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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11186	A president for a prince Wherein is to be seene by the testimonie of auncient writers, the duetie of kings, princes, and gouernours. Collected and gathered by Anthonie Russhe, Doctor of Diuinitie. Seene and allowed, according to the order appoynted.	Rush, Anthony, 1537-1577.	1566 (1566)	STC 21453; ESTC S116295	22,857	58

a Counsailer to his Country and also a Father of his Country The Palestines called theyr King Abimelech that is to saye Gene. 26. oure Father the Kyng The Egyptians cleaped theyr Kyng Pharao a reuenger of the languyshmentes of hys subiectes Christ called thē 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneficos that is to saye gracious Lords Luc. 22. Rom. 13. 1. Peter 2. Paule termeth thē the Deacons or Ministers of God Peter cleapeth them the chiefe heads or messaged rulers of the people Whose duty as hitherto it hathe bene arayed with the peerlesse Poesies of Prophane Paynims and Heathen wryters well exercised in Politike prowesse So most daintely is it delineated in the holy and sacred Scriptures they requyring in him most especiallye the feruent feare and dread of God So that he called to that function must not multiplie vnto hym selfe horsses neither bryng backe agayne the people vnto straunge religion either puffe vp hym selfe in the number of Chariottes and mighty masses of siluer and gold but sittyng on hys saet Deut. 17. shal write or cause to be written for his instruction in a booke the precise President of the Law of God receyuing it of the high Priestes which he shal diligentlye defray and reuerently read al his life long continuallye carying the same with him wherein he may learne to feare the Lord his God his word and Ceremonies he maye obserue estranging from his heart all presumpteous pryde aboue hys brethren And neither leaning to the ryght or lefte hand may liue long with al his line Exod. 18. Wherefore Moyses to this effect and purpose chose oute wise men from the Elders of Israell euen such as feared God in whome the truth with an immortall hatred of couetousnesse was planted Whose politie and experience was openlye knowen Whose godly conuersation was allowed of al the people accordyng to this short verse Iudex esto pius sapiens verax misodorus Wherin first of all godlynesse causeth all iudging Princes to respect God in all their doings and to take diligent hede that they committe no such thing wherewith he maye take iust offence Wisdom gouerneth all theyr affections so that by error they may not wander out of the way Truth burieth all false interpretations and putteth to silence al Sicophantes of lawes The hatred of couetousnesse continueth alwayes sinceritie in iudgement And as these thyngs be incident to a Princely gouernment so most chiefly ought he to prouide that religiously and godlye and as the Greke text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni pietate 1. Tim. 2. vero cultu Dei viuere possint in all pietie and true worshipping of God his subiectes maye lead their liues This was commended in Abraham by the Aungell Gene. 18. he practising the same in the Fatherlye gouernement of his sonnes beyng muche more laudable in a Prince Who by aucthoritie care primacie and power is the common father to al his subiectes So that as Abraham gaue commaundement to his sonnes so ought a Prince vnto hys subiectes De custodienda via Domini of the keping of the way of the Lorde as the Scripture saith shewing him selfe a Nursse of Gods Church a setter vp of Colleges and schooles in the which a true and liuely knowledge and inuocation of God with al other necessary discipline may be preserued and kept Whervnto not onely the example of Abraham of Iacob Gene. 18. Gene. 28. Gene. 39. but moste especially of Ioseph that noble Patriarke and Prince of Egypte may as a most worthye mirror induce al Christian Princes of whom the Prophete Dauid writeth in this sort Deus misit ante eos virum In seruum venundatus est Ioseph Misit Rex soluit eum Psal 104. cōstituit eū dominum domus suae vt erudiret Principes doctrina sua senes eius prudentiam doceret God sent before the Patriarches Ioseph who was sold into Egypt as a bond seruant For whom the king of Egypte sent setting hym at freedome and libertie Gene. 41. Gene. 38. He made hym Prince ouer his house and kingdome cleaping him the Sauior of the world and a Father of Religion that he might instructe wyth hys doctrine hys Nobles and Peeres might teach hys Senators the wisedom of God to wit the fall of the first fathers preaching vnto them of the sanctified feede to come of the ingraffed humors of all naturall things to wete of the heauenlie influences of the celestial signes and Planets with the vertues and powers of plantes and might also prepare all necessary foode for thē throughout all Egypt aswell for body as minde visiting all Regions and Cities throughoute al Pharaos Kingdome shewing hym selfe bothe a Prince and Byshop This appeared in Moyses that mighty Magistrate Exod. 32. who settled in the people of Israell all true Religion and worshypping of God which he had immediatlye receyued of hym prescribing vnto Aaron and all the Leuites what was to be followed and also what was to be eschued sharply rebuking Aaron for his idolatry and the defiling of the Religion of the God of Israell The lyke may they behold in Iosue the sonne of Nun Iosuae 8. vltimo Gene. 17. who receyued a commaundement from God to restore his Religion firste deliuered vnto Abraham to wete that he might the seconde time circumcyse the chyldren of Israel for Circumcision was a pledge of Gods couenant altogether respecting Gods Religion at whose commaundement the Arke of God was caried of the Priestes aultars were buylded the people were sanctified straunge Gods were abandoned a truce betwene God and the people renued the worde of the League in the Lawe of God indited and a title as a witnesse thereof was by hym erected And who knoweth not that King Dauid brought home agayne the Arke of God whyth was negligently suffered to remayne amongst the Heathen by the Iudges 1. Paral. 13. and Kyng Saule restoring the Religion of God appointyng Priestes and Leuites the singyng of Psalmes and Hymnes by course Who is ignorant of Salomons zeale in building the Temple of GOD 2. Paral. 6. 3. Reg. 8 at whose dedication he made an excellent Oration of his worshipping vnto the people remouing Abiathar from his Bishopricke and placing Sadoch in his rowme Whose eares hath not the fame of Kyng Asa pierced Kyng of Iuda who destroyed all Idolles in the land of Iuda Beniamin and Ephraim building an Aultare vnto the Lord What Countrie doeth not reuerence the Religion of Iosaphat who destroyed the hyll aultars and groues in Iuda and sent the Princeliest persons of hys Kyngdome wyth Priestes and Leuites to teache all the Cities in Iuda Habentesue librum legis Domini 2. Para. 17 circuibant atque erudiebant populum And hauing the booke of the Lawe of God trauailed rounde aboute and taught the people both in Iuda and Ierusalem To whom is Ezechias earnesty vnknowen 2. Para. 29. who purged the Temple of all Idolatrous Reliques burning

lightes therein 4. Reg. 18. 4. Reg 23. 4. Reg. 12. 4. Reg. 20. makyng sweete perfumes breaking the brasen serpent and puttinp it to pouder I nede not make mention of Iosias Iehu Ioas who stil warned the Priests of their duty restrained their riot and insolency and last of all deliuered to death the false and peruerse Prophetes But what do I as the Latine prouerbe sayth lyght a Candle to helpe the moste glorious beames of the shinyng Sunne Thys not onelye in the time of shadowes but also in the time of grace and truth hath most plainely appeared As of Constantine we reade Euseb li. 1. Cap. 5. in promoting the Religion of God in the Counsel of Nice of Theodosius the firste at the Counsell of Constantinople Theodosius the second at the Counsell of Ephesus and to be short of Martianus at the Counsell of Calcedon Who shewed them selues the true and naturall Nursses of Gods Church and the fostering fathers of Christ his Religion according to the saying of the Prophet Esay Esay 44. Reges erunt Nutritij tui Kings shal be thy feeders and fosterers Makyng this the chiefe care amōg the musters of their thoughtes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conforme their will to the will of God to set forth his holye worde to direct all things to his honor and glory and to make hym in all things both theyr beginning and ending fullye aunswering the definition of S. Paule Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dei enim Minister est tibi in bonum For he is the Minister of God for thy wealth Which is not onely extended to the bodye but also to the soule Forasmuche as man is composed of these two principall partes who lyueth not onely by bread a bodilie life but also a spirituall lyfe Deut. 8. Math. 4. Iohn 6. Rom. 2. Cant. 2. Io. 15. Rom. 13. euen by euery worde proceeding out of the mouth of God which is spirite and lyfe which is the power of God working saluation in the beleuers mollifying their heartes and perfectly cleansing them For the which Princes continually ought to care as the Greke text teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hoc ipsum constanter ac perseueranter incumbentes ac immorantes they vncessantly prest to be occupied busied in propaling the pure Religion true worshipping of God according to that saying of S. Augustine In hoc Reges seruiunt Deo Lib. 3. ad Chrys si in regno suo bona iubeant mala ꝓhibeant non solùm quae pertinent ad societatē humanam sed quae ad Religionem diuinam In this Kings doe seruice vnto God if they in their Kingdomes commaunde good things and forbid euill not only appertaining to humaine societie but also to the Religion of God Authorizing Godly and learned personages to the superintendment and Ministerie of the Churche estranging from thence Drones and time slaues Almon eaters 3. Reg 13. Io. 6. Ieroboams Priests and Barly bread Gospellers foreclosing lose liuers and seducers by leauened doctrine maintayning peace and concord among them keeping a continuall watche that the worde of life salvation may be faithfully and purelye preached without the miserable mixture of humaine traditions Matth. 5. Luc. 16. which make of no force the cōmaundement of God they beyng abhomination vnto the Lorde although greatly estemed of men vtterly deceiuing them who are the first finders out therof according to the testimony of the Prophet Esay Esay 47. Sapientia tua scientia tua ea ipsa decepit te Defecisti in multitudine adinuentionum tuarum Thy wisedome and thy skill euen the selfe same hath deceyued thee Thou haste soultred in the multitude of thine owne inuentions wherein God taketh no delight For he regardeth not flesh and bloud He weyeth not outward signes silly ceremonies neither wil he be worshipped in thē but in the spirite of truth by Christe Iesus For he is a busy beholder of faith Iohn 4. considering the inwarde intent being a subtile searcher of hidde hearts These things not promoting vs to God with whom nothing is attentiuely accepted beside a firme faith in Christ these did Plato remoue from the worshippyng of the highe God for the which he was called Diuinus Plato These did Christ vtterly put to flight when as he declared all things to be fully ended which were necessarie for mans saluation not fastening his Church to the bondage of figures but to the freedome of the spirit A Christiā Prince therefore must all trifeling traditions sette a part and the ydle inuentions of mortall men direct his subiectes vnto the Law and testimonies of God Esay 8.34 to make diligent search in the booke of the law and to reade therein to shewe vnto them that which is expressed in the Scripture of trueth to cause them to heare Moyses Dan. 11. Luc. 16. Iohn 5. Act. 3. Act. 5.13 and the Prophets earnestly to exhort them to reade the Scriptures which beare witnesse of Christ and of his power which fittingly shewe forth hys dayes and that eternall lyfe and health settled in him Whiche thing if it had bene practised in all ages of all Christian Princes poyson had neuer bene shedde in the Church De praescrip Haeret. Then the blessed Church as Tertullian witnesseth and the most simpliest as Damascius writeth to Ierom had neuer receyued any mans doctrine against the doctrine and institution of Christe Then had not Religion brought and chylded forth that Cocatrice egge Riches neyther should the daughter haue deuoured the mother Then had neuer the Kings of the earth willingly dronke the cup of sorcering Circes wittingly haue ben empoisoned therewith The discipline of the Apostles as Cyprian writeth had neuer by idlenesse De lapsis and the want of Christes Crosse bene corrupted and by heaping of Patrimonie generally forgotten Then palpable darkenesse had neuer been receyued in the place of cleare and large light Ierem. 5. when as as the Scripture witnesseth the Prophetes preached lyes and the Priestes allowed the same by clappyng their handes and the people loued such seruice Then should neuer Gods siluer haue ben turned into drosse Esay 1. Then shoulde the Citie which in times paste was faithful not haue bene prostituted and defiled to wit the chast Churche of God vnder the maske of a haunted harlot Then shoulde neuer the house of God whiche by institution is Math. 21. Luc. 19. Math. 24. 2. Thess 2. 2. Pet. 2. 2. Tim. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of true worshippe and religion haue bene made a house of foolish fables Then desolatiō as Christ saith should neuer haue stoode in holie place nor Antichrist haue pitched his pauilion in the Temple of God lying Legendes and Masters of leasings had neuer taken place in the Church of Christ Math. 21. Luc. 21. 3. lib. Ep. 3. ad Ce. Then had not the Sunne nor Moone lost their light and the starres haue fallen frō

A PRESIDENT for a Prince Wherein is to be seene by the testimonie of auncient Writers the duetie of Kings Princes and Gouernours Collected and gathered by Anthonie Russhe Doctor of Diuinitie Seene and allowed according to the order appoynted Sapient 6. Ad vos nunc O Reges sunt hij sermones mei vt discatis sapientiam non excidatis Vnto you now O ye Kings doe I speake that ye may learne wisdome and not go amysse Quae breuiter paruo docuit pia Musa libello Consilio formant Principis ingenium Non tamen idcirco tibi sunt dicata quòd illis Indigeas sed quòd Principe digna sient ¶ TO THE MOST excellent and vertuous Princesse Elyzabeth by the Grace of God Queene of Englande Fraunce and Irelande defender of the Christian fayth c. IFPTOLOME Kinge of Aegypt beyng exhorted by Demetrius Phalareus a pleasant Orator to buye Bookes endyted of Princelie prowesse for that he might reade therein those lessons of the whych his friends or subiects durst not put him in remembraunce tooke that his counsell in very good parte rendring thankes for that his gentle admonition promising to followe his request in that behalfe the one sufficientlye aunswering hys function in exhorting the other in obeying and yelding to the same I trust your grace being both wyse and politike of your selfe and therfore the lesse lacking others meane and weake Aduertisementes through the manifolde gyftes of your mirrored minde wyll not mislyke if I of bounde duety and prest loyaltie being youre humble and obedient Subiect moste puissaunt Princesse shall wyth bowed brest craue at your Maiesties hands not the buying or reading of all or the most part of bookes written of gouernement as Demetrius did of Ptolome which were an endlesse and an infinite worke although not a very chargeable to a Kings or Princes cofers but onely the acceptment and shielding of thys briefe Diarie and small Manuell and that wyth humble heart freely offred and behyghted although grossely and rudely pende being altogether vnworthy of sale much lesse of gift to suche a Portly and puissant personage In the which your Maiestie may reade suche lessons not only to ciuill but also to heauenly policie and practise directed as I being a very blunt and vnskilful Oratour eyther for want of audacitie shall not be able before your dreadfull countenance to vtter and set forth or your grace through magnanimitie and loftynesse of minde shall of them in good part after my meaning not vouchesafe to conceyue Dumbe and dead letters standing in no awe or note of bashfulnesse presenting thēselues freely and frankly wythout any copie or chaunge of color prest persons and humble subiects through weaknesse of mind boldning courage at the presence of the Prince trembling and quaking and in discharging their tale stumbling and staying For when as to meane persons some treatise and tenure of learning is dedicated a present palme of vnfeyned frendship is openly testified a shielder and succourer of studious trauels is obtayned the renowmed fame of the Patrone to immortalitie is commended then most chiefly doth the humble hostage of louing loyaltie in subiectes appeare when as to a Prince the like is presented who is in stede of an holie Anchor to all learned and skilful enterprises when as partly they witnesse them selues to be greatly indebted to his royall estate partly also by such occasion he is allured to the study of wisdom By which meane that taketh place which Plato pronounced of all cōmon weales euen then they obteyning moste blessed estate when as eyther Princes were occupied in wisedome or the Professors thereof were exercised in ciuil gouernment For if a wise Prince bee called in the Scripture Sap. 6. the strenthning of the people and the ordinarie cause and meane why Cities without any despeirment of ruine be plenteouslye inhabited and farced wyth Citizens it shall by them most plainely appeare howe wel wisely Plato wrote placing wisdome the studie of Princes Which trauell all way blessednesse doth prosecute as the shadow vnseparably pursueth the bodye I meane not the study of worldly wilinesse but of the wisedome of God vnto the which the holie Scriptures direct all redoubted Magistrates and Rulers of Kingdoms euen by the voyce of the Prophet Dauid soundyng in their eares Erudimini qui iudicatū terrā Sernite Domino in timore Psal 2. Be ye learned you which iudge the earth Serue the Lord with trembling feare And not by his sole only motion but by the direction also of Salomon his sonne a most perfect mirror of heauenlie knowledge If you delyte in seates and scepters Sap. 6. O ye Kings Princes loue you wisdome For vnto you sayth he O Kings my words be wholy tendered that you with meeting armes embrace Gods truth and wysedome neuer goyng backe or reuolting from the same Eccles 10. I nede not further presse the preachers learned lesson Diligite lumen sapientiae omnes qui praeestis populis Loue ye the large light of wysdome which gouerne and ouersee the populous multitude Psal 119. This light King Dauid called the worde of God being a Lanterne to Princes feete and a candle to theyr pathwayes Thys light Psal 104. Prince Ioseph plenteously published instructing the Nobles of Aegypt wyth doctrine teaching hir Senators the wysedome of God May it therefore please your Maiestie to appoynt him as a paterne before your eies that thorow your heauenlie wysdome and zeale of Christian profession your Grace may be cleaped a Mother of Religion as he was a Father of the Kyng of Aegypt Gene. 38. a Nursse of Gods territorie and Church as he was a fosterer a shield to your subiects as he was called a Sauiour of the world Vouchsafe O gracious Princesse Gene. 26. in naturall affection ad godlie pietie to folow Abimelech who was daylie saluted of the Palestines our Father the King that your grace also may so be renowmed and accompted of vs your most louing and obedient children our Mother the Queene In defending your subiectes to aemulate Pharao who was named of the Aegyptians a reuenger of their iniuries In Iustice to imitate Samuell or Aristides In lofty courage to exceede Choelia and Portia In liberalitie to aunswere Vespasian In mekenesse to intercept Moyses Adrian In pacience to forerunne Dauid or Ariston Then shall we iudge of your grace as Italie did of Saturne he purchasing golden worldes vnto that fatall land Then must wee as no lesse we can through your blessed and peaceable gouernment conceyue of your Maiestie as the Romaines did of their Emperor Augustus vaunting of him in thys sort Romam inuenit Lateritiam reliquil Marmoream He found Rome builded with tyle sherd he left it to vs made of Marble Then shall we esteeme thys Insule most happie when as on your grace all eyes shall be fixed as on a mirror or motion of wisdome Wherevnto most dreadfull and Souueraigne Queene I haue addressed the Methode