retirements as well to reenforce their spirits dissipated by the throng of affaires as the better to discerne what was good and necessary during this solitary tranquility for the further authorisement of their lawes and decrees by the esteeme of Religion If therefore Heathens have attributed so much to meere opinion what ought Christians doe to manifest truth I will now conclude this subject by a notable speech of Saint Bernard to Eugenius then Pope To the end your charity may be full and entire exclude not your selfe from the bosome of that providence of yours which receiveth all others What availeth it thee to procure the good and salvation of all others if this happen by the losse of thy selfe Wilt thou alone be frustrated of thy private felicitie All drinke at thy breast as at a publicke fountaine and thy selfe remainest behinde panting and thirsly amidst thy owne waters Remember I beseech thee I will not say alwayes nor will I say often yet at least sometimes to allow thy selfe to thy selfe Enjoy thy selfe with many or at least after many And in another place Take example saith he of the soveraigne Father of all D. Bern. l. a. Eugenium who sending his WORD into the world did yet retaine him nere his person Your word is your thought and consideration which if it part from you to imploy it selfe for the publike good let it yet be in such sort as it may still remaine within thee That it communicate it selfe without leaving thee void and diffuse it selfe over others without forsaking thy selfe CHAP. 8. Of other Vertues which cause a Politicke sufficiencie and chiefly of Prudence I Have sufficiently spoken of Wisdome the smalnesse of this worke considered I will therefore proceed to speake of other parts instructing the Vnderstanding for the knowledge of such things as are necessary for publike good and which finish the perfection of a publike sufficience The Philosopher in his Ethicks Arist l. 6. Eth. assigneth five kinds of intellectuall vertues the Intellect Science Wisdome Art and Prudence Intellect is no other than the habitude and disposition to know the primary principles which are perceived by themselves and presently apprehended by the intellectuall power without the assistance of ratiocination Science is a demonstrative habitude of necessarie things which cannot otherwise be and this habitude is acquired by the discourse of Reason sounding and searching the causes thereby to know the effects Now this knowledge of effects by the causes is called Science Wisdome is a very perfect and exact Science knowing both the consequences deduced from the principles and the principles themselves with the most universall causes so according to the Philosopher the excellent knowledge of every Science Discipline and Art may be called Wisdome Art is an habitude and just reason of certaine workemanships which are to be made and produced to the shew as building and painting with the like Art reflecteth not upon the interiour residing in the soule but on the action passing and flowing from the interiour understanding to imprint it selfe upon exteriour substances Prudence is a just reason of the actions of human life and of what man ought to doe and practice according to his estate and condition Now of these five habitudes or vertues which instruct and perfectionate the intellective power Art suteth not with our subject The Intellect and Science have bin cursorily touched when I sayd that a good wit and the study of Letters were requisite as necessary parts for the forming of Wisdome There now remaineth onely Prudence which being the right rule of of human actions is as it were the soule and life of the active civill and Politicke life For Intellect Science and Wisdome are onely serviceable for the understanding the universall reasons of things and the true ends whereto they are to be referred Prudence ought after this to applyâ—â—◠〈◊〉 â—â—â—eral reasons to the occurrencies particularities of affaires presenting themselves and to finde out the convenient meanes to arrive to the proposed end The Intellect seeth the first principles Science is acquainted with the universall causes of particular effects VVisdome is the perfection of the Vnderstanding the flower and Creame of Science Prudence is that which putteth in practise the Intellect Science and Wisdome The Vnderstanding affords the light Science frames the reason Wisedome perfecteth the knowledge Prudence directeth the action briefly Intellect Science and VVisdome do show in grosse what is fitting to be effected why it is to be done and to what end it is to be undertaken Prudence sheweth in each particular action how it is to be effected the former doe onely propose the end This besides the way doth likewise afford the skill and delivers unto us the conduct This is that of which the Philosopher speaketh in his Ethicks that it is the proper office of Prudence to dispose the meanes to arrive to the end The Vnderstanding searcheth it Science findeth it VVisdome sheweth it but Prudence conducteth it CHAP. 9. Of the Necessitie Excellencie and Offices of politicke Prudence PRudence as the Philosopher sayth in his Ethicks regardeth as its object things either good or evill profitable or pernicious honest or reproveable in a man following his calling and charge and it is proper to the prudent to consult and solidly to advise with himselfe in each affaire and particular action what is fitting and convenient to the present subject to his duty ranke and office So as to say truly looke how requisite Art is for the workes of industry so fitting is Prudence for the affaires of vertue An ancient Authour termeth Prudence the Art of living Now to live as a man ought is to live according to reason A man without Prudence is as a workeman without Art who hath tooles in his hand but wanteth act to make right use of them for the impression of convenient formes in the matter whereon he is to worke Man likewise who hath Science and VVisdome without Prudence seeth well the Reasons and the end whereto he is to ayme but is destitute of the right application of reasons whereby to finde out the meanes and attaine to the end And as the unkilfull crafts-man spoyles the matter thinking to polish it So the imprudent man ruines affaires presuming to rectifie them nor is there other difference save onely that the former spoyles Iron stones wood or some other matters of slight consideration the other ruines himselfe his particular fortunes yea whole States and Empires if he have thereof the administration VVherefore Saint Ambrose tearmeth Prudence D. Amb. l. I. Do offic c. 27. Cas Collat I. cap. 27. the sourse and fountaine of vertuous actions and Cassian expoundeth this saying of the Gospell Thine Eye is the Lampe of thy Body understandeth by this eye Prudence being the eye of the soule Or if the understanding be the eye of the soule and wisdome the light of this eye Prudence is the Apple of this Eye and as the lampe of this light
for all good States-men it moreover procureth the favour and love of God thereby to cause all their designes gloriously to succeed and happily to surmount all oppositions To this purpose we reade in our Histories that Philip the King of France after so many battels victories and triumphs which crowned him with immortall honour applying himselfe yet daily more and more to piety to the exaltation of Religion to the foundation enrichment and adornement of Churches certaine States-men intimated unto him under colour of publike good that so great liberalities exhausted his treasure and that he might employ this beneficence both to better purpose and with greater glory to himselfe in advancing the poore families of souldiers and gentry then in adding more to the riches of Churches and Altars Yee then wonder answered this wise King at what I doe for the worship of God but if you reflected upon the frequent necessities and perplexities wherein wee have beene formerly plunged in our warres and battels and out of which the mercifull hand of the Almighty hath a thousand times visibly protected and saved us beyond all humane reason and likelihood having wrought so great things both for the safety of our person and the glory of our State yee would finde no excesse but rather a defect in what I doe for his service I alleadge this sage answer as proceeding from a King who understood the truth thereof by experience to shew that if great persons and those who stand at the helme of great States and Empires did feriously consider the occasion they have to invocate the favour and particular assistance of God amidst so many traverses obstacles and difficulties as daily encounter in eminent affaires they would become more pious and religious towards God then divers of them for the most part appeare to be CHAP. 7. Of the duties and particular fruits of Religion and politicke Piety BVt since Religion ought not to be vaine nor without workes nor piety a tree without fruit the fruits therefore of piety fit for a right Politician are zeale towards the worship of God obedience to his ordinances reverence towards his mysteries respect to his ministers and submission to his Church God hath placed in heaven saith an holy Father two great lights the Sunne and Moone and on earth two soveraigne powers the spirituall and temporall but as in the heavens the Moon borrowes her light from the Sunne so on earth the temporall ought to receive from the spirituall the light of true wisedome necessary for its guidance The law of God which the Church proposeth and explicateth ought to regulate the world the light of God which this Sun distributeth ought to illuminate it It goeth astray if it follow not this light and it loseth this light if it turne the backe from this Sunne CHAP. 8. Of the integrity of the Intention which is the other duty of that Politicke Justice which reflecteth on God THe integrity of intention in counsels and actions is the other dutie of Politicke Iustice towards God For it is a quality requisite in every just and honest action as the forme which gives being to morall honesty but the intention cannot bee sincere but by relation of the action to the true end of man which is God So as the action cannot be good and just if it tend not to God either by the hearts intention or at least by the nature of the worke which of it selfe hath relation to God by meanes of the beauty of that object it reflecteth on And in this sense all the excellent actions of Pagans and Infidels performed for the beauty of vertue not for vanity profit vengeance and other vitious and irregular ends and affections had of themselves a kinde of relation to God though man be not aware thereof Nay it is moreover the opinion of the most learned Divines that these actions by their condition appertaine to eternall reward though the hindrance of infidelity causeth them to faile in the attainement For whatsoever is effected purely for a vertuous end is good what is good is gracious in Gods sight that which is agreeable to God is conformable to his will either revealed unto us by his law or ingrafted in us by nature and whatsoever is sutable to his will belongeth to life everlasting since the Scripture saith That life is found in the observation of his will but each thing belonging to life everlasting is not sufficiently availeable for the acquisition thereof if faith charity grace and all other necessary qualities doe not concurre Who knowes not that the faith of a Christian dying out of the state of grace is notwithstanding a thing belonging to eternall life in its owne nature yet by reason of sinne though it appertaine thereto it arriveth not thereto As the childe who is debarred of his paternall inheritance to whom it belongeth when at any time the right acquired by his origine becommeth unprofitable unto him by his offence So all good morall actions have naturally right to the inheritance of celestiall felicity which is mans last end but they faile thereof through their default when either sinne or infidelity maketh their former right unusefull to them Now this is sufficient to shew that all actions purely performed for a vertuous end be they particular acconomicall or Politicall levell and goe directly toward God though man dream not at all of any relation to that end This foundation layd I say that to cause a Politicke action to become just and honest it must be armed with a right intention and which tendeth to God if not by the expresse cogitation and ayme of the soule yet at least by the good and lawfull quality of the object But the object is good when it is conformable either to naturall reason being the unwritten law or to Gods law which is the written reason or to just humane lawes and those not contrary to God and nature which is Reason explicated enlarged unfolded and proposed by those who have authority serving as a rule to all particular actions Every maxime constitution and action being not squared and added to one of these three Rules can reflect upon no other thing than either pleasure profit ambition or some other disordinate passion unlawfull objects not being able to imprint in a morall act other than injustice and dishonesty All this doth punctually shew us that it is an obligation in Politicke justice concerning God to conforme by a right intention our propositions counsels and actions either to naturall reason or to divine law or to just humane lawes and by this meanes to cause the State to tend to God which is the common end both of the Church and State of spirituall and temporall of body and soule And truely since Iustice willeth us to afford to every man his due temporall States being of Gods institution and demaine Iustice commandeth us that an administration conformable to his will should have relation to his glory Thither it is all ought to ayme
in all hearts It is moreover the naâ—ure of good to become more profitable the farther it is diffused Whence it is that all things naturally have either seed to communicate by the production of their semblables whatsoever good they have or an inclination to diffuse themselves to the end to communicate them Salt hath not its savour but to the end to bestow it Muske its scent but to impart it the Sun its light but to make it common All whatsoever hath any perfection capable of communion is borne for others should vertue then alone be to it selfe should it be solitarie in the world or so envious as to hide her beauty or so particular as thereof to deprive the publicke If she conceale the good she hath through envy she is criminall if by negligence she is vicious if to avoyd the danger of vanity her over-advisednesse makes her timorous and this over-much feare reprehensible It is requisite she avoid her detriment yet not that she abandon her duty Vertue beareth the obligation of profiting the Publicke continually annexed thereto and the generality have right to demand this debt of her whereof shee cannot duely discharge her selfe without endeauouring to acquire and conserue a good fame in producing laudable and inimitable actions Let men see your good workes saith the Scripture whereupon diuers learned Diuines haue held that although euery man be absolute master of his owne goods to giue or dispose them at his pleasure yet that he is not absolute disposer of his same but onely the faithfull guardian and dispencer thereof he oweth the conseruation thereof to the publike though hee neglect it for his owne particular nay though he were Master yet so it is as the Civilians say it â—oncerneth the Common-wealth that priâ—ate persons should not mis-employ their goods how much more then that they wrong not their reputation If therefore the good fame of priuate persons be the publiâ—ke intrest what shall wee say of that of publicke persons and of such who raised up to the throne of honors are obliged to cause their vertues to appeare by so much the more illustrious as it is farther exposed to the view of all men and by so much the more profitable since it ought to be usefull to all others That degrees and dignities do particularly oblige publicke persons to conserue their reputation as in the world and in man the little world the parts which hold the most eminent places have more luster and beauty than the rest The ranke they hold sufficiently sheweth what they ought to be and what manner of persons they ought to appeare Doe we not plainely see how whatsoeuer is most high and eminent in the Vniuerse hath more glosse and majestie then the rest So as one would say that nature desired to deuide to each thing either beauty according to the ranke or a ranke proportionable to its beauty The celestiall bodies raysed on high above the rest as upon the fane or pinacle of this beautifull Temple of the world have they not likewise more splendor than all other bodies and seemeth it not that the clarity they have maketh them worthy the place they possesse Among elementary bodies fire holding the highest place is it not the most pure and the earth enjoying the lowest ranke is it not inferiour to all the rest as well in beauty as situation In the order and disposition of the parts whereof mans body is so gracefully composed the face as most eminent is it not accompanied with a greater variety of graces adorned with more attractions animated with more lively colours and the eyes placed in the upper part of the face as stars in the firmament of this little world shew they not in their excellency far surpassing all other parts the justice nature observes in the distribution of rankes Are not these as it were secret instructions given by nature to those who hold the highest dignities among men to rayse by a good reputation the splendor of their vertues in equality with their ranks and to shew themselves most worthy of honour as it importeth they should be most honoured as being the face and eyes of the States body the Sunne and firmament of the Common-wealth when the earth sheweth clearer than the skies and the feet fairer than the face is it not a prodigy in nature a monster in reason and a disorder in policy That a good name is needfull for publicke persons for the authorizing their dignity and vertue Now besides the degree they hold the very service they owe to the publicke obligeth them to the care and observation of their renowne without which all their actions being without reputation will prove unprofitable and all their advises as the Oracles of Cassandra hissed at and rejected how good or true soever they be For as the Coyne not marked with a lawfull stampe passeth not in matter of merchandize though it be of good gold or silver so the words and actions not carrying the marke of a good reputation suit not with generall approbation even when they are just and may be usefull The substance is good but the stampe is rejected Truth it selfe loseth its grace and weight in the mouth of such as are suspected of vice and untruth and even vertuous actions are not readily received comming from such whose innocency is questionable We feare them as we doe Presents sent from enemies either that they are mistaken or that they seeke to deceive No man will beleeve as the fable saith that the Foxe will give sound advise or that the Wolfe can doe good the skinne is suspected though the counsell be sound Who knoweth not that in a certaine ancient Republicke a good law which a suspected person propounded would never be admitted before the same was proposed by a person of knowne integrity So much doth suspition enervate a good esteeme maintain credit Nor doth the defect of a good renowne onely breed suspition but even scorn which doth utterly ruine authority and therwith all the fruit of sagest counsels and fairest actions Opinion rules all the world and setteth the value on all things yea even on men and on vertue it selfe It extendeth its empire or if you please to have it so its usurpation over the most sacred things and vertue it selfe I meane that generous vertue vaunting to extract her estimation from her selfe seeth her selfe constrained of she desire authority to begge it of opinion If she rest satisfied with her owne conscience she must be forced to please her selfe in print but if she will appeare and make her selfe usefull to men shee must necessarily have two witnesses if she intend to be receiueable and that to the priuate testimony of the conscience she adde the suffrage of publicke esteeme CHAP. 11. Of the meanes to acquire and conserve a good renowne BVt to acquire and conserve this good name The first meanes is avoyding ill so necessary for the maintenance of the authoritie of vertue and
are at better leasure to transcribe whole Authors and to cause the world daily to see the Metempsychosis or transmigration not of Soules from one bodie to another but of bookes from one paper to another Or to imitate that Romane Emperour who appropriated to himselfe the pourtraicts of the gods by onely taking away the head and title substituting his owne in their stead Besides I will not defend this Booke from the Tongues of Zoiles and detractors as ordinarilymen doe since it were a vanity couched under pretext of Feare to suppose so small a Work as this were worthy to be assaulted and a meere fancie to forge Enemies and as in Theaters to arme them with intention to assaile them It were too presumptuous an attemp and no lesse than to usurpe not upon the persons onely but even upon the spirits of a more violent Empire than that of Tyrants should I seeke to force the liberty of judgements with purpose to subject and captivate them to private opinions Let therefore who please approve of what I write or reject it who list Let every man remaine free in his owne conceipt permitting me to rest at liberty in my good and honest intention inciting me to contribute my poore endeavors to Gods glory and publick utilitie Farewell THE TABLE OF THE CHAPTERS The First Booke Of Vertues forming a Politick Sufficiency THe Preface and Division of the whole Subject into the Members and Parts Chap. 1. Of Politick Wisedome Chap. 2. That Politick Wisdome is rare and what parts are requisite for the forming thereof Chap. 3. That true Politick Wisedome is to bee derived from Heaven and God against Machiavellists Chap. 4. Reasons to prove the same Chap. 5. Sequence of the same Discourse Chap. 6. Of the meanes to conserve and augment this true wisdome in the Soule Chap. 7. Of other Vertues forming Politick Wisdome and principally of Prudence Chap. 8. Of the necessitie excellency and offices of Politick Wisdome Chap. 9. That politick Prudence is rare and how it is acquired Chap. 10. That true Politick Prudence is to be derived from God against Machiavellists Chap. 11. How the Law of God is usefull for the acquiring of true Politick Prudence Chap. 12. The Second Booke Of those Vertues which forme honesty and Integrity for the Right employment of sufficiency OF Politick Iustice in generall Chap. 1. That an uniust action cannot be profitable to to States against Machiavellists Chap. 2. That Iniustice even against strangers cannot be profitable to States against Machiavalists Chap. 3. A digression from this discourse of Iustice upon the title of Iust wherewith our King raiseth his Name and Raigne and of the Illustrious art of Iustice Valor and Piety he lately performed in Bearn Chap. 4. A division of Politick Iustice into three parts and members What the Politician oweth to God what to himselfe and what to the publick Chap. 5 Of Religion and Piety the first duty of politick Iustice reflecting on God Chap. 6. Of the particular duties and fruits of the Religion and Piety of a Politician Chap. 7. Of the uprightnesse of the intention in Councels and actions being the other duty of Politick Iustice reflecting upon God Chap. 8. Of the care of a good same being the first duty of Politick Iustice toward our selves Chap. 9. Of the Obligation to conserve a good same for publick profit Chap. 10. Of meanes to acquire and conserve this good same Chap. 11. Of the government of life and manners which is the other head of Politick Iustice toward our selves Chap. 12. Of good Example being the first duty of Politick Iustice toward the Publick Chap. 13 Of Vigilancie and Solicitude second duty of Politick Iustice in a Magistrate toward the publick Ch 14 Of Integrity being the third duty of Politick Iustice in a Magistrate toward the Publick Chap. 15. Of those Mischiefes which private respects and profit bring to the publick Chap. 16. Of the love of publick good last duty of Politick Iustice toward the publick Chap. 17. The Epilogue of all this discourse of Iustice in forme of an Epiphonema Chap. 18. The Third Booke Of those Vertues and Qualities which give vigour and gracefulnesse in matter of Execution of Offices THe Proposition and divisioÌ„ of matters handled in this last Booke Chap. 1. Of Authority and how necessary it is to cause good and just designes to appeare Chap. 2. Whence this Authority comes Chap. 3 Sequence of the same Discourse Chap. 4. Sequence of the same discourse and how wee should employ the good parts wherewith one is endowed to gaine Authority Chap. 5. Sequence of the same Discourse Chap. 6. Of good Fortune and whence it comes Chap. 7. How good Fortune attends some and the means rightly to manage it Chap. 8. Of Fortitude and Magnamitie beeing a necessary vertue for the execution of great designes Chap. 9. Of the necessity of Fortitude in case of Execution Chap. 10. That effeminate and faint hearted people are not fit for any eminent matter Chap. 11. Certaine parts requisite for the acquiring and conserving this magnanimitie of Courage Chap. 12 Sequence of the same Discourse Chap. 13. Of Eloquence which is as the Ornament of Politick vertues giving them both vigour and gracefulnesse to make them estimable Chap. 14. Of the efficacie of Eloquence Chap. 15. How Eloquence appeareth most in popular States but how it may be very usefull likewise in Monarchicall Governments Chap. 16. Of the Counterfeit Eloquence of this Age. Chap. 17. Of that Eloquence which is proper for a Politician Chap. 18. CHRISTIAN POLITICKS The first Booke Of those vertues which make a Politicke sufficiencie CHAP. I. The Preface and division of all this worke into three members or parts IT is reported that an ancient Philosopher discoursing in a publike assembly before Haâ—ibal of the Art Military and of the vertues requisite in a great Commander ravished the whole auditory with admiration but from that famous Captaine hee received onely scorne I ought in a like subject to expect the like disgrace should I enter these Lists incited by the same motive of idle ostentation But my desire to be profitable and not to appeare being the principall Engine giving motion to my Pen. I beseech all such who perhaps may wonder at the unsuitablenesse of the title which this Treatise seemeth to beare with the condition of the Author not to reflect upon the Writer but to consider what he writes since it were not reasonable the Artificers name should by way of prejudice bring disfavour or disgrace upon his worke Besides the cause being more nearely examined there will not appeare any so great disproportion betweene them as is supposed For not to alledge that the treating of Policy appertaineth to the Civil-Lawyer is permitted to the Philosopher and is not inconvenient for the Divine who contemplateth the primary cause as it is the rule and measure of all things I will onely in generall affirme that the Theoricall and Vniversall consideration of Vertues
shame hath healed it Who therefore seeth no if hee be not blinded and who acknowledgeth not if he be not ungratefull the visible wonders of divine providence in causing his royall enterprises to be atchieved with so great successe and more honour against all impediments in such sort as to oppose his designs is not to stop but advance their current would not one say that heaven had passed a contract with him to overthrow whatsoever resists him or that his Genius which managing all wills forceth likewise and captivateth all attempts under his authority all perils under his prosperity and all disasters under his good fortune See we not so soone as any storme riseth against him how heaven brings him not as the Antients have said of Dâ—metrius Cities surprised in the hunting-toyles of his fortune Plutarch in the life of Dâ—met but hearts more happily submitted to his obedience by the nets of love and duty Seemeth it not that God suffereth not those assaults which molest him but onely for his farther glory As weight is to the Palm-tree causing it to become more stiffe or fire to gold which refineth it So it is credible that heaven amorous of the title of Iust whereat his intentions ayme and whereof his lawes and wisedome have already afforded us the first fruits worketh all these miracles in sight of nations to let the world see that the victories triumphs obedience of subjects the good affection of the people and all sorts of prosperities doe crowne and accompanie Iustice Plato in Hipparchus Plato reporteth how Hipparchus caused this excellent sentence to be engraven upon a pillar erected in the market place of his chiefe Citie Apply thy selfe to that which is iust But our King even from his entrance to the Crowne carrieth the same imprinted in his heart hee produceth the fruits thereof in his actions he heapeth up the honour thereof in the generall praises all men afford him already doth History erect unto him a pillar more durable than marble and brasse therein to leave engraven before the eyes of all after-ages the glory of the name of Iust and heaven conferring all these happy successes upon him as a salatie and recompence addeth yet for his farther honour to the crownes of Iustice the triumphs of valour Goe on gloriously O Sonne of Great Henry and Nephew of Saint Lewis in the first traces of thy just designes and let these faire beginnings hereafter serve thee as a spurre and thy selfe to thy selfe as an example What more royall or divine thing is there than to measure his counsels and actions conformable to what the Roman Philosopher said That among Blephants the greatest conducteth the rest but that amongst men the best is the greatest To that likewise which another answered to a certaine flatterer who extolled the greatnesse of a Prince How is be greater than I if he be not more iust And who is greatest thinke you as the holy Ghost speaketh by the mouth of the sage He who observeth iustice shall there finde greatnesse and exaltation Iustice is the root of immortality on high in the glory of God here on earth in the memory of men CHAP. 5. Adivision of Politicke iustice into three members and parts what the Politicke oweth to God what to himselfe and what to the publike I Here resume the clew of my discourse and doe beseech the Reader if this digression hath seemed tedious unto him to consider that the sensibility of a good so nearely concerning us is never over-long to those who taste it nor the discourse to the relator and besides treating of those benefits which Iustice brings to States so present an example hath served as a confirmation under the title of a digression I will therefore now descend from this generall consideration of Politicke Instice to the particular duties of so beautifull and usefull a vertue Iustice is as the herbe called Trefoil or the triple pointed Trident or Gerion with his three heads For man having three principall objects of his actions God himselfâ— and his neighbour Iustice obligeth him to all these three from whence are derived and sprung three offices and generall duties of Iustice These three branches rising from this root doth againe divide it selfe into three other small slips producing the severall fruits of such duties as we are to yeeld to God to our selves and all men and this differently in consequence of the different obligation arising out of the ranke and place each man holds in the order of civill society So as that Politicke Iustice whereof we speake doth first of all produce from its stocke three great branches to wit these three generall duties the first toward God the second toward our selves the third toward the publike these three branches doe after each of them shoot forth other small twigs namely the particular duties to each one of these three whereto Iustice obligeth the Politician Our duty toward God produceth two Religion with piety and the right intention in counsels and actions The duty toward ourselves other two the care of a good name and the regulating of our actions and comportments The duty toward our neighbour produceth foure good example solicitude fidelity and the love of publike good Now herein are comprehended all the other vertues all the endeavours and fruits of particular actions which issue and are derived from Politicke Iustice We will deduce all these points in order through the sequence of this booke but so as those who making Nosegayes in a garden composed of divers quarters content themselves to take a single flower from each severall border CHAP. 6. Of Religion and piety being the first duty of Politicke Iustice reflecting upon God REligion is the first duty of Politicke Iustice concerning God not onely out of Philosophicall reason affirming how nothing acquireth greater credence and authority toward men Princes and Magistrates than to be esteemed Religious beloved and favoured of God as it is manifest by the examples of all such who have either founded polished or governed Republikes but chiefly because those who here on earth supply Gods place J have said yee are Gods saith the spirit of God in Scripture are obliged by a more particular tye than the generality of men to acknowledge him whom they represent All waters come from the Sea and returne thither all power all authority and superiority comes from God and ought to returne to him It comes from God by extraction it should therefore returne from us to God by homage if the motive of acknowledgment and duty have no lesse power over men than Nature hath over-things inanimate We see even among men that those who have not their dignities by extraction but hold them of others as from a Prince or King are obliged to increase in humiliation and acknowledgement toward their superiour as they rise in greatnesse and authority over others for should they as Sejanus pervert their Masters beneficence into matter of slighting pride and rebellion they would
prototype of this divine pattern God in this mans heart hath engraven a lively knowledge of this truth that those whose dignities cause them neerest to resemble him ought most neerely to approach unto him by duty and love and that the degree of piety should equalize that of preferment that the greatnesse of the benefit received should bee the modell of acknowledgement To consider likewise that the highest Angels are most ardent in his love the promptest to know and accomplish his commandements And from this Principle as from a celestiall seed we see spring the blessed maximes conformable to eternall verities Iust counsels sage advices the administration of earthly things according to celestiall lawes briefly all the fruits worthy of this Christian and divine Philosophy Hee then seeth how Iustice being obliged to allow to each man what is his right that after the service due to Almighty God the regulating of our manners being a right due to our selves holdeth the first rank in obligation and ought likewise to have the first place in discharge hee knoweth how the rule which ought to bee as the modell to all the world ought chiefly to be very direct in it selfe That the words of Iustice are found to be of very flat taste if the soule savour not the fruits That to govern well and live wickedly if it bee not incompatible is at least dishonest That sage counsels do only profit others but a lewd life endammageth its authour That there is nothing so foolish as to follow the Silk-worm who spins silk for us and ends her dayes in the action industrious for others to himselfe pernicious hee in conclusion sees how after he hath set himselfe in good order the last duty of Politick Iustice is to be carefull of the publick good and to despise his proper interest That it is as much as to make himselfe pretious not to be bought or allured by any reward That there is nothing so glorious as to shew himselfe incorrnptible in an age wherein the glittering of gold tempteth the fidelity of all and overcometh the constancy of many That Integrity then is most laudable when by reason of corrupted times covetousnesse seemes to bee excusable That it is an unworthy thing to make the earths excrements mens Idols and that those base metals Nature buries in her lowest bottoms should usurp the principall place in the affections of a reasonable soule That it is a shame and reproach to Christians to see very Pagans shew greater integrity and more incorruption and affection to the publick good in the administration of Offices than we do That the ancient Romans as Valerius the great witnesseth namely those of the Aelian family rather chose to bee poore in a plentifull Republick then rich in a poore one And that now even those who professe the knowledge of the true God blush not at all when they impoverish whole Cities and Kingdomes to enrich their private families with publick spoyles Out of these considerations ariseth and springeth this excellent resolution of despising our particular out of zeale to the publick and to shew our selves liberall of riches covetous of vertue and surmounting gold the conquerour of all things to make it appeare we are invincible From thence arise all those wholsome counsels which the generous liberty of a soule free from covetousnesse produce together with all those famous acts of loyalty toward our Prince of moderation in power in support of innocency of resistance against injury of incorruption against all sorts of tentations of the peace of Cities the repose of Provinces augmentation of Empires wholsome lawes just governments and all those faire designes which Princes conceive in the inclinations and motions of those generous persons which after God and themselves are the principall motions of their soules and our safety For even as those starrs meeting in conjunction with the Sunne do much availe toward the causing his influences to become good and favourable unto us as the Pleiades which cause the light to appeare pleasing and gratious unto us at the Springs return whereas the Canicular starres make it scorching in Summer So those who by their just and good counsels move the will and authority of good and just Princes concurre with them and are the organs and instruments of a fortunate age Symm Bonis iustis Princiâ—ibâ—â—s bonâ— decora suadentes instrumenta sunt boni saeculi O happy ages who enjoy such miracles and alike treasures miracles in truth for the rarity treasures for their necessity O fortunate France who amid all thy miseries hast never wanted those brave Catoes and Phocions who have a thousand times saved thee from ship wrack at what time danger causing the ambitious to â—â—â—nk and feare the timorous to retire zeale hath bestowed on thee the good courage the valiant and God the necessary O great soules who conceive these generous designes not to breath but for the publick and to banish their particular you quit a slight profit and carry away the Laurell of an incomparable honour what you trample upon is but a little earth and in exchange the approbation of Kings the suffrages of Provinces the acclamation of people the culogies of History the benediction of men the glory of God here on earth commendations and on high immortall Crownes are your rewards The end of the second Book THE THIRD BOOK Of Vertues and Qualities which give vigour and grace to execute CHAP. 1. The proposition and divisiâ—â—â— of matters discused in this last Book TO know good and to will it to know it and to seek it to see it and tend toward it all this is not the attaynment thereof Power is necessary for the compassing what we aspire unto For what benefit were it for brute beasts to have sense to apprehend and an appetite to incline towards things fitting for them if notwithstanding they wanted both feet and wings to convey them whither their appetite inclineth them for the obtayning what their sense apprehendeth The Art and will of sayling plowing painting building what use would they afford to the Pilot Plowman Painter or Architect if the last wanted his trowell to set hands to work the next his pencill for the expression of his idaeas the third his plough to stirre the earth the fourth his rudder and sayles to part the waves Knowledge is unprofitable where power fayleth and vaine the desire which cannot arrive to its ayme The wisdome of God knoweth all things and his bounty is boundlesse but had he not equall power to bring to light both what he knoweth and willeth his bounty would remayn fruitlesse and his wisdome worklesse the one could not appeare the other not communicate it selfe nor should wee know either how much the one knoweth or how greatly the other loveth us It is therefore not enough to have treated of and handled in the two former Bookes the vertues instructing the understanding in the knowledge of good and those in particular disposing the will to
A MIRROVR FOR CHRISTIAN STATES OR A Table of Politick Vertues considerable amongst Christians Divided into Three Bookes Reviewed and augmented by E. MOLINIER of Tolose Priest and Doctor of Divinitie And by him Dedicated to the most Illustrious Lord the Lord Cardinall of Valette Archbishop of Tolose Translated into English by VVILLIAM TYRVVHIT Sen. Esquire PSAL. 2. Bee Taught yee who Iudge the Earth LONDON Printed by THOM. HARPER 1635. Iulij 20. 1634. Perlegi hunc Librum cui Titulus A Mirrour for Christian States unà cum Epistola Dedicatoriâ ad Lectorem qui continet in toto folia 63. aut crciter in quibus nihil reperio sana Doctrinae aut bonis moribus contrarium quo minùs cum publicâ utilitato imprimi quaant it a tamen ut si non intra annum proximè sequeniem typis mandentur haec Licentia sit omnino irrita GVLIELMYS HAYVVOOD Capel Domest Archiep. Cant. TO THE RIGHT ILLVstrious Prince IAMES STEVVART Duke of Lenox Earle of March Lord Darnley Aubigney Torbolton and Methuen Baron of Leighton Bromswoulde Knight of the most noble Order of the Garter and one of his Majesties most Honorable Privie-Councell My Lord IN the wisest Counsell of the happiest Kingdome you sit Eminent and judicious that by the advantage of your Princely extraction this by the Industry of your owne endeavors Hereby your Grace hath confuted time proving Experience is not alwayes wrinckled nor Wisedome gray-hayr'd This Greatnesse of Your bloud hath placed you neere to the most glorious Monarch and the splendor of Your Vertue addeth yet a higher Title Among these universall Acclamations it were a Crime black as Malice should I be silent who to the Memory of the great and Good Duke of Richmond Your Graces Vncle owe a Religious Tribute You are His heyre and I by the Law of Gratitude Your Vassall Receive then with a gracious Eye this first tender of a Service than which none more humble none more sincere And by the Indulgency of Your Favor give life to this Translation which by Your Acceptation shall tryumph over Envie Though herein I may seeme presumptuous yet shall I not I hope prove unserviceable esteeming no mans happinesse above mine being admitted the Honor of Subscribing my selfe Your Graces most humble and most Devoted Servant WILLIAM TYRVVHIT To the Reader HAving ever esteemed that the imployment of those Talents either naturally bestowed on man by God or acquired by study and industry ought more properly yea and of duty rather to be imployed in the service of our King and Country than to be made use of in the satisfaction of our private humours I doe here in acquittance of that generall obligation adventure to offer up this poore mite of my endeavours among the many learned elaborate workes which the choyce wits and learned pens of our age produce in all kindes It is but a translation the originall belonging to a very learned and reverend French Author whose fluent style and profound learning so happily appearing in his owne language made mee not a little timorous to undertake to make him speake English being iustly apprehensive as well of doing him wrong as disgracing my selfe but the zealous desire I had to be serviceable to all such studious and worthy persons who haply not understanding the French language are yet desirous to enable and adorn themselves with those vertues and qualities requisite for such who by an honest and noble ambition doe any way ayme to be rightly usefull for the service of our Soveraigne in the most eminent offices and charges of this great Empire did so farre over-rule me as I rather choose to undergoe that hazard than to bereave them of so great a benefit by my over-much bashfulnesse Now though the practise of those things contained in this Treatise belong properly to such choyce persons whose vertues excellent endowments or advantage of birth together with our Soveraignes favours make capable for the conduct of weighty affaires yet doth the speculative part thereof indifferently appertaine to all generous spirits I shall not need any further to commend the Author his worke will sufficiently speake for him The onely favour I am to require is for the Translator who if he have not sufficiently acquitted himselfe or have come short of those lively expressions appearing in the originall consider gentle Reader that few Painters have ever beene able to equalize the purtraits drawne by Apelles in any there most exact copies It would therefore prove an unexcusable arrogancy in me should I have the least imagination of entring into comparison with so excellent a French Penne by any English of mine if you please therefore to excuse my defects and accept of my good desires you shall therein much incourage me to undertake the like labours in whatsoever I shall suppose may conduce to publicke utility Vale. TO THE MOST ILLVSTRIOVS AND RIGHT REVEREND FATHER MY LORD THE CARDINALL OF VALETTE ARCHBISHOP OF TOLOSE My LORD BEhold a young Eagle which his Father presents before the rayes of the rising Sunne to trie if his vigour bee sutable to his Courage Hee is Eagle-like in daring to soare so high and in that the Lustre of your new Purple causing you to shine as a rising Starre in the French Church darting upon him doth not dazle him But should hee Encounter the awefull Eye of your censure presuming to implore the gracious aspect of your benignity I alreadie see his mis-fortune and must confesse that Rashnesse hath ruined the Childe and blind Affection the Father But supposing this disaster yet may the first notwithstanding frame his excuse out of his small Experience the second upon Nature the one and the other upon their Zeale and Devotion to your name But they expect a more favorable Event Hoping the Orient of your Glory wil prove no lesse gracious than that of the Sunne never shewing it selfe hot or scortching upon his first appearance but rather milde and favourable strowing the earth with Pearles and Roses Their hope and confidence is not a little increased in that TOLOSE Mother to the Author acknowledging your Grace as her lawfull Pastor this Worke in that respect seemes not so properly to be presented as payd unto you Since the Law saies the tree belongs to the field and that the fruies therof depend not onely on the tree but on the soyle also The Field therefore being yours the Tree and Fruits are likewise yours But if the fruit bee not well relished or distastefull the Tree committed to your care receiving as the Apostle saith Its watering from your hands and its increase from God may happily more prosperously hereafter fructifie to his Glory and your service If you daigne to accept it from him who desires ever to be esteeme My Lord Your Lordships most humble and most obedient Servant E. MOLINIER TO THE READER YOu may perhaps wonder gentle Reader to see mee adde this little abortive to the importunate spawne of so many Bookes which as the
virtutibus alienum bonum videtur spectare qui ad alterum spectat Agit enim qua alteri conducunt aut Principi aut Reip. saith the Philosopher to those who are encharged with the publick good either of the Prince or State It is the essentiall and inseparable quality constituting the nature of their office and without which they leave to be what their titles import and are as men in picture being nothing lesse than men though they retayne the name and forme So the Scripture termeth the Pastor who hath no care save for himselfe only but an Idoll since he is not what men call him he is called Pastor by relation to others and he only feedeth himselfe so as hee is no better than a painted Idoll having in him nothing lesse than what his name imports nor is any thing so little as what he appeares to bee A title likewise belonging to all those who obliged to the publick regard nothing save their particular interest and are to say truly none other than Idols and phantomes whose appearance dazleth our eyes and whose name deludeth our eares And truly since they are not established over the publick but with obligation to have care on them they violating the duty of their dignity disgrace its glory and not performing what they promise they are not really what they stile themselves They are rightly Idols since the figure only remayneth not quick bodies since the soule is vanished One may say of them as David did of the Idols among the Gentiles They have eyes but see not eares but understand not mouthes but speak not feet but walk not for they have eyes but connive eares but counterfeit the deafe dumb mouthes and feet fixed to the center of their proper interest since they walk not toward their obligation They have hands but feele not for they being ordinarily employed in touching and taking they lose both sight hearing speech and motion Wherefore the The bans painted their Iudges and Magistrates without hands Pitrius in hierogly l. 38 since when their hands are over long it is much to bee feared their feet will become gouty their tongues tied their cares deafned and their eyes dimmed And the Scripture saith That those who take bribes do likewise retaine injustice I intend not hereby to prove that injustice destroyes authority being both by divine and humane right inviolable but only that in such persons the honour and merit of possessing places of judicature perisheth the title remayneth the merit is missing Iustice therefore tending to the good of others is as it were an essentiall quality to publick persons obliging them to love and daily to procure the generall good which not only lawes and reason teach us but even nature it selfe dictates unto us For is it not apparant in all sublunary things that whatsoever is destinated for common good operateth not for it selfe but imployeth it selfe for all Do not the heavens send forth their influences the Sun his beames the earth its fecundity the trees their fruits fountaynes their waters Bees their honey Silk wormes their subtile webs for all Doth not the liver distribute blood to all the veynes the head motion to all the nerves the heart vigour to all the members Is there any thing in nature which converteth to its owne use what it hath received for the common good See wee not in reasonable creatures a desire in unreasonable ones a motion in insensible things a kinde of inclination toward the generall good of the Vniverse whereby their particular good subsisteth Is it not true that by naturall instinct the hand casts it selfe before the body to receive upon it selfe the strokes comming upon it and how each part is inclinable to preserve the whole though to its owne ruine Shall not then knowledge reason and justice cause that in man which a mere naturall inclination effecteth in all other things But is there any thing either more glorious or which draweth the creature neerer to the imitation of God than to seeke and procure publick good to go lesse therein is it not a signe of indigence and to enlarge our selves a token of abundance Who is so abundant as God and who diffuseth himselfe like him poverty pincheth and restraineth plenty enlargeth and dilateth Moreover whatsoever is most excellent and principall in all things doth it not communicate most and become most abundant The highest and most elevated among the Angels do they not take greatest care both of the heavens motions of the worlds government and of mankinde in generall those of inferiour orders having the oversight only of some single Kingdome Province or City and the lowest orders those who have the single conduct of each particular person Among the starres the Sunne holding the highest rank doth hee not bestow his lights and influences both upon the celestiall and elementary world The Moone succeeding in the second place to the elementary globe only The starres as least in dignity to a certain species or individuity of sublunary things But I beseech you is there any thing so noble in the world as God in man as the soule in the body as the heart in the tree as the root All the tree is nourished by the root the heart causeth life in the whole body the soule guideth the whole man God governeth the whole world To practise vertue in our owne particular is a great matter but to exercise it toward others is much more glorious to make use of it toward many is excellent but to impart it to all is supereminent And even as saith the Philosopher hee who is malicious toward himselfe and others Arist lib. 5. Polit. cap. 1. is the worst and most wicked of all men So he who practiseth vertue both toward himselfe and others is the best and most just among men It is the highest pitch of vertue the consummation of justice the perfection of man and the degree neerest approaching to the Divinity CHAP. 18. The Epilogue of all this Discourse of Iustice by way of Epiphonema BVT Plato saith that if vertue could be viewed living and animated with her proper attractions she would cause admiration in mindes and amorous motions in all hearts Discourse can only represent her in picture and Eloquence is not stored sufficiently with lively colours to inspire thereinto the soule and beauty of a naturall body So as to behold Iustice which my weak pencill is forced to expresse in her lively and native grace it is necessary to cast our eyes upon some living modell if the world yet affords any such expressing in it selfe the beautifull idaea of this eldest daughter of God which the pen is unable to depaint O more worthy the name of Great than Alexander or Pompey a man given from heaven and more resembling God than man he who mouldeth himselfe upon this image and whose soule is the table his vertue the pencill his actions the colours and whose life is the soule of that living image drawn upon the