and Fear of God Thus much of innate helps and the Age of a Councellor Acquired ones relate to those things which are necessary to the right and happy Government of the Common-wealth Amongst which the Knowledge and Fear of God has the first place For seeing Impiety doth eradicate all Fear of offending and that the Councils of the Wicked are fraudulent It follows that the contempt of Religion doth bring the destruction of Publick Affairs To omit that it 's God only who gives Understanding Fortitude and Riches who beats back the Violence of Enemies and who gives Victory and Glory to great Men How I beseech you can he give Council in great matters who has not his mind pure and shining with Divine Splendour For who are acceptable to God are instructed with Divine Councils and for that cause do seldom erre That which even the Heathens did see amongst whom the Opinion of Religion though superstitious and erroniously false had great Authority We are bound in our duty by no greater tye than that of true Religion As therefore the common-Common-good can be no ways separated from Honesty no more can Honesty be separated from Religion And to conclude according to Valerius Maximus They are deceiv'd says he who teach that Men are kept in their Duty by Humane Power and not by the fear of Divine Vengeance The Councils of Men are punished when they are preferred before those of God Subsect 2. Of Philosophy The second help is Philosophy of which our Councellor should not be ignorant but especially of such as consists in Action to wit the Morals neither would I have him ignorant of Natural Philosophy which consists more in contemplation It is unseemly for a Minister of State conversing often with great and learned Men not to know the Natural causes of things how those Bodies do consist which we call Elements what Power or Force causeth Thunder and Lightning what distinguisheth the Rainbow with such divers colours what doth raise Winds causeth Earthquakes covers the Channels of the Earth continually with Waters and the like But let him be chiefly instructed in the Mathematicks the first part whereof is Arithmetick For how can he without this understand Accompts of what is received and given out if any time the charge of the Treasury or Exchequer be committed to him Geometry and Geography without which History cannot be well-understood Lands cannot be divided Camps cannot be pitched Towns builded Cities and Castles fortified are also very needful for our Councellor It 's absurd in those having the administration of the Common-wealth to be ignorant of those things whereby the same doth subsist Which Plato understood when he pronounced that famous sentence as from an Oracle That Common-wealths should be happy when either Philosophers did reign or Princes did addict themselves to Philosophy There is not a more commendable part of Philosophy says Pliny * Epis 2. than to do a publick good to know and do Justice and to put in Practice what Philosophers teach This part of Philosophy sheweth what is honest and what is not so what is the end of good and evil how a Family should be govern'd what the Power of the Father is the Husband and the Master with what Virtues and Arts he should be endued who governs what the best form of Government is by what means declining and falling Common-wealths are supported and the best Precepts and Laws whereby they are moderated Crassus does affirm * Apud Citer de Orat That he cannot be an Orator who has not learned this part of Philosophy For every Oration should be of those things which we ought to do or which we ought to shun wherein seeing all our duty doth consist it follows necessarily that he who is ignorant thereof should want matter in his speech Therefore he deservedly exclaims O Philosophy the guide of Life the searcher of Virtue the banisher of Vice c. I know that the Opinion of the Vulgar is that those who in more mature Age are addicted to the study of Philosophy are Men given to Solitude and without Experience and therefore upon no account are fit for Affairs of Government but they are deceived For we do not speak here of Philosophy which consists in the mere Idea's of the Mind or of those who without Judgment study the same and are wise except in those things wherein they should be But of such who joyn Speculation with Practice Helvidius Priscus says Tacitus being but very young did apply his notable Genius to the like Studies he did not as many cloke their idleness with seeming generous pretences but did follow the Teachers of Wisdom that he might be the more fortified against the changes of Fortune and the more able to show himself in the Common-wealth Being Quaestor he was chosen to be the Son in-Law of Paetus Thrasea he was a good Citizen Senator Husband Son-in-Law Friend and sufficient in all the Duties of Humane Life an hater of Riches a maintainer of Equity and constant in his Duty without fear Which are the true Fruits of true Philosophy Subsect 3. Of his Knowledge of the Laws In the next place I come to speak of the knowledge of the Laws which flows from this Fountain for although the secret Councils of Princes should not be too much taken up with deciding of Controversies yet because the Laws are the firm and sure Foundations of Common-wealths it were absurd that a Councellor or Minister of Sate should be ignorant of them Seeing you are most learned in the Laws says Pliny in a certain Epistle whereof a Senator should not be ignorant I desire to know from you whether or not I did lately erre in the Senate that I may be instructed not for the by-past for that 's too late but for the future if the like fall out It 's oft-times needful to establish new Laws to punish Traitors and Ambitious Conspirators against the Prince and Common-wealth Moreover when the right of any City Sea-port River or the like are debated from which great Wars do often proceed by the Knowledge of the Laws we are not only able to argue learn'dly concerning the thing controverted but also to judge whether the War made for such a cause be just or unjust Subsect 4. Of his Knowledge of History But above all the Knowledge of History is most necessary in a Councellor The Philosopher does justly affirm that things done are most profitable to consultation For future things fall often out like to those which are by-past Of which History furnisheth us with such abundance that it is almost absolutely necessary to the right Government of our Life and to the good Aministration of the Republick But many Readers and Authors themselves go no farther than the bare Knowledge of the thing it self Thucydides who may be justly called the Prince of Historians amongst the Grecians doth notwithstanding so superficially run over that most famous War 'twixt the Athenians and Lacedemonians which was
that a part thereof may be sent to Neighbouring Provinces The The fourth is the Court of Law whereunto all private civil Controversies do belong The fifth is Criminal whereunto the cognizance of criminal matters doth pertain The sixth is Censorial to which the castigation of Manners is committed And the last is the great Court which has the Authority over all the former and hath the care of making and abrogating of Laws CHAP. VI. Of the end of Councils WHatever man does should always be to some end Whoso therefore is ignorant thereof loseth the hope of obtaining the same Our Councils must erre says Seneca which have not a Mark whereunto they are directed As therefore a Physician doth propose to himself the health of his Patient and a General Victory so should a Councellor the Glory of God and the Honour and good good of his Prince and Country It is apparent enough by the reading of Ancient Writers that the Roman Senate did chiefly regard what was conducing to the good of the Republick to the profit of the City and to the Common safety Hence you see those usual forms E Republica esse also Si quis aliter fecisset eum contra rempublicam facturum Who rules the Common wealth says Cicero ought to remember two precepts of Plato the one is so to regard the utility of their Country that whatever they do may tend thereto forgetting their own private interest The other to have a care of the whole Body of the Common-wealth lest by only defending one part they desert the rest For the administration of the Republick should tend to the profit of those who are to be protected and not of such to whom their protection is intrusted Claudian Tu civem patremque geras tu consule cunctis Nec tibi nec tua te moveant sed publica vota Thou must a Father to thy Country be Provide for all not for thy self only If thou 'lt deserve that every Man should love thee Let publick good not private profit move thee The publick good should be understood not so much to belong to the Prince as to the Common-wealth For he himself ought to neglect his own private profit if it be contrary to the publick good Few have a care of the Publick Honour says Tacitus which should be chiefly regarded by a Councellor and whereof the Athenians were very careful For Themistocles had determined after his victory over Xerxes that his Country should obtain the Principality of Greece and for that end had refolved to burn the Fleet of the Lacedemonians privately that thereby their Riches and Strength might be ruin'd he did therefore tell the People that he had something to propose of great consequence and desired them to name one to consult with him about it lest being divulg'd by the Multitude it might prove prejudicial to the Common-wealth whereupon Aristides was named by the people who after hearing seeing Themistocles erre in the end which was the publick honour did relate that his Council was profitable to the Republick but dishonourable and flagitious The whole Assembly did therefore incontinently declare that that Council was to be rejected which to the addition of command did joyn publick dishonour Tacitus doth find amongst the Writers of those times that the Letters of Adgandrestius were read in the Senate wherein he Promised the death of Arminus if poyson should be sent to him to effect the same and answered by them that the Romanes would take Revenge of their Enemies publickly and armed and not by fraud and murther Whatever Deeds says the Lawyer are against Religion Reputation and Good Manners are upon no accompt to be done by us These are if not all at least the chief things which can be spoken generally of Councils and which I have brought to an end with I hope no empty brevity having added the Testimonies of learned Authors I therefore leave it to the Judgment of the candid and judicious Readers The end of the First Part. THE WELL-QUALIFIED COURTIER PART II. THE PROEME IT 's frequently seen that Courtiers who cannot obtain those Preferments Honours and Riches whereunto they have long aspired accuse the ingratitude of their Prince sometimes they impute their misfortunes to the envy of their Fellow-Courtiers and sometimes to the blindness of Fortune and then exclame with Seneca O Fortuna viris invid afortibus Quam non aequa bonis praemia dividis O Unjust Fortune brave Men often find Rewards unworthy of a noble mind But for the most part in my opinion they complain without cause For although Princes do often bestow greater Riches and Honours on Parasites and Flatterers and do trust such more willingly than those to whom perhaps they owe their Life and Scepter For that saying of Tacitus is most true That obligations are acceptable so long as they seem to be within the compass of reward but when they are without the same they procure hatred in lieu of favour And although good and modest men are often deluded by the fraud of Wicked Courtiers by whose secret accusations says Tacitus * lib. 1. hist they are disgrac'd being ignorant thereof and that they may the more easily be deceived they are prais'd to their faces yet notwithstanding men may see for let us always acknowledge the truth that the effects of the evils do proceed from themselves who are the causes thereof because they follow the Court being destitute of those Arts Manners and Qualifications requisite in a Courtier It 's a great folly to undertake any thing above our reach and there is hardly so bad a Prince to be found who desires not that his Affairs should be managed with diligence and prudence and consequently doth bestow Honours and Riches on faithful and prudent Ministers But Envy which is always the concomitant of Vertue and follows her as the shadow doth the body is often an obstruction of our honest endeavours Let that be granted Yet we must o'recome that with our prudence says Tacitus But you insist that the favour of Princes is unconstant and that those who can do all and all with them do often notwithstanding fall into disgrace yea and in danger of their Lives Namque hos e * Lucret. lib. 5. de re nat summo quasi fulmen dejicit ictos Invidia interdum contemptim in tartara terrae As if with Thunder struck than Envy must What 's high exalted level with the dust Hermeas was of great Authority with Antiochus * Polyb. l. 7. yet he was killed in the sight and by the approbation of this Prince Lucius Aleus Sejanus was in such favour with Tiberius * Dio. in Tyberio that he made him his Collegue in the Empire yet he was adjudg'd to dye his Body to be thrown into the River Tyber and his Children to be murthered and many others whom for brevities sake I omit This is all true but if we will take a more strict observation we shall find that the favour of
THE WAY TO HONOUR In three PARTS First Part of Councils and Councellors Second Part Of the well-qualified Courtier Third Part Of Martial Prowess and Learning Illustrated and adorn'd by many famous Examples as well Ancient as Modern By B. B. Gent. LONDON Printed for Tho. Parkhurst at the Bible and three Crowns at the lower end of Cheapside 1678. To the Illustrious and Magnanimous Prince Christopher Duke of Albemarle Earl of Torrington Baron Monk of Potheridge Beaucamp and Teys Knight of the most Noble Order of the Garter one of the Gentlemen of His Majesty's Bed-Chamber one of the Lords of His Majesty's Most Honourable Privy-Council and Lord Lieutenant of the County of Devonshire and Essex May it please your Grace IF I should present you with what is contain'd in this Concise Treatise of The Way to Honour as binding Rules to your Grace I should be like to that ridiculous Philosopher who not knowing any thing of War more than some few Martial Axiomes presum'd to read Military Lectures to Hannibal one of the greatest Captains ever Nature produc'd Your Noble Soul being endued with such principles of true Honour that it comprehends all Laws in it self that direct and manage you I only assume the boldness my Lord to throw these my Labours at your Grace's Feet humbly begging that they may be shrouded under the Wings of your Grace's most noble Patronage and I hope your truly Heroick Generosity is such that it will not disdain the meaner and obscurer as well as more Glorious and Resplendent Objects For I am confident I could not chuse a more Glorious Patron of The Way to Honour than your Grace the very Mirrour of true Honour and Epitome of Worth But if my Presumption in this present Dedication be great yet I hope your Grace's greater goodness may be pleas'd to pardon the same And though I am not ignorant that your Grace may be averse from all addresses of this Nature yet could not such an apprehension beat me from my design being forc'd to the attempt by the ardent desire I had to show my humble and profound respects to your Grace's grand as well Hereditary as Personal Merits which are of such a transcendent Quality as that all your Noble and brave Inclinations and Deportments show you to be the Generous Son of that incomparable Hero that miracle of Men that Wonder of future Ages the happy restorer of lawful Monarchy and Loyalty But here I must acknowledge my own insufficiency to give due Praises to such eminent Virtue which has rais'd it self upon the most solid Foundation of true Honour that ever by-past Times could produce Forreign Nations boast of or Ancient or Modern Story mention and leave it to a more able Pen to do your Grace if possible and the World that right but as it is beyond all former example so I think it is above all real Character wishing to see your Grace's Ensigns flourish where the Roman Eagles never flew Generous Prince the Subject of this ensuing Discourse dis-agrees so much with my present condition that it may with some shew of Justice give occasion to Criticks to upbraid me with Presumption but when they know that neither my Condition or hopes have formerly been so despicable or desperate but that I might with some reason have aspired to something else then what I am and consider that Fortune takes delight to display upon the Theater of preferment the most remarkable tricks of her malice they will be no more censorious but commend the endeavour though weak as aiming at the publick good As that Glorious Lamp of the World distributes Light Heat Life and motion to inferiour bodies without the least diminution of its Splendor or inherent virtues so may this our Rising-Sun send down benevolent influences on our rising hopes before he reach the Meridian of his Glory Then will we cry out with Themistocles we had been undone if we had not been so I for my part will court occasions to merit the least favourable Aspect and always acknowledge my self to be Brave Prince Your Grace's Most humbly devoted Servant B. B. Licensed September 20. 1677. Roger L'Estrange OF COUNCILS AND COUNCELLORS PART I. The PROEME SEEING it is most certain that in Private Affairs the wisest of Men stand in need of the Advice of others how much more can such want the Counsel of prudent Men who reign over multitudes of People * Tac. ◠4. an 〈◊〉 incumbred with almost infinite troubles such I say whose least errours are prejudicial to the whole Kingdome and sometimes to the whole World Therefore as Tyrants hated Faithful Councellors and did confer great Honour and Riches the just rewards of vertue on wicked Men by whose Flagitious Impiety their Empires were often brought to destruction So on the contrary we read that the best Princes were always accompanied with Honest and Faithful Ministers Cajus Caesar had Quintus Pedius Augustus Maecenas and Agrippa Adrian had Celsus Salvius and Neratius Marcus Antoninus Scaevola Mutianus and Volsianus and Severus had Pompinianus You shall hardly find says Vellius that eminent Princes did not make use of vertuous Councellors to govern their Fortunes Great things says Cicero * Cic. in Cat. majere are not done through Strength or Celerity of the Body but through Council and Authority And I says Salust have found by much reading and hearing that all Kingdoms and Common-wealths were prosperous so long as Good Council had Authority amongst them but when Favour Fear and Voluptuousness did corrupt the same then incontinently their riches were diminished their command taken from them and last of all they endured the Yoke of Bondage and Slavery which was understood when Pericles to gain the favour of the Common-people * Plutar. did take away the Authority of the Areopagitae or Athenian Judges and did give the same to the Vulgar For not long after that Common-wealth did begin to fall being shaken with Forreign and Civil War * Dionys Hal. l. 2. And Judicious Men do think that the only cause that made Rome flourish so long was that they did not follow their own but the Counsel of their Senate There is no greater Instrument of a well govern'd Kingdom says Tacitus * Lib. 4. Hist. than a Good Councellor And to speak it in a Word the Mind and Understanding are not more necessary in an humane body than Council is in a Prince It was a saying of one of the Sages of Greece that in the Assembly of wise men Princes themselves grow wise The Prince becomes good says Capitolanus if he make use of good Men for his Councellors And let it be granted that the Prince's Commands were sometimes hard yet they will seem just for this only cause that they were done with the consent of prudent Men neither can a Prince show a greatee evidence of a good Nature according to Cominus than to choose Councellors famous for their Virtue For every one will presently judge that
almost the destruction of both Conquerors and Conquered that he gives no other satisfaction to the Readers but the simple relation of the thing it self But let Rulers of Common-wealths learn by the example of the Athenians to be quiet so long as they can with Honour and Security seeing Arms should be taken up to defend not to disturb the publick Peace and Tranquillity Let them not suffer themselves to be carried away with the desire of enlarging their Command to the destruction of their Native Country Let them not make strange Wars their own with a note of Infamy and by seeming to assist their Friends make a way for their own ruine If there doth any controversie arise amongst their friends let them endeavour to reconcile such rather by their Authority and Council than by aiding the one party which often proves Destructive to all But let us come to the Writings of other Authors who would demonstrate that Princes ought to be moderate and to use that Power over their Subjects which is limited by the Laws For by the Subjects alienated affections no Power can long endure So the Command of one has been given to many that the same might be the cause of the people's safety of Glory and not their Disgrace and Destruction such and the like one may easily gather out of the History of Lucius Brutus * Livius lib. 12. He who will have the Example of an Excellent Prince and of all the Vertues which adorn him let him read the story of Hieron King of Syracuse * Livius 23.24 On the contrary who desires to know the example of Tyrants falling head-long despising all Men and every thing having his Ears open to the flatteries of Courtiers and shut to safe Councils and the complaints of the miserable Let him behold the Sons-in-Law of this good Prince If any desire to know how much hurt a Woman can do let him consider what Demarata did with her Husband Andronedor If there be great want in Treasures and that there can be no better way to help the same Let him consult Marcus Marcellus and Valerius Levinus who advised the Senate and People of Rome to a contribution but so as to begin with the Temples of their greatest Gods which had such success that the Nobility bringing to the Treasury whatever Gold or Silver they had coyn'd and uncoyn'd with such zeal to exceed each others Liberality the Triumviri were not able to receive * Liâ—k 26. nor the Clarks to write their Names In reading therefore of History let a Councellor not only observe the Narration of things done and their several Circumstances but also the Councils Acts and Events wherefore that was done and this omitted wherefore some events were fortunate others unfortunate If any glorious act fall out whether it was done through Chance and Fortune or through Virtue and good Council If any thing fall unhappily out what could have prevented it whether the fault was in the Captain in the bad conduct of his Army in the ordering of it in his encamping whereby he might have had an easie retreat if routed and if victorious what was the cause of it c. Let every one endeavour to know says Livius * In prefatione what were the Lives and Manners of those Men and the Means in Peace and in War whereby they augmented their Dominions but you may easily know by contraries for a little after he says Then Discipline and Order decaying and Ambition and Dissension creeping in they began to run head-long until they came to our times wherein we can neither suffer our own Vices nor their Remedies Subsect 5. Of Travel It is also requisite for our Councellor to see divers Provinces and famous Cities to learn the Manners and Customes of many Nations to know exactly their Harbours Ports Seas and Rivers to come to the Knowledge and Conversation of great Men to frequent the Courts of Princes to know whether those Provinces which he has seen are well fortifi'd what Wars they have had in former times and upon what occasion Let him also learn the Power of Neighbour Princes that he may know whom to fear and whom to trust with whom to enter into confederacy and that so exactly that none can deceive him with any false relation Who doubts but that one so travel'd conversing so long in the Courts of Princes and frequenting the company of the Nobility eminent for their Virtue is a more able Councellor than one who sitting at home knows nothing what is done in forreign Nations Livius * Li. 34. observes that a certain Favourite and intimate Councellor of King Antiochus being ignorant of Forraign Affairs was the cause of his ruine by perswading him to make War with the Romans Subsect 6. Of his Eloquence Seeing God has given to Man two most peculiar Properties in the one of which is the force of Understanding and Judgment which we call Reason in the other the faculty of speaking it is not enough to understand aright and judge prudently unless you can express the same handsomely Therefore it 's necessary that a Councellor be eloquent and that he express himself readily upon every subject and occasion For it may sometimes happen that he may be sent to other Princes or States to perswade or disswade to praise or accuse to congratulate or threaten or to speak to the vulgar to bring them from their fury to reason and then a Councellor's Speech ought to be adorn'd with wise and grave sentences yet so as not to favour of too much affectation but be accomodated to the ears of the hearers and that his arguments and reasons be not far-fetched It 's a good reward of great pains says Quintilian * l. 10. c. 7. to have the faculty of speaking readily and wittily What is more effectual to allure the will and move the mind than Eloquence But in such cases I do not commend a tedious and incoherent speech but such as is succinct and material The short Oration of Publius Valerius did bring the armed Roman Multitude to their wonted Obedience * Valer. Max. l. 4. Three things are enjoyn'd a Senatour says Cicero that he be present * delegibus for when the Senate is full it has the more Authority that he speak in due time and that he speak in few words lest he be burthensom I find that there are three several ways in giving of Councel to wit with Reason Authority and Example which if joyn'd together must of necessity have great force Therefore if a Councellor do not approve of the matter propos'd or of the Opinions of others who have given theirs before him let him take heed that what he speaks against the same may be able to prove it by valid and firm reasons And because there are few who take it kindly that their Opinion should be refuted he must use all honour and respect in his words and shun such as are contentious Neither let
upon any good emergent cause It is fitter to change for the better than insist in what is badly begun Neither needs he fear the blame of Levity For no learned Man says Cicero will call that unconstancy And in another place he says that a constant obstinate perseverance in one Opinion was never commendable in great States-men SECT IV. Of his Temperance HOW necessary a vertue this is will appear from the advantages and benefits acquired by the due observance of it for she alone like a skilful Pilot keeps us steady in the tempestuous occurrences of weighty matters and makes every faculty of our Souls officious in their subserviency to Reason without which the Soul as a Bark becalm'd at Sea suffers a vertigo by the suddain stop of her progress and having lost her rudder rowles too and fro in a in a fantastick motion till she become drunk with the agitation which has lull'd her functions asleep in vitious stupidity and made her wholly useless How difficult a Vertue this is may be collected from so numerous a variety of objects of repugnant natures both exterior and interior which continually invade the sensual faculties of the soul to embrace them affording indeed such strong Temptations as no intermission can well afford him time to deliberate on the refusal We would advise therefore our Councellor in the first place to shun Envy and Ambition as more especially coincident to the corruption of his Ministry For such infected with those two vices cannot but have more regard to their own ends than to the Honour of their Prince and good of their Country and are oft-times the cause of their own and Countries destruction of which History furnisheth us with almost innumerable examples In the next place it belongs also to the Duty of a Councellor to shun Avarice and study Liberality As Avarice is the root of all evil so Charity and Beneficence is the root of all good You shall do a great good says Salust to your Country your self and to all mankind if you eradicate or if that be not possible you lessen the desire of riches For where that takes possession neither Discipline good Arts nor a good Genius have any force And a little after But Avarice is a cruel and intolerable wild Beast which destroys Cities Lands Houses yea and the very Temples of the Gods mixeth what is Divine with Humane and neither Arms nor Walls do hinder it from penetrating Marcus Crassus was the most noble most eloquent most learned in the Laws was Chief-Priest and the richest of all the Romans next to Sylla But insatiable Avarice did obscure those vertues If the desire of private gain says Demosthenes do not obstruct the publick good it is in some measure tolerable for Councellors to be rich but because we see for the most part how much a Minister of State increaseth in riches so much is the Common-wealth depauperated Let a Councellor therefore beware of too much desire of gain for his too weighty Coffers are often the cause of his own destruction Let him also shun Prodigality as much as Avarice Make use of such Councellors says Basilius †King James to his Sonnc Prince Henry in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have governed their own Estate well for how can one trust another with his Estate who never knew to manage his own aright Great circum spection is to be us'd in Liberality says Cicero Our riches should not be so closely shut up that benignity cannot open them nor always so unlock'd as to be open upon every occasion to all SECT I. Of his Curteous and Affable Deportment But Meekness Courtesie Piety Benevolence towards our Neighbour and Hospitality are the Concomitants of Liberality Let therefore a Councellor be of easy access let him encourage the bashful and timorous let him hear Strangers with Patience and Civility and let not the reasonable requests of any be troublesom to him By which procedure he shall not only do his Duty but also obtain the good will of all Men. Marcus Crassus was much commended †Plutar. in Crasso because he did not refuse any Citizen at any time his Patronage was affable and civil to all and only of all Men made Avarice popular Great Men use to be touch'd with the desire of Glory above measure from whence Pride and the contempt of others do proceed A contemning Spirit and Pride says Salust †De Bello Jugur are the Common-evils of the Nobility Therefore I would have a Councellor think frequently †Tacitus lib. 4. hist that all things belonging to Mortals are unconstant and that the more he has obtain'd the more uncertain he is therein that Modesty and Humility ought not to be contemned by the greatest of Men and that God is a lover of Humility and an hater of Pride and Arrogance If you would measure your own shadow says Archidamus to King Philip who did write proudly and arrogantly to him after his Victory at Chaeronea you shall not find it one hair greater than before your Victory CHAP. IV. Of the Prudent Deportment of Princes in Councels BUT because it is not sufficient to give prudent Councel unless the Prince make use of it and it is as great Wisdom amongst the divers Councels of many to discern and put in execution what are best as to give Councel aright for according to Cicero there is prudence required as well in taking as in giving Councel It comes often to pass that Princes are deceived to the great prejudice of the Republick who attribute too much to themselves and their own opinion Ptolomy King of Aegypt having left Alexandria upon some controversie †Plutar. in Caâ—one with his Subjects did come to Rome to be restored to his Kingdom by Pompey and Caesar Having consulted Cato touching this matter he was freely and ingeniously reprehended by him for deserting such happiness and objecting himself to the affronts briberies and avarice of the Roman Nobility and advised to regain the favour of his subjects But one day waiting long at the Gates of one of the Senators he did lament his inconsiderate enterprise and that he had refused the advice of so good a Man Hannibal when he fled to King Antiochus did advise him to make Italy the Seat of the War which he neglected But being o'recome by the Romans he confessed too late that Hannibal had rightly foreseen what was absolutely necessary to have been done I have oft-times heard says Livius †Lib. 36. that he is the first Man who councels aright that he is the next who can accept or make use of a good Councel and that he is the last of all who can neither give nor receive the same But because to be first is deni'd us let us endeavour to be second and whilst we learn to command let us resolve to obey the Council of prudent men But sometimes Princes are doubtful timorous and as Caesar says every thing fails them
and so not having their Judgment clear they are deceived and brought to inconveniences Which Guiceiardin did observe in Peter de Medices seeking Council and Advice from the Venetians who endeavoured therein to serve their own ends Also the Council of Ludovick Sforce may be observed whereby he moved the French King to undertake that Neopolitane expedition against the Arragons Great Judgment therefore is needful not only in choosing Councellors whether they are so qualified as we have spoken of formerly whether they have born any publick charge and whether they have shown Diligence and Fidelity in the administration thereof whether they are the heads of any faction left under pretence of Justice they revenge private Quarrels with publick Arms but also in following Councils It 's the greatest prudence in humane life says Aristotle to make good use of advice The words of Mutianus to Vespasian are to be observed †Tacitus lib. 2. Whosoever enters into deliberations of great and weighty Affairs ought to examine whether what is begun be profitable to the Common-wealth honourable or feisible He also who Councels must be considered whether he adds his own danger to his advice or to whom the chief praise redounds Let him therefore who is to consult consider diligently whether what is consulted concerns the Councellor directly for all Councels in a mans own cause are to be suspected or whether it be honest or lawful for if it deviate from honesty it is bad whether it doth principally regard the publick good or private profit let him hear patiently what is spoken by contrary parties and disagreeing opinions and observe with what Reasons and Arguments they are confirmed If the business seem difficult let him deliberate better or defer it to another time There is no greater Enemy to Consultations says Livius than too much hast Too late and unprofitable repentance doth follow such Councels Therefore the Author of the Utopian Common-wealth says That nothing is disputed there †Sir Tho. More lib. 2. de Magistra the same day it 's propounded in the Council but defer'd till the next Council-day lest any should babble out what comes first in his Mouth but that he may 〈◊〉 leisure excogitate with what Arguments he may defend his Opinion lest through a perverse and preposterous shame he should rather destroy the publick safety than the fame of his own abilities by his precipitated rather than considerate Opinion This precept or advice seems to be taken from the Emperour Severus who after the business propos'd did give time to his Councellors to deliberate with themselves touching all Particulars and Circumstances lest they should have been forc'd to speak of great Affairs without mature deliberation which has also been the destruction of many who despising slow yet secure Councels did embrace contrary ones †Tac. lib. 2. annal Laurentius Medices Duke of Florence did vary when he consulted his Friends whose Fidelity or Constancy he suspected Whom he resolv'd to admit into his consultation he did consult them not together but severally so when he found many opinions to agree in one he thought that the best It is requisite also for a Prince to know every thing done relating to the State in his Dominions left he be deceived by bad Councellors But he must take heed in the mean while that he give not too much credit to malicious detracters and tale-bearers For mere lyes and calumnies are often buz'd in the Princes ears thereby from whence do proceed the danger yea destruction of the innocent It 's observ'd by wise-men that such persons are never faithful Says Tacitus †lib. 4. an they are a sort of People found out for Publick Destruction A Prince should suffer his Councellors to give their opinion freely so as in the mean while they be joyn'd amongst themselves by mutual concord Factions amongst States-men are ever fatal The pertinacy of private hatred says Tacitus †lib. 1. hest doth often draw on Publick Destruction And in another place †lib. 5 annal The hatred of the Consuls tends to the Destruction of the Common-wealth Those great Men have many followers to whom they easily joyn themselves by whose help they exercise their hatred to the undoing of many and sometimes of their Prince and Country to boot I add also that Princes should choose Councellors not through recommendations and friendship but such as he knows well-qualified and able for such employment And finally a Prince ought not to discard or turn off without great cause the good and faithful Councellors of his predecessors from whom he might learn much very profitable to good government Louis the eleventh King of France advised his Sonne Charles not to innovate any thing in the Government of the Kingdom and to retain his Ancient Favorites and Servants For he had found by experience that his banishing from the Court Men of approved vertue was the only cause that he had fall'n into so many and so great dangers and of the War and manifold Conspiracies which did soon after break forth CHAP. V. Of Affairs deliberated in Councils VVE have already spoken of the Persons in a Council it follows that we speak something of Affairs and Debates deliberated therein Such only are to be agitated in this great Consistory which belong to the greatest Affairs of the Common-wealth and to the State it self As those of Religion and of the Laws and Magistrates Peace and War of Publick Fidelity of keeping the Publick Peace of entring into Leagues and defending the same of the Controversies of the Grandees of the Negligence of Magistrates and Officers of State of the Secrets of Embassies and the like †Bod. lib. 3. c. 1. For the Council of Princes ought to be busied with grand Affairs and not with trivial Matters or the small Controversies of private Persons Whoso assembles a Council of great and learned men for matters of small moment may be compared to Apion who having call'd Homer from the dead did only inquire who were his Parents But if you desire to know where other business should be handled such as belong to the Revenues and Treasury of the Prince to the punishment of delinquents and the like I answer there ought to be more Councils appointed dissering in Offices Business and Ministers The Spaniard has seven separated by so many Courts within the Kings Palace that he may easily go to any as Affairs call him The first is that of the Exchequer which has the care of the publick Treasure and of the Revenues of the Empire of the Tributes and Customes of the Subjects of what is imported and exported of the Lands of the Crown of the spoils of Enemies of Merchandise c. The second is the Court Military which is employ'd about the fortification of Towns the Custodie of bordering places the provision for Camps and Armies and the like The third is for the Provision of Victual and has a care that so much abound
and have our dependence I would have signs of this affection towards our Prince shewn so oft as occasion requires not only in matters of great moment as to suffer inconveniences or lay down your very life for your Prince but also in lesser concerns if necessity requires To which 't is much conducing to know the nature of his Prince and of his Favourites and to observe to what he is naturally inclined Histories shew by many Examples how much Aristotle did know the nature and inclinations of Alexander And Tacitus says that Sejanus knew exactly the nature of Tiberius The signs of love are these to honour and respect not only the Prince himself but all those whom he favours to be so subservient to the humour of his Master to shun the society of those whom he suspects providing he avoid flattery and affectation Divis 4. Of flattery and affectation Flattery is the sign of a lying base servile spirit hateful to private men and prejudicial to Princes whom it in infatuates and brings often to ruine Therefore as we see them severely punished who throw poyson into publick Springs so should they also who by their adulation corrupt their Prince and Master and draw him from the study of equity to wickedness and from continency to follow his lustful inclinations For the Prince is as a Fountain from which the Laws flow and justice is required in him Examples of Vertue should be found from him aid is implored against wicked †Agapediaca men and from him the reward of Vertue is expected The other which our Courtier should shun is affectation which though not so odious yet is it the symptom of an unsolid and foolish spirit For that too much diligence and subserviency to the humours of Princes carries the similitude of adulation which is abominable To all which I shall only add two directions the one is That seeing prosperous Gales do not always breath in the Courts of Princes we should when they do catch hold of the occasion The other is when you resolve to desire any thing from your Prince those things are to be required which he can bestow with the least expence Subsect 2. Of his deportment towards his Equals Now let us prosecute in few words what a Courtier should observe in his carriage toward his Equals And first let him shun as much as possible he can every accident by which he may incur the wrath of his Companions If he be preferred by his Prince let him not forget or be ashamed of his old Friends if honest men let him not obstinately hinder the profit of others let him not baffle his Friends or jest too satyrically with them For some there are according to Quintilian who had rather lose a Friend than a Jest Consider always diligently for what cause in what company against whom and what is spoken A Courtier should beware that he use not any petulant or proud expression not befitting the time place or persons Next Let him beware of Flatterers and Dissemblers for those do insinuate themselves to pry into mens secrets that upon occasion they may obstruct their designs and it is very difficult to distinguish such men from true friends for according to Quintilian it 's the greatest Art to conceal dissimulation cunningly Notwithstanding if our Courtier will use great circumspection learn to know himself and distinguish prudently his true friends he shall easily detect the artifice of Dissemblers Who therefore do extol hyperbolically your wit vertue and courtesie and who cover your Vices with contrary vertues who call Temerity Fortitude Negligence Clemency Prodigality Magnificence and that always to your face such you may justly suspect Hunc quem vina tibi quem mensa paravit amicum Esse putas fide pectus amicitia Vinum amat cyathos summa ostrea non te Sublato vino nullus amicus erit Think you that friendship always will indure Which wine and dainties only did procure He loves thy treats and not thy self therefore When they are gone he 'll be thy friend no more Let him be cautious therefore in choosing a Friend but so as to endeavour to obtain the love of all which he shall easily do if he be humane liberal and affable to them SECT II. Of his Vertues Now it remains that we speak of the Vertues wherewith our Courtier should be qualifi'd for there is nothing which allures more the Affections of Men. We love those in some respects says Tully for their vertue whom we have never so much as seen Who doth not hate baseness avarice and cruelty For there is no man so flagitious who would not desire to have come to what he has obtain'd by wickedness without a Crime for the baseness of the guilt doth so much affect those who are addicted to vice that they are hateful to themselves and do carry their punishment in their own Conscience And although all the vertues should allure us and make us love those whom we see indued therewith yet some are more becoming according to the several qualities and conditions of Men. As for example magnificence becomes a Prince but not a Plebeian Subsect 1. Of his Fortitude First Fortitude is required in our Courtier that if it be necessary he may with an undaunted mind offer himself to dangers for his Prince his Country and himself For as the Palm-tree doth not bow down when any weight hangs thereon but of it's own accord raises it self up against its burthen so the more a gallant spirit is oppress'd with business or the assaults of Fortune the more doth he remain crected and undaunted as Pliny prudently observes Let not our Courtier fear too much what can befal him let him suffer unfortunate accidents patiently and let him not do any thing with a timorous and faint heart Subsect 2. Of his Temperance But pleasure is the mother of all evil by whose flatteries what is good by nature is corrupted Hence Tully no less truly than clogantly Who are led away with pleasures sayes he and give themselves to the allurements of vices and dishonest desires let not such endeavour to attain to honours nor meddle with the Common-wealth let brave spirits suffer pains for their Country and let them enjoy their lazy idleness Therefore it 's absolutely necessary that our Courtier be temperate Temperance says Seneca commands over pleasures c. Xenophanes said that nothing bad could proceed from that man who had studied and embraced Temperance No voluptuous pleasures deceive a temperate man he keeps his Hands Eyes and Heart free from what doth not concern him is not insnared with the pleasures of vice lives sparingly continently strictly and soberly Moreover this vertue is the Mother of good health as on the contrary intemperance is the cause of sickness and death Two things says Cornificius to Herennius moves men most to wickedness Luxury and Avarice Whores are fatal pleasures fly from them if you be wise Caius Gracchus upon his return from
the affections of the weaker Sex Olympia Fulvia of Ferrara a most ingenious Woman in those latter times lived and dyed in Germany whose Orations and learned Works are yet extant After the same manner many Virago's indued with masculine courage have affected and obtained the honour of warlike fortitude The Roman Virgin Clelia being one of the Pledges given to King Porsenna in the night-time escaped her Guards took Horse and by her speedy passing the River not only free'd her City of a dangerous siege but of all fear Thirdly we read that many War-like Hero's and Eminent Gown-men who at home and abroad have deserved well of their Country have fallen from the height of Honour into great Calamities Therfore we may exclaim with Lucan in his First Book of the Civil War 'twixt Caesar and Pompey Invida fatorum series summisque negatum Stare diu nimioque graves sub pondere lapsus Fates envious course continuance doth deny To mighty Men who greatest falls do try What is more famous than the exile of Scipio * Valer. Max. lib. 5. cap. 3. and Themistocles Franciscus Bussonus General of the Venetian Army a Man Valiant and active against Philip Duke of Millain after his taking of Verona and Brixia was accus'd of perfidious delay brought to Venice in the course of his Actions and there * Petrus Just l. 7. hist Venetae beheaded Conradine the Nephew of the Emperour Frederick Barbarossa for the loss of a Battel at the instigation of the Pope and the Arch-Duke of Austria had his Head struck off in the Market-place of the City of Naples Socrates the wisest of Greece by the testimony of the Oracle dyed a * Val. Max. lib. 7. cap. 2. violent death Cicero the Fountain of Roman Eloquence was first banish'd * Plut. in vita Ciceron and then beheaded William Hugonet Chancellour to Charles Duke of Burgundy after the death of his Prince at Nancy was beheaded by the People of Gaunt That famous Lawyer Alpianus was banished by Heliogabolus Bellisarius and Narses two famous and glorious Captains after they had obtain'd great and honourable Victories were thrust from their commands and reduc'd to misery by the Emperour Justinian Gonsalvo having obtain'd the name of great Captain by the consent of all Christendom after he had confirmed the Kingdom of Naples to his Master †Jovius in his life by his singular Vertue and Constancy was required to give up his Accounts and thereby brought in disgrace I shall forbear to produce examples of latter Favourites as also of those who have suffered for the glory of God and good of their Country because I do not intend here a Martyrology If we would but look into the Courts of Princes even of latter times what a Multitude of evils and misfortunes would offer themselves and how many examples of the Courts inconstancy could we instance Subsect 1. Shewing the causes of their so sad fate I judge the causes thereof to be either those in great favour with Kings and Princes do put too much confidence therein or oppress'd with envy which is the inseparable Concomitant of Vertue and Felicity they fall into disgrace or Fortune according to her custome at length deserts Men loaded with riches and honours or their Spirits fail them being oppressed with the weight of affairs Injustice and desire of private gain have also been the ruine of many Hence you may see Men blinded with avarice and ambition run beyond the limits of their duty and many according to Polybius more fit to innovate than manage affairs To which may be added the change of the Prince his inclination which appears after Favorites have acquired great riches and dignities For according to Martial Immodicis brevis est aetas rara senectus Next the divulging of the Prince's secrets And finally the anger and suspicion of Princes for such give themselves up to their own humours and whilst they endeavour to confirm their authority they erre sometimes in the excess of punishing These are the ordinary causes of the ruine of many brave Men. There are also other Theological reasons First the godly Man is not innocent before God it 's needful for all Men to be subject to afflictions that therein their divine vertues may be exercised Before I was afflicted I went astray says the Psalmist and trouble gives understanding says Esaias Secondly that it may appear that all things are not ruled by human Counsels because it 's written I will destroy the wisdom of the wise The more therefore with the Apostle to Timothy is the safety of Princes to be recommended to God that they may do what is good and just in his eyes lest afterwards Vices turn into Manners where at length according to Seneca there is no redress Let their Ministers who are intrusted with Offices either military or civil endeavour to follow the Dictates of Virtue hoping felicity in their actions from God to whom they must give an account Whereby it will come to pass that they shall have comfort in whatsoever calamity and shall not suffer any thing but what will be conducing to the good of their Souls But lest we involve our selves in this Labyrinth beyond our intention let us refer the whole matter to the secret yet just judgment of God CHAP. III. Shewing that Arms and Learning go hand in hand together IT follows therefore that Letters and Arms should not only accord but be inseparably conjoyn'd besides the Reasons above-mentioned because Martial Prowess doth furnish matter to Learning Hence was Hercules call'd Musagetes and was ador'd in a Temple dedicated to himself and the Muses as on the contrary Learned men do Eternize the Memory of virtuous actions that they may be also Immortal to Posterity Suetonius Tranquillus writ a Book of such as were famous in the Roman Commonwealth either for their war-like actions or civil policy Saint Jerom following his Example writ a Book of Holy Men famous in the Church of God And in latter times Paulus Jovius did honour with splendid Elogies men famous either for their Martial Prowess or their refined and learned Wits The dangerous Contentions for Honour ought to be shunn'd and the same given to Virtue whose proper reward it is and that without any envy whereby whole Common-wealths have perished and of which History furnisheth us with many famous Examples Who contend for Honour in a Commonwealth says Plato are like Mariners striving in a Tempest who should be Pilot which cannot be without the evident danger of all It 's the part therefore of wise men to hate Emulations and the greedy desire of Vain-glory and to follow Honour but not ambitiously to covet the same Ambition was prohibited of old at †Cicero de Orato Rome by the severest Laws If all the induements of Body and Mind and all External Dignities were considered we would find that they were not sufficient to the tranquility of Humane Life we should augment therefore the care of Piety and lessen the solicitude of perishing things and especially that specious trouble which we see most strictly joyn'd with acquired Power It is written Do all to the Glory of God this is the end which all Christians should propose to themselves the rest do not only perish with us but in the midst of our course they withdraw themselves and vanish The Government of men is obnoxious to divers Changes therefore it stands in need of men fitted for all times as divers Remedies are to be used according to the nature of mens Diseases Sometimes Arms sometimes Learning is required and neither can subsist without the other It is absolutely necessary that Justice be attended with Arms and it is certain that God is the Fountain of Justice and that the highest and lowest Vocations are governed by him Therefore we should pray for Concord Humility and Mutual Love The Conclusion NOw at the close Ingenuous Youth should be admonished that as the Civil Perfection of Man consists in Military and Doctoral Dignities and as in this Politique Government divers Offices are required they would study those two Noble Arts without pride or mutual contempt And let those who are to be Souldiers consider that the Defenders of their Country shall have Glory on Earth and Felicity in Heaven But where there is a necessity of War let it be undertaken that nothing seem to be required but Peace whereby according to †Hist. Roman lib. 2. Velleius the Laws and Justice flourish For a certain Honourable Peace is far better than an uncertain event of War All the events of Warare uncertain says Cicero Moreover although what we know is far less than what we are ignorant of for according to the Apostle in this life we know but in part Young men ought to learn what is necessary to the just Government of the Commonwealth whereunto Earthly Riches and Honours should not invite them so much as that Celestial Remuneration of which the Followers of true Vertue are certain Finally let them contain themselves within the limits of their Vocation neither let them allured with the desire of Superiority which is always joyn'd with present danger attempt any thing beyond their ability O happy England if young Men of noble Birth and opulent fortunes would not lose their youthful years in riot voluptuous pleasures and all sorts of sensuality but would instruct and adorn their minds with vertuous Sciences By so doing they should not only learn to live well themselves but also to rule others aright they should the better acquire political knowledge and instructed with vertuous Precepts of Philosophy should contain themselves within the limits of their duty be more fit for the Government of the Common-wealth either in Peace or War and extend and augment the splendour of their Birth by their laudable actions Those are the Pillars and Supporters of solid Honour and Glory by those Wings we mount to Heaven and by those watchings and pains we acquire eternal Fame and Glory FINIS ERRATA PAge 10. line 30. for Councellors read Councellor P. 13. l. 4. after be r. so p. 16. l. 18. for Treasures r. in the Treasury l. 27. r. that after Liberality p. 77. l. 24. dele to be p. 92. l. 21. for Mercuris r. Mercurio