of reuenge, are the tyger-like and deformed garments of tyrants by which wisedome is banish­ed, iustice is forgotten, peace is ouerthrowne, the common­wealth ruinated, and the gates of crueltie vnlockt and layd o­pen: Eras. de Iust prin. for this cause Princes are carefully (setting before them [Page 115] their fatherly affection to their subiects) to restraine the impe­tuous and dangerous inunda­tions of such passions, as are preiudiciall to thēselues, hurt­ful to their people, and vnwor­thy the title and dignity of kings. Zelus & iracundia minuunt dies, ideo vitanda non tantum mo­derationis sed etiam senectutis causa Cotis king of Thracia (being na­turally chollerick, Plut. in A­po. and a seuere punisher of offences) hauing receiued diuers rare & curious wrought (but fragile) vessels: (after hee had bountifully re­warded the giuer) did breake them all, and being asked the cause, answered; lest I should be moued to anger, and seuere­ly punish my seruants for brea­king [Page 116] of them, I haue broken them my selfe. This worthy Prince did well know, that the feare of the king is like the roaring of a Lyon: Prouerb. 20. and hee that prouoketh him vnto anger, sinneth against his owne soule: and therefore did re­moue such combustible mat­ter, as might set a fire his death threatning furie. There is no­thing more opposit to counsel and deliberation, Ira atque cupido con­sulto [...]es pes­simi. Salust. in bell. Iug. Quoties ira animum in­uadit, mentē edoma, vin­ce te ipsum, differ tēpus furoris: dum tranquilla mens fuerit, fac quod placet. Greg. Mor. thē temerari­ous and sodaine anger: there­fore Bias Priaeneus prescribeth delay as a soueraigne remedy against it: for by intermission, furious passions languishes, and the mystie cloudes that oppresse the minde either doe vanish or become lesse. Anthe­nodorus the Phylosopher did [Page 117] aduise Augustus Caesar, at such time as hee was angry, to re­hearse twenty foure Greeke letters.

In punishing Princes are to keepe such golden meane and temperate mixture betwixt le­nitie and seuerity, that the sub­iects bee neither wounded by the one, or become insolent by the other. Leones quos mansues­cere volunt homines, iubebat olim Phraotes verbe ibus non cedi, nes rursus blanditijs nimium leniendos putabat, quia sic nimium superbieuaderent opinibatur, itaque blandi­tijs minis permix is facilius ad mo­res optatos posse deducere.

Lastly, in punishment (if ne­cessity enforce Princes to draw the sword of Iustice) great care [Page 118] is to be had, that it be done vn­willingly, as with weeping eyes. Iustice without Mercy is as cruell as Mercy without Iu­stice is foolish: Bern: for although Iustice doth tell Princes, that not to punish an euill, is to al­low of an euill; yet Mercy oft times pardons those that deserue it not: wounds ought to bee healed not hurt: Cic. 1. Of­fic. onely▪ incureable mem­bers are to be cut off: and pu­nishment ought to be agreea­ble to the fault, and without partiality; lest some be puni­shed and others escape: and fi­nally, all priuate respects in punishment are to bee remo­ued, Ambros. de vid. lest vnder the shadow of Iustice, cruelty and tyranny be [Page 119] sheltered. Si omnino misso sangui­ne fuerit opus, considerandum est Principi ac sustinendum, ne vltra quam sit necesse incidat, cauendum ne maior paena sit quam culpa, & ne eisdem de causis alij plectantur, alij ne appellentur quidem.

SECTIO. XV. Of two sorts of flattery, but chiefly of the last, that haunts the courts of Princes,

THere be two chiefe ene­mies to vertue in all men, but are more spe­cially preiudiciall to greatnes: the first is, the inward [...], [...]. lib. 2. de fol. 93. proceeding from home-bred [Page 120] weakenesse, which dayly sug­gests store of false coloured imposture. Adulator bonū quod est abscon­dit, & malū quod non est menti­tur, Greg. Mor. 65. The second (where­of I am shortly to speake) pro­ceedeth from the oyly trowell of the smooth tong of a mon­strous man, called a flatterer. This last sort of flattery, is a false prayse of that which is not praise worthy, Plato apud Plut. de a­mic. & adul. or a smooth detracting from the merit of goodnesse, Bias apud Plut. ibidem Demost. in Philip. decl. 3. the waspish honey of an impudent tongue, the bondage of the eares, the fayned friendship of a false heart, and the chiefe An­uil whereon the diuell forgeth his most poysoned weapons: or it is the Ioab or Iudas like kisse of a smiling counte­nance, the poyson of truth, [Page 121] playne dealing and honesty, that (Camelion-like) can turne it selfe into all colours, Plut. de dist amic. & adul following the fortune of Princes and not themselues.

Plutarch (not without cause) giueth warning to Princes, of the twofold cunning of flat­terers: First, (sayth he) they faine ignorance of all matters of moment, whereof loy­altie should oblige them, ey­ther freely to admonish or louingly aduise: but in fri­uolous indifferent or light affayres, they shew their care and officiousnesse. If a Cobweb bee in the Princes Chamber, or a Fustian dou­blet (oft times lined with more true loyalty and sufficiencie, [Page 122] then such glistering worme-spun statutes can containe) be in the chamber of presence thē keeps the flatterer a stur, cryes out vpon his fellow seruants, chamber keepers and vshers: for as knauish Empirickes for curing a sore in the foote, August. ad Cassal. cut­teth the haire in the head, or pareth the nayles of the hand: so flattering Mountebanks ne­uer touch those things which they ought, Beata mens quae nec a­dulatur, nec credit adu­milanti. Hier. de [...]riten. In obsequio comitas ad sit, adula [...]io omnium vi­tiorum nu trix procul amoueatur. Cic. in L [...]l. and are onely busie in matters pernitious or triui­all. It is musicke able to make an honest mans teeth ake, to see a young Catecumenist flat­terer, after some short trauels (bought perhaps at a deare rate) at his returne, vent his Matchiuilian foppery with a [Page 123] salutation of Monsieur ie base le vmbre de vostre gartier: and at his farewell confirme it with per Dieu ie suis vostre seruitour Mon­sieur: Emolliri a­dulationi­bus non so­lum fortitu­dinis non est, sed etiā ignauiae. Xen. in Cir. this he performeth, not onely to such great ones, in whose fauour he would glad­ly insinuate himselfe, but to his very corriuals, whose requiem e­ternam hee would gladly sing (for enuy hath euer murdring eyes) but that such Sinon songs is the true Canaan language I much doubt.

Secondly, (man being en­dued with two faculties, Plut. de dist. Amic. & a­dul. Is. in Sym. Plato in Phedr. ratio­nall and irrationall) the one heauenly, delighting in good­nesse; the other brutish, giuen to false pleasures and to the corruption of nature) the flat­terer [Page 124] either (Athiest like) con­temnes the heauenly parts of the soule, or takes no notice of them at all; the terrestriall o­ther parts, hee cunningly and couertly foments, vntill such time as the vse of reason is quite extinguished.

As holesome meate (sayth Augustine) neither nourisheth the body, August. ad Cas. nor strengtheneth the sinewes, Princeps adulato­res hosti­ [...]m numero ducat, & fi­des existi­me [...] amicos, [...]on qui [...] quicquid dixerit, aut fecerit. lau­dant, sed qui errantem audent in­crepare. [...]so ad Nico. but leaueth cor­ruption in the stomacke: so flatterers adde nothing to wis­dome and vertue, but stirre vp vice. If Princes be angry, their flatterers bids them bee reuen­ged▪ if they be iealous, they bid them beleeue it: if they be co­uetous, they aduise them spoile their people: if sometime Prin­ces [Page 125] be graciously pleased to ad­mit to their presence a playne Countrey man (whose educa­tion, modestie, or bashfulnesse hath not taught him in Kings presence to maske himselfe with a Brazen Face) then the flatterer laughes, scoffes, iests, and takes exceptions at euery wrong hayre in his Beard.

It is cleare then, [...]. lib. 2. fol. 63. that flatterie is the pest of Princes, and the soft Bed whereon Princes lye, in the Lethargie and vn­sure securitie of Vice; the Cir­cean Musike, that drawes them from the true Rule of Reason, and discerning of Truth: and the gilded pylls, vnder which is hidden most deadly poyson.

When Alexander in drunken­nesse had killed Clitus; Quin. Curt. Gell. lib. 17. Plut. in A­lex. Victus A­lexander pellacibus adula [...]orum Lenociniis, ita Matri scrips [...]t: Rex Alexander, Iouis Am­monis filius Olympiadi Matri [...]alu­tem dicit. Atr. in gest. Alexand. Oros. lib. 2. Frequentis­simum ca­lamitaus initium se­curitas. Ta­cit. 4. hist. his flat­terer Anaxarchus was ready to tell him, that he had iustly de­serued his death. So long as Alexander followed the whole­some aduice of Philosophy, so long did Wisdome moderate all his actions; then did hee throwe Aristobulus flattering Verses in the Riuer Hidaspes: but when Flatterie had once whispered in his Eare, then Pride, Cruelty, Ambition, and Forgetfulnesse of Humane Frayltie did intrude in the places of his former Vertues: Then did he kill his true hear­ted Seruant, bewayle the want of Worlds, to satiate his aspi­ring Minde, call himselfe the [Page 127] Sonne of Iupiter, and forget that he was the Sonne of Philip of Macedon. Xerxes (whose Ar­mies Graecia was too little to contayne) trusting in flattery, had an ignominious ouer­throw at Thermopylas: One told him, that the Sea groaned vnder the heauy burthen of his Nauy; others, that it was to be feared, that by escape of the Enemy he should lose the triumph of a glorious Victo­ry. Amongst many thousands one faythfull Demaratus was onely found; this braue Cour­tier did tell him, that his con­fused Multitude had more weight then strength, was ill to be gouerned, and not to be trusted.

Sith then there is no such dangerous domestike enemyes to Princes, as Flatterers; it con­cerneth them (after notice of such attendants, who by flat­terie insinuates themselues in trust) neerely to distinguish such Sicophants from honest men; to discountenance them, and not to preferre them to places of credit: so long as they are fed, Agap. ad Iust. Plutar. de Amic. et adu. Petrar. lib. 1. Dial. 19. Eras. 6. [...]po. so long shall they mag­nifie the Liberalitie and other Princely Vertues of their So­ueraigne, but if he leaue off, or be exposed to the least ad­uerse fortune, then shall cun­ning Proteus change his shape; when true attendants are most ob­sequious in aduersitie, and more willingly follow those whom Fortune [Page 129] hath left. Tarquinius the prowd (being in exile) did oft times say, that he did neuer know his true friend from his flatterer, Ael. Lamp. till he was neyther able to re­ward the one or the other. A­lexander Seuerus did so detest flattery, that he caused Thuri­nus, a corrupt Flatterer, to bee smothered with smoake; Let him (sayd he) that did sell smoake, dye by smoake. Ageselaus did ten­der those as his most faithfull followers, that did most freely admonish him; true wisdome made his vertuous minde to bend rather to that which was good in it selfe, then to that which by euill mindes might bee iudged good. Accepta eos qui bonorum conciliarum te admo­nitum [Page 130] esse volunt, non eos qui adulantur.

SECTIO. XVI. To whom Princes may safely com­mit publike Functions.

Xen. in Cir. Plato. Pol. Iso. de Reg.THere is no man so care­lesse, that will commit the charge of a Shippe, or of his Goods (although of small value) to an ignorant Steeres-man, or vntrusty Fac­tor; neyther wise Prince, that will commit the Gouernment of the Common-wealth, the Goods of his Cities, and Liues of his People to such, whom Homer calls Deuourers of Peo­ple. Homer. Ili­ad. 17. [Page 131] The wrong election or suffering of wicked Officers, Negotijs, quae per te non gerun­tur, viros e­iusmodi praefice, tanquā om­nium quae illi commi­serint, culpa tibi impu­tanda sit. Agap. ad Iust. Non tan­quam ad nundinas, & Macello e­undē est ijs, qui sibi gu­bernacula reip. comm [...] volunt. Plat. in Pol. makes Princes lyable to their faults (the Censure being all one, whether Errors be com­mitted by themselues, or their Vice-gerents:) for Princes must not onely answere to God (whose immediate Vice-ge­rents they are) for themselues, but for such whom they de­pute to any part of their charge. Wherefore (seeing the good or bad estate of the Com­monwealth depends chiefely vpon this choyse) two consi­derations are worthy the ob­seruation of Princes, in prefer­ring of Delegates & Officers: First, that none make merchan­dize, or by Money incroach [Page 132] vpon publike Functions, or wickedly hunt after them: that they bee conferred vp­pon such, whose Life is vn­corrupt, and their Know­ledge sufficient to discharge their places: for certainely, the loue of Iustice and Common­wealth, is the least part of the ayme of such who by Money comes vnto preferment; their chiefe designes are builded vp­on their priuate gayne, and pil­lage of others: Eras. instit. prin. by raysing such to Dignities and Offices, Prin­ces wrong themselues, and o­thers; themselues, in promo­ting such as are not worthy; and others, in barring those whose merit deserues prefer­ment.

Next, because Couetousnesse is the most dangerous euill in a State, Caput sit in omni pro­curatione negotij, & muneris publici, vt auaritiae pellatur eti­am minima suspitio. Cic. 2. offic. Ex Dione Cassio. Eras. 6. apo. and drawes men head­long into wickednesse and mi­serie: therefore it concerneth Princes to be carefull, that Iudges and other publike Of­ficers be not onely free them­selues from disloyalty, bribery, or corruption, but their fol­lowers and attendants also frō the least suspition thereof. A­pollo Pithius (by Oracle) de­nounceth the ouerthrow of Sparta: O Sparta (sayd hee) whosoeuer is your King, Lady Pecunia is Queene, therefore your destruction is at hand. This was a true Oracle from a false God, yet worthy the obseruation in the Morall. Theopompus being [Page 134] asked how Princes might iust­ly gouerne their people? Ex Plut. an­swered, By giuing his Friends no more liberty then is iust, and by carefull watching, that subordinate Officers vpright­ly discharge their plaees. Au­gustus Caesar oft times did pre­ferre his Friends to eminent places of Authority; but they were such, whose suffi­ciency did answere his ex­pectation in the administra­tion of Iustice and good ex­ample.

Rhein. Lor. Suet. in Caes.Secondly, it is necessary for Princes, by admonitions and louing exhortations to recom­mend Iustice and Vprightnesse to their subordinate Delegates; other times, by threatening [Page 135] and exemplarie punishment checke the least suspition of corruption. Agesilaus vsed of­ten to exhort his Deputies, Plut. in Pol [...] that they should rather study Iustice and publike good, then the insatiable desire of Riches. Flauius Domitian did not onely seuerely checke suspected Iud­ges, Hinc Lex repetunda­rum pro­mulgata, & strictissimè conseruata fuit: Qua repetebātur omnes res, vel dolo, vel vi ablatae. Sabell. but did giue way to all such as were wronged by thē, to enter suit against them, and did seuerely punish such as were found guilty. Epaminon­das hearing a poore man (who had beene long kept in suit of Law) complayne of want, did send him vnto the Iudge of that Court, where hee was in suit, with a Warrant, to re­ceiue a Talent of Money; [Page 136] the Iudge did deliuer it vnto the Beggar, but did humbly petition vnto the King, that hee would be pleased to shew him the reason why hee had imposed such a great summe vpon him? Because (sayd E­paminondas) the man whom I sent, is poore, and honest; but thou art rich, and a rob­ber of him and the Common­wealth. A notable example for Princes, to looke vnto such as in Magistracie haue indi­rectly encreased Riches. Sa­lomons sentence against such, was, Qui iniuria afficit pauperem, vt detescat ipse, dabit ditioribus & egebit ipse. Acl. Spart. For certainely, no punishment will so curbe such as are corrupted, as sometimes [Page 137] (for example, after lawfull Tryall) to seize vpon their vn­lawfull Purchase.

Adrianus Imperator, quos pau­peres & innocentes vidit sponte di­tauit; quos calliditate ditatos sum­mo odio habuit & ad pauperta­tem redegit.

SECTIO. XVII. Of Secrecie, in the managing of the weightie affaires of Princes, and what Iuditious Policie Princes may sometimes lawfully vse.

SEcrecie is the best and most sure Guardian of great Affaires (to which there is nothing more preiu­diciall Veget. de Re. Mil. [Page 138] then immature discoue­rie) and is recommended to Princes as a chiefe Pillar of Empire. Diog. apud Stob. Omnium difficilimū areanum re­ticere, ex dog. Philos. Vt Princi­pis est, se­creta non facile alicuj concredere: ita nemo prudens stu­duetit in­dagine, con­sequi prin­cipum ar­cana: Eras. [...]. Apo. Counsell without se­crecie, is like an abortiue birth, brought forth without life; and therefore to be impriso­ned in the Wombe of secret thoughts. Salomon to this pur­pose sayth, In absconditis concili­abitur. Because Secrecie is a most difficill Humane action, the ancient Heathen did pic­ture their Gods with one hand vpon their mouth; moralli­zing, that important Affaires by Princes are onely to be im­parted to such, of whose se­crecie and loyaltie they are well assured. Great Alexander hauing receiued a Letter from [Page 339] his Mother Olimpias; giuing it to his Secretary to reade, did touch his mouth with his Sig­net; thereby enioyning secre­cie to him. Philippides the Fa­uorite of Lisymachus, being de­manded by his Soueraigne, what Benefit hee desired to haue conferred vpon him? an­swered; I refuse nothing, O King: onely impart no secret to me; for it is difficill to keepe counsell, and dangerous to re­ueale the secrets of a King.

Augustus Caesar caused the bones of Thallus (who had opened a Letter cōmitted to his trust) to Suet. in Caes. [Page 140] be broken, to the terror of such vntrustie attendants. This se­crecie (the necessitie whereof is knowne to such who are entred in the first elements of State) is seconded by the wise choyse of such whom Princes priuately imploy in matters of weight: Plut. in Poll. For sometimes, to good ends, both good and bad subiects are to be concili­ate. And although Princes do detest trecherous and wicked followers, yet make they vse of both sorts, for the effecting of good and commendable purposes. Est quae­dam hone­sta, atque commenda­bilis callidi­tas. Bas. Which politike parts of Gouernment (otherwise then they fall out) cannot be reduced to a definite number, neyther bee better illustrated [Page 141] then by precedent Examples, and are to be vsed according to the necessitie of time.

Hannibal hauing resolued to beleaguer Sagunth, Liu. lib. 2. Bell. Prin. 2. did bring his Army against another Ci­tie, lest his intention against Sagunth should be discouered. Another time the same Hanni­bal did spare a field of Corne that did belong to his enemy Fabius; Val. lib. 7. cap. 3. thereby giuing cause of suspition to the Senate a­gainst Fabius. This cunning clo­thed practice might haue somewhat preuayled, if the Pietie of Fabius and Pollicie of Hannibal had [Page 142] not beene well knowne to the Ro­manes.

Sometimes Wisdome adui­seth Princes rather to winke at capitall Offences, Trebell. Pol. Dissimulat iniuriam callidus, at stultus sta­tim prodit iram suam. Pro. 12.13. Liu. lib. 3. Bell. Prin. 2. Omnia Hannibali hostium non secus quam sua nota erant. Liu. 22. then violent­ly, in an vnfit time, to bewray their iustly conceiued displea­sure. Marcus Marcellus hearing that some of his Councell had priuate intelligence with his Enemy Hannibal, did conceale his knowledge, till such time as Hannibal was past hope of taking the City Nola: Then did he shut his Gates, streng­then his Guards, and call the Conspirators to an accompt.

Amongst all these, and many other Pollicies, there is none more profitable for State, then to haue good intelligence of [Page 143] the Affayres of Enemyes, or of such, of whose friendship Prin­ces are least secured; to prie in­to their Strength, Intentions, & Preparations. The Carthagi­nians fearing the Power of A­lexander, Fron. lib. 1. cap. 2. Plut in Pos. lib. 2. did send a Citizen of courage (as banished) to en­treat the protection of Alexan­der; who being retayned, did skrew himselfe into the coun­cell of Alexander, and discouer his Intention to the State of Carthage. These, and the like, be the wise Pollicies of Prin­ces: all which are euer to be warranted by a safe conscience and good ends.

Vbi Leonina pellis non pertingit, oportet Vulpinam (sed semper ad bonum finem) assuere.

SECTIO. XVIII. Vpon whom Ecclesiasticall Functi­ons by Princes are to be con­ferred.

THere be three insepara­ble companions where­upon the sole felicity of wel-gouerned Cōmonwealths doe depend: Greg. in Regist. The first, is the right education of Youth; the second, Religious and holy Pa­stors; the third, Vpright and Iust Magistrates: Without the first, the second and third can­not subsist; and without the second, the first and third are without effect: for without [Page 145] good education there can bee neither holy Pastor, nor iust Magistrate: without religion Learning and Iustice are im­profitable: for this cause, Episcopi sacris literis eruditi sint, Patres non Domini Hier. ad. Paul. & ad­uers. Luc. & Epist. Paul. Prin­ces are carefully to prouide, that the care of the soules of their people bee not commit­ted to wicked or ignorant Pastors. Causa sunt ruinae populi sacerdotes mali, quoniam peccato­rum participes fiunt qui ministeria, quod aiunt, portantibus asinis cu­ram animarum crediderunt, aut ineptos homines exemplaria posue­runt. Church benefices are not rashly to be conferred vpon e­uery one, but vpon such, who in good workes, Tit. 1.6. 2. Paral. 17. 1. Tim. 1. Pet. 2.3. sound do­ctrine, and irreproueable life are worthy of so high a cal­ling. [Page 146] Good king Iehosophat is a patterne for succeeding Prin­ces, in making choyce, and preferring men learned and holy: Princeps dignos solū & in via do­mini proba­tos eliget, ac beneficijs ornabit, nō currentes e­uehet lupos hiantes. Isi­dor: Etym. cap. 2. Nauis prae­latorum tri­bus lateri­bus compa­cta esse de­bet, cordis puritate conscientia bona, & fide non ficta. Bernard. in fest. Magd. Serm. for none can preach ex­cept they bee sent; and none are sent who by simony, pride and ambition, or other indi­rect meanes intrude them­selues into the Lords haruest, seeking their priuate ends, and not Gods glory.

Finally, as Plato did thinke no man fit for gouernment, but such who did vnwilling­ly vndergoe the heauy bur­then thereof: So Princes are to preferre none to Ecelesiasti­call functions but godly, learned, & honest men, whose merit rather then desire of dig­nity [Page 147] challengeth such place. Princeps imprimis eos suspectos habeat, qui se negotijs ingerunt am­bitiosi, qui sua quaerunt, non quae Dei sunt, qui denique voti compo­tes, vel praece vel praecio fieri contendunt.

SECTIO. XIX. Of Church controuersies, ciuill con­tentions, seditious Pamphlets, infamous Libels, and how care­fully by Princes they are to bee repressed.

ALL Controuersies may bee reduced to Ecclesi­asticall or Ciuill: such as concerne the Church are ei­ther [Page 148] touching the true wor­ship of God, or high mysteries of saluation, of which it is true. Non seruatur vnitas in cre­dendo nisi eadem sit in colendo: Or they are of matters of disci­pline, Church policie, and in­different; the first are broached and entertained, either by A­thiests, Idolatrous, suspitious Hereticks, or conceited Schis­matickes; the second are set on foote and vpholden by sediti­ous, Sunt quos ambitio im­pell [...]: qui priuatim degeneres, in publicum exitiosi, ni­hil spei nisi per discor­dias habent Tac. 11. A­nal. ambitious, singular or ig­norant persons, who preferre fishing in turbulent waters & their own priuate ends to their duty to Princes, their obedi­ence to their superiours, to the care of their flocke, or peace of the Church, accounting it their [Page 149] chiefest honour to call in que­stion things indifferent, and by refractory, repugnancy, Ar­te contra dicendi omnia in dubium vertere. Plato de scient.

I wil not enter into the first sort of Church controuersies, because they are sufficiently conuinced by the sacred scrip­tures, and many orthodoxall Councels. The controuersies themselues of the second sort are also already determined by the generall consent of the Church, and writings of many religious and no lesse learned: neither doe I intend to plow the spacious fields of ciuill contentions, I leaue them to the wisedome of Princes, Tit. cap. 3.10. and to such graue and learned [Page 150] Iudges to whom the subordi­nate determining of causes a­mongst subiects is commit­ted: I wil onely (in few words) touch the seuerall parts of my deuision.

First, Athiests, Idolatrous, su­perstitious heretickes, and ob­stinate schismatickes, are ey­ther by sound doctrine and charitable perswasions to bee reduced to the right way, Tit. cap. 3.10. or (as tares from the wheate, or the sowre leauen of the Pharises) to be distinguished and separa­ted from loyall and dutifull subiects, lest the good be cor­rupted, or the whole lumpe in­fected. The others, who affects certain cognizances & badges of curiosity, Anarchie, confused [Page 151] parity, or false named purity, (euer holden dangerous in all sound gouernment) & seeks to correspond amongst thēselues & be separated frō the church (not knowing, or not seeming to know, tam sunt mores quidam schismatici quam dogmata schisma­tica) I leaue them to the care of such prouident Princes as (without doubt) in a fit time will obuiate such euils as with draws the obedience of sub­iects, or disturbes the peace of the Church. If my request might haue due respect amōgst such persons, Satagunt in­quirentes & quae subter ter [...]am sunt & supra coe­lum. Tacit. 4 Anal. Ioan. 19.23. I should sincere­ly wish that they would wisely perpend, that the supreme Bi­shop did recommend peace vnto the Church, that who­soeuer sowes dissention in the [Page 152] Church, rents the seamelesse coate of the Lord of the church: that without brother­ly loue, Qui secun­dum Deum est zela à superna po­tentia de­pendet, & diuina qua­dam a [...] mo­derata con­cinnaque ratione gu­bernatur. Niceph. Greg. lib. 6. Chrys. sup. Iohan. hom 7. blinde zeale doth not profit, but leades to destructiō: Vbi zelus & contentio ibi incon­stantia & omne opus prauum. That the bonds of religion are our faith, our baptisme, and not our ceremony, our policy: that such who are giuen to vnfruit­full and vnnecessary contro­uersies, vnswadles the church of her bonds of peace, opens a gap to all disorder and scan­dall, 1. Cor. 7.12 25.11.16. giues aduantage to the common enemy to make mu­sicke by their discord. Let thē remember that insanae disputa­tiones a Satana suggeruuntur. That they would doe much [Page 353] better to leaue the turbulent and ouer-weaning Opinions of these Times, and reuiue the blessed proceedings of the A­postles and Fathers of the Pri­mitiue Church, which was in the like or greater cases, not to enter into assertions and ne­cessitous positions, but to de­liuer counsels and aduices. Saint Paul was content to say, Ego & non Dominus secundum concilium meum. Lastly, Sine impe­rio nec do­mus vlla, nec ciuitas, nec gens, nec homi­num vni­uersum ge­nus stare, nec rerum natura om­nis, nec ipse mundus po­test. Cic. 1 [...]1 de legibus. my ear­nest desire should be, that all such as haue lost the charac­ters of loue, and by fire-brands of inconsidered zeale haue a­bused the patience of Princes, by stirring vp needlesse con­trouersies, and haue neglected superiour powers, by contem­ning [Page 154] the authority of their mother the Church might wisely consider, that hominis est errare, sed nullius nisi insipientis per­seuerare in errore. That where offences are incorrigible, the slownes of Iustice is retaliated by the seuerity of punishment. That scepters haue eyes, and Princes long hands that will see and ouer-reach their most secret and far distant actions of this quality.

The ciuil dissentions that do concern Princes to looke vnto are either betwixt subiect and subiect vpon some inueterate malice, or new conceiued qua­rell, and are to be appeased by louing admonitions or royall authority: or they are propter [Page 355] meum & tuum, for titles to goods or lands, & are to be determi­ned according to equity and law, the right vse whereof is suum cuique tribuere, & rather to determine matters of weight then to authorise, Plut. in De­met. multiplicity of wranglings, vnbrotherly contentions, & endles suites a-amōgst subiects: wherby their estates are either weakened or ruinated. Iam quidem omnino delictum est in vobis quod liti­giosa iudicia habetis inter vos. 1. Cor. 9 7. This vncharitable going to Lawe, and endlesse ende of Law hath euer beene e­steemd the fruits of Athisme, contentious spirits or idlenesse and eminent badges (howsoe­uer cloked) of corruption [Page 156] and iniustice: For this cause, the checking and abridging of the impertinencie and delay of Suits belongs vnto supreme Magistrates and subordinate Iudges. [...]. lib. 2. fol. 92. Lis de rebus facile cor­ruptibilibus celeriter debet termi­nari vel res vendi, ne legibus fun­data ciuitas, legibus euertatur.

From the infected Foun­taines of Church-controuer­sies, ciuill contentions and fa­ctious courses by them arising doe flow the poysonable Ri­uers of Enuy, Cic. in Catil 2. Tacit. 1. Hi­stor. Salust. orat. fil. Nō est sub­ditorum te­merè vitam regentium iudicare. Greg. Mor. Malice, Discon­tent, Vncharitable censure, se­ditious and infamous Libels, not onely against the persons of priuate men, but against Princes and superior Powers, against whom wee are not to [Page 157] thinke an ill thought, al which machinations, and ( Catiline-like) firebrands, are to be cen­sured as the monstrous births of Parricides and Traytors, or the intemperate extrauagant councels of light persons, (that thriue best in the muta­tions of state) and are lyable to the seuerity of exemplary punishment to bee inflicted vpon the Authors, deuulgers keepers or allowers of such hellish trash as infatuates the hearts of the foolish light vul­gar, Multitudo omnis sicut mare mobi­lis est qui­bus in sedi­tionibus, in pace turbae sunt. Liu 28 with a sinister misprision of best actions, and brands the authors with all such taints as disgrace may acumulate vpon such disloyall subiects. The contagion of this disease (as [Page 158] the waters that gain a breach) is to bee stopped at the first, least such inundations ouer­flow the fields of dutifull sub­iects, and bring contempt vp­on authority. Omne malum nas­cens facile opprimitur: inueteratum fit plerumque robustius.

SECTIO. XX. Of the liberalitie of Princes.

PHilip of Macedon be­ing aduised to punish Ni­canor (who had vniustly detracted from the merite of so worthy a Prince) answered, [Page 159] Nicanor non est Macedonum pessi­mus, Ex Plut. videndum est igitur ne nos cessamus in officio: This wise Prince knowing Nicanor to bee poore, did presently giue order that a guift should bee sent vnto him; Tutius Principi munificen­tia & beni­ficentia sibi consiliare beneuolen­tiā hominū & amari­quam me­tui. Eras. apo. some few daies after (by the same informer) it was told to Phillip that Nicanor did much magnifie him: You see then, sayde hee, that it is in the power of Princes some­times to cure the diseases of scandalous tongues.

As God is liberality it selfe, is bountifull to all men needeth not, nor requireth any gaine, onely affecteth the sacrifice of a true penitent and right thankefull heart: [Page 160] so true liberality not onely conciliates the loue of subiects but maketh (in some sort) the faces of Princes, to shine with the goodnesse of their Maker, in the distribution of their goods without respect of reta­liation or gaine. They doe vse their people as good Shep­heards their sheepe, they feede them vpon the greene and wholesome pastures of muni­ficence and liberalitie, Xen. in Cir. and do not suffer them to range in the barren deserts of pouerty, to bee torne with thorny bram­bles, neither to be a prey to de­uouring Wolues. Instabiles d [...]uitiae flu­u [...]orum imi­taritur cur­sum. Agap. ad Iust. Wolues. They doe well know that earthly riches are vncertaine, not permanent, but perishing, temporary and [Page 161] dayly transferred from one to another, gotten with care, Beneficen­tiae thesau­rus stabilis est possiden­tibus cum Beroal. de Op. kept with danger, and left with sorrow; but munificence and liberality are firme per­manent and perpetual, purcha­sed by vertue, exercised with ioy, and recorded vpon the table of in obliterable true ho­nour. This due consideration will make liberall Titus Vespa­sian bewayle the day wherein he had done no good. Alexan­der Seuerus inuite the poore & indigent to bee beholden to him. Cum sit vbi (que) v [...] [...] modus, ae­que peccat quod exce­dit, quam quod descit Sence. de benef. But although long di­scourse embellished by a reui­ued Demosthenes with all the or­naments of art could adde no­thing to the perfection or due prayse of this Princely vertue: [Page 162] yet lest the poore virgine libe­ralitie become prostitute and common, she is to bee confi­ned within her owne limits, and tyed to the following cir­cumstances. First, (because ver­tue consists in the mean) Prin­ces are iuditiously to examine their ability lest they giue more then they may, Diog. apud Stob. or lesse then they should. They are not to giue too much, lest in wate­ring the channell they empty the spring: nor too little lest they empayre theyr royall dig­nitie. They are not to giue to all men, because the vn­satiable belly of the mul­titude can neuer bee sa­tisfied. Si passim, si omni­bus [Page 163] quis finis? Their libe­ralitie must bee chiefly ex­tended, Virtute preditis in­digentibus, aut bene merenti­bus; to the vpright vertu­ous that stands in neede, or to the well deseruing: if sometimes they giue to the vitious it is in commisera­tion of theyr wants or in hope of theyr amendment, Benificium ab homine duro & a­spero datum panis lapi­dosus est, qu [...]m e [...]u­rienti exci­pere neces­sarium, est tamen acer­bus Senec. de benef. and not to add matter to theyr in­solent life, Qui homini ne­quam dat, non homini dat sed hu­manitati. Next the time of gi­uing (consisting in timely gi­uing, and not keeping sutors in suspence) is worth the obseruation: Bis dat qui cito dat: timely liberality sheweth a free and true noble willingnesse, [Page 164] and delayes doe discouer a re­fractary consent, looseth the guift and the thankfulnesse of the acceptant. The place of gi­uing is rather to be priuate thē publicke, Beneficia non sunt reu [...] ­landa nisi cogat necessitas nec ex­probanda apud memores: true libe­rality can neuer abide pharisai­call ostentation, neither doe goodnesse and charity partici­pate with hypocrisie, hope of gaine, or glorious shewes. Id pie iuste humaniter fit, Recte facit qui silentio tegit opus suum, & ne­cessitatibus singulorum occulte sub uenit. Amb. 1. offic. quod sine spe re­cipiendi fit. Lastly, the benifi­cence of Princes is to bee of their owne goods, not vniust­ly taken from one and confer­red vpon another, least the grudge of the wronged, exceed the loue of receiuers. Qui alijs [Page 165] nocent, vt in alios liberales sint non benefici nec liberales, sed perniciosi iudicandi sunt.

SECTIO. XXI. Of the mutuall friendship; and cor­respondence that ought to be be­tweene neighbouring Princes and contiguous kingdomes.

SAlomon preferreth a friend that is neere to a brother, Prouerb. 27.10. that is farre of, Chremes ille Terenti­anus in pro­pinqua a­micitiae parte ponit vicinitatem Plut. in apo. intimating thereby that neighberhood & vicinitie of place, hath a chiefe interest in the degrees of friēd­ship: Themistocles hauing a par­cell of ground to sell, gaue or­der to the Cryer to make it [Page 166] more vendible, to adde the cō ­mendations of his neighbors. The dolefull experience of ma­ny famous nations, noble houses by bloody warres and dissentious, now ruined and desolate, Atrox pe­stis vicinus malus, con­tra maxima commodi­tas. Hesiod. de Agricul. doe demonstrate that the intertaynement of neighbouring friendship and mutuall respect, is a redoub­led strength of kingdomes, and maintayner of families: Omnis vis vnita plus est, quam multiplicata. Aetoli & Acarnani in­ter se mutuis cladijs euerterunt. By discord the noble fa­milies of Scillans and Marians, Caesarians and Pompeians were ouerthrowne. But if I had the pensill of Apelles I should neuer bee able to giue the [Page 167] due proportiō & liuely colours to neighboring friendship: but (leauing the Art that farre transcends my reach) I one­ly doe commend vicinitie and vnited strength, Nihil tua­rum re­rum facile inter ib it, si habeas vici­num bonū qui statim in periculo succurat. Hesiod. as the chiefe humane blessing imparted to Kings or people: First, by the vtter euersion or irreco­uerable losse of such famous kingdomes and honourable families as now (by bloody warres and iarres) are either desolate or not scarre-cured. Discordia atque sedi­tio omnia oportunio­ra facit in­sidiantibus Liu. decad. lib. 4. And secondly, by the mul­tiplicitie of benefites and the most wholesome fruites of peace, plentie, loue, free intercourse, and common so­cietie: all which by scissure and [Page 168] and disrenting of the hearts & affections of such whom the maker of all things hath fra­med in one mould (euer oppo­site to humane policie, Dissentio­nes nunquā debent a­mari, sed a­liquando aut charita­tem probant aut à chari­tate nascun­tur. Aug. Epist. 87. and ly­able to diuine censure) are quite ouerthrowne and extin­guished.

For these and many other causes (which I might aleadge) good Princes are carefull (if it be possible) to be at peace with all Christian Princes, whom they vse as their brethren and friends, conciliating them by Princely offices, [...]. lib. 2. fol. 55. mutuall cor­respondence, euer doing to o­thers, as they would others should do vnto thē: but more neerely they tender the bene­fit of such who liues within [Page 169] the precinct of their territories & cōmand, them they striue to vnite in religion, lawes, and hearts. Facile coit amicitia inter eos quos lingua communis regio­num propinquitas, ingeniorum ac morum similitudo consiliat.

SECTIO. XXII. Of warre: what Princes are to con­sider before▪ they enter in warre; for what causes they may law­fully take armes, and how to be­haue themselues in warre.

ALL warre may be deui­ded in royal, ciuill, Isid. lib. 2. more then ciuill & personall warre. I call that royall warre [Page 170] which is be betwixt king and king, kingdome & kingdome, which (as some doe affirme) was begun, Lucan. lib. 1 Genes. 14.16. Varro. Diod. Sic. Quint. Cur. de gest. A­lex. and had the name of Bellum from Belus sonne to Ninus and did begin in Assiria: others that Chedelaamor king of the Elamits; others affirm that Prometheus was the first that tooke armes. Such royall war was betwixt Alexander and Da­rius, Rome & Carthage. Ciuill warre is betwixt neighbor and neighbour, citie and citie, such was betwixt the Hannonians & Asdrubal; in Rome betwixt the Pompeians and Caesarians. More then ciuill warre is betwixt fa­ther and son, Tit. Liu. cousen and cou­sen, vnckle and nephew; such was betwixt Herod Ascalon and [Page 171] his two sonnes, Alexander and Aristobulus, betwixt Caesar and Pompey at the battle of Pharsa­lia, where did lye dead the fa­ther killed by the sonne, Ioan. Car. the brother by the brother, and the cousen by the cousen; and if wee will come neereer such bloody warre was in England, betwixt the house of Lancaster and Yorke now happily vnited. Seru. in. Ae. neid. Virg. Personal warre is the debating of some matter of cōsequence, and somtimes for the maintai­ning of matters of small mo­ment, betwixt prince & prince, subiect & subiect, & of al other sorts of war ( Dauids fight with Goliah, 1. Sam. 17.50. and the like excepted) least warrantable amōgst sub­iects, Quint. Cur. far lesse amongst princes [Page 172] vpon whose safetie dependeth the publicke good) whose per­sons are not to be committed to singular hazards: such war was betwixt Alexander and Da­rius for the mariage of Sabina Heretrix to the kingdome of Albanie, betwixt the Emperor Constantinus and Maxentius. But I will leaue the curious deuisi­on of warre, Omnis pax à deo est Greg. lib. 17 and shortly speake of that warre which is royall. I doe confesse that peace is the Nurse of all happinesse, and the arch blessing that (by the Al­mighty) is imparted, Pacis bono omnia bo­na constant Aug. de ciu. dei. c. 19. Eccles. 3. either to Princes or people, yet can I not deny that there is a time of warre, wherein Princes may lawfully take armes: Duo sunt decertandi genera vnum iure legum, [Page 173] alterum per vim, confugiendum est ad posterius, si non satis est vti supe­riori; when reason is extingui­shed then force may succeede: Bonus prin­ceps non fa­cile prouo­cabitur ad bella geren­da, sed pru­dentior ex­pendet quā ­tum inter­sit inter ho­minem paci ac beneuo­lentiae natū animal & inter feras belluas pre­dationi ge­nitas. Rhein Ler. yet before attempting warre, Princes are wisely to expend the difficulties and bloody dangers that doe attend warre. That they truly inform them­selues of the causes which moue them, of their abilitie to vphold so sumptuous a charge: they are seriously to meditate with themselues, and debate with their Councell vpon the irrecouerable losses, the chaos of confusion, the multitude of miseries, the inhumane cru­elties, the shipwracke of con­science, the spoyles, rapes, ty­rannies, murthers, cares, dan­gers, [Page 174] losses, cryes of fatherlesse and widdowes, and vpon the Ocean of euils that do accom­pany al-deuouring warre; they are wisely to consider the end­lesse charges, that vpholds it, the encrease and multiplying of it, the easie beginning, the difficult and vncertayne issue of bloody warre, and that they must not seeke to obtayn that with blood and shame, Quam ca­lamitosa & res scelerata bellū, hinc malorum omnium quasi mare quoddam exundat se­mel (que) cun­cta quam­cun (que) per­uaserit ca­lamitatum fluctibus operit bel­lum. Erasm. inpaneg. ad phil. which they can neither get nor keepe, without sin. These and the like euils are able to check the inor­dinate desires of ambitious en­larging of dominions, of vayn glory, or tyrannous reuenge. Princes are to call to mind that innocent blood is botled in heauens treasure; that there is [Page 175] a strict account for the least drop of humane blood, spent in their default. To this they may add the fraylty of the life of man, the millions of disea­ses, hourely accidents, and fatal blowes that dayly besides war assaults the ruinous Cottage wherein the life of man is en­closed.

Secondly, let them descend to the true causes of warre, (from which are to bee exclu­ded the ambition of Alexander, the confidence in the number of Xerxes, Bella susci­pienda vt iniquitatis causa tolla­tur & prop­ter pacis ne­cessitatem. Aug. contra Faust. the couetousnes of Cr [...]sus, and priuate ends of Cae­sar.) Gods glory, the defence of kingdomes from forrayne in­iury and enioying of peace, are the true causes that ought to [Page 176] sound the trumpet in Sion, and vnsheath the regall sword: Ex Plut. these moued Dauid to put his hand to the sling: Iudas Macha­beus boldly goe against Gods enemies; many braue Princes to contemne death in his face, for the honour of their su­preame King, and safety of their Countreys. Augustus Caesar did say that warre ought to bee commanded by the Gods, iustified by Phyloso­phers, maintayned by Prin­ces, and executed by wise Captaynes▪ and couragious Souldiers. [...]. lib. 2. fol. 55. Princes then for the aboue named causes (af­ter they haue lawfully de­nounced warre in publicke and honourable forme) may [Page 177] lawfully take armes; wherein they must bee religious, proui­dent, iudicious, iust, politike, vi­gilant, skilfull, strict obseruers of discipline, and mercifull. So long as Moses lifted vp his hands, so long had the people victory. Prouident Scipio did scorne to say non putarem, I did not thinke it should fall out thus. Iudicious Alexander made rather choyce of few skillfull, In alijs re­bus si quid erratum est potest post modum corrigi, prae [...]orum delicta e­mendatio­nem non re [...]. Veget. lib. [...] then of confused multitudes. Iust Seleucus did rather share in one Eye with his sonne, then to bee taynted with iniustice. Poli­ticke Sertorius was more con­fident in counsel then strength. Pescennius did watch when his souldiers did sleepe. Skill­full [Page 178] Hannibal did range his battels to disaduantage his enemies. Val. Max. Alexander Seuerus did so strictly obserue Military di­scipline, that he did punish the least contempt thereof. Merci­full Mithridates did not insul­tingly triumph ouer his van­quished enemies.

Next, in the hazards of war Princes are to be neither care­lessely nor timerously suspiti­ous of the euent which may si­nisterly succeed, Optimus locus inbel­lo est medi­us. quia for­tes tenent locum me­dium inter timidos & audaces. Arist. polit. but iealous & head-full in dangers, stretching and tentering their wit vpon the racke of inuention, till their setled and steele-armed resolu­tions may boldly aduenture the chance of Dice, & attempt their fortune. The Emperour [Page 179] Lucullus vsed to say, se malle v­num militem suume manibus hostiū eripere, quam vniuersas hostiū copias sibi vendicare. Hannibal to this same purpose sayth, Se magis cunctantem & acquiescentem Fa­bium, quam pugnantem Marcellum formidare. It hath euer beene the wisedome of greatest Captains rather by pollicies, stratagems, Ael. Spart. and wisedome to ouerthrow the enemy, then by hazards & vncertain battle, Eutrop. lib. 3. Caes. de bell Isoc. ad Ni­cocl. Reg. and rather by councell then by force. Lacones si quando stratagemmate, hoc est Callido consilio hostem superassent, Marti bouem immolabant, sin aper­to praelio gallum; hoc pacto consue facientes belli duces, vt non solum fortes essent ad praelium verum vt callidis potius consilijs aduersus ho­stem [Page 180] instructi, victoriam incruen­tam consequerentur.

In warre also magnanimity and courage in most eminent dangers is requisit; because the quality of warre is such, that the fearefulnes of one, discou­rageth others. Wherefore base feare (the badge and terror of peasants) doth not beseeme cō ­manding Princes: Plut. in Pol. for certainly where feare is, there can bee small hope of victorie. Iudas Machabeus (enuironed by the multitude of enemies) was aduised to turne backe. 1. Mac. c. 9. [...]0. God forbid (sayd he) that we should do this thing to fly from them if our time become let vs dye manfully for our brethren, and let vs not stain our honor. Alexan­drias [Page 181] captaine of the Spartans, being demaunded why his people did make choyce, Suet. lib. 5. ra­ther of death then to yeeld to the enemy; because (sayd he) it is a law obserued amongst them, rather to offer theyr bo­dies to death then to captiui­tie. Bias (hauing warre with Iphicrates King of the Athe­nians) being surprized by an vnexspected ambush, Val. Max: and seeing his people abandon him did thus encourage or rather checke their cowardise: Trog. Pom. tell you, said he, to the liuing, that I your Captaine do die fighting; and I shall tell to the dead, that you did leaue me like cowards. The strength of the Assirians was in the courage of their [Page 182] commander Belus: of the Per­sians, in Cirus: of the Thebans, in Hercules: of the Hebrewes, in Iu­das Macchabeus: of the Grecians, in Alcibiades: of the Troians in Hector: of the Egyptians, in Ogi­ges: of the Epirotes, in Pirrhus: of the Romans in Scipio: of the Car­thaginians in Hannibal.

By these & the like it is cleere that moe famous victories, & more prosperous successe hath happened, by the wisedome, dexterity, and courage of Prin­ces and Commanders, then by the strength of souldiers arms.

Lastly, because warre (as all humane actions) must haue an end, the seuerall issues of warre present a three-fold considera­tion: First, if Princes attaine to [Page 183] the most fortunate succes that can bee wished, they are mo­destly to curbe their immode­rate ioyes, insulting pride, and inhumane cruelty, remem­bring Ezechiels wheeles (coun­terfeited by the Poets, in rota fortun [...]e) whereby is denoted the volubility of worldly af­fayres, that the euent which falleth this day to the victor, may fall the next to the van­quished. Fortuna vitrea est cum splendet frangitur. When Dauid did heare of the death of Saul, Plut. Quin. Cur [...] Salust. Iulius Caesar see the head of Pompey, Great Alexander, Darius dead in his presence; Marcus Marcellu, Siracuse burned; Scipio Numance destroyed; and Han­nibal behold the prostrate Em­bassadours, [Page 184] sorrowfull wid­dowes, and fatherlesse chil­drē at Cannas. These great Prin­ces did testifie by (their cōmi­serate plaints and bitter teares) the sorrow they did conceiue at the fall of their most obsti­nate enemies; for pittifull re­spect of the miserable, is the si­ster of mercy, & compassionate sorrowes are able to extract teares from stone-hearted cru­elty: Much more from such good Princes as are secondary patternes of clemency and mercy. Epimanundas cum alias hilari vultu solitus est in publicum prodire, Basil. in E­pist. Ambr. ad Vercel. Ep. postridie eius diei quo feliciter pugnatum est in leuctris, processit squalidus & submissus; amicis causam sciscitantibus, ni­hil [Page 185] inquit, sed heri, Hier. in Glos. sup. Math. 5. sensi me plus aequo mihi placuisse, eius gaudij in­temperantiam hodie castigo.

Secondly, if the victory en­cline to the enemy, wise and couragious Princes are nei­ther to contemne matter of such importance, Eurip. in Phaenis. Demost. ex arg. lib. Plato apud Stob. neither to bee (cowardlike) deiected; ef­fractis rebus violentior vltima vir­tus: they are to recollect themselues with the remem­brance that vnconstant warre sometimes exalts the conque­red and subdues the Conque­rors: Grauissimae sunt morsus irri­tatae necessitatis; therefore they are to vse the best meanes in their iust causes, to recouer their losses, or pre­pare the way to an honou­rable [Page 186] peace, or with their reunited forces, try the more fauourable aspect of death-thundring Mars. Demost. in or. [...]uneb. Cic. ad seru Time admits not many words where dan­ger knockes at the doore: Om­nia experire more anguium, qui ca­pite obtrito cauda minantur.

The third and last conside­ratiō, is in binding vp of peace, wherein Princes are to shew themselues confident in arms. Sub Clipeo melius succedit pacis ne­gotium: They are so to negotiate that their laying downe of armes, Plato. de Rep. Cic. 2. Phil. 2. Veget. lib. 2. Liu. lib. dec 10. may bee vpon sure and honourable conditions. Vt vere pax easit, non pactio seruirtutis. But when Princes know their own weaknesse, and the powerful­nesse of their enemies, wise­dome [Page 187] aduiseth them to yeeld to such conditions, as by the dextrous managing of matters of such importance they can procure. Sit pax aliquando, [...]emachus apud Plut. in apo. quauis tuta conditione, nam gubernator v­bi naufragium timet, licet iactura, quicquid sanari potest redimit, neces­sitati parendum, quam ne dij quidem superant:

SECTIO. XXII. Of Souldiers and Militarie disci­pline.

THe name Miles, or war­riour (after the building of Rome) was by Romu­lus, [Page 188] giuen to a thousand select men, and called Milites, quasi v­nusex mille, Polib. lib. 7. aut vnus mille valens, one out of a thousand, or one worth a thousand. The name of a souldier, is a name of ho­nour and labour, saith Polibius. In making choyce of souldiers the ancient Romans did chief­ly obserue two things. First, they were carefull, Non mi­nus in mili­te modestiā & continē ­tiam, quam virtutem a­nimi mag­nitudinem desidero. Caes. de bel. Gal. lib. 7. that they were young, generously and vertuously enclyned. Iuuentus dat vires, virtus idoneum militem facit, & verecundia dum prohibet fugere sepe facit esse victoerm: the one giues strength, the other addes courage, the champion of victory. Veget. lib. q. cap. Secondly, such as were elected had their oath (by Lucius Flauius and Caius Varro [Page 189] Consuls) these words, iurabant se fugae, aut formidinis causa non a­bituros, neque ex ordine recessuros, nisi teli petendi aut hostis feriendi causa, aut ciuis seruandi; that they should not goe away, or leaue their stations, except to take vp a dart, hurt an enemy, or saue a friend. This oath was thoght so necessary, that sine electione nemo conscribebatur; sic sine sacra­mento nemo nomen militis aut offi­cium sorti us est: as without ele­ction none were enrolled: so without the oath, none did en­ioy the name or place of a soul­dier. Marcus Cato sending his sonne to the warres vnder the command of Pompilio, did by his letters sollicite, that hee should not bee admitted vnto [Page 190] the army till hee had taken his oath; and his reason was, Mili­tem non credebat nisi eum qui sacra­mento in militiam consecratur; vt Deo primum fides debita, deinde Principi & reipublicae seruetur in columis. Because he did not be­leeue any worthy the name of a souldier, but such who by their oath had consecrated themselues to warre-farre, that their faith to God and loyalty to their Princes might be safe­ly preserued. In this election the making choyce of forraine auxiliary souldiers, hath beene by many debated, and by some iniustly altogether disabled: frō whom I do the rather dissent, because I do finde both in an­cient and moderne warres that [Page 191] forraine helpes haue with the like (if not with greater) valour and faith mantained their re­putation, then the natiues: yea I may safely affirme; that for­raine courage & strength hath repaired the losses of such Princes and states, who now alloweth their merite no other Chronicles then their owne wounds: howsoeuer, Nichol. Match. in Princip. that Mat­chiuell-like inference of Ni­cholas Matchiuell doth not hold good, wherein (to disproue the helpe of alients) hee presents Dauid vpon the stage, refusing Saules armes to fight with Goliah: but certainly Dauid was encouraged by an higher pow­er then all the subtillty of Mat­chiuels wit could reach: and if [Page 192] he had not (vpholden by that same power) beene more con­fident in his owne armes, hee would not haue refused Saules offer. But because I doe make haste to speake some­what of military discipline, I will onely recommend these cautions to Princes in the ad­mission of auxiliary strangers. First, that they admit no moe, then they stand in neede of, may command, and are able without mutinity to keepe in pay. Next, that they choose thē of such neighbouring Coun­treys as stands well affected to their state. Ioseph lib. 1. Auli. Pius 2. apud Plat. lib. 2. These two obser­uations beeing kept Princes may safely (if their owne forces bee not sufficient) [Page 193] make election of forraine sup­plyes.

Next, vnto the election of such whose bodyes, Veget. lib. 9 Val. lib. 1 mindes and fayth are answerable to their charge: the second care is, that by discipline they may be made skilfull, conformable to good lawes, and obedient to the commaund of their Princes. This military disci­pline doth cōsist chiefly, Aug. apud Diog. lib. 5. in ex­ercitatione, in abdicatione volupta­tum, in cohibitione commessationum rapinarum otij & innobedientiae. By exercise soldiers becom skil­full in their armes, strong in their bodyes, and couragious in their mindes. Demet. In omni prae­lio, non tam multitudo & virtus indocta quam ars & exercitium [Page 194] solent praestare victoriam: Oft­times skill and exercise effect more in warre then multitude or vertue without skill. On the contrary, Socra. apud Stob. Zenon a­pud Diog. lib. 7. Pith. in suis praecept. idlenesse (as it doth to all men) doth infect the bodyes and minds of soul­diers, with a senslesse securitie, and dulnesse to doe good, and stirres them vp to all such vi­ces as may offend others, and are the staines of reputation and breach of good lawes; & therefore great Captaines can neuer bee assured of exspected successe, without keeping of souldiers in dayly exercise. Al­though Asia had no vse of ships yet lest the souldiers might be dulled or corrupted by idle­nesse, order was giuen to build [Page 195] ships: for (one wittily sayth) ho­mo sanus otiosus, quam febricitans multo miserior est: a man that is in health idle is in a more dan­gerous estate, then he that is in an ague.

Secondly, luxury of souldi­ers makes them become sense­lesse of reputation, effeminate and soft, and is to be choaked in the birth, lest enchanting Circes change Vlisses followers into swine: or luxurious Cam­pania, blemish the famous vi­ctories of Hannibal, and in the end deliuer him vp as a subiect to adorne the Trophes of his most contemned enemies.

Thirdly, by discipline soul­diers are to be restrained from rapes, ryots, and disorders. Mar­cus [Page 196] Cato did enact that the hand of him that committed theft, should be cut off. Ly­cias that whosoeuer did offer iniury, ryots, or abandon his place without cōmand, should be seuerely punished. Manlius Torquatus filium quod ipso igno­rante ad dimicandum discenderat, Val. Max. mactari iussit satius iudicans pa­trem forte filio, quam patria mili­tari disciplina carere: This great Captaine did preferre the care of discipline to his victorious sonne: but as in all other rigo­rous execution of Iustice: so in military discipline seueri­ty is to be inflicted, first, Emen­dandi causa, that the party puni­shed may be therby bettred: for [Page 197] sometimes seuerity cutteth off many, that thereafter might proue profitable members in the body of an army. Veget. lib. 5 Plat. Epist. Second­ly, seuerity is to bee vsed, cum dignitas eius in quem peccatur tu­enda est, ne pretermissa animaduer­sio contemptum pariat: When neg­lect of punishment begetteth contempt against the person of commanders and good lawes. Thirdly, Salust: ad Caes. de rem ord. punishment must haue its force, vt metu penae ceteri terreantur, that ex­amplary punishment vpon corrupt and vncurable mem­bers may terrefie others.

The necessitie of military discipline is demonstrate, Pub. Mim. by the benefite that commeth to [Page 198] Princes by it, and by the losses that idlenesse confusion, & the neglect thereof doe beget, A­lexander Macedo exiguam manum militarem a patre suscepit, Val. Max. Quin. Curt sed do­ctam, qua asuefacta militiae orbem terrarum aggressus, innumeras ho­stium strages fudit: the small but skilfull force that Alexander did receiue from his father, did challenge the whole world, and subdue infinite number of enemies. The Romane Empire was begun, augmented, and continued by military disci­pline and obseruation of good lawes, Polib. lib. 6. cap. 7. vtterly euerted by luxu­ry, idlenesse, and the like, consu­ming plagues. The fearefull name of Xerxes (by foolish con­fidence) [Page 199] was ecclipsed by two shamefull ouerthrowes giuen him at Thermopilas & Salamine, where too late hee did com­plaine, Se habere multos homines raro autem disciplina tenaces.

SECTIO. XXIIII. Of the meditation and preparation of Princes against the day of death.

AS there is nothing more certain thē deaths neuer failing arrest, neither more irreconciliable terrible & dāgerous enemy to the cor­rupt sons of Adam then death: Greg. Mor. 18. [Page 200] So is there no more heauē plea­sing care, then the watchful at­tendance for death, no truer badge of fortitude then the couragious defiance of death, & no such glorious victory as in the triumph ouer death.

This due meditation & pre­paration against the cōming of death is the Anuill whereon the armes that must conquer him are forged. Bernard. Moral. 18. The victo­rious ouercomming of death is the crowne of a good life here, Aug. de mort. and the earnest of assured happinesse hereafter; and ought to be common to all men and proper to Princes. First, least greatnesse, honours, riches, power, or other deceitfull va­nities transport them, & make [Page 201] them forgetfull of human con­dition inuegle the eyes of their soules with security of long life, or make the remēbrance of death bitter, O mors quam amara est memoria tua homini pacem ha­benti in sulstantijs suis. Prouerb. 8.31. Eclles. Solomon (who had long enioyed ho­nor, riches, and whatsoeuer else might dignifie and exalt him) did in end draw the short conclusion, that all things vn­der heauen are vanitas vanitatis, that the onely true comfort in this earthly kingdome is in exspectation of a better hereaf­ter: and that the soule staruing-pleasures after which he had formerly hungred, were but vanities and vexation of spi­rit. When sickenesse or old age [Page 202] (the harbengers of inexorable death) such Princes to yeelde nature her due, they may thus meditate and reason with thē ­selues: Aegritudo & senectus mortis nun­cij sunt. Chrys. hom 5. death is not to be feared where a good life hath prepa­red the way: to heare of death is no nouelty: that they with al men are borne to dye: that all their auncestors are by death dissolued: what numbers of Monarchs are before them, & that all shall follow them: that death is the end of miseries, & entry to true happinesse in hea­uen, where incorrupt treasure abides them: that the mercie-Master the true Samaritan, and great Physition of soules hath a salue for euery sore; that hee did cure the woman whose [Page 203] faith was great, saued his A­postles whose faith was little and hath promised (by the si­militude of the Mustard seed) to receiue in his kingdome the widdowes mite, Math. 8.25.26.13.31. Si possemus super talem ascendere speculum de quo vniuer­sam terram sub pedibus cerneremus iam tibi o­stenderem mundi rui­nas, gētes gē ­tibus, reges regibus, regna regnis collisa: alios torqueri, a­lios necari alios absor­beri flucti­bus, alios in seruitutem trahi, hic nuptias illi. planctum illos nasci istos mori. Hieron. ad Heled. or the least dram of sauing faith. To these meditations may be added the weakenesse, shortnes and frail­tie of the life of man, subiect to sicknesse, pouerty, iniuries, vio­lence and millions of downe­throwing miseries: yea misera­ble man is dayly tormented with the chief pleasures of life. Delicacy of meates begetteth cruditie & indigestion; strong drinke palsie and trembling; lust, stupidity, weakning of the body: riches enuy in possessing of them, and sorrow in leauing [Page 204] of thē: in one word, euery Ioy hath his ensuing sorrow, life is blinde, doubtfull and full of troubles; honors swelleth it, sorrow extenuates it, heate ex­sicates it, surfets oppresse it, sad­nesse consumes it, solitude im­prisons it, security duls it, yong age exalts it, youth profuseth it, old age makes it feeble, and death ruines it: what a foolish frailty is it then to feare death, when in each or most of these calamities of life, we wish death should cease vpon vs.

Wherefore seeing the body of man is but the ruinous cot­tage wherein the soule of man is imprisoned, and dayly as­saulted with neuer ceasing enemies: the best way to auoyd [Page 205] a more glorious & sure dwel­ling place for so heauenly a guest, is timely to teach the soule to despise the body, that she hath no interest in it; is a stranger, a pilgrime, and a wea­ried guest, trauelling towards her long wished home, and vn­willingly detained within the dungeon of corrupt flesh: that because death is the way wher­by she must arriue at her long wished heauen, shee must wil­lingly acquaint her selfe with death; to discouer the dange­rous ambuscadoes, and ensna­ring traps that are hidden vn­der the ouershadowing groues of greatnesse and prosperitie.

This serious meditation of death, the familiar conuersing with [Page 206] death, and timely disiunction of the soule from the body is the right preparation to dye, and when death comes, boldly with a kingly courage, trium­phantly demand him in the face, Death where is thy sting? Maximilian the Emperour cau­sed his tombe fiue yeares be­fore his death be carried wher­soeuer hee did goe, Ex orat. fu­neb. Sueu. that by the remēbrance of death he might dislodge ambitious, foolish, de­ceitfull, wordly, affections, and be ready with old Swan-sing­ing Simeon to receiue his safe conduct, Luc. 2.25.26.27.28.29.30. and say, Now Lord let­test thou thy seruant depart im peace for mine eyes haue seene my salua­tion.

Secondly, death is carefully [Page 207] to be premeditated, because the forgetfulnesse of death increa­seth the horror, and augments the feare of vnexspected death. Aug. de mort. Omnia repentina grauiora sunt, sed premeditatio futurorum malorum lenit eorum aduentum.

This consideration of the vncertainety and vnexspected comming of death and care­full prouision for his cōming is able to withstand the furi­ous assaults of fearefull rebel­lious flesh, Petrar. dial. 28. ambition and down throwing pride of the most powerfull Princes; Luc. 21.29. Thess. 1.5. Reuel. 3.3. is a carefull seruant for the comming of the master: a neuer sleeping watch, attending the theefe & a prouident Oeconomus for lay­ing vp of true store. Remem­ber [Page 208] O king, sayde Agapetus to Iustinian, that death feares not the spenldor of honour or greatnesse, Eccl. 12.7. but impartially d [...]uoures Kings and Beggers: therefore before his comming lay vp prouision in heauen where no corruption shall haue entry but shall returne to dust & ashes from whence it did come, Iob. 1.21.7.5. and man borne naked shall goe hence naked, death shall finde him as life leaues him, and iudgement shall finde him as death leaues him. A [...]g. de doct thist. Lact. lib. 3. [...] 19. Non potest male mori qui bene vixit & plerunque mala mors est, quam mala vita praeces­sit, nam sicut vita ipsa bonum est cum virtute viuitur malum si cum scelere; Ita & mors ex prae­teritis [Page 209] vitae actibus ponderanda est.

SECTIO. XXV. Of mourning for the dead, and of Christian and Princely burials.

LEt such Critickes who condemne mourning sermons, Christiano­rum iustorū defunctorū corpora (quibus tā ­quam orga­nis ad bona opera vsus est spiritus sanctus) of­ficiosa pie­tate curanda exequtae cae­lebrand ae [...] sunt. Aug. in Pat. and funeral ho­nours to the praise of the faith­full departed; consider that ig­norance or singularity is the mother of their errour, and as it is true, that Christians trans­lated from this life: Non sunt o­missi sed praemissi, so is it as true fidelibus defunctis debito honore ac funebri oratione parentare, nulla vnquam pietas aut religio vetuit. [Page 210] The redoubled groanes of our Sauiour at the death of Laza­rus demonstrate that mourn­ing for the dead is a true signe of the pietie of the liuing. Iohn. 11.33 38. Ste­phani Martyrium maximis Christi­anorum planctibus & gemitibus fuit coronatum. Act. 8.2. Ieremias did be­wayle the death of king Ics [...]s in the assembly of the people. Abraham his wife Sarah: Gen. 23.2. the whole house of Israel did mourne for Moses and Aaron thirty dayes. Deut. 29.8. King Dauid did lament for the death of Abso­lon his sonne, Sam. 2.19.18. and for the death of Saul his enemy. The holy fa­thers did bemone the death of their Princes and others their friends. Ambrose did most rich­ly garnish the hearse of Theodo­sius [Page 211] with a learned Sermon and eloquent oration. Gregorius Na­zianzenus mortuum fratrē Caesariū laudauit eiusque memoriam posteris funebri oratione commendauit. Greg. de Sepul. Hier. in pan. Ie­rome Damascen and all the anci­ent pillars of the Church did honourably regard the fune­rall and last honors done to the Christians deceased.

I cease to speake of honors done to Princes after their death by the Phylosophers and ancient heathen: it is dolefully registred, that at the tragicall funerals of Achilles & Patroclus killed by the Troians, Homer Illi. Lachrimis non solum arma lugentium rigaren­tur, sed & arenae quoque madesce­rent. Old Solon did delight to bee beloued in his life time, [Page 212] that at his death the sorrow­full complaints of his friends might accompany him to his graue. Ex dic. Phil [...]. [...]. Iulius Caesar questor Iuliam Amitam vx remque Corneliam pro rostris laudauit.

All lawes doe warrant such offices as are done at the fune­rals of such as haue beene pro­fitable to the commonwealth wherein they did liue, to be iu­sta & iure acta, Iust. and the least defacing of sepulchers of the dead, or touch of reproach hath beene holden an offence of higher quality then the ruina­ting of the houses of the liuing or spoken against their per­sons in their life time, In iuris prudentia quotiescunque leges vi­uentium pugnant cum legibus [Page 213] po-sthumilijs semper preualent post­humiae omniaque iuris priuilegia fulta fauore publico cedunt & vincuntur ab vna sola actione fu­neraria.

The ancient Christians did accompt it the extremity of persecution that they were compelled (sine supremo honore canticorum & himnorum) to burie their dead in silence. Dion. apud. Stob.

I should exceede the limi­ted breuity that I haue enioy­ned to my selfe, if I should recount the various and super­stitious funerall rites obserued amongst the heathen, or the sumptuous and vnprofitable charges bestowed amongst some Christians. Egyptij condie­bant, Persae cera circum linitos con­debant [Page 214] mortuos eosque domi serua­bant vt quam maxime permane­rent diuturna corpora. Magorū mos erat non humare corpora, nisi a feris antea fuissētlaniata. Messagetae cog­natos & propinquos mortuos deuo­rant, ducentes honestius ac rectius a se quam a vermibus commedantur.

I leaue the funerall fiers wherein anciently, Sepulturae Pompa ma­gis est, Sola­rium vino­quam mortuorum praesidium. Aug. de cura promort. and yet, the bodies of the dead haue beene and are consumed to ashes: nei­ther will I speake of the preci­ous iewells, rich clothes, gold, siluer, seruants, horse, & other conceited fooleries, Ioan Boem. de morib. omn. gen- where­with in diuers Nations, Prin­ces are interred. I doe onely allow of such honourable bu­riall of Princes, as is obserued amongst Christians, & which [Page 215] is rather accompanied and condoled with the presence and teares of al good subiects; sermons funerall orations and charitable almes (thereby in citing the succeeding posteri­ty to imitate the vertues of the deceased prince) thē defaced by superstitious rites or prodigall profusion of superfluous and vnprofitable charge. Ecclesia fulgeat in parietibus, sed ne egeat in pauperibus, lapides auro indu­antur, non vt Ecclesiae filij nudi deserantur: