occasions of most admirable atchieuements which if they had taken shaking off Lust the baine of Men and Kingdomes they had giuen place to no Emperour that euer was for vertue and glorie For this cause it is written That Castra Castles and Fortresses were so called in the Latine because there Libido castraretur Lust should there be gelded For in times past if any in them abused the floure of his youth he was branded with ignominie and dismissed of the Romans Polyb. lib. 6. so much did they conceiue that Puritie imported to victorie and glorie I may conclude with our owne Nation touching whome if wee will beleeue our owne Stories it is written That it neuer receiued any great change and mortall wound but when the manners and customes thereof were so dissolute and vicious that the Land seemed to stagger vnder the burden of them So that I may take vpon me without presumption to prophecie thus farre That the greatest Kingdome that Europe hath the most mightie people that euer was and the most famous Common-wealth that euer flourished shall all of them by contemning Religion and Pietie and wallowing in the puddle of sinne and sensualitie become desolate What religious Prince confidently in a good cause relying vpoÌ„ Gods assistaÌ„ce hath not notably triumphed ouer all his enemies Looke into the bookes of Genesis Exodus Ioshua Iudges Kings Machabees what shal you find but that Abraham Moses Ioshua Gedeon Samuel Dauid Ezechias Iosias and the Machabees euer triumphed victoriously ouer multitudes of enemies because Religion and Pietie were the Generals of their Armies How did Constantine discomfite the bloudie Maxentius Aug. l. 5. de Ciu. Dei cap. 25. Theod. l. 5. hist c. 24. euen as Moses did Pharaoh How did The idosius the elder for his pietie obtained many noble priuiledges In like sort Theodosius the yonger when the Sarazens came to the aid of the Persians O nimium delecte Deo cui militat aether coniurati veniunt ad classica venti Claudian Socrat. l. 7. c. 18. against whom he fought the Angels from heauen like the starres against Sisera so troubled the Saracens that in the riuer Euphrates were drowned an hundred thousand And did not Iulian whilest he was religious make Italy and Africke stoupe to the Romane Empire when suddenly after his reuolt he perished An heritique holding that there was but one will in Christ Thus did Heraclius conquer the Persians till he became a Monothelite So that we see contempt of religion to be the pest and ruine of States and Kingdomes and the zeale of religion to be the firmament prop and buttresse to perpetuate and preserue Kingdomes and Cities Tot mala quid Mundo congerit Impietas Anne salutâ—s adhuc spes vlla est vnica quisnam Porriget banc Pietas Haec vbi Nullus habet Quid sias Munde rue vt pietas est nulla ruentem Sic video auxilium Numina laesa negant 13. Prognostiques of the anger and scourge of God or of the finall Periods of Kingdomes and States to be at hand 1 THe first is the magnitude and horrour of sinnes raigning in the Kingdome Such nefandious and grieuous sinnes are Symonie prophanation of the holy Sabbath and holy places Irreuerence of the diuine worship Sacriledges Adulteries Incests Sodomitries Blasphemies Periuries Cruelties VioleÌ„ces Rapines Discords Vsuries Enuies Frauds Eph. 5.6 Deceits Trecheries For these and such like comes the wrath of God vpon Kingdomes and Countries 2 The second is the multitude of sinnes Grieuous sinnes if but committed of some few may happily escape the reuenging hand of God to light vpon the whole Nation but if grieuous sinnes be the sinnes of the multitude these heape vp wrath against the day of wrath and God will shortly visite their sinnes vpon them Rom. 2. Of this multiplicitie of sinnes Dauid complaines They are all gone out of the way Psal 14. they are altogether become abhominable there is none that doth good no not one Of this Hierom aduersus Vigil Rara virtus est nec â pluribus appetitur Of this Ouid. Nec facile inuenies inmultis millibê° vuum Virtutem pretii qui putet esse sui 3 The third is the vnshamefastnes or shamelesnes of sinning Sins may be horrible in nature many in nuÌ„ber God may winke at them a long time but when men sin with a whorish forehead blush-lesse cheeke God cannot haue longer patience Sine vere cundia nihil rectum esse potest Cic. l. 1. offic nihil honestum and Valerius l. 14. That shamefastnesse is the parent of euery honest counsaile and the guardian of solemne offices the Mistresse of innocency beloued of her neighbours accepted of strangers in euery place and time carrying a fauourable countenance and Bernard That spirituall shamfastnes is the glory of the conscience the keeper of fame the ornament of life the seat of vertues the ensigne of nature and all goodnesse Now cast backe your eye vpon those grieuous sinnes and behold if all of them of all men be not as familiarly and boldly committed as men vse to eate and drinke without blushing or shame 4 The fourth is the impunitie of sinnes Many manifest and shamelesse sinnes might receiue fauourable indulgence from God if they were duly punished but the sufferance of these grosse sinnes and in the greatest persons vntaxed vnpunished drawes on Gods heauie iudgements For if wee deferre the punishing of those sinnes that offend God we prouoke his indignation God being much delighted in the punishment of wickednesse which being vnpunished doth so much deface and obscure his glory How seldome great sinnes and in great persons are punished I need not light you a candle to see Dat veniam coruis vexat censura columbas and what shall we see if animaduersion be vsed against some offenders but a most vniust course transgressors of humane Lawes to be grieuously punished but violators of the diuine to be greatly honoured Crimen laesae Maiestatis humanae viz. traytors against the Kings Maiestie to be punished with the sword but Crimen laesae Maiestatis diuinae viz. Treason against God to be vncensured so much as with a word 5 The fift is the affection studie and promptnesse of sinning when all diligence and care is taken to commit horrible sinnes as if it much imported our good Sinnes committed without shame and punishment God passeth by often but if with all our hearts and affections our labour and diligence we striue to commit them if we set vp our rest to auoid no sinne that is for our profit or pleasure that increaseth the sharpnesse and hastens the shortnesse of our punishment What paines and diligence is generally vsed of al to become more proud more wanton more rich to be more the seruants of the flesh and the diuell then of God the Theater of our world will spare me paines to speake But I will say it and from the heart weepe it too as that godly man
religion whence Idolatrie and persecution of the Church ariseth Ex mutata religione aurei seculi mutata quoque aurei seculi foelicitas Lact. 5.5 From the change of the religion of the goldeÌ„ world is deriued the changed felicity of the golden world The Heathens acknowledge this therefore Aristotle Pol. 7. amongst the things that are required to the felicitie and integritie of Re-publiques giues the first place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care of religion and piety seeing that religioÌ„ feare reuerence worship of God is the only foundation of the whol Kingdom for it is true of euery publique societie Mercur. Trism that Mercurius Trismegistus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse and religion is the foundation of all publique things Vpon this depends the subiects faith and loyalty to their Prince obedience to Magistrates pietie to Parents charitie to euery one and iustice to all Polyb. 8. Not Polybius himselfe though an Atheist could denie this lib. 8. de mil. disc Rom. nor without cause did the feare of God euer seeme a most effectuall cause of restraining the vulgar within bounds for all men are moued with religion Cicero 5. in Verrem as Cicero 5. in Verrem Numa Pomp. feigned nightly conference with the Goddesse Aegeria Liu. 1.1 Liuie 1.1 Hence also Minos King of Crete was wont euery yeare to go down into a deepe denne and to tarrie there as if he receiued his Lawes from Iupiter Valer. 2.3 On the other side August de Ciuit. 3.3 the Poets Valer. Max 2.3 Prophets and all acknowledge that the Gods forsooke to be friend to their beloued Citie of Troy for the adulterie of Paris Hor. 36. Horat. 26. Dij multa neglecti dedere Hesperiae mala luctuosae the neglect of God brings many sorrowfull euils to Mankind Secondly desire of raigning Camer 2 44. That too much desire of raigning close hatred priuate commoditie and young Counsailes were the bane of Rome Troy Mogunce and Leiden which from free Common-wealthes became Tributaries Princes that gape for others goods often loose their owne Thirdly It is a pest of the Re-publique Arist Pol. 5.2 when vnworthy men are aduanced to honours Arist Pol. 5.2 this is the folly proceeding from Princes Fourthly Pleasures and Lustes are no meane causes of consumption of states and Kingdomes for the Citie that is much giuen to pleasure looseth her greatest Empire but that giuen to labour Valer. l. 4. retaines it Hence Pythagoras was wont to say That first Luxurie entred the Citie then saturitie after contumely Stob. Ser. 4. and lastly destruction The speciall causes of Kingdomes ruines are either the speciall sinnes of Ecclesiasticall persons of Politike Statesmen or of the Vulgars or Commons The first of these may bee ranged vnder the name of Ambition in Ecclesiasticall persons brigging for Politique gouernment This containes all those deadly bickerings raysed from such disputes and questions as may with like pietie bee ignoranced as knowne sometimes being for such thinges and so friuolous as doe so much good in Religion Alciatus as Canis in balneo a Dogge in a Bath Hence proceedeth this miserie so much complained on That no warre is sooner kindled then the Theologicall warre Bucholzer nor any slowlier quenched Hence also do we see a great cause why Epicurisme and Atheisme doe make such an invndation into our Kingdome For as the Ecclesiasticall Annals testifie Seculum contentiosum continuò insecutum est Epicuraeum A contentious Age begets an Atheisticall and godlesse Age. Therefore that the Diuine worship might with more successe bee propagated the people of the East Bodiâ—â— l. 4. de Râ—oâ—â— 7. and of Africa and also the Kings of Spaine did holily prohibit to dispute concerning Religion And in the Common-wealth of Israel albeit there were seuentie one Colledges of Priestes as the Thalmudistes affirme Opt. Mâ—â—â—at l. 3. Bud. yet it was lawfull for noue of them to dispute Which albeit I allow not in that strictnesse yet this insanabile disputandi scribendi cacoethes as Iuenal Satyr 7. calls it this incurable ill custome of disputing and writing of euery common subiect and triuial businesse and sometimes of the greatest mysteries which our reach fals short of in my conceit doth more hurt then good Adde to this a second cause a worme gnawing a-sunder the cords and bonds of Kingdomes namely the licentious vnbounded shamelesse and gracelesse practise of Symonie and vngodly packings and choppings of spirituall Offices places and preferments whereby the Clergie makes themselues verie slaues pack-horses and prophane Drudges and bring all Religion and honestie not onely into disputation but flatly into plaine Irreligion and Atheisme If the fire of the sacrifice which as Augustine had continued seuentie yeares vnder the water of the Babylonian Captiuitie was extinguished when Antiochus solde the Priesthood to Iason thereby shewing vs that the fierie power of the Holy Spirit left to worke in their Sacraments and Seruice God abhorring all their Sacrifices for Simonies sake what can wee expect but that all our Prayers and Sermons and Sacraments shal be turned into sinne seing so many Antiochisses and Iasons amongst vs that will buy and sell sacred things in despite of God For it is true that Ambrose saith Who thus acquire Ecclesiasticall Liuings his bodie may well receiue the dignitie but his soule hath lost all honestie Secondly in the second rancke wee will range the vices of the Magistrates for if Republikes bee rightly gouerned they are either more lasting or in some sort immortall De Repub. Lacedaem as Xenophon saith And then are Kingdomes well gouerned and neuer else when hee that gouernes Greg. Mor. Isid l. 9. de sum bono doth rather command vices then subiects For Kings are called Reges a rectè regendo Kings of well gouerning Hence is it that from the Prince the torrent of good and euil as from a perpetual fountaine Tho. Morus lib. 1. Vtop doth flow But Flauins Vopiscus inquiring in his Aureliano Flau. Vopis what thinges made Princes wicked answereth himselfe thus That first too much licentiousnesse Secondly abundance of things Thirdly wicked friendes Fourthly detestable attendants Fiftly couetous Gouernours Sixtly Detestable and foolish Auliques and Courtiers and Seuenthly the ignorance of Republiques Besides Princes neuer want soothing slauish Claw-backes the perpetuall pests of Kings whose assentation doth more often ruine their riches and Estates then the Enemie Thirdly in the third ranke we may range the militarie order and the occurrences proceeding from the other subiects ingratitude and contempt of Princes who are verie tolerable which contempt God will punish Iun. 1. qu. 1. as Iunius Lib. 1. Quaest 1. Also the contumacie and froward disobedience of the same subiects if either by secret practise or open hostilitie they seeke the life of the Prince I am not ignorant that Claudius Ptolomaeus in the beginning of his Quadripartite convinceth strongly that all changes and fatall punishments
all false and diuellish diuinations which the Scripture forbids ought to be farre from all good Christians namely 1. That of the obseruation of the flying of foules Deut. 18.10 2. That of dreames 3. That of forceceries or lots 4. That of Pythonists Leâ—it 19. and diabolicall inspiration 5. That of illusions 1. Sam. 21. and fained apparitions of the diuell Thus if we will wisely consider of the precedent discourse wee shall find many arguments rules and obseruations touching most probable coniectures of Kingdomes ruines and changes and such as the wisest Antiquaries and Sages of all times haue not lightly weighed and cast of the euents of such things in many pregnant and notable particulars answering the ground of the same rules obseruations which are as lights to guide our iudgements the better to conceiue what shall fall out in the changes of Kingdomes and ruines of States though not to diuine of things to come against Gods power and authoritie and also spurres to incite vs to abandon such things as haue euer brought with them the Countries ruines where they were committed that we seeing a fâ—rre off the rod of Gods anger shaken at vs and his sword readie to bee drawne â—ay meete him by a repentance neuer to be repented of And tâ—at we of this Nation for whose good this taske slender as it is was vndertaken may take the profit that was intended by it let vs apply it to our present times and deare countries wherein we liue and take such measure of our selues and times thereby as becommeth honest and vnpartiall Iudges and if we be such as we should be then must wee be such as I wish with all my soule we might bee and that is that we may be but such as may iustly contend with Pagans and Heathens for sinceritie integritie and pietie such as the seuen Ambassadours commended in their seuerall Commonwealthes vnto King Ptolomie Plutar. lib. de Exiliâ— euery one vanting of the vertue of their State by the comparison of three excellent things 1 The Ambassadour of Romes commendations were That their Temples were honoured their Gouernours obeyed their wicked punished What honour is now done to Temples with vs or to the soules of the Temples God and his Ministers is so little that if that little were not in some sinceritie it were nothing the obedience to the spirituall Gouernours so little that none but the little ones and crawling contemptible wormes doe them any albeit the holy Ghost hath giuen a charge to obey them that haue the ouersight of vs Heb. 13.17 and submit to them for they watch for our soules The punishment of little ones and little sinnes is not omitted but great men and grosse offenders who dare touch 2 The Ambassadors of Carthage vanted that their Nobilitie was valiant to fight their Commonaltie to take pains their Philosophers to teach I will leaue the application 3 The Sicilian Ambassador his praises were that their countrie executed Iustice loued Truth and commended Simplicitie 4 The Rhodian Ambassador said that their old men were honest their young men shamefast and their women peaceable 5 The Ambassador of Athens That they consented not that their rich should be partiall their people should be idle their gouernours should be ignorant 6 The Lacedaemonian Ambassador That with them there was no enuie for all were equall no couetousnesse for all was in common no idlenesse for all did labour 7 The Ambassador of Sicyonia iustly gloried in these That they admitted no Strangers inuenters of new toyes that they wanted Phisitions to kill the sicke and Aduocates to make their pleas immortall I will not aduenture to make the comparison nor to lay my square to this building but will leaue the particular application to each religious and iudicious conceit concluding it with the blessed Apostle 1. Cor. 10.15 I speake as to them that haue vnderstanding Iudge you what I say Neverthelesse my hearts desire is and my prayer euermore shall be that England might be such as may truly glorie if not in these morall respects yet in that which is farre better euen that as it hath receiued from God infinite and vnspeakable benefits and deliuerances benefit vpon benefit and deliuerance vpon deliuerance God hauing watched ouer it to doe it good Isa 5. not hauing more blessings to do for his Vine but that he hath done sauing the continuance of the same mercies so it might not onely neuer forget such admirable fauours but also in the sincere profession of the Gospell of eternall peace and holy conuersation such as becomes the glorious Gospel of peace it may out-strippe not onely all Nations of the world 1. Pet. 2.9 but all times future present and past as a chosen generation a royall Priesthood a holy Nation a peculiar people to shew forth the vertues of him that hath called it out of darknesse into this maruellous light That Conuersions and Ruines of Kingdome may be knowne before hand not by Apodicticall and demostratiue necessitie but by Topicall probability WHereof let this be the foundation That there is euer a reall relation of the cause and the effect insomuch that euermore sufficient causes being put there must follow the effect of necessitie Physitions deliuer precepts of Art by which diseases against nature may be cured or eased Why should not then a wise Gouernour of the Re-publique foresee the Sun-setting of a Kingdome why should he not procure the good of it Or if the furie of iniquitie be so great and the streame of impietie so strong that by no wisedome it can be withstood yet why should hee not obtaine so much as a skilful Physition doth who by the decretorie daies and from the cause of the disease doth fore-iudge of the death of a sicke patient in what sort it shall be And albeit that as touching the secrets of the diuine prouidence for the most part they are insearchable for who knowes the minde of the Lord which thing also Reason teacheth vs yet in the meane time by obscure tokens it sometimes sheweth his effects sometimes by prophetical answeres foreshewing the translations of Empires and sometimes by miraculous ostents So saith Iun. quast pol. 5. Before the destruction of Domitian a Crow cried in the Capitoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are well Suetonius So Vultures renting in peeces the young vnfeathered Eagles portended death to Tarquinius Superbus Alex. ab Alexandro 5.12 So Snakes shewed the captiuitie of Croesus Here. dot 1. So in the Citie of Aurenge when the foundations of certaine edifices were laid a propheticall stone was found wherein was written in foure French verses all the calamitie which arose after the destinie of Henrie King of France Tar. Bizarr de Bello Pann So a brasse â—â—ble was found in the riuer by a boy playing in which the miserie and calamitie of the Citie of Swetssons before it came to passe was described Maieri in Annal. fol. 275. But in these things
Securitie Epicurisme Contempt of Gods iudgements and the like Nor let vs by the example of the greater number suffer our selues to bee seduced and carried away with the streame of wicked workes to pollute our selues with such like wickednesse and scandals Luc. 21.34 Take heed saith our Sauiour least at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life and so that day come vpon you vnawares 4 Let vs with an ardent zeale embrace and exercise the contratie Vertues Temperance Frugalitie the Feare of God Vigilancie Sobrietie and constantly set forewards in the course of true pietie according to that precept Watch alwayes and that also Luc. 21.11 2 Pet. 3.12 What manner persons ought wee to bee in holy conuersation and godlinesse looking for and hasting vnto the comming of the Daie of the Lord 5 Let vs daily cal vpon God to kindle in our hearts this care of vertues and desire of eternall life in the course of pietie to gouerne and confirme vs with his Holy Spirit to mitigate the calamities of his Church which goe before the end of the World according to that Watch and pray Mat. 26.41 that you enter not into temptation Pray that you may be found worthie to escape the things that are to come Luc. 21.36 and stand before the Sonne of man 6 To conclude Let vs so liue that euerie moment we may expect the comming of the Sonne of God to iudgment and may with a true faith and good conscience appeare ioyfully before him as wee are commanded to liue soberly godly and righteously in this present World looking for the blessed hope and appearing of the mightiâ— God and also according to that of the Apostie giue diligence Tit. 21.12.13 2 Pet. 3.14 that you may be found without spot and blamelesse before him in peace Two Rules neuer to bee forgotten 1 THou must neuer forget that the Son of God died for thee Secondly That thou thy selfe though thou liuest long art shortly to die If thou shouldest liue in the vtmost parts of Ethiopia where men for long life are called Macrobians yet die thou must nor canst thou know where when or how Hence it was that Hormisda answered the Emperour Constantine demaunding him of the beautie of Rome stately buildings goodly statues and sumptuous Temples if he thought that in all the World were any such Citie Surely said Hormisda there is indeede none comparable to it yet hath it one thing common to all other Cities Men die heere as they die in other places The death then of the Sonne of God who died to acquite thee from eternall death and thy owne death being so certaine not to be farre off must bee as two spurres of loue to driue thy horse through the short race of this momentanie life vnto the goale of eternall happinesse Remember then First That the time wee haue to liue is lesse then a Geometricall point Secondly How wicked the enemie is who promiseth vs the Kingdome of this World that hee might take from vs the Kingdome of Heauen Thirdy How false pleasures are which embrace vs to the end to strangle vs. Fourthly How deceitfull Honors are which lift vs vp to cast vs downe Fiftly How deadly riches are which the more they feed vs the more they strangle vs. Sixtly How short how vncertaine how wauering how false how fantastique all that same thing is which all these thinges if wee had them all at out owne desires can performe vnto vs. Seuenthly How great precious and vnvaluable things are promised and prouided fro those who despising the present thinges seeke for that Countrie in the Heauens whose King is Deitie whose Law is Charitie whose manner is Eternitie With these and such like cogitations we must occupie our mindes which will stirre vs vp from slumbering and sleeping in our sinnes kindle our zeale cooling in Religion confirme our weaknesse staggering in opinions and giue vs wings of most godly loue lifting vs vp to the glorie of Heauen The twelue weapons for the Spirituall battell euer to be had in memorie when the desire of Sinning tempts man 1 OF Sinne the pleasures short and small 2 The Companions Loathsomenesse and Anxietie 3 The losse of a greater good euen God himselfe 4 That life is but a sleep and shadow a winde a vapour a bubble and as a tale that is told 5 That death is at hand and sudden and comes like a Theese in the night 6 The doubt and danger of impenitencie 7 Eternall reward and happinesse and eternall torments 8 The Dignitie Honour and nature of man 9 The peace of conscience which is that peace of God which passeth all vnderstanding namely a full assurance that God is through Christ at peace with him remitting all his sinnes 10 The benefits and graces of God bestowed on him both inwardly and outwardly 11 The Crosse Agonie Passion and bloudie sweat of Christ for his sinnes 12 The testimonie of Martyrs and examples of Holy men who ouercame Sâ—than â—nd all his suggestions to sinne by the bloud of the Lambe and the word of their testimonie for they loued not their liues vnto the death The twelue conditions of a true louer whereby to know in what degree of the loue of God we stand 1 THE first degree of loue is to loue one onely and to despise all other things for him 2 To thinke him vnhappie that is not with his beloued 3 To suffer all thinges yea death to bee with him 4 To adorne and decke himselfe with such things as may please him 5 To be with him in all sorts that we may if not in bodie yet at the least in minde 6 To loue all thinges that please him his counsailes his precepts his doctrine 7 To seeke his honour and praise and not to suffer any to doe him reproch and dishonour 8 To beleeue the best things of him euermore and in all thinges desiring all men so to beleeue 9 To be willing to suffer any discommoditie for his sake taking it in verie good part 10 To shed teares for him often either for griefe if he be absent or for ioy if he be present 11 To languish often and often to be inflamed with his loue 12 To obey him in all thinges neuer thinking of any reward or recompence Now this wee are induced to doe for three causes specially First when the seruice is such as of it selfe is to be desired Secondly when he whom we obey is of himselfe so verie good and amiable that we euen loue and reuerence him for his vertues Thirdly when before we beganne to serue him hee bestowed on vs great benefits And these three causes we finde abundantly in God for which wee should loue and obey him For First there is no trauaile not paines taken for his seruice that is not good both for bodie and soule for to loue and obey him is but to direct our selues to him that is the chiefest good Secondly He is
THE CARDE AND COMPASSE OF LIFE CONTAINING MANY PASSAGES FIT FOR These times And directing all men in a True Christian Godly and Ciuill course to arriue at the blessed and glorious harbour of Heauen 2. TIM 2.7 Consider what I say and the Lord giue thee vnderstanding in all things Cato Quicquid feceris honestum cum labore labor abit honestum manet quicquid feceris turpe cum voluptate voluptas abit turpitudo manet Heraclitus Intrate nam his dij sunt LONDON Printed by W. S. for Walter Burre and are to be sold at his Shop in Pauls Church-yard 1613. To the most Heroicall and worthie Prince CHARLES heire apparant to the Crowne of Great BRITAINE Most Religious Prince THE devout Bernard spake it and it is a profitable precept for al Posterities Si vis securus esse time securitatem intimating that man is neuer lesse safe then when he seemes furthest from danger feare of securitie being the gard of safetie great fortunes and high places the rocks of ruine Pythagoras was wont to say That no horse without a bridle could well bee gouerned nor any felicitie without great wisdome well swayed More difficult it is to beare prosperous then aduerse fortune because it chanceth but to few to bee both happie and wise For as one saith well Fortuna quem nimiùm fouet stultum fecit which the wisest King expresseth thus Prosperitie destroieth fooles Pro. 10.22 herein not much vnlike to Merchants who hauing had good successe at Sea adventure for more and loose all So that it is too true That as much light offends the eyes so much felicitie clouds the vnderstanding and abuseth the iudgement 〈◊〉 1. â—1 â— making the conceit of our safetie to be the cause of our sorrow Hence the golden rule of Salomon Pro. 28.14 Beatus est homo qui semper est pauidus Blessed is the man that feareth euer viz. who euer carefully avoides the deceits of the Deuil the World and the flesh who euer liues in the feare of God least hee attempt any thing against his will whoeuer perseâ—ers in true repentance and takes heed of offending God Now seeing the safetie of your sacred person being the most glorious Starre in our firmament the hope of future times and safetie of our safetie is the thing that most doe wish many labour for and is the dutie of all Subiects to ayme at it must be valued of vs at no lesse rate then our deerest liues and of you at no lesse then your hardest and godliest labours Else should wee bee all ingrate to the Diuine goodnesse whose blessed showers of mercies are well approued to vs in the faire-springing blossomes of your grace-promising and religious Youth Therfore knowing ingratitude to be odious with God and all good men Isay 5 insomuch that God by the Prophet hath sentenced a fearefuâ—l destruction vpon the ingrate Nation and at Athens an Action would lie against the ingrate as in other causes 2. IaÌ„ 18.3 wee must all striue to stop this iust plea of God and men against vs. For which cause my selfe to cast from me the iust aspersion of so foule a vice doe euer pay my vowes vnto our good God for your safetie and at this time to beginue a payment of my neuer-dying dutie haue adventured to present your Highnesse with a few chosen flowers much conducing to your present safetie in this life and eternall saluation in a better And seeing there is no greater pest to a King or Prince then the hatred of his Subiects and that as Seneca saith simul ista mundi Conditor posuit Deus God hath euer placed hatred gouernmeÌ„t in one ranke Odium Regnum this little booke being well obserued shall defraught and vnload the Ship of this Kingdome of Odium which is the pest and danger and shall leaue you Regnum which is the Diamond and Treasure Which diuorce betwixt Hatred and Kingdome if firmely made shall make an happie coniunction of King and people by no violence to be sundered I must coÌ„fesse that in Me there is plus ruboris quà m roboris seeing my presumption oner-ballanceth my performance but in the Work it self is plus roboris quà m ruboris being in part wellicke ouer as the Beare doth her welphs by the industrie of those prudent Counsailors who knew well how to fashion an excellent proportion and the rest by me not misse-shapen for my owne part I may well with Apelles lie hid vnder the couert of my picture to espie and heare the diuers iudgements which to know shall not bee vnsavourie vnto mee Pro. 27. For I account the woundes of a friend more happie to mee then the kisses of an Enemie socrates admonition to Deâ—onicus â—lin Iunior to Traian Emperour Vnto my selfe I am conscious of some paines and diligence in the translation of one peece out of Greeke and another out of Latine together with some meditations and matters of moment the Collections of some Aphorismes and Rules out of my owne various reading and the disposition of the whole Something I haue done if but as Ruth in the field of Booz I haue gathered the scattered eares Ruth 2. and albeit I could not bring great hand fuls from the haruest into the Barne yet some few eares and not to be despised haue I cast into the Garner knowing that worthie sentence of the wise Oratour and States-man Omnis nostra curain hoc versari debet semper Cicero 2. de Oratore si possumus vt boni aliquid efficiamus sin minus at certe nihil mali The chiefe care of euery good man ought to be euer to doe what good he can but if hee cannot to take heed that he doe no euil Sure I am that as the Noble Historian saith Nusquà m nee opera est sine emolumento Liuie lib. 5. nèc emolumentum fermè sine impensa opera est No labour is without his profitte not almost any profitte to a mans labour without charge and expense Besides if little profitte should hence bee conceiued to arise by some Lamb. Dan to the 17. Prouinceâ— Lael Zaech to Henrie the 4 K. of France Iacob Simancha to Philip King of Spaine more conceitedly iudicious then truly wise yet it doth much protect my designe and adde winges to my drooping hopes in that some thinges of like nature haue beene tendered by diuers very learned to the greatest States and Personages of our Westerne World Wherin the ancient custome of some Nations confirmed mee which was That none might come to the King or Prince without giftes the Law ordayning that none should passe by them either in their progresse or any part of their Kingdome not giuing them something as the example of the great Artaxerxes Mnemâ—n King of Persia sheweth whom Syneed the poore Husbandman meeting in the field presented with an handfull of water out of the next Riuer and was rewarded by the King with a Persian garment Aelianus a
prayers or manners of the people so prone is the vntoward nature of man to Idolatrie specially the mindes of Princes 2. Chroâ— 24.26 5. which are wont to be fearefull seruile and assentatorious when they feare their Subiects or haue beene vexed of them 13 There is nothing more dangerous then the wicked family of the Prince Therefore it should consist of pious and good men and for that cause Himselfe should often examine the conditions of his family that the wicked if any haue crept in Psal 104. or are so become may be abandoned and the good retained and cherished 14 In the Princes family no Idolatrie or any footsteps thereof ought to be suffered Gen. 31.22 15 It is most conuenient that those that bee Princes be wel instructed in true Religion for the Re-publique so long standes in the true Worship and feare of God Iosh 24.31 as they themselues loue and serue God 16 How many euils by the iust iudgment of God fall on Princes for whoredome namely to bee enfeebled in their bodies their Counsailes to bee discouered in conclusion themselues to perish One example of Sampson may serue all Princes Judg. 16. 17 Venereous lustes do horribly corrupt Princes for at length they bring them to all iniquities 1. Cor. 5. Pro. 1.6.24 7.7.31 that their Harlots commands effeminates them and makes them mad Therefore chiefly to flee from this vice 18 Families that haue beene chosen of GOD to gouerne for their impietie sins haue often bin remoued from the regiment or else vtterly extinguished 1. Sam. 2.3 19 Princes must not onely with diligence search and know the publique affaires but also priuate and such as are done with him at home and euery where to punish purge and take away sinne Psal 102. and wicked liuers 20 It turnes euer to the great benefit of the Prince to haue the attendance and counsailes of righteous and good men Pro. 10.30.31 and to preferre them before all others 21 It is Tyrannicall to say That all is iust that is profitable for the Prince It is Tyrannicall to say Plato That the Prince is freed from the Law The Prince is to gouerne and defend the Common-wealth according to the prescript of the Lawes therefore is infinite power not to be ascribed to him The ignorance of the Magistrates dutie and of the true God is the fountaine of innumerable both priuate and publique calamities 25 It is a most odious thing that the Prince should lie with that mouth wherâ— with he invocates God 26 The Prince must loue them hee commaunds and labour to bee beloued of them For the loue of the people is the foundation of a lasting gouernment 27 The Prince must shunne all superfluous priuate expences 28 What measure the Prince shall vse to others the same shal God re-measure to him 29 A little aberration in the Prince is a great hurt to the whole Common-wealth 30 The Prince himselfe must obay the Lawes that by his example hee may teach his Subiects to doe the same Wicked and peruerse men are neither to be suffered nor promoted by the Prince least hee participate with their sinnes For that Prince that punisheth not sinne when he may doth before God partake with the sinner 32 If thou wouldest haue GOD to blesse thy affaires choose such men to be Magistrates Rulers and Officers as are Religious Godly Prudent Faithful and of great integritie For so shall God doe with thee and thy affaires as hee did with Potiphar by the godly industrie of Ioseph Gen. 39. for whose sake all that Potiphar had was blessed 33 VVhen Princes and Magistrates will not suffer themselues to be admonished taught and reprehended Eccl. 4.13 it is a certaine prognostique and signe of the sudden change of thinges 34 It is a rule for a Prince Doe thou that which appertaines to God and be sure that God will doe that which appertaines to thee Gregorius 35 As Religion is the mother of vertues so the departure from Religion is the leader to all vices Hiero. 36 As in bodies so in the Re-publique the most grieuous disease is that which comes from the head Plin. 37 No reason suffers that he should be accounted amongst Princes who doth rather destroy then gouerne the Empire Greg. 38 If thou wilt wel gouerne the Commonwealth Zonaras thou must be guarded with gold and munition Vse thy sword against thy enemies but reward thy faithfull friends with gold 39 The most expedite way to increase thy treasures Cicero is to abate thy expence 40 Plato reproued in some the too too much studie of riding for that it could not be that he who gaue himselfe so diligently to things of no value could haue leysure to handle great and serious businesse Aclian and so must negligently carrie things which indeed are worthie of admiration 41 Let the innocent Prince liue of his owne and accommodate himselfe to liue of his rents Tho. Morus Let him restraine euill and by a right institution of his owne rather preuent then suffer to increase those things which afterwards he may punish 42 A Prince must not learne all Arts but such chiefely as doe set forth the manner of gouerning the Kingdome All letters are not fit for a Prince but such as deliuer the Politiques and Ethicks and as doe demonstrate examples of things well or ill done Such is Historie Tho. Morus 43 He that gouernes the Common-wealth well must auoid all superfluities Amm. Marcell as most steepe and dangerous rocks 44 Antoninus Pius was wont to say That there is nothing more fordide and cruell then to suffer such men to gnaw deuoure the commonwealth who by their labour conferre nothing to it Capitolin and that the traine euen of a most sparing Prince was grieuous to the Prouincials 45 Alexander Seuerus was wont to say That that Emperour was an ill Pupill who of the bowels of the Commonwealth fed men not necessary nor profitable for the Re-publique Lamprid. 46 That Kingdome cannot long stand whose charges are greater then the reuenewes 47 Let Princes take heed how they dissipate or alienate the publike treasure for that is the destruction of Kingdomes and Commonwealthes Therefore all immoderate profusions exhausting the Princes treasure must be forborne Three things are required to the facilitie of well gouerning Tho. Aquiâ—as First wisedome that he erre not in gouerning Secondly Nobilitie of stocke that he be not contemned in commanding Thirdly Power of vertue in executing iustice 49 The Prince must not be auaritious for there is in that heart no footsteps of righteousnesse Leo Magn. where Auarice hath taken vp his dwelling 50 Three affections thrust men headlong into all facinorous courses Anger Auarice Lactant. and Lust therefore are called Furies agitating mens minds Anger desires reuenge Auarice riches Lust pleasures These three are ill counsailers euery where but in a Prince
this of that great Egyptian Sage Trismegistus Of the same iudgement as concerning religion and diuine things that they are the onely grounds and causes of prosperitie and felicitie were the Assyrians Chaldaeans Babyionians Else why should the King of Niniue that most ancient potent King Ion. 3.7.8.9 so diuinely order his repentance humiliation to God vpon that only short Sermon of Ionas Yet forty dayes and Niniue shal bee destoyed that man and beast were commanded a solemn fast putting on sackcloth crying to the Lord and that euery man should returne from the wickednes that was in his heart for who can tell if God will turne from his fierce wrath that we perish not Had not this beene in vaine but that they iudged that Religion and Pietie was the cause of felicitie In like sort when Samaria was taken by Salmanassar 2. Reg. 17. and the Iewes caried away into Media and Assyria the land being giuen to be inhabited vnto a people ignorant of the true worship of God who were deuoured of Lyons because they feared not the Lord did not they attribute this to the ignorance of seruing the true God by which onely thing they conceiued they might be deliuered from that iudgement But if they had not beleeued that temporall euils befall the wicked from God and temporall good things are giuen to the godly they would neither haue done thus nor would the euent haue answered their actions The same things are recorded of the Chaldaeans and Babylonians concerning their opinion of religion in that kind For thus an anciēt Historian writes The Caldaeans being the most ancient of the Babylonians Diod. Sicul. did obtaine that place in the Commonwealth which the Priests did in Egypt for they were deputed to the worship of their Gods philosophyzed all their life time and were accounted most skilfull in Astrologie Many by a certaine diuination fore-told things to come and as well by auguries and sacred things as by ceraine other signes were wont to interprete both euil auguries diuinations and coniectures to be disturned from men and good ones to befall other men which thing we see more plainly deliuered by the diuine Oracle For when Nabuzaradon the chiefe Steward to Nabuchadnezzar Ier. 40.2 had set the Prophet Ieremie at libertie he spake thus vnto him The Lord thy God hath pronounced this plague vpon this place now the Lord hath brought it and done according as hee hath said because ye haue sinned againse the Lord and haue not obeyed his voyce therfore this thing is come vpon you So we see he iudged that temporall punishments were inflicted vpon men Nations for their sins Besides the Kings of the Assyrians Chaldaeans and Persians were also Priestes nor could they obtaine the Kingdome except they had beene of the companie of their Magi who were Priests and instructed in their learning for Nemo regnare potest nisi inter Magos sit iudicatus Philo. No man could raigne there vnlesse he were iudged to be amongst their Magi or Priest Whereby they gaue to vnderstand that in Religion and Pietie consisted the felicitie of Kings and Kingdomes And Clemens Alexandrinus reports Cl. Alex. l. 7 that it was the custome amongst all the learned Nations that hee who should be King must also be a Priest so much they iudged religion to import the felicitie of Kingdomes Hence it is that Xenophon writes Xenop 8. Paed. that the Persians accounted them most happy that were most godly but the societie of the impious to be most vnhappy If we descend to the Grecians we shall find them all of one iudgement in this point namely that all felicitie depends vpon pietie Plato whom they call the God of Philosophers in many places shewes That by Prudence Goodnesse men are brought to beatitude and happinesse without which prudence and piety no good thing can befall men but all good blessings are turned vnto euill And therefore in the end of that most sweete and ingenuous Dialogue which he frameth betwixt Socrates and Alcibiades he concludeth Nemo foelixesse potest nisi sapiens bonusque sit No man can be happie that is not wise and good Plato in Gorg. To which purpose in another place he saith That no man who is vicious can be happie and that the world was contained and preserued of God for good men and therefore of the Grecians was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faire because it abhorres all sinne committed by any nor could it admit of any sinne within it seeing it is faire and beautifull but sinne is a thing incomposed deformed and brings ruine and reproach with it And the wise saith he do deliuer that Heauen and Earth the Gods and Men are knit together in a certaine societie and friendship and with a modest or nature temperance and iustice To spend no more time amongst the Grecians whose sayings are to this end infinite let vs conclude with the Romans the wisest happiest most flourishing Empire of all others Cicero the Prince of Orators determineth it thus Cic. Orat. de Arusp How desirous are we to be in a nored of our selues Fathers conscript yet neyther haue we ouercome the Spaniards with numbers nor the french with strength nor the Carthaginians with craft nor the Greeks with Arts nor to conclude with the domestique or nariue sense of this ayre and earth the Italians and Latines but with piety and religion and by this onely wisedome that wee haue acknowledged that all things are ruled and gouerned by the power of the immortall Gods by this onely haue we vanquished all Nations and Countries So then I will close this discourse with the authoritie of a graue writer Dion Halicar l. 2. de Rom. concerning Romulus his institution of the Romane Re-publique When Romulus saith he had obserued that there were certaine causes of the felicity of Weale-publiques vpon which it was vulgarly agreed but yet granted but to a few to attaine vnto them First the fauour of the diuine powers which being present all things doe prosperously succeed Secondly temperance hand in hand with iustice by which two it commeth to passe that men hurt themselues lesse mutually consent together the better and doe not measure felicitie by their filthy pleasure but by honestly and goodnesse and lastly military valour by whose helpe other vertues subsist he did not suppose that any of these good things came of their owne accord but vnderstood that a Citie was made godly temperate iust and strong in battell by right lawes and emulation of honest studies Therfore he gaue great diligence chiefely to these things enterprising and commencing all his actions before all things from the worship of the Gods not suffering his Citizens to thinke or speake any thing but well and excellently of that diuine and blessed nature The same Author saith that all men to whom the pietie of the Romans was vnknown may cease to admire of their happy successe in watres
seeing they neuer tooke armes but vpon most iust causes which thing did chiefly procure to them the fauour of the Gods So that it is most euident that all Nations with ful consent haue deereed this truth that all felicitie and happinesse temporall eternall hath his dependaÌ„ce root from Vertue Religion and Pietie Therefore the Ciuilians teach that the first precept of the Law of Nations Pompon was Religion towards God the second obedieÌ„ce to parents country the third defence of our self ours the fourth not to insidiate or lie in wait and beguile another From whence wee collect that all deceits iniuries and death it selfe is to be suffered for religions sake our Parents Countrie but together with life Countrie and Parents all thinges are to be esteemed of no worth in respect of our Religion and Dutie to GOD and that is the first precept of the Lawe of Nations Besides the same Ciuilians testifie Vlpian That publike Law consists in Sacred thinges Sacred persons and Magistrates so that Ius status the Law of state or standing as the Politicians cal it hath his life from Sacred thinges and persons And therefore the Common-wealth ruines and cannot stand for hence is it called Status without Sacred thinges and persons And this is it that Cicero speakes Pietie is the foundation of all vertues which pietie towardes God being taken away faith and societie of Mankinde and that one most excellent Vertue Iustice must needes also faile Hence the same Author perswades Cicero de leg 2. Let this from the beginning of all men bee beleeued that the Gods are the Lords and Moderatours of all thinges and that the thinges which they doe are by their power and prouidence done and that they highly deserue of Mankinde and that they behold what kinde of man euery one is what he doth with what minde and what pietie hee reuerenceth Religion and that they take an account of the godly and impious So saith another historian writing of Zaleucus a law-giuer It behoues them that wil inhabit a Citie Diod. Sic. 1. 11. Biblioâ—h to beleeue that there are Gods and that they are chiefly to bee worshipped as the first and most excellent benefactours of mortall men from whom onely are giuen to Mankind Posteritie Riches Vertues and all good thinges And also it behoues them to performe and offer vp to them a minde expiated and pure from all improbitie and blemâ—sh for the Gods will not with a cheerefull eye behold the polluted Sacraments and gifts of the flagitious and sinfull person but the iust and innocent institutes and the holy manners of mortall men are by the whole Diuinities embraced Hence I conceiue it is impregnably concluded by consent of all Nations and wise men and from the Oracle of God himselfe that Kingdomes and Common-wealths and all felicitie euen of temporall prosperitie depends vpon Religion and Pietie as the infallible ground of all Gods blessings 12 Of thinges that ruine Republiques THE thinges that ruine Kingdomes are of two sorts First Diume for this World is transitorie mortall and the place of mortall thinges so that no part of it but is subiect to mutation Yet of these changes and mutabilities there are certaine apparent causes as wee see in plants beasts and men who are the chiefest part of this World So is it in Kingdomes for we see the most potent Kingdomes that euer were as that of the Chaldeans Persians Grecians and Romans ouerthrowne but the chiefest of these causes is God himselfe who hath decreed to euery Kingdome his beginning progresse increase maturitie and death Of which iust will of God the cause to vs is vnknowne but yet it is neuer vniust Dan. 4. for God giues and takes Kingdomes as he list Secondly the worship of God contemned and neglected and so by little and little sliding into Idolatrie a most sure token of the ruine of Kingdomes For that sentence is immoueable The Kingdome and People that will not serue thee shall perish To which that of the 73. Psalme 27. agreeth well It is good for mee to holde fast by God to put my trust c. but besides the violation of the Diuine Law which prescribes our dutie to our neighbour is the cause of Kingdomes ruines Pro. 28.2 For that part of the law containes iustice which if neglected and in stead thereof force violence oppression briberie iniurie and slaughter doe raigne those Kingdomes leaue to be Kingdomes are of God ouerthrowne For as Augustine saith Quid aliud sunt magna Regna absque iustitia nisi magna latrocinia Kingdomes without iustice are but great roberies which God suffers not long vnrevenged Psal 94.15.20 Secondly humane Causes of the periods of Kingdomes are of two sorts First arise from home as First Coniuration Secondly Sedition Thirdly Faction Fourthly Ciuill Warre Fiftly Distraction and Discord of mindes Sixtly Perpetuall Suspition of Subiects against other Subiects that being more vnworthie growe more wealthie and honourable These are the domestique causes of Countries ruines Secondly from without as First the sudden rushing in of our Eenemies Secondly rebellion of Subiects that haue beene vanquished in warre Thirdly the â—â—efection of Colleagues and Confedeâ—â—ces Fourthly continual external wars â—â—â—tly a too warlike people that is such â—â—â—iue by warres and are wholy bent to â—â—â—â—res as the Spartans that ouerthrew â—â—â—â—selues â—here are three causes of the miserie â—â—d destruction of Kingdomes first too â—â—ch leuitie and facilitie of sinning Secondly too much pertinacie Thucydides and lust of enioying idlenesse and pleasures Thirdly too much licence and authoritie of vaine Oratours and prating yong fellowes and Counsailers that emunge and fleece the Common wealth of her treasure making the publike ruine their proper Rise Experience the Mistresse of thinges Tho. Caiet hath taught vs that there is the ruine of the Republique where Offices are vendible It is wisely obserued by Aristotle and from him by Diodorus Siculus and Phil. Comen That the whole Family of those Tyrants who in their gouernment vsed cruell Counsailours seldome or neuer remained in that Kingdome one hundred and twenty yeares but were either vtterly abolished of God or of their Subiects basely dethroned And that wee may not seeke farre fâ—â— matter to set the fairest Kingdomes iâ—â— ruinous and irreparable combustion 〈◊〉 your eyes vpon S. Pauls Prophesie 2. Tim. 3. 〈◊〉 you shall easily espie in eight Vâ—â—â—â— foure degrees of ruine like so many â—â—â—ners digging at the roots of Kingdoâ—â—â— to ouerturne them The first is a full coâ—fluence and deluge of vices The secoâ—â—â—â— is simulate fained and counterfeit piâ—tie The third is Schisme and The fourth is Heresie and grosse impietie And behold how they march in order and succeed one another From all kind of sinne men grow to counterfeit and face-holinesse from this shew of sanctitie they fall to Schisme and Dâ—uision and from that to flat Heresie or ir-religion These are the Antecedents of the
did Anselmus seeing a woman curious about her person to please her Louers himselfe not so diligent to please his God O miserable men whom so infinite loue blessings and riches cannot prouoke to such care and diligence of pleasing God as the vilest things doe incite our industrie to please the diuell 6 The sixt is the pleasure and glorie in sinning which is a degree higher then all the rest To take pleasure and boast of our iniquities this is to sinne against God with a high hand Of this Dauid Psal 10. the vngodly boasteth himselfe in his owne hearts desire Psal 52. cries out of such wicked men Why boastest thou thy selfe thou canst do euill But sinne was neuer so boasted as now Women and men in their words walkes weeds proclaime the glorie of their sinnes are proud of nothing but their sinnes 7 The seuenth is the perseuerance of sinning this the highest step of damnation and ruine For hereby the most grosse and odious sinnes become insensible and grow so little and light we neyther see them nor feele them How true is that of Gregory Crimina diuturniora sunt grauiora Time doth not diminish sinne but increase it if we cease not to sinne God will neuer cease to punish What is this but the sinne of the Iewes to be stiffe-necked and of vncircumcised hearts and eares Act. 7. euer resisting the holy Ghost and therefore were reiected and cast off from being the people of God Therefore I conclude where these seuen signes are there cannnot eyther a change or at least most grieuous plagues bee wanting And that I may not seeme to speake without booke hauing no sacred warrant for it this I put as a diuine vndeniable positiue truth that God neuer brought any generall or particular extermination or ruine vpon any Kingdome c. but these signes were the harbingers and fore-runners Gen. 6.5 First see Gen. 6.5 c. all 7. 1. Great wickednesse 2. Much wickednesse for all flesh had committed 3. Manifest and without shame for in the Earth 4. Vnpunished for one as bad as another the earth was filled with truelty 5. With affection and studie for gie imaginations of their hearts were emll c. 6. With pleasure and glory ithout feare for all their imaginations tâ—â— 7. Perseuerance for continually 2. the Gen. 19. where you shall see all these â—gnes going before their iudgement Gen. 19. 〈◊〉 A great crie for great horrible sins 〈◊〉 A multitude of sinnes Ezek. 16. for 4. as Ezek. 16. and all the men of the Citie from the young to the old 3. Shamelesnesse for they publiquely demanded the men that they might know them 4. Impunitie for the sinnes cried which they neuer doe if seuerely punished for then they loose their tongue seeing Quae non placent non nocent Aug. Sinnes that please not hurt not Besides they said shall he rule ouer vs 5. Their affection and studie of sinning They rose vp out of their heds on the night to coÌ„mit wickednesse cried to Lot to bring out the men c. and pressed sore vpon Lot himselfe 6 Pleasure and boasting of their sinnes Is not he a stranger and shall he rule ouer vs 7. Continuance in sinne for they left not their abhominable wickednesse till God rained fire and brimstone on them so that these seuen are worse then Ber. 4. for he saith that the dissembling of our weaknesse the excusing of our wickednes ignorance of oâ—â— wretchednesse perseuering in our siâ—â— fulnesse are foure steps that lead vs to dâ—struction If a man trauaile through aâ— the Scriptures and all prophane storieâ— he shall euer finde these seuen signes euâ—dently going before the desolations anâ— ruines of Kingdomes and States If theâ— iniquitie be increased Mat. 24. 1. Cor. 10. the loue of many waxe cold if the ends of the world be come vpon vs if all these signes present themselues to our view and can no more be hid then a scarre in the face let vs know assuredly that the warning is gone out and except we meete the Lord with true and speedie repentance we cannot be secure for it may more truly be verified of our age then of any before which that most famous English traueller Sir Iohn Mandeuile liuing in Edward the 3. time hauing trauelled Scythia the greater and lesse Armenia Aegypt both Libias Arabia Syria Media Mesopotamia Persia Chaldaea Greece IlliricuÌ„ Tartary many other Kingdomes and returning into England left to perpetuitie Virtus Ecclesia clerus daemon symonia cessat calcatur premitur regnat dominatur Vertue ceaseth the Church is despised the Cleargie troden on the Diuell reignes Simonie dominiers Iunius l. 1. quaest polit 5. That these thinges belong to the durable safetie of Kingdomes 1. The studie and care of Pietie and Religion 2. The wisedome of the Magistrates 3. Obseruation of the Lawes 4. Iustice 5. Concord 6. Punishment of offences 7. The flight of innouation 8. Integritie and vigilancie of Princes 9. Flight of factions amongst the potent and Nobles 10. Conseruation of families 11. Taxes instituted vpon good reason 12. Constitution of Censors 13. Conseruation of the treasure 14. A vigilant circumspection that the Magistrates make not a gaine of the Commonwealth Therefore the contrarie of these procureth the euersions and ruines of Kingdomes Arist in Topic. seeing of contrarie causes must needs proceed contrarie effects All causes of Kingdomes ruines may be referred to these three Originalles 1. Prouidence of God 2. Influence of Heauen 3. Confluence of vices First Prouidence of God who hath put a period to all sublunarie things So Plato Nihil stabile perpetuum sed omnia orta certis temporum interuallis periodis interire nothing is stable and perpetuall but all things that haue a beginning by certaine spaces and periods of time die which also chanceth to Re-publicks Secondly influence of the heauens temperature and distemperature of ayre Thirdly confluence of vices Scipio to Masinissa Non tantum ab hostibus armatis periculumest quantum a circumfusis volupt atibus not so much danger from our armed enemies as from our common volupt uousnesse is to bee feared This floud is diuided into two streames generall and speciall Most of them Aristotle Polit. 5.2 repeats Vnto this ranke referre First Iniustice for the helpes of armed men doe not so much conferre to the safetie of the Kingdome as Lawes Iudgements and constant care of inuiolated iustice On the other side it is an easie coniecture That that Re-publique cannot long stand in which peruerse and wicked iudgements are Sleidan Sleidan in Orat. ad Princip Ordin Imper. Nihil est procliuius quam vt talis Respublica nutet languescat intereat collabaturtota quando hoc illi proprium vt in ea suum quisque priuatum spectet emolumentum that Commonwealth must needes totter languish die and come to nought where euery man respectes his owne priuate Secondly contempt and neglect of
Truth preserue the King Pro. 20.28 and by Clemencie is his Throne established But if a vicious and wicked King who hath not that care of iustice and pietie which becommeth him doe Raigne drawing his subiects by his wicked example to exorbitances and sensualitie of life to carelessenesse of Religion and contempt of pietie casting themselues by the imitation of him into the infectious gulphe of Impietie and Impuritie of life what then can be expected but that Quicquid delirant Regès plectentur Achiui King and Subiects shall both smart for it What other thing can bee hoped for authoritie fayling vertues dying raigning and raging but the hastening of Gods seuere iudgements who vsually plagueth King and people for their sinnes with no lesse censures then extermination and ruine of the whole Weale-publique For we must not think that God is so bound to any limitations of time as that he cannot cancell change and order the times as best serueth for the setting forth of his glorie But such and so insearchable are the riches of his wisdome that he seeth cause sufficient of subuersion of Kingdomes and States where we blind beetles conceiue a perpetuitie And contrarily where wee deeme by certaine coniectures that Kingdomes are not long lasting there he determineth a longer continuation of them for reasons best knowne to his heauenly wisedome And this is it which the wise King witnesseth Pro. 28.2 That for the transgression of the Land there are many Princes thereof but by a man of vnderstanding and knowledge a Realme also endureth long But what transgressions these are and at what time it pleaseth him by ruinating of Kingdomes to take vengeance of these sinnes wee must not precisely and rashly determine because the Cup of indignation is in the 〈◊〉 of the Lord and hee powreth is out at his appointed tiâ—e Nor it is for vs to knowe the times and seasons Act. 1.7 which the Father hath put in his owne power But forasmuch as all the Learned hâ—â—e obserâ—ed that there are three special sinnes in holy Scripture noted causing the ruines of Kingdomes one is Impietie subuerting the Church another is Iniustice subuerting the Politie and State and the third Lecherie subuerting the Family and the house The infection of euerie of which teacheth to another euen as the Pest which infecting one he infected doth also infect another the poyson dispersing it selfe whilest there is any subiect to worke vpon Wee may hence conclude That where these sinnes which by the Diuine Oracle are fore-runners of Kingdomes changes and desolations are most regnant predominant and rise there will the ruine and destruction not slowly follow This I haue noted before as also that Aristotle ascribing the falls and ruines of Kingdomes to the sinnes of Kingdomes collects them all summarily into this one of Inequalitie as if the vnproportioned distinction and difference 〈◊〉 degrees of honour and dignities and the adâ—â—â—cing of vnworthie persons to titles and places of Honour others much more deseruing neglected and cast off were a sinne of all others most dangerous for the rooting out of people and râ—â—â—â—ting of Kingdomes But how true 〈◊〉 vâ—rtue this is I will not dispute This is it that I dare constantly â—vow that the causes and occâ—rences going before any notable change or ruine of a Kingdome are chiefly and alone confined and contained in the exorbitant manners vngodly corruptions and sinfull liues of Kings and people Therefore that I may free my Conceit from this imputation of placing a fatall necessitie of Kingdomes ruines in any fabulous or vngrounded far-fetcht Almanacke of the Philosophers dreames or coniectures of some latter Writers I will plainely shew That I doe not First found any opinion herein vpon the diuination Responses and Oracles of Deuils wherewith many Wise men haue beene deluded Secondly nor doe I binde them to any celestiall influences as many Philosophers haue done nor Thirdly to Harmonie as was Plato's opinion nor Fourthly to Augures Southsayers Astrologers Witches Chaldaeans nor that foolish and deuilish conceit of Iamblieus who calculating to know the name of the Emperour that should succeed Valens caused the Greeke Alphabet to be written in the ground putting vpon euerie one of the letters a barley-corne and in the middest a Cocke so that the letters where the Cocke scraped the barley should signifie his name hee desired Fiftly nor to dreames either naturall deuilish or diuinatorie by the vertue and influence of starres who moued with vnderstanding of thinges to come affect the Braine with impressions and representations of future euents Sixtly nor to the curious obseruation of yeares and moneths as Boain doth who affirmes that if wee obserue wee shall finde the most notable changes of States and deathes of great Princes for the most part to haue fallen in the moneth of September Seuenthly nor yet absolutely and infallibly to the numbers of fiue hundred seuen hundred and two hundred and fiftie of which I haue spoken Eightly nor yet to Comets and blazing starres albeit strange and vn-accustomed euents doe often follow them In none of these I place any absolute necessitie of deuining of Kingdomes changes yet doe I not denie but these and such like predictions haue their vses oftentimes and particular applications to the alterations of Kingdomes adding this That not one of those predictions and rules by which Antiquitie hath presumed to iudge of the fals of Kingdomes is so necessarie as exactly to conclude the point of ruine howbeit God many times suffers Nature to haue her due course and many strange euents to succeed according to such predictions rules and obseruations as are declared From whence wee must learne to take heed of presumption vpon such vncertaine grounds to iudge of certaine ruines of States but rather with patience to expect such end as God in his most wise counsell hath resolued auoyding all such curious searchings as our dull apprehensions cannot reach Yet is not our infirmitie so farre to dispriuiledge vs as that because we cannot diue into the secrets of such hidden predictions and causes we should vtterly abandon all care of Gods terrible comminations holy fore-warnings wherby he seekes to acquaint vs with future euents and calamities to the end to disturne vs from sinne that we may auoide the direfull vengeance of his wrath and thinke them to be of that vn-resistable necessitie that God cannot out of the greatest will worke the greatest good but rather to cast our eyes vpon his soueraignâ— bountie which is infinite and vnâ—â—luable in price to all such as in due time seeke vnto him by true repentance From whence alone is the most true leuell and avâ—â—e of Kingdomes preseruations and felicities as from the contrarie their ruines and infelicities to be setled iudged and determined knowing as a learned Diuine hath concluded that no future euents can of themselues be knowne of any vnderstanding Zâ—â—â—h â—e opâ—r 6.2 saving the Diuine to whom all things are present and therefore I conclude that
our defect of credulitie and beliefe The eies of our soules as Bernard saith are intellectus affectus Our vnderstanding and affection But those two eyes are pulled out by Satan the God of the world who hauing blinded the minds of Infidels 2. Cor. 4.4 that the light of the glorious Gospell of Iesus Christ which is the Image of God should not shine vnto thÌ„e takes frÌ„o them all faith that they should haue in the promises iudgements of God The time will come saith the Apostle and the time is say I when they wil not suffer wholesome doctrine 2. Tim. 1.3.4 and shall turne their eares from the truth they will not beleeue the truth and if they wil not heare and beleeue too Moses and the Prophets Luc. 16.31 neyther will they bee perswaded albeit one rose from the dead again And indeed the sinne of Infidelitie is the root of all our cecitie blindnesse and miserie For if wee beleeued Moses and the Prophets Iesus Christ and his Apostles we could not but see a farre off as the Apostle saith 2. Pet. 1.9.5 both Gods mercies to such as ioyne all vertues to faith also his iudgements against the wicked sinner that walkes on in the stubbornnesse of his owne heart How much this Infidelitie offendeth God wee may see in the example of Moses and Aaron Num. 20.12 Gods deare children who because they did not beleeue him to sanctifie him before the children of Israel in the desart he barred them from bringing the Israelites into the Land of Promise Euen as our Sauiour depriued his owne countrie of his great works Mat. 13.58 for their vnbeliefes sake How much the more then will he be offended with vs who stand not so highly in his fauour as these men did If one tell you of fables and narrations of many incredible things you beleeue them why will ye not then beleeue the truth 2. Tim. 4.4 3 The third cause of our blindnesse is the expectation of Gods long animity and patience Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill This the Apostle cals a Despising of the riches of Gods bountifulnesse patience and long suffering and a heaping vnto our selues wrath against the day of wrath and declaration of the iust iudgement of God Therefore Wise Siracides disswades this Sir 5.6 Say not the mercie of God is great hee will forgiue my manifold sinnes for mercie and wrath come from him and his indignation commeth vpon sinners Nor yet say I haue sinned Sir 5.4 and what euill hath come to me For God is a patient Rewarder and hee will not leaue thee vnpunished And as this presumption of Gods mercie blinds many so hope of long life doth the same As wee may beholde in the Rich man whose soule was taken from him Luc. 12.20 whilest he was building his barnes for his fruits Let vs remember what Bernard saith Maledictus qui peccat in spe Cursed is he that sinnes in hope 4 Fourthly Besides the outward appearance of goodnesse and the externall worship of God makes many so hood-winked that they cannot see the danger of their Estate Most doe thinke that God is pleased with the outward worke of his seruice praying reading hearing of Sermons wherein they carrie themselues as the Spirit speaketh of the Church at Sardi Apoc. 3.1 Thou hast a name that thou liuest but thou art dead they seeme to haue some Religion and deuotion but it is but hypocrisie for there are no fruits worthie amendement of life Of these you may say as the Prophet doth Beautie hath deceiued thee Dan. 13.56 so apparance of Religion hath deceiued and blinded them Of this Bernard speaketh thus Serpit super omne corpus putridalabes Hypocrisis moribus vtique damnabilis the rotten and stinking blemish of Hypocrisie hath dispersed it selfe ouer the whole bodie of mankinde in manners verily damnable Therefore let not any thinke that the outward workes of the Law alone are all that God requires of vs. For the end of the Commandement is Loue out of a pure heart 1. Tim. 1.5 a good Conscience and Faith vnfeigned 5 The last but not the least cause of our blindnesse is abundance of temporall blessings For euen as in the Moones Eclypse which is the interposition of the Earth betwixt the bodie of the Sunne and the Moone the Earth being a darke bodie detaines the beames that they cannot proceed and so the Moone is Eclypsed and looseth her light so in Man the loue of temporall thinges in the wil Eclypseth and hindereth the beames of reason and vnderstanding that they cannot inlighten the soule Hence the Hebrewes affirme that Couetousnesse so possessed Cain that he beleeued not there was any life after this and for this cause slew his brother who beleeued a life to come a reward for the good and punishment for the wicked in which contention Cain slew him Eight Aphorismes or Rules containing the summe of an happie life and blessed death 1 WEE rightly worship God with true faith daily invocation and lawfull obedience in the Sacrifice and obedience of Christ imputed to vs by faith 2 Wee exhilarate our soules and honourably spend our liues by a learned pietie and exercise of vertues 3 We cure the anguishes of the mind and the doutbfull health of our bodies by the evacuation of cares moderate labour and sober temperance 4 Wee increase and conserue our stocke and substance with honest diligence obserued faithfulnesse and liberall parsimonie and sparing 5 We gaine the godly fauour of men with wise and well seasoned language blamelesse life and approoued manners 6 Wee get friendship with faithfull beneuolence and mutuall Offices of Loue. 7 Wee gaine our enemies with iust susterance pacifying words and worthy Offices 8 This kind of life is most acceptable to God To doe good to all men and yet to sustaine enâ—ie hatred and iniuries of Deuils and Men. How to obtaine eternall life and auoid eternall death 1 THat there bee an earnest care of learning and reading the be auenly Doctrine deliuered in the sacred Scriptures ioyned with a godly and lawfull vse of the Sacraments according to that in Saint Lukes Gospell Luk. 16.29 They haue Moses and the Prophets Let them heare them 2 Let vs liue in the feare of God and imploy our selues in the serious exercises of true repentance that in the acknowledgement of our sinnes we may by saith flie to the mercie of God promised in his Sonne Christ and addresse all our whole liues after the rule of his holy Word mindfull of that Commaundement Mat. 4.17 Repent for the Kingdome of Heauen is at hand 3 That we shunne with a singular care all sinnes and scandals which shal according to the prediction of Christ and his Apostles in the end of the world swarme most abundantly namely Luxurie Drunkennesse Auarice Carnall
deed 10 Feare God 11 Honour thy Parents 12 Reuerence and esteeme thy friendes 13 Obey the Lawes 14 Follow pleasures ioyned with glory for that is the most excellent pleasure that is ioyned with honestie without which it cannot want vice 15 Feare criminations albeit false for the vulgar are not mooued with any certaine reason but onely with opinion and fame 16 Perswade thy selfe that whatsoeuer thou doest euery man seeth for howsoeuer thou continually hidest the businesse yet hereafter it will come to light 17 Wonderfully shalt thou bee commended if thou seemest not to commit those thinges which thou condemnest in others commiting them 18 Being greedie of learning thou shalt easily know much 19 The thinges thou knowest conserue with frequent Meditation the thinges thou neuer learned'st swallow together with the sciences for it is no lesse offensiue to reiect a profitable speech then to despise a gift offered by a friend 20 Whatsoeuer leisure thou shalt haue in thy life bestowe it in hearing of precepts for by this meanes thou shalt not difficultly learne those things which with great labour haue beene excogitated and invented by others 21 Conceiue that many documents are more worth then great riches for these quickly waste but those last for all times For Wisedome onely before other possessions escapes mortalitie 22 Doubt not to take though a long iourney to Masters that professe to teach any profitable thing for where Merchants passe so many and vast Seas to increase their little substance gotten shall it not bee a filthie thing if a young man neglect to trauaile an earthly iourney to the end to beautifie his minde 23 Bee gentle in manners affable in wordes It is the part of humanitie to speake to those we meet of affabilitie to vse familiar speech with them 24 Shew thy selfe facile to all yet vse the best So shalt thou not be odious vnto them and vnto these thou shalt bee deare 25 Haue not often speech with the same men nor prolixe speeches of the same thinges for there is a satietie of all thinges 26 Of thine owne accord take vpon thee labours that being inforced thou maist be sufficient to beare them 27 Moderate all those affections vnder which to lie men count it vicious namely Lucre Anger Pleasure Sorrow which thou shalt doe if thou count it gaine whereby to promote thy estimation not whereby to flow in wealth 28 Exercise not Anger more sharply vpon the delinquent then as thou wouldest haue others to assay against thy sins 29 In time or prosperitie know it is an vncomely thing to command seruants and to bee a seruant to pleasures In adversitie behold other mens calamities and call to mind thou art a man 30 Keepe more diligently thy word then monie left in thy custodie for it becomes a good man to performe manners more certainly then any oath 31 I would thou shouldest thinke it is no lesse consequent to derogate faith from the wicked then to haue faith to the good 32 Reueale secrets to no man except it be expedient both to thee that art the speaker and to the hearer that those thinges be published 33 Take an oath offered thee for two causes either to acquite thy selfe of of a filthie crime or to defend thy friend in danger 34 Sweare not at all for monies sake no not if thou shouldest sweare rightly and iustly for to some thou shalt seeme to forsweare to others to bee sicke of the disease of Auatice 35 Receiue no man into the number of thy friends before thou knowest how he vsed his former friends For thinke he hee will bee such to thee as hee shewed himselfe to others 36 Slowly contract friendship but being once made a friend defend it For it is alike vicious often to change friendes as to haue no friend at all 37 Trie not friendship by detriments and losses nor yet bee thou vnexperienced of their faith This shall bee done if thou feignest thou hast need of their help when thou hast no need 38 Communicate those things which may bee eliminated and cast abroad as if they were secrets for if thou saile in thy opinion thou shalt find no discōmoditie Againe if the thing fall out as thou wouldest thou shalt haue their manners more approued 39 Trie thy friendes by the miseries that make incursion into thy life and from the constant societie in dangers For as Gold is tried in the fire so are friends knowne by adversitie 40 Most fitly and commodiously vse thy friends if at any time neede require thou shalt helpe them of thine owne accord not expecting their obtestation and intreatie 41 Thinke it equally flagitious to ouercome thy enemies with the Talion and like returne of iniuries as to bee ouercome of thy friend with benefits 42 Commend those friends not onely which are sorrie for thy ill but also those that doe not enuie thy good for many albeit they condole their friendes affliction with aduerse fortune yet enuie them that vse a prosperous fortune 43 Make mention of thy absent friends amongst thy present friends that thou maist seeme also to haue care of those when they are absent 44 Let thy habit bee neat not ouer-rich curious or costly In neatnesse is Magnificence in elaborate worke is too much curiositie 45 Loue not the supervacanuous possession of goods gotten but the moderate vse 46 Contemne those which are diligent to gather riches but cannot vse them for their condition is not much vnlike his that possesseth a generous horse himselfe being an ill horse-man 41 Giue diligence to get riches partly to possesse partly to vse in vsing they shall bee to him that knowes to enjoy in possessing to him that knowes to vse 48 For two causes make much of thy substance gotten aswell that thou maist acquite thy selfe of a great mulct as also helpe thy vertuous friend in time of calamitie In the rest of thy life loue nothing exceedingly and riches moderately 49 Embrace thinges present yet enquire after better thinges 50 Vpbraid no man his misfortune for chance is common and the event of future thinges is vncertaine 51 Doe good vnto the vertuous for the names of grace and fauour are a beautifull treasure to a good man 52 If you affect the wicked with benefits expect the same thing that they doe which giue meat to strange dogs for indifferently they barke at giuers aswell as at strangers So the wicked affect with iniurie aswell those of whom they haue receiued benefits as those that hurt them 53 Hate flatterers as also impostors for both of them are iniurious to those that beleeue them 54 If thou assent not to thy friends gratifying thee in a nefarious thing and of wicked example thou shalt neuer haue them that will repugne thee striuing to doe honourable and worthie actes 55 Be affable to such as come to thee not sowre for euen slaues and drudges will scarce beare the superciliousnesse of the proud but that gentlenesse of manners is to euery one most
admonish them In which things thou doest plainly seeme to mee to be affected after a contrarie manner by an argument of thy industry which thou hast adhibited in the rest of thy institution For he that prescribes to himselfe to do the best things it is very likely he will not despise those that exhort him to vertue And chiefely thou shalt be enkindled to desire vertue and honestie if thou shalt learne that most truly at the length wee haue those pleasures which these doe bring forth For in sloth is desire of ingurgitation gluttonie there is griefe together ioyned with pleasure but the labour and moderate institution of life that is placed in acquiring vertue brings vnto vs sincere and double permanent oblectation and there we first feele the pleasure and after are sorie but heere euen from the labour we enioy the sense of pleasure Besides in euery the sense of pleasure Besides in euery thing we are not so mindful of the beginning as we are affected with the sense of the end for many things that fal out in our liues we take not in hand for the things thēselues but for the fruite we hope from thence Call to minde the crue of the wicked who are not wont to doe but obliuious things and of no moment as forsooth hauing chosen this kinde of life to themselues from the beginning On the contrarie Vertue cannot bee neglected of good men except they will incurre the reprehensions of many For all men doe no otherwise hate the openly delinquent then those that doe belie integritie of life in the meane time not differing from the vulgar and not without cause For where we reiect those that do but lie in their words shal we not confesse them to be euill that in their whole life are altogether aberrāt Surely we will say that such men by good right are not onely delinquent against themselues but euen traytours of their owne fortune as that which hath betraid as it were in their hands riches estimation and friends and themselues vnworthie of their present felicitie And if it be lawfull for a mortall man to search into the minde of the Gods I suppose they would make plaine in their owne children how they are affected towards the wicked and the good Iupiter who begot Hercules and Tantalus as fables speake and is the constant opinion of all men indued the one with immortalitie for his vertues and afflicted the other with most grieuous punishments for his sinnes By which examples we ought to be inflamed to couet honestie and so not onely to insist vpon the things wherof we haue spoken but also to learne all the best sentences of Poets and to marke the sayings of other wise men if they haue spoken any thing profitably For as the Bee sits on all flowres as we see drawing profitable things from euerie one so whosoeuer affects learning ought to bee ignorant of nothing but euery where gather that may profit him for euen scarce by this diligence shall hee ouercome the errours of Nature The Institution and Description of a good Prince from the Panegyricke of C. Plinius to Traian the Emperour CHAP. I. Of a good Prince and who he is 1_HE is a good Prince vnder whom it is lawfull without danger to inueigh against wicked Princes 2 Domination and Principalitie are diuers in natures nor is a Prince more acceptable or gracious to any others then such as hate and are aggrieued at Lordship and Seruitude 3 There is no blessing of God towards mortall men more excellent and beautifull then a Prince that is chast holy and most like vnto God 4 The true praise and fame of a Prince is not propagated by Images and Statues but by benefits and vertue 5 This is the commoditie of great Empires in that more people may liue in peace vnder them and the things that are in seuerall Prouinces most high and profitable may be perceiued and inioyed of the other Prouinces of the same Kingdome And to conclude the scarcitie of one Prouince may be helpt by another 6 All kinde of men reioyce when the Prince is good 7 Neyther can the felicitie of a Commonwealth be without the felicitie of a good Prince nor shall the hapinesse of this bee euer stable without the commoditie and happinesse of the common-wealth 8 It is more honourable for the memorie to come to bee called a good Prince then a happie for that is of vertue but this of fortune 9 A good Prince that the people may honour him must arme and diligently performe all the parts of his office and despise no parts of it for hee that disdains his owne dutie makes himselfe contemptible and will be thought to be an Idoll and no Prince CHAP. 11. The manners of a good Prince 1_IN a good Prince there ought to be a heape of all vertues 2 The Prince as he must know himselfe to command men so hee must know that himselfe also is a man then the voices titles and praises which are due onely to the diuine power he shall hate as most filthie assentations 3 In a good Prince three vertues are chiefely commended Pretie Temperance and Mansuetude of minde 4 Affabilitie also is the greatest vertue of a Prince and the best part of mansuetude 5 The liberalitie of the Prince towards the poore doth much commend him 6 Secret accusers complainants and picke-thankes that doe it publiquely the most pestilent and most insidious false and dangerous kinde of men are of a good Prince not onely to be punished but taken out of the way 7. Such as the Prince is such are the rest of the Citizens 8 At the Tables of Princes there must be seene sobrietie in meate sweetnesse in speach a gentle inuitation of guests and honour of fludies no petulancie obscenitie sawcinesse malapert impudencie of words 9 Also proceritie and hight of bodie and dignitie of speech doth much commend the Prince with the vulgar 10 No Courtiers are lesse to be beleeued of a good Prince then those who against the publique fame secretly instill wicked whisperings into him of any man for one may safelier beleeue all men than is Fame then seuerall men that is these 11 Hee is the best Prince that hath the most holy and piously instituted familie and attendants for not onely the Prince himselfe ought to be holy but also his Retinue Traine and Court ought to be such 12 It is the chiefest worke of a good Prince to procure to himselfe good friends which he ought to cherish and heare And therefore let him chuse good men CHAP. III. Election of a good Prince 1_IT is of much consequence that a good Prince be lawfully and with solemne inuocation of the Diuine power chosen or receiued for that thing doth exceedingly commend him to the vulgar It is the best praise of a Princes predecessor to haue chosen or left a good successour 2 The Prince receiues with a good conscience the gouernment brought to him who goes to it and
performes it with a minde onely of preseruing the Citizens and whom the profit and voice of the Commonwealth and not his own priuate commoditie calles and inuites 3 So long ought the gouernment and life it self to be deare vnto a good Prince as by him the Commonwealth may be safe and sound 4 The first entrance of the Prince into his Cities ought to be ioyfull and festiuall and then a Congiarie gift and benefit to be giuen to the people CHAP IIII. His Actions in generall 1_MEn doe auspicate and enterprise nothing aright nothing wisely without the helpe and counsaile of the immortall God therefore the beginning of all their actions must arise from prayer 2 That which being done doth greatly please did also please before it was done Therefore by this meanes the minde and will of the Prince before hid is discouered 3 It is the part of a good Prince as well to amend the things peccant in the Tents as at home in the Court. 4 Few are of that excellent disposition that they measure not desire or flie from that which is vnseemely and honest according as it is profitable or vnprofitable for them Whence it commeth to passe that in taking politique counsailes as well publique as priuate profit is of great force Yet we must see and take heâ—d that in them profit doe not ouercome true honestie 5 The life of a good Prince is the censure and Law of the Citizens and that perpetuall for all conforme themselues to it 6 It is the dutie of a good Prince most sincerely and most readily to determine right betwixt his subiects but chiefely amongst the Prouinces differing amongst themselues 7 A good Prince ought to restore the dead studies of good letters and to affect the learned with rewards and also to take care that the youth be in them well instituted 8 It is the dutie of a good Prince to haue care that the Iournies Ports and Commercies in the whole Kingdome be safe and free 9 It is the dutie of a good Prince to prouide for victuall and if any Region subiect to him be pressed with scarcitie to relieue it 10 A good Prince must rather defend and restore publique workes then to build his own priuate 11 It is the dutie of a good Prince to restore noble families collapsed and to cherish and increase those that haue or are wel deseruing of the commonwealth 12 A militarie Prince is to be chosen that both his subiects and forrainers through the feare of him may quietly be-contained in their dutie 13 There is the worst militarie State where the care of Armes is translated from the hands to the eyes from labour to pleasure and in militarie exercises not any of the Veterans and old seruitors to assist and gouerne but some Graeculous Master and smatterer 14 That the Prince be Militarie he must much and often be in dangers in the warres himselfe for so shall he be most skilfull in Militarie discipline 15 It is the dutie of a good Prince so to giue Armes to Souldiers that they may vse them against himselfe if he offend against the Commonwealth CHAP. V. The authoritie of a good Prince 1 LEt not a good Prince permit himselfe to forbid that which the Senate commands to be done 2 God hath not giuen power and gouernment to the strongest as amongst beasts so among men therefore the authoritie of Kings is commended and established by vertue and iustice not by violence and strength 3 The innocencie of the Prince and the goodwill of the subiects are his most faithfull keepers and guard 4 Euen the greatest Prince is by his oath as the obliged Officer of the Common-wealth and is lesse then the whole Commonwealth or Kingdome 5 A good Prince is not aboue the Lawes but the Lawes are aboue a good Prince CHAP. VI. The Exchequer of a good Prince 1 LEt the Prince make an account with his Commonwealth and render an account to it of his receits and expences 2 Vnder good Princes it is neither lawfull by all meanes to increase the publike treasure nor yet the exchequer of the Prince But if the Exchequer inuade or occupie what is not his owne it must be granted to take a course against it by like right as against other Citizens 3 The Exchequer is neuer poore or neuer any euill cause thereof but vnder a good Prince for many vrge euer the commodities of the Exchequer chiefely vnder tyrannicall Kings 4 Those that are free take it ill if any of their Fathers inheritance be drawn from them by the Exchequer as a twentieth part therefore that tribute or such-like extraordinaries imposed must be remitted 5 When any thing is giuen by the Prince whereof no euident reason can be yeelded it is to bee thought rather ambition vanting prodigalitie and wastfull riot then the Princes liberalitie CHAP. VII Vnder a good Prince what kind of Counsailers 1 IN him that is Counsailor to a Prince are three things chiefly required Libertie Faith and Truth What kinde of Gouernment 2 The Prince doth ill prouide for the Common-wealth when he procures impunitie to those Prefects of Prouinces or other gowned or warlike Magistrates that through malignitie or negligence doe liue ill in their Offices but to them that doe vprightly discharge their Duties conferres no reward for by this meanes he makes those worse and these more slow to doe well 3 Then most truly may it bee iudged whether a man haue deserued his Honour or no after he hath gotten it For Magistracie argues what a man is yet are those prudently to be iudged and examined before to whom Honours are to be commended What care of the people 4 A good Prince ought to conuerse with his Subiects as with his owne Children 5 A good Prince doth but in vaine studie to defend the Common-wealth or hope that hee can if hee neglect the people euen as a Head wanting a Bodie is readie presently to fall 6 The Prince doth chiefly experience his Subiects minds and bindes them vnto him by beneficence 7 The Prince is neuer deceiued of anie vnlesse hee first himselfe haue deceiued others What kinde of libertie of the people 8 Vnder good Princes there are some rewardes of Vertue which are in libertie and it is profitable to bee an honest man But on the contrarie vnder ill Princes it is hurtfull to be a good man or to be so accounted 9 Men doe complaine almost of no Prince lesse then of him of whom it is most lawfull because the life of those Princes is wont to be most honest which grant that libertie to the people 10 Vnder a good Prince it is lawfull for euery man to retaine and safely to keepe their owne thinges albeit they be magnificall opulent and rich 11 Vnder a good Prince there is that aemulation of Prince and People amongest themselues that they contend which shall loue others most 12 The Prince must not hold any man about him against his will for a mans libertie is more worth to euery man then power 13 That which is sufficient for the Prince cannot bee but too much for priuate men CHAP. VIII Of a Tyrant and who he is 1 IT is the custome of Tyrants to cal the publique businesses of greater moment to themselues alone but consult and detaine the Senate or publique Councell accustomed to advise of these thinges and who otherwise should consult in friuolous questions and thinges of no moment 2 Tyrants by how much more praysed for their true vertues by so much doe thinke their vices vpbraided and therefore themselues scorned whence they grow angrie 3 It is the Tyrants custome to hate those whom the people or Senate as wel deseruing of him commends and loues 4 It is more safe for euerie noble and great man to haue a Tyrant angrie with him then flattering and propitious viz. dissembling 5 It is the Tyrants custome whatsoeuer any Subiect hath that is good excellent and beautifull whether it bee in thinges of the soile or of his owne proper right to occuple and retaine to himselfe 6 The onely crime of treason is the singular crime of them without fault for by this pretext euen the best men are ouerthrowne of their seruants 7 Euen those that make wicked Princes doe themselues hate wicked Princes 8 There is no time no place where the Ghostes of funestious cruell and detestable Princes can rest from the curses of Subiects and Posteritie 9 In the thinges that are wel done by an ill Prince not the thing or deed but the Authour of the fact displeaseth 10 All the whole Age of proud Princes is but short and subiect to various dangers Now to conclude all who shall not take profit by the many sweete instructions which this Booke tendreth him may iustly with hearts griefe Complaine as euery vn-fortunate Courtier doth Whose sorrow I feelingly thus expresse Contriui miserè miser Tot annos Gustando mala gratias agendo Sperando ingenueque seruiendo Tempus terendo pâ—ssima ferendo Tantorum mihi praemium laborum Sunt serô sapere poenitere I wretched wretchedly haue spent thus many yeares in vaine Receiuing wrongs and giuing thankes the haplesse Courtiers baine Hoping yet still and seruing those ingenuously I serued Lossing my time bearing much griefe for all my seruice starued Of all these labours all reward is this that I haue gained Late to be wise and to repent that thus my soule was stained FINIS Errata PAge 22. read shall for so all Pag. 58. seruants for seruice Pag. 69. writings for writing Pag 79. ingenious for ingenuous Pag. 83. Counsails for Counsailers Pag. 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 122. off is wanting Pag. 128. and for it Pag. 166. foliati for pliciti Pag. 167. superannated for superanuated Pag. 188. argumentations for augmentations Pag. 210. he is too much Pag. 212. superuacaneous for superuacanuous Pag. 212. goods for Gods Pag. 216. what too much Pag. 221. obuious for obliuious Pag. 222. into for in Pag. 222. shall make is wanting in the second line Pag. 227. baine for gaine