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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	call_v	king_n	time_n	4,293	5	3.3990	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85748	Politick maxims and observations written by the most learned Hugo Grotius translated for the ease and benefit of the English states-men. By H.C. S.T.B.	Grotius, Hugo, 1583-1645.; Campanella, Tommaso, 1568-1639.; H.C., S.T.B.	1654 (1654)	Wing G2123; Thomason E1527_2; ESTC R202255	31,497	154

of Machiavel whom the Fryer so much detests or which is worse of the Jesuit 8. A Prince should be known to do no evill except that of punishment and that too such as the People wish as to Fleece Usurers and ravenous Magistrates to banish Superfluous and effeminate Arts doom the sluggish to the Oare to punish Adultery Pride and all Enormous sins and sinners 9. The People are kept in obedience by plenty of Provisions Souldiers by good Pay Nobles by Honors 10. For the advance and encrease of Republiques and Kingdomes these Rules following are to be observed 1. All persons must take upon them those Functions and callings for which Nature has fitted them 2. Magistrates are to be chosen rather by Nature then Fortune 3. The greater good is ever to be preferred before the lesse and the Common before the Private 4. Let there be a free Community of Goods of Knowledge and of Religion 5. Foment the Emulations of aspiring to Honors by Vertue 6. Preferre ever Divine things before Humane 7. Let every man learn this Logick viz. That God is Ergo He is wise and good Ergo He has a tender care over us Ergo he is just And we are his Children and therefore after death will reward or punish us If this be not so Ergo God is not just not good Ergo neither is he God The contrary whereof All Nature the Fabrick of the Universe and its severall Parts and the use Order and function of cach Particle of it do wonderfully and loudly proclaim As also his revealing himselfe to his Saints on Earth Angells and Devills and Policies and all Sciences in the World confessing it CHAP. X. Of the third Cause c. viz. Occasion THE occasions of acquiring Dominion are innumerable But the chief are I. Thine own Valour and Numbers and the Imbecillity of thine Enemies and their Associates 2. The Division of the Province to be surprized into petty Kings or jarring Republiques but especially into various Seots and Schisms 3. But most of all if any man call thee in for his Protectour 4. If the Rulers Son be in his Minority 5. If the Ruler be hated of his People 6. If the People be covetous of change 7. If the Nobles or Patricians may be bought and sold as those of Rome were in Jugurths daies 8. If there be any Interregnum c. 9. All grosse and Enormous sins and Vices are so many Inlets and doors for a Conqueror to come in by as Idolatry and Anthropophagie above the rest CHAP. XI Of the Decay Downfall and Change of Monarchies and the cause and remedies thereof ALL Monarchy dies or sinks at least either 1. Through want of Vertue in him that succeeds in it so the Assyrian Monarchy ended in Sardanapalus Or 2. For want of a Successor which evill Augustus prevented by adopting Sons to succeed him 3. By Division or Discord of many successors so the Romane Monarchy under Constantius became a Dyarchy under Constantine and Constance and afterwards in Arcadius and Honorius and the Spanish Monarchy was Rivall'd by Alonzo Ferdinand and Sanctius The Turk prevents this mischief by killing his Brethren but the King of China by banishing them into some Mountain which the King of the Abassines does likewise 4. Because the Kings Son is young and contemptible as the Son of Scanderbeg and Antiochus and Alexander the Great and the last Duke save one of the line of Sforza Duke of Millaine who all being Minors and Pupills were commited to Guardian Kinsmen or Tutors or strangers and so were either murther'd or deposed 5. The Election of a King if it be made by Souldiers is dangerous and Schismaticall because they are easily carried from one to another in their affections For Souldiers are naturally a dull kind of People and value them most who pay them best at present not at all considering the Publique good as it happen'd in the times of Galba Vitellius Vespasian and Otho in the Romane state and under Omri in Israel with very much dammage to the Publique 6. Election also made by all the People is dangerous for they understand not the deep designes of hidden and disguised Tyrants but are distracted and carried away with smooth Orators whithersoever they please to lead them Besides the People are ever at odds with one another and alwaies changing opinions Hereupon Florence by such Popular Elections sustained a world of dammage and prejudice Neither does the Populacy confide in their Nobles but call in strangers to pacifie their Tunmults So the Florentines call'd in the Commander of Athens by whom they were more devour'd then before The remedy is if onely the heads of Families be summon'd to Election but this is a weak one 7. Elections are best made by a prudent Senate out of the body of the Senate it self as the Pope out of the Conclave of Cardinalls 8. If an Election suffer a Schism in it or Fracture viz. an Interregnum or as they cal it a Vacant See the Empire may go to wrack and therefore the Germane Emperor doth make choice of his Successor before his death as also the King of Fez before he dies advances one of his own Sons into his Throne Observat. It often falls out otherwise for the Romane Emperour of time dies and appoints no Successor and the Polack cannot endure any such thing should be done in that Kingdom 9. The best is not alwaies elected but he whom the dying King loves best as Solomon chose Rehoboam Observat. The odd number over does best in Elections and therfore the King of Bohemia was superadded to the six old Electors of Germany 10. A Monarchy may bee ruin'd likewise by the insolency and pravity of a mans Children as in Tarquin the proud or of his wife who often hates the best deserving men as Sophia the Wife of Justinian the Emperor hated Narses the Gallant Eunuch who therefore call'd in the Lombards into Italy to the hazard of the whole Empire ☞ 11. Monarchy may be in danger also and be ruin'd by the Authority of some Prophet or bold Popular Preacher that dares cry it down The instance here is made in Samuel and the Pope which is an handsome comparison indeed Here the Fryer draws the Curtain and laies open the whole scene of the Popes Encroachments upon Temporall Princes which part I leave the Fryer to Act by himself and thither referre the Reader only he tells us pag. 198. that never any Prince prosper'd that opposed his Holinesse but fell at last as Frederick of Swevia Roger Guiscand c. Yet Some Princes call'd a councell against Julius the second and Pope Eugenius the fourth All Clergy-men under the Papacy love the Pope in their heart Princes only for preferment Armed Religion was alwaies Invincible Vid. animad supr. It is better for a Prince to yeeld to the Priest as Theodosius did to Ambrose then to treat him ill as Eudoxa did Chrysoctome For he was confirmed in his Throne whereas she dyed an

farre as it is agreeable to Nature it is invariable but as it serves present necessities it may and sometimes ought to be altered God himselfe also gave a Positive Law which is immutable where it containes the Law of Nature where our necessities onely mutable as the Law of Moses in the Decalogue remains in full force for ever but not in the forbidding of Swines-flesh which was made on purpose to * avoid Leprosie Yet ☞ No man can alter Lawes but he that made them or he that is Created his substitute for that very purpose Observator Note This observation cannot refer to any thing in the Antecedent Paragraph Nature is the work of Reason without us Humane Reason is the work of Nature within us The will of man is of its own Nature mutable but Reason Immutable except improperly namely when the matter about which which she is conversant is mutable 6. Politique Reason which some call the Reason of State and of old was the same with Equity does transgresse the strict Letter of the Law but not the sence and scope of it becauses it does not abrogate or interpret c. any thing but for a greater good as in the case of Fabius Vitulanus to whom the Roman Senate granted his life which was forfeited to the Law and Horace that slew the three Curatis * in the quarrell of the Roman Empire But the Reason of State as it is now adaies is nothing else but a devise of Tyrants that carries the face of Equity supposing it lawfull for them to transgresse not onely their owne but even the Lawes of God either to gaine or maintain their petty Dominions But The difference between Reason of State and Equity is this For Equity respects the Publique Good and Truth but Reason of State looks upon onely the private and seeming good of the Power in being Now since Machiavel was found to play Achitophel the name being confessedly impious Princes began that they might cover the shame of it to call it the Reason of good Government Which names though given by a knavish Godfather may bear an honest meaning As for example Cleonymus put to death the Ephori of Lacedamon by a right reason of State but so does not the Great Turk his Brethren because although he seem to do it for the Common good yet being it is against the Law of God and some other way might bee found out to prevent their aspiring to the Throne the fact is Barbarous and unreasonable 7. A good Prince wants not this Reason of State because his owne goodnesse is a perpetuall shield unto him and if any rise up against him all the People stand for him as for David whom his rebellious Son had deprived of his Kingdom But a thousand thousand Machiavillian Arts cannot protect a wicked Prince because cause he is both Odious to the People and to God the King of all the World Now hee that jarrs with God the Prime Cause does foolishly depend upon second causes as it happen'd to Caesar * Borgia who under themost wary and provident Discipline and Mastership of Machiavell lost both his life and Fortune Thus are Machiavillians alwaies taken in their owne snare for want of Divine and Heavenly Knowledge and by conceiting that by their owne Wisdome they can Fathome and foresee all things 10. Those Lawes are best which are 1. short 2. easie 3. few and 4. fitted to the Manners or Genius of the People and the Publique good Tyrannical Lawes 02 are Many and those obscure difficult like so many snares that serve the turnes of some one or few but not at all accommodated either to the Manners or advantage of the Publique 9. Where Lawes are often changed they are the forerunners of the instant raine of a Republique as Florence found it therefore by sad experience Observator Lawes belonging to Governments ought not to be alter'd unlesse necessity compell nor yet others but where the profit is very evident and very Great 10. Where there are more Laws to * punish then to direct or instruct it is a sign of an ill tempered Government 11. The Acts of Laws are to command what is good to restrain what is evill and to tollerate things indifferent 12. Reward and Punishment are the two 2 spurrs of the Law to prick men forward to observation of them Observat. No Law can stand without punishment of the transgressors of and where no punishment is expressed there it is Arbitrary otherwise it were rather a Counsellthen a Law but whether a Reason ought to be annexed to every Law it cannot universally be defined Saleucus and Charondas and Plato too follow'd this course being to make Laws for Free People they thought good to use perswasions Where as Seneca having an eye upon his * own Times affirmes A Law with a Preface to be a foolish thing being a Law should command and not perswade and Dio Chrysostome compares Custome to a King but Law to a Tyrant in that Custome gives Law to men willing to receive it but Law binds the unwilling also 13. The three Guardians or Keepers of Laws are 1. Honour 2. Love 3. Fear Hee that secures not his Law by these three is either a weak or Ignorant Lawgiver or elsea Tyrant c. 14. Where a thing which once was good becomes hurtfull it is to be forbidden Where an Evill thing does prosit the Publique if it be Evill of Punishment and not Evill of Offence it is to be Commanded Where in its own Nature indifferent as it falls out Good or Evill to the Republique it is to be according Commanded or Forbidden 15. The Laws of men make rather good Citizens then simply good men Yet Princes and Rulers ought to be simply good because they are the * Light and the Law of others 16. The Law ought to make and ordain Equality as the Nurse of the Common-wealth but not a Levelling for as the Observator saies excellently such strings make no Harmony but an Equality opposite to that destructive * consiming inequality which is fatall to Common-wealths For example Extrem Poverty makes Theeves Insidious Perjur'd Ignorant and Instruments of Rich wicked men On the contrary very Rich men are Proud Luxurious Unlearn'd Contumelious and I may adde out of * Aristotle Injurious too Very crasty men are commonly given to change Very stupid are voluntarily servants or slaves Onely moderatemen are Stable in their place and stations where they live The Florentine Republique was ever the most unstable by reason of the subtlety of their wits The Venetian the most firm and stable of all by reason of a Mediocrity and allay of Dullnesse 17. A good Custome is a second Law which does more preserve a Common-wealth then the Law it self Five Customes made Rome the Princesse of Republiques as Cato in Salust witnesseth 1. Publique Wealth 2. Private Poverty 3. Just Government abroad 4. Freedome of speech at home 5. Unliablenesse to fears or