her in all his wordes and workes is gouerned ought be reputed as a God among men He onely for King Prince and Ruler of the vniuersall worlde is to be accounted And finally he knoweth what is to be done what to be thought what to be determined and what proceedeth from diuine reason and councell Nowe for as much as this Prince and Gouernour shall liue in the societie and company of men which societie consisteth partly in the vniuersall conuersation of the whole world and partly of priuate Cities It behooueth him for preseruation of the common society and loue among men that he indeuour the whole force of his capacitie reason and councell to gaine the good will and fauour of men We will therefore commit vnto his charge two diuers countries or common weales to be gouerned The one is that which containeth both God and men not confined within the boundes of Africa Asia or Europa but is by the course of the Sunne described The other is the place where our mortall condition hath appointed our birth and beeing as Greece Italie Germanie Fraunce Spayne Polonia or such like Toâ—â—hing gouernment of common weales It shall behoue the gouernour with reason and vnderstanding to comprehend the order and nature aswell of the vniuersall vvorld vvhich the Latines doe cal maiorem mundum as of the other wherein we haue our life and aboade which they likewise doe name maiorem mundum For whensoeuer the minde hath shaken of the bondage of bodie it presently recouereth the perfect nature thereof performing the true offices embracing these thinges which bee good and reiecting the â—uill It loueth vertue and loatheth vice it suppresseth lust and commaundeth it selfe What Empyre or gouernment can be said or thought more deuine or godly Moreouer when the minde hath discouered the nature of heauen earth seas with euery other thing and knoweth whereof they be made what beginnings cause and ende they haue what is the disposition of Starres what is the reason of the sunnes rising and going downe what mooueth the Moone what is the destruction of all thinges what the nature of Elementes of liuing creatures and the vertue of herbes when all these thinges I say be knowne and God the supreame gouernour of all well neere comprehended the possessor of such wisedome and knowledge of nature shall he not deseruinglie be accounted a Citizen and dweller of any towne or place or rather a Prince of the worlde vniuersall Socrates beeing asked of what countrie he was answered A man of the worlde imagining himselfe to bee not onely a Citizen and inhabitante but also as it were a Prince vniuersall What doth Laâ—rtius reporte of Diogenis other then he was such a one This Citie yeeldeth no obedience to Tyrants nor is subiect to lawes inuented by men nor can be inuironed with walles but is contayned within the vniuersall circle with motion and order naturall as it were by lawe certaine and euerlasting constantlye gouerned within walles made of Elementes The Citizens of this towne are by a name diuine called Philosophers commaunded onelye by themselues bearing aboute them mindes inuincible and armed against the force of all misfortune Such Princes no force of enemies can depose no violence of armes remooue nor furie of fyre disturbe for they be alwaies inuincible valiant happy and free from feares and daungers When King Demetrius the sonne of Antigonus had surprised Megara in which Citie Sâ—ilpho the Philosopher liued he caused him to be brought to his presence and asked what had beene taken from him offering restitution of all his losses Whereunto Sâ—ilpho answered that hee neuer had seene anye man that coulde offer violence to Philosophie much lesse take the same from him that was thereof possessed imagining himselfe to be onely owner of such riches accounting the rest of his goods to be no more his then the enemies that besieged Megara But seeing the science of Philosophie consisteth partlie in contemplation and partlye in action it must needes bee that the skill of gouernment doth also consiste vppon two Those that apply themselues to contemplation doe onely labour to attaine the knoweledge of trueth and not desiring to proceede further stay their imaginations wholye in considering by what meanes the world might bee guided with the raines of wisedome This sorte of men were wonte to delight in priuate and solitarie life carelesse of authoritie house or famelie as Homer doth describe them From which rest or rather idlenesse we ought first by desire to perswade them and that not suffising by inforcement to drawe them to action of gouernmente which is the seconde parte of ciuill duetie For the knowledge and contemplation of nature prooueth improfitable if no action therof doe followe which appeareth in the preseruation of all commodities belonging to men Who is there so studious in naturall knoweledge that beeing informed his friendes his neighboures his kinsfolkes and countrye shall perish without his presente helpe but will preferre the safetie of them before the contemplation of all the Starres Elementes and worlde vniuersall We therefore doe exhorte all wise men to action and recommend vnto them the commonweale not that coÌ„mon weale containing all the world is bounded by the perambulation of the Sunn but that which is subiect to ordinances and lawes and composed of the congregation and societie of men hoping that through them possessed of diuine knowledge this worldlie gouernmente may with more wisedome and iustice bee directed The contemplation of thinges diuine doe teach and informe the minde of a wise man and hee beeing accustomed to the cogitations of heauenlye reason wisedome and lawe doth become as it were an other GOD. Solon indued with such knowledge gouerned the Athenians Lycurgus the Lacedemonians and Parmenides the Eleati The like lawes and ordinances Lycis the Pythagorian inuented for Epaminundas Plato for Dion Aristotle for Alexander the greate Anoxagoras for Pericles Pythagoras for the Princes of Italie and Agrippa for the Emperour Octauianus Which examples haue mooued manye writers to affirme that those commonweales were moste happye where Philosophers gouerned or where the gouernours were accompanyed and councelled by Philosophers Cato that moste excellente Senator for the loue hee bare vnto wisedome intertained Athenodorus Vlysses as Homer sayeth embraced Caritus Pirrhus esteemed Artemius Traian desired Plutarchus and Scipio was councelled by Panetius A man as Plutarch writeth learned in all sciences both good and euill But if this diuiue knowledge doe happe vnto any man that delighteth only in rest and idlenes not indeuouring to do other then lurke at home as it were within the coÌ„passe of a magicall circle stretching himself in the sunn accoÌ„panied only with staffe wallet careles of all action desire to doe good to others surely such wisdome proueth to no purpose and with himselfe in shorte space vtterly perisheth Where contrariwise if the same be possessed by any Prince or person disposing himselfe to the affaires of gouernment hee
die why should we not rather die to liue vertue hath giueÌ„ thee happy life thou shalt then die happie Therfore our whole endeuor studie ought be to attain vnto vertue wherof Philosophy is the nurse Tutresse for therby we shall either aspire hiest or at the least behold many vnder vs. It shall suffice that albeit we are inferior to the first yet we are equall to the second or third so shall we be chiefe of those that come after vs. Among things excellent those which be next the best are accounted great for he that caÌ„not aspire to the martiall glory of Achilles nedeth not be ashamed to receiue the praise due to Aiax or Diomedes or who so attaineth not the knowledg of Plato Lycurgus or Solon ought not therfore to be reckned without learning Many as is aforesaid haue gained the possession of wisedome and skill of gouerment not by reading the bookes of Philosophy but by the obseruation of their ancestors example custome experience domesticall discipline lawe manners and a certaine sagacitie of nature being somewhat graced with honest and liberall education Of such men in all commonweales many examples haue euer beene The Court is their learning and vse lawe ordinances which the customes of their forefathers haue taught them Demades a man very wise and well practised in state being asked what Tutor he had to instruct him wisedome answered The Tribunall of the Athenians thinking the Court and experience of things to excell all the precepts of Philosophie Neyther did the ancient Romanes frame their iust and honest forme of gouerment so much according to the bookes of Philosophers as their own naturall wits What should I say of our ancestors who deuised a commonweale not vnlike to the Romane state The discipline of Plato Licurgus Solon Aristotle and other most notable Philosophers and law-makers doe differ from the Polonians whose greatnes grew only by the vertue they receiued from themselues and not from bookes Their wisedome was to honour vertue and contrary to it neyther to doe or thinke any thing Therefore they vsed not their Kings and Senate to compound controuersies suppresse contentions or pronounce iudgements but to receiue from them examples and rules of vertue and as cheiftaines in warre follow them in defence of their countrie That olde worlde which the Poets called Golden produced a race of men of themselues most happy and wise and truely not vnlike for in that time of mans first age vertue onely raigning the misery of vices and wickednes was not knowen for they loued an vpright iust and simple life wherunto vertue and reason consenteth They were therfore inforced to vertue and honesty euen by the spurre of their owne nature fleing vice which because it was to them vnknowen might more easily be eschewed Of that time Ouidius Naso writeth most excellently Aurea prima sataest aetas quae vindice nullo Sponte sua sine lege fidem rectumque colebat Poena metusque aberant nec supplex turba timebat Iudicis ora sui sederant sine iudice tâ—ti But so soone as the sonne of trueth declined and with the cloudes of vices began to be darkned forthwith the minds of men fell into wicked nesse as desirous rather to knowe vice then vertue delighting in the one and shunning the other Then euery man armed himselfe against vertue thinking it was lawfull to offend others to liue vngodly abusing reason and employing it in euill exercises as the same Poet saith Protinus erupit venae peioris in aeuum Omne nefas fugêre pudor verumque fidesque In quorum subiére locum fraudesque dolique Insidiaeque vis amor sceleratus habendi And surely that floode and rage of wickednesse had vtterly drowned all mankind had not the force of nature and reason which remained in a few opposed it selfe against the fury of so great calamities Those fewe then as it were proclaminge warre with vice perswaded other men who then liued as bruite beasts to reduce themselues to humanity enforming them not onely by wordes but also by writing what was ciuilitie vertue and honour whereof grew lawes in Cities as a tutresse to good life So as men might there learne to thinke and doe those things which were honest iust and godly and to the ende those lawes might neuer perish they caused them to be written in bookes which are records of immortality and preseruers of eternall memory From hence the precepts of vertue did take their beginning and many volumes of manners and dueties of men haue bene written After them followed others who aspyred not onely to knowledge of the offices and dueties belonging to men but also serched the nature of all things This consideration of humaine nature and world vniuersall was in one worde by the Graecians called Sophia and the inuentors thereof were named Sophi who afterwardes more modestlie by example of Pithagoras called themselues Philosophers By this meane the light of reason and humaine nature which lay hidden and was made darke with cloudes of vice did recouer his vertue and brought vnto vs the knowledge both of diuine and humaine thinges Which knowledge is called Philosophie by the benefit whereof mortall men recouered the ancient vertue simplicitie innocency and happines Whosoeuer in those daies desired to liue honestlie and well flee vice and knowe vertue applied himselfe to reade the Philosophers bookes and marke their sayings as men that vtterly mistrusted their owne nature and witt infected with knowledge of vice euill education slouth delicacie Idlenes opiniatry and wicked conditions Thus was that golden world by Philosophers restored and the olde estate nature and felicity was recouered Therefore whosoeuer doth receiue from thence the precepts of vertue honest life and that ancient and golden humanity is made not onely ciuill and wise but also happy and most blessed All those that without Philosophy and learning are indeed wise doe attaine to their wisedome by one of these two waies The one by being indued with diuine nature the vertue whereof comprehendeth foreseeth and vnderstandeth all things In olde time amongest the Graecians Theseus and Cecrops and among the Latines Romulus and Numa gouerned commonweales not with Philosophy but were instructed by the celestiall Muses The second meane to gouerne without learning is to be perfect in forraine experience and a vigilant obseruer of ciuil cautions Such men if they be good and permit all things to be directed by lawe are praiseable albeit their wisedome is imperfect and subiect to many perils and mutations but if they be euill then are they so pernicious and hurtfull to the commonweale as nothing can be more Therefore Mitie said well that there was nothing more vniust then ignorant man for he not knowing the true rules of gouerment thinking that the experience of one court is the whole summe of ciuill discipline doth fill the state full of tumultes and seditions not conceiuing by what meanes reason cunning or counsell such mischiefe is happened
of men the walles of Sparta The felicitie of subiects is preserued by giuing to euery man his right vniting them by fauour by seueritie of lawes and iustice In all which things it behooueth the Counsellor to shew himselfe wise and circumspect for to neglect those things which appertaine to the conseruation of peace and repressing of rebellion is not only foolish ignominious but also impious wicked And who is he that may better preuent these mischiefes then the Counsellor for he being placed amid'st the people seeth not onely the order of each mans life his right libertie licentious and seditious disposition but is as it were purposely placed in a tower diligently to behold both things present and also foresee things afterwardes to follow And as the Phisition findeth the disease increasing the Captaine conceiueth the subtiltie of his enemies and the shipmaster preuenteth the tempest of the seas So ought the wise Counsellor to foresee the perils inclinations chances and mutations of the commonweale For his office is not onely to see things present butalso foresee things to come wich vertue of foreseeing is called Prudence and they that are therewith indued be named prouident and prudent Because Prouidence as Cicero writeth is that wherby things to come are scene before they happen Yet true it is that to foreknowe things is rather proper to wits deuine then humaine because God onely knoweth things to come and such knowledge is the proper vertue and condition of mindes deuine Notwithstanding for that we haue in vs a certaine shadow or likenes of diuinitie it happeneth that we also doe coniecture and forsee things to come which may be by two meanes eyther by inspiration and will of God or by our owne proper instinct To the first kinde belong prophesying diuination such like knowledges which are in men by inspiration and reuelation from God Secondly the soule being seperated from the bodie remembereth things past beholdeth things present and foreseeth things to come And of that prouidence this our present speach entreateth For those things which are written touching dreames intrailes of beastes and fowles lotts monsters stars southsaiers Aaguri Arâ—oli Astrologers spirits and infinite other meanes whereby the Achei iudged of things to come seeme not to appertaine to our purpose But if the minde of our Counsellor be holy pure and vndefiled with dregs or spot of vices and that his bodie be an habitation of that celestiall spirit and diuine minde absolute and perfect by vertue thereof he may prognosticate and foresee things to come and may be called not onely prudent wise or prouident but also holie diuine godly and religious Such men were the prophets in our law and the Sibille and southsaiers with all those whom they say were instructed by the Nymphes and Gods as Tircsias Mopsos Amphiaraus Calchantas But how this celestiall prouidence is attained our intent is not here to discourse This skill of prophecy being put into men and by diuine inspiration shut vp in our bodies is most strong when the soule deuided from the bodie is by diuine instinct moued But let vs returne to humaine prouidence the exercise wheâ—of is also to be accouÌ„ted diuine For wheÌ„ the mind of a wise man is indued with the knowledge of all humaine thoughts and actions and vnderstandeth also the beginning euent mutations and declinations of things present and future comprehending likewise in minde the Idaea and forme of things to be done which nature or reason doth gouerne by a certaine and inuoluble course being I say in all these things studied and informed hauing sharpened the edge of his witt and conceiued the state of mens actions and affaires of the commonweales he may by such meanes foresee and foreknow what is in them good what euill what infirme what durable because in such men there is somewhat diuine called a spirit which Socrates had and was therewith alwaies accompanied which spirit is nothing else then the minde of a wise man chast vndefiled and exercised in the iudgement of things for such a one by euerie small coniecture may at occasions conceiue what is hereafter to come A certaine prouidence is also also learned by vse and examples which the Counsellor shall do well not to contemne In which knowledge he shall be chiefly helped by reading Histories because examples are of great force to diuert or remooue in coÌ„uenients sith euerie man flieth that willingly which he hath found most dangerous in others Therefore a Counsellor ought be wise in foresight and conceiuing euils long after to come and omit none oportunitie to forewarne and consult what is fittest for the state because loked for mishapâ— are with more patience indured Sodaine mischiefes are for the most part with difficultie or great danger eschewed because in things sodaine our mindes are dismaied and voyde of counsell but those things which are naturally looked vnto are well avoided We must therefore take heede in time least our wisedome be learned to late and it were a shame to say in vaine had I wist If the Pilot before the tempest prouide not that the ship may saile in safetie when windes do rage his prouidence proueth to no purpose So the Counsellor should thinke how the state may be preserued before the same be hurt offended or assaulted with enemies For it is better to be warie by foresight of perils past then make proofe of misaduentures present because men say errors by past may be reprehended but not amended Prouidence is alwaies accompanied with caution wherby we eschew those present euils which may happen vnto vs for nature hath so framed vs as naturally we desire good things and shunne euill Which shunning of euils if it proceedeth from reason is called Caution and therwith onely wise men are indued The profit of this vertue is chiefly seene in words and works for to vtter thy conceipt warely and worke that thou art to doe aduisedly is the part of a wise and well experienced man Wherefore in all consultations it behooueth the Counsellor to be in speach not onely graue and short but also warie and heedefull as Horace doth well warne him saying In verbis etiam tenuis cautusque serendis It happeneth also that so often as any thing be spoken rashly we repent the vnaduised vtterance of that speach and many times our selues and the commonweale also are brought to disaduantake when forraine affaires be done rashly or any consultation of publique causes be carelesly performed because in sodaine speech we powreforth many things which ought to be concealed Therefore the Comediâ—n warneth vs well saying It is folly to discouer that which ought to be concealed In speach a Counsellor must alwaies remember to speake nothing in anger in feare in mirth in hast or vnpremeditated which things obserued he shall declare himselfe both graue and wise Hauing also occasion to conferre or speake with the enemies neighbours or ambassadors the indeuor of whome is
THE COVNSELLOR Exactly pourtraited in two Bookes WHEREIN THE OFFICES OF Magistrates The happie life of Subiectes and the felicitie of Common-weales is pleasantly and pithilie discoursed A GOLDEN WORKE REPLENISHED with the chiefe learning of the most excellent Philosophers and Lawgiuers and not onely profitable but verie necessarie for all those that be admitted to the administration of a well-gouerned Common-weale Written in Latin by LAVRENTIVS GRIMALDVS and consecrated to the honour of the Polonian Empyre Newlie translated into English LONDON Imprinted by RICHARD BRADOCKE Anno Salutis Humanae M. D. XC VIII ⧠TO THE MOST excellent and most mightie Prince Augustus King of Polonia c. AS euerie man well knoweth those commonweales be most blessed where men do liue in peace so are those countries miserable where people are not maintained in securitie And as euerie commonweale is happie wherein subiects are good so in good commonweales no subiect can be vnfortunate yet what doth worke the welfare of commonweales and people is and hath beene euen among the most learned long disputed Some suppose it proceedeth of goodlawes others haue thought that ciuill education doth enforme it others imagined that the temperature of the heauens doth make men apt for ciuill life some also do thinke it proceedeth from the endeuour of good kings because subiects by imitation of their Princes vertue do for the most part become like vnto them Which opinion I verelie thinke to be most true so perswaded by obseruation of your Maiesties example Neither do I iudge the great quietnes and blessednes of this commonweale and kingdome doth proceed from other cause then the excellent splendour of your princelie vertues which are such and so great as doe not onelie incite all subiects to behold them but also with exceeding admiration and imitation to loue them Sith euerie man endeuouring aboue all things to honour your Primcelie example your iustice and your clemencie is no lesse enforced to obey then to loue and the greatnes of your authoritie is such as your maiestie is not onelie a moderator and disposer of lawes but also which in a free state is most a iust iudge of each mans vertue praise and dignitie and therewith also haue framed a kingdome so perfect as on earth none more perfect can be Moreouer this kingdome is come to your maiesties hands not by inheritance not by blood nor by vsurpation as are many â—thers but by publique consent of all the Polonian Nation thereunto perswaded by the auncient vertue and wisedome of your Maiestie and your most noble auncestors For to confesse truth the house of Iageloni hath beene a Seminarie of Kings so plentifull as not onely our common-weale but also diuers other nations did desire to be thereby gouerned and would to God that most noble raze had still in Bohoemia and Hungarie continued For by the valour thereof the Turkish empyre should haue beene restrained of that greatnes whereunto it is now aspired All which things as they are admirable so are they also the more noble that holding in hand the Raines of so great a gouernment your Maiestie by your own iudgement hath called vnto you a Counsell both for nobilitie wisedome excellent by whose moderation prudence the quiet glorie of our kingdom hath bene greatlie preserued I Omit to speake of other magistrates by whom the felicitie of our commonweale is not onely ornified but also enlarged so as Polonia may be well called the habitation of libertie and seate of iust gouernment And that your highnes is author and doer of these things who doth not see I in my youth did behold them in mine elder age found them agreeable vnto the rules of excellent philosophers and auncient well gouerned common-weals which moued me to thinke it were no lost labour if by mine owne endeuour or the obseruation of other mens workes I should somewhat say of that matter to the profit of all posteritie This worke therefore I determined to dedicate vnto your Royall Maiestie as chiefe causer of mine endeuour Not meaning therby to enforme you for such is your excellent wisedome as needeth not the instruction of anie but that by reading your Maiestie may be delighted to behold your owne vertues and as a Prince of that gouerment be glad that the same is most iust and respondent to other auncient and praiseable commonweales Yet do I well knowe that to discourse of qualities appertaining to an excellent Counsellor is not onely of great importance but also accompanied with manie difficulties But my hope is that albeit my skill cannot therein merit praise yet as I hope my earnest desire of publique vtilitie shall hold me excused assuring my selfe that your maiesties wisedome and princelie Counsell a vertue proper to all the house of Iageloni will take my humble endeuour in good and acceptable part ⧠THE FIRST BOOKE WHO so wholy applieth himselfe to those studies which concerne not onely priuate pleasure but also publique commoditie doth as I thinke seeke a knowledge perfect and most worthie commendation For to be skilfull in that whereof others receiue profit doth aboue all thinges best become a wise man Among such sciences as were wont to bring with them both profit and pleasure there is not in my iudgement any more profitable or pleasing then is the skill of gouernment beeing a guide of humaine happinesse and tutresse of publique commoditie and common life Which I by the example of many others and no small experience knowing to be true beeing also assured that the knowledge whereby commonweales be gouerned is certaine and the proceeding of all thinges directed by reason and iudgement not by fallible conceipt chaunce or fortune haue determined to discourse what ought be the duetie vertue and dignitie of a perfect Councellor to the ende that those that shall be called to gouernment or take delight in such wisedome may be thereof partakers For peâ—forming of which entent I haue thought good to sounde the depth of ciuile knowledge and with greate diligence haue serched the secrets of most excellent Phylosophers not meaning to set forth any fained conceipt but that which accordeth with authoritie of wise law makers and graue Councellors I doe therefore thinke expedient that in the person of our Councellor there shoulde be such ripenesse of age as might exercise the vertues beseeming so honourable a personage and in his calling holde so greate a grauitie and reputation as all other Citizens and subiectes may hope at his hande to receiue comfort quiet councell profitable to the whole commonwealth My intent is not to frame an Idaea or Councellor imagined such a one as cannot be seene but onely in conceipt or that the heauens haue skantly any so perfect or the earth doth not containe any shadowe of such a man as did Plato in his common weale and Cicero in his Orator but our speach shall tende to thinges possible not exceeding the ordinarie vse of men Yet my meaning is to gather into this booke
and Gouernors of the commonweale Whereunto may be answered There are two sortes of Philosophers whome I thinke in deede vnfitt to gouerne the commonweale The first are they who haue scantlie tasted of Philosophie whereby the thirsting heate of vices and desires is not with vertue quenched So as those men doe leade a life diuers from the groundes of true Philosophie not yet well rooted in them For the knowledge thereof doth make men no lesse good then learned and by knowledge they become learned and through Iustice Temperance and Fortitude they are made perfect Surely there is not any thing in Philosophie more notable then the iustitutions and preceptes of vertue whereof who so hath the vnderstanding doth leade a happie and blessed life An other sorte of Philosophers there is contrarie to these who hauing in their youth learned Philosophie doe as it were vnto the Syrene rockes cleaue thereunto euen the whole course of their liues Such kinde of contemplation and Philosophie which concerneth not the profitt nor ciuill affayres of men is in trueth improfitable for the state For albeit those Philosophers be learned and wise yet onely applying their thoughtes to Philosophie not hauing experience of courte or ciuill affayres are vtterly vnfitt for gouernment Therefore Plato commaundeth that those solitarie worshippers of wisedome being by nature apt for action in the commonweale shoulde be founde out and compelled thereunto thinkng them fit to gouerne Cities and appease the sedition of people And touching the rest which are not apt for that purpose he suffereth them to enioy their rest and were out their life in contemplation Wherefore neyther they that be lightly learned nor those that are become ouermuch in bondage to Philosophie ought be admitted to gouerne the commonweale because the one haue not by Philosophie attained anie ende of honest life whereunto to leane and the other being perswaded they haue a life much better then ciuill doe passe their age solitarie as they thinke among rockes of the fortunate Ilandes For there is not any life as Plato writeth which hath ciuill magistracie in more contempt then that which is exercised in true Philosophie The meane sort of Philosophers are therefore in our iudgement most fitt for gouernment because they doe not by the studie of Philosophie search deeper then the knowledge whereby men may attayne to happie life and become fit to gouerne the commonweale To which kinde of Philosophie we exhorte our Counsellor For thereby not onely the knowledge of humaine happines but also the science of gouerment is attained First we will that his nature be apt for philosophie that is temperate docible and iust because there is no man that can well exercise himselfe therein if naturally he be not of good memorie docible couragious a and louer of trueth iustice and temperancie which disposition being bred onely by good education it is necessary that from his childhoode he be so trained The ground of all wisedome Plato saith is good education for thereby as it were in sporte we profit in all kindes of vertue Men must therfore from their tender yeares be instructed to reioyce or be sorie for those things which ought iustlie to glad them or sad them It is therfore a vertue to know how to reioyce or to be sory for such knowledge as Aristotle thinketh is true educatiō And as it behoueth a perfect cōmonweale to haue good subiectes whereby it may also become good so ought there be great diligence in their education For as a good husbandman diligently proyneth his plants to make them grow the faster So the commonweale which is the mother house-wife of subiects ought to be exceeding carefull for the education and vertuous instruction of young people The Lacedemonians were wont for the education of their Citizens to elect Magistrates among the number of their most ancient and graue Citizens and them they called publique Tutors for which respect they were holden vertuous men in action valiant and excellent in military discipline It is written that Diogenes returning from Sparta to Athens was by the way asked from whence he came and whither he went Whereunto he answered he came from men and was going to women noting thereby the effeminacie of the Athenians who were for that vice by the Lacedemonians and the other Grecians mocked to scorne Vpon which occasion Agesilaus then King of Sparta hearing an Athenian boasting the thicknes of Athens walles saide that the same did well become them because high walles were wont to be built for women But let vs returne to education whereof in these daies to small care is taken for children are neyther by their fathers taught any liberall or honest science nor committed to the tuition of any skilfull instructers I cannot therefore but commend the diligence of Cato in the nurture of his sonne for he disdained not to be present and looke vpon his wife at such time as she washed and swathed his young children and so soone as yeares had abled them for learning he tooke them into his owne tuition and taught them At that time he kept Chylo the Grammarian in his house to instruct children who was in deed learned yet thought he not fitt that Chylo being a seruant should correct his sonne and when he erred pull him by the eares also he disdayned to be beholding to a scholemaster for the education of his sonne Hee therefore himselfe did teach his sonne learning lawes and manners and likewise instructed him howe to darte to handle weapons ride swime and suffer heate and colde It is saide moreouer that with his owne hande he wrote an Historie and gaue it to his sonne to the ende he might therein see the Actes of his ancestors and learne the skill howe to gouerne the commonweale In his sonnes presence he neuer vttered any vncleane foule or angrie speach but vsed so great respect as if the vestall virgins or Priests had looked on him Such was the domesticall discipline of Cato and the most of the Romanes in education of their children The Philosophers in Graecia made plaies for the instruction of young men which discipline eternall memory hath preserued till these ourdaies From them is also come the vnderstanding of vertue and knowledge which we haue taken by tradition Those Philosophers were not onely Tutors of good and happy life but also teachers of ciuill gouerment Yea this present age hath according to the Graecian custome vniuersities which are as Seminaries of learning and vertue Thither young men as vnto a haruest of good science may daily resort and gather the fruites of good discipline and vertue Would God the Masters of those schooles wolde frame the wittes of young men there rather to liue well then dispute well for happilie so should they both of the commonweale and life of men deserue better and their schollers not desire as they say rather to heare a lester then a Philosopher In ancient time Philosophers taught
their pupils first to be silent but now their chiefe instruction is to speake a pace which breedeth so many pratling Orators and witlesse Philosophers For they studie not to fill their breastes with vertues and honest discipline but teach their tongues plentie of wordes So as we see them commended of their teachers for wrangling strength of witt in argument not for modesty wisedome and iustice But all learned men ought know that they should not keepe schooles for such drousie and slouthfull Philosophy but teach ciuill knowledge the commendation whereof consisteth in well doing and thinking truely The ancient Academies of Graecia were the nurseries of all commonweales out of them as from the Troian horse came forth most excellent kings singular Captaines and gouernors Alexander and Scipio two most noble Chieftains were brought vp in schooles I omit many others Thus it appeareth that men ought to be trained in schooles and there to learne honest life the skill of gouerment Also euery state should be carefull to haue schooles as shops filled with all sorts of vertue In such a one therfore as shall become a Counsellor we wish good nature education For that being euill is not only to be bettred by Philosophy but becōmeth much the worse for mans nature is most prone to euil being strengthned instructed with sciēce Philosophy gaineth therby more force skil to do euill sith the best knowledges possessed by a mā of peruerse nature are depraued chāged into a cōtrary dispositiō wherof euill coūsel procedeth The cogitations of an angrie minde in an euill man doe increase furie which is the cause that a subtill spirit moued to coller is conuerted into madnes It may then be concluded that a good nature euill instructed becommeth worst of all and euill nature well instructed is also oftentimes abused and imployed in wicked actions For euerie good euill vsed becommeth worse then euill it selfe not vnlike to good seedes sowed in euill soyle which do for the most part change their nature Great is the force of education which changeth and rechangeth the tender mind of youth aswell to good as euill Diogenes being asked how man might lead a quiet life answered First he must honour the Gods who are the makers of all felicitie Secondly he must bring vp his children in vertue for being euill instructed they become the greatest enemies to their aged fathers Thirdly he must be thankefull towardes his friends The saying of Apollo is true that the vnthankfull man is most hurtfull and odious to the whole world Moreouer it behoueth for the better institution of children that they be instructed in the propertie of speach eloquence and knowledge of the trueth whereunto he attaineth by the sciences of Grammer Rhetorike and Logike For these knowledges are as it were gates and entries of wisedome From them he may receiue the rules of speaking which are confirmed by vse domesticall exercise and the reading of antient Poets and Orators For being instructed in these he will leaue the cogitation of common and knowen things and call vnto his consideration matters of more importance Because the minde beginning to know it selfe doth then seeke for true foode wherof to feede and be satisfied The true foode and medicine of the mind is Philosophie because it healeth all sortes of sicknes and sorrowes therein making a perfect path vnto happines and by vertue therof our mindes are stirred to more worthy cogitations The reason therof is that the mind abandoneth the bodie and all terrestrial thoughts and studieth vpon things high and coelestial This knowledge of Philosophy is of two sortes the one consisteth in the subtiltie of nature is subiect to the vniuersall contemplation of the whole world the other sheweth the true institution of mans life manners how commonweals should be gouerned and priuate housholdes maintained To the first appertaineth these parts of Philosophy called Physica Metaphysica and Methematica to the other Ethica Politica and Oeconomica The end of both those knowledges is not diuers For as by the contemplation of things diuine the mind disioyned from the body by it selfe is made blessed like vnto God So doth it come to passe in honest actions that reason being garded by vertue doth withhold the minde from the vncleane actions of the corrupt body The minde by these two meanes disseuered from the body becommeth like vnto God and may iustly be accounted happy blessed In this onely those two knowledges doe differ that the one by action the other by contemplation representeth the similitude of God Wherof a double felicity followeth the one priuate the other publique Those that put their felicity in the exercise action of vertue are at all times most profitable for the cōmonweale that which is good the more cōmon it be the better more profitable it is accoūted So that felicity wherby many receiue benefit is reputed better then that which is contained in one only head Yet must we confesse that the contemplatiue felicity hath the precedence more noble place because it sheweth the causes occasiō of all things to be done God allo without action by his perpetuall contēplation forseing all things doth by his example moue Philosophers to prefer the contēplation of things diuine before all humaine action felicity Now forsomuch as the felicity of euery Counsellor all knowledge consisteth in action to the end lie be not ignorāt what is the best course of good honest life what is required in the administration of matters both priuate publique may know how to gouerne people ordaine lawes correct iudgments it behoueth him to be studied in that part of Philosophy which cōtaineth the rules of mens actions the science of gouermēt Let him therfore be perfectly instructed of that part which intreateth of māners wherby he may attaine the skill not only of life but also of well liuing counselling For how should he speake of mans life agreable to vertue that knoweth not what vertue is Or what discourse can such a one make in Counsell touching iustice fortitude tēperancie or wisdome How should he appease seditions or qualefie laws vnles he partly knoweth the precepts of Iustice prudence What counsell can any wise man giue of war peace or contracts if he beignorant what war is iust vniust what honorable or disonorable peace what treaties are godly what vngodly For all the precepts force of honesty vertue ought be to him knowē not only by name but in mind exactly cōceiued The sume of which knowledge in the booke of Ethicks Politicks Oeconomicks is cōtained Frō thē as treasure houses he may take the knowledge of vertues the skil of gouerment the maners of men and the order of domesticall life Moreouer that discipline shall furnish him with knowledge whereby to iudge of all things and informe him what is in euery thing honest and what the
contrarie It behoueth him besides these to know and consider deepely the notable sayings and actes of men that heretofore haue liued Which things are not so plentifully found any where as in the monuments of Annales and histories This was the cause that Tullius called an historie the witnesse of time the light of trueth the memoriall of life and the report of antiquitie For can any man describe better the vertue of fortitude Iustice continencie frugality and contempt of paines and death then the actes of the Cornelu Valerii Fabritii Curiâ— Decâ—i and Mutu what may likewise be said of our owne countrimen was there not singular vertue in the Lâ—skies Piasties Boleslias Iageloneys This knowledge is not onely to be gathered froÌ„ late present times but from the memorie of all posteritie honest life acts most praiseable From thence he may draw the precepts of ciuill knowledge the imitatioÌ„ of vertues and valiant actions He ought also to knowe all those thinges which appertaine to the vse of subiectes and professions of men What accidents doe happen in mans life in the commonweale in ciuill societies in the common humors of men in their natures and manners It is also more then necessary that our Senator be perfect in all ordinances concerning warre peace prouisions the qualitie of subiectes the administration of the state and natures of men knowing also those things wherwith their mindes be exalted or deiected what vertue is what ought be the discipline of youth what the education of subiectes what customes should be confirmed what honour belongeth to God and religion Besides those let him not be vtterly ignorant in contractes leagues and aliences with other Princes and Potentates For we see all these things laid before the eyes of men and daily vsed in their proceedings and in Court And it were very vnseemely that a Counsellor should be a stranger in customes of state in examples in lawes and the disposition of that people he gouerneth It seemeth therfore that Antonius hath well described a Gouernour or Councellor saying he should be such a man as vnderstandeth by what meanes the common-weale is pro fited or enlarged and at occasions to vse them For saith he such were in Rome the Lentuli Gracchi Metelli Scipioni and Lelii In this our age there are many that aspyre to offices of state without sufficiencie without knowledge and without wisedome And if any man seemeth sufficient for Counsell the cause thereof is eyther one yeares experience in warre practise in the lawe riches or domesticall authoritie but in all good and honest sciences and and in the knowledge of vertue they are vtterly ignorant And in mine opinion no Counsellor deserueth true commendation who knoweth not or wanteth will to thinke well and doe iustly For it were vnseemely that he shoulde sweare others to the execution of lawe vnlesse himselfe be a man for high Wisedome and Counsell most perfect because he ought be iust indifferent and praise worthy which proceedeth from vertue lawe and perfect reason All wisedome doth assuredly come from the knowledge of thinges which vnlesse man attaineth vnto by experience in great matters learning he shall neuer think speake or doe any thing worthy a Counsellor or wise man A greate part also of wisedome required in a Counsellor consisteth in the knowledge of manners lawes and customes of diuers nations which is best attained vnto by forraine trauell as Homer writeth of Vlisses Diâ— mihi Musa virum captae post tempora Troiae Qui mores hominum multorum vidit vrbes But in trauelling great respect ought be vsed to learne those manners and forraine customes which are honest eschewing others that be euill and vngodly The trauellor shall likewise carefully enforme himselfe what lawes iurisdictions liberty what order of life what discipline of warre what ciuill gouernment what domesticall life is in euerie nation vsed He shall also note the scite of euery region the building of Cities their fortification and munition Let him also vnderstand the vertue of each Prince and how their people are effected towardes them the wisedome of their senate the forme of their iudgements the nature and wit of the people what vertues they delight in what vices they follow what learned men wise men soldiers and chieftaines are in euery country to be found Many other things there are which a man of iudgement can well discouer and report so as if the vse of them be necessary in his country they may be obserued and exercised Neuerthelesse greate heede must be taken that by vsing forraine fashions our countrimen be not made new-fangled effeminate or carelesse of their owne ancient vertue customes or lawes for the nature of base people is desirous of nouelties which being pernicious may greatly molest the commonweale Such things therfore as are honest agreable with the nature of our country people profitable for the state or not contrary to the earth and ayre where we liue may be receiued from forraine Nations for such fruites of trauell and no other ought be commended Many most notable men haue taken pleasure in trauell as Nestor Menelaus and Alexander the great The words which Diodorus Siculus reporteth to be written vpon the tombe of Osiris are rightnotable contayning this effect Osiris rex sum Saturni antiquior filius qui nullum orbis locum reliqui quem non attigerim discens ea omnia quae generi humano vtilia sunt necessaria But if he wanteth meanes to trauell let him reade histories Geography and Cosmography indeuoring himselfe to know all things We thinke also very conuenient that he haue some taste of naturall Philosophy but to consume much labour in that study we account superfluous For among the manifold actions of mans life it is lawfull to be ignorant in somwhat The field of knowledge is immesurable and infinite which was the cause that men applied themselues to particular studies as impossible for one man to excell in all And for so much as things to be knowen are of three sortes that is to say profitable pleasant and honest the knowledge of things pleasant and honest is not for gouernment of the state so necessary as to him that knoweth them sweete and contenting Yet is such science very fit to recreate the minde of him that is wearied with hearing thinking consulting of causes concerning the commonweale At which times knowing how to entertaine himselfe it will greatly content him This kind of Philosophie therefore is very profitable in the commonweale chiefly if those that be therein learned doe leade a ciuill life being conuersant with other Citizens and not lurking within their priuate houses or solitarie places Neuerthelesse if eyther for lacke of health or other impediment they be knowen vnfit for the gouernment then doe we permit them to liue according to their owne nature powring oyle vppon their heads crowning them with wooll dismisse them to their studies schooles
and continually to thinke of them for he is the man at whose hand the people and countrie doe looke for their welfare and he fayling of his endeuor or refusing to worke the weldoing thereof doth commit an error not onely reproueable but also impious The chiefe duetie of our loue and fidelitie next vnto God is due vnto our countrie which who so loueth not is perhaps to be holden inferior to beastes many of which kinde drawen onely with loue to their naturall soyle as captiues to their countrie doe choose rather to die then abandon the place wherein they had their birth and education This loue to our country ioyned vnto high wisedome doth make such an vniuersall agreement among men as nothing can be in counsell saide or done offensiuely vnwisely or vniustly but euery thing in the ballance of perfect iudgement equally and indifferently examined Thus we see the force of wisedome is great sith through it as by a gate we passe vnto all the other vertues and without it no vertue can defend it selfe because onely by benefit of it we become iust temperate and valiant Also by it we are instructed where when and how to vse all other vertues Prudence hath also vnder her certaine other vertues which are as it were followers and companions by which meane her power becommeth enlarged and ornified which if the Counsellor doth carefully remember and diligently obserue he shall thereby in his actions and counsell gaine great praise and glory worthy the wisedome of so great a personage Wherfore first it behoueth him to be witty docible of good memory of sound vnderstanding circumspect prouident warie and wilie For these vertues as Plato and the Peripatetickes affirme are the followers and seruants of Prudence Witt is a certaine naturall force by nature incident to reason hauing power to cōceiue things proceeding from reason which although many times it be not nourished by industrie art and memory yet is it alone of force and without vse or learning doth make many men very commendable Lot the Counsellor therfore know his owne wit and become sharpe in the excogitation of reasons eloquent in delating and ornifying his speach and firme in memory This wisedome whereby we first conceiue all things doth spring from the quicknes of wit and is increased by memory and aptnes to learning of which two men are called ingenious and is confirmed by learning and experience That witt is most laudable which is constant strong sharpe immutable noble pleasant gallant and liberall The sharpnes of witt is much ornified by docilitie and memory by the one we be taught to conceiue those things which are laid before vs by the other we retaine in minde whatsoeuer is eyther by our selues inuented or by others vttered In the exercise of those things it behooueth a Counsellor to be most diligent for not to conceiue quickly and remember what hath beene spoken of others is the propertie of a dull and foolish witt which was the cause that Demostines Alcibiades Mithridates and diuers others most notable men haue beene as we read in those things much practised Furthermore we must know that as witt is the grace of euery Counsellor so vnderstanding is the light of wit by vertue whereof thinking and vnderstanding we conceiue all things or their Ideas as well true as false For by common vnderstanding we comprehend the knowledge of things and through it iudge that euery thing honest ought be referred to vertue and whatsoeuer is dishonest must be included in vice which vnderstanding is not disioyned from the sences who are as it were interpreters and reporters of knowledge yet must we take heede not to be deceiued by sensuall iudgement and therefore all feblenes dulnesse and insensibilitie ought be eschewed For it often happeneth that eyther by art or subteltie we become shamefully deceiued which error in all things and chiefly in the knowing and iudging of good and true from bad and false is to be auoyded We will also that our Counsellor should be ciscumspect not onely in those things which doe happen priuately but also in euery other that may be hurtfull to the commonweale For he must endeuor himselfe in the safetie of subiects to foresee all stormes that can happen vnto the state and prouide for the preseruation of euery member thereof This vertue called circumspection is a carefull consideration of things to be done and both in warre and peace of much importance because through wise circumspection the force and furie of fortune is diuerted and we yeeld rather to reason and counsell then trust to the rashnes and fiercenes of fortune In this vertue Quintus Fabius did excell for he as is reported by delaies and protracting time saued the Romain state but contrariwise Flaminius incircumspectilie trusting to his courage strength assalted Hanibal to his owne great disaduantage I omit to tell how Q. Scipio the Consull with diuers others was through want of circumspection by the Cimbri distressed In time of peace it is also most needfull profitable that the Counsellor should vse circumspection and be as an Argus or Lynceus in the common-weale to spie out those things which appertaine to the concord peace and welfare of the people for not so being he cannot foresee what seditions wars and vnlooked for accidents do daily happen to the preiudice of the commonweale Some there are so ignorant so vnwise or blinded with abundance of pleasure as scarsely they can discerne things before their faces much lesse foresee them which by the euent of things and time become perilous to the commonweale are an occasion of many misaduentures which kind of men as more carefull of their owne priuate then the publique commodity might deseruedly be remoued from gouernment For notwithstanding they see the threatnings of war the people caried away captiue the countrie spoyled women and children sold for slaues townes burnt fieldes wasted and temples profaned and moreouer behold the commonweale with most extremitie affected by barbarous enemies yet vse they no circumspection counsell nor medicine wherewith so great a furie of miserie may be cured or cooled For perhaps they more willingly behold the people troubled and weakened with sedition the meaner sort of the more mightie oppressed and the religion of God neglected But the good Senator with all his force embracing the commonweale studieth by what meanes the common saueftie and welfare may be made happy and perpetuall He prouideth that the furie of enemies may by garrisons and fortresses be restrained that castles and bulwarkes may be builded the places of defence may be repayred and that passages may be stopped all which things are commonly great obstacles and impeachments to enemies It is also requisite to haue some subiects well trained reddie and exercised for by such preparation the cōmonweale being as it were fortified disdaineth the force of forraine enemies and diuerteth their mindes from offering violence The Lacedemonians were wont to call the bodies
to discouer secrets he must be most warie for therein they vse great cunning to vent our thoughts by coniectures and gather our meaning by signes In those actions therefore a Counsellor must haue a setled minde shewing the constancie thereof in iesture countenance words and mouing of his eies For they are the bewraiers of mens thoughts He must be also nothing hastie in beleeuing other mens words for there is nothing more profitable for a wise man then incredulitie Yet let him so vse the matter as not to seeme hard of beliefe or be altogether incredulous vnlesse the reputation or troth doth otherwise require For against apparant trueth to maintaine any thing is very vnseemely Neither would we haue him so silent as thereby to be thought dull or effeminate for the one is imputed to want of kuowledge the other to a certaine maidenly bashfulnes which in men is alwaies to be reproued Therfore a certaine meane is to be used aswell in silence as speach yet so as he be a greater hearer then speaker which was the respect that nature gaue vnto man two eares one tongue Surely it is a singular wisedome to know in what sort to be silent euery man ought to consider wel what how where to whom in what place to speake Also in all negotiatiōs buisines counsels great cawtion is to be vsed which may be done by such as search wisely what is in euery thing comely or vncomely what profitable or vnprofitable Let his counsell be sound prouident and prudent and in vtteting thereof he must vse great sagacitie and be warie How necessarie warines and cawtion is in warre needeth not here to be discoursed for our intent is frame to a Counsellor of state in counsel in court in iudgement and in peace gowned not in warre armed Yet this I say that warrs haue not beene better gouerned nor armies more safely preserued nor the subteltie enemies of more wisely discouered then by the vertue of caution which if a chieftaine wanteth he is ignorant in all other vertues belonging to a Captaine generall We will also that our Counsellor should be quicke witted to conceiue and search out the reason of matters propounded to consultation For in deede sagacitie is a sharpe and present conceipt and as it is the propertie of a wise man to consult well So is it the property of a quicke spirit wittily to vnderstand and soundly to iudge of that which an other man speaketh Moreouer I wish him to be not onely sharpe in conceiuing but also craftie and subtill in searching what subiects doe thinke what they desire what they hope for and what they aspect By that meanes he shall retaine the multitude in obedience and by knowing their counsels and cogitations direct those things which be in them euill Some lewde subiectes doe vse to conspire the destruction of good men eyther induced thereunto by hate furie or insolencie sometimes also they so doe of will hauing the gouernment in their hands sometimes for that they finde themselues inferiors to others in riches honour authoritie and sometimes because they thinke themselues disdained lightly regarded in the state So as for these causes they beare displeasure to others mouing warre and sedition practise their death if their force doth so suffice they aduenture to bring the state into apparant hazard In suppressing of these motions and cogitations of euill men the counsellor must shew himselfe warie and subtle not euer dealing openly or by direct opposition but rather charging the force of such men eyther behinde or on the side and by perswading admonishing desiring and courteously chastising reduce them to be better more tractable and more perswasible He must also at occasions threaten them with authoritie by seueritie diuert thē from such wicked execrable enterprises alwaies cōsidering deeply pōdering in mind by what art and meanes the quiet and tranquility of subiects may be preserued and how sedition discord with their causes should be extirped For that is a thing which appertaineth chiefly to the conseruatiō of cōmonweales For bringing of which thing to passe prudent consultatiō deliberation must be vsed because consultatiō is the scholler of good counsel It therfore behoueth a Coūsellor in this all other things to be carefull that whatsoeuer is determined may before execution with great wisedome and found iudgement be considered and examined The force of all consultation consisteth in those things which appertaine to the common life of men and conseruation of a commonweale He ought not therefore to consult of things eternall or celestiall as of the world or of things which cannot happen or of them that doe happen by nature chance or fortune as of findings treasure and such like neither shall he consider of trifles as of emptines nor of things past for what is done cannot be againe to doe But all consultation should be of things to come and that which may happen or not happen after this or that sort the reason whereof seemeth to belong vnto the profit of men Of which things Aristotle rekoneth fiue kindes Of getting money of peace and warre of conseruation of our countrie of commodities to be brought in or caried out and making of lawes If consultation be for leuying money then must the reuennues customs and imposts of state be seene and knowen to the ende they may be increased or diminished Yet vnlesse great necessitie so requireth the imposts would not be inlarged For all new impositions although reasonable are commonly offensiue to the subiects and breede much occasion of trouble Tiberius the Emperor being perswaded to increase the tributes of his people said it was the propertie of a good shepeheard to shere his sheepe but not to fleae them He shall also perswade necessary charges of state to be continued and remoue superfluous expences For the better knowing whereof let him aswell imitate the examples of other nations as his owne country wherein the knowledge of histories will greatly helpe him If consultation be of warre and peace it is to be considered of what force the enemie is or may be what kind of warre is to be made and against whom It is also good to know the strength of neighbours whether their force consisteth in footemen or horse whether it be equall or vnequall to ours in what respect they be stronger or weaker to the end that peace may be made with the stronger and warre with the weaker which thing must be performed with great iudgement sound deliberation Moreouer he shall consider whether the cause of warre be iust and whether without armes our desire may be brought to passe For a wise man ought to proue all meanes before he taketh armes because honest peace is euer to be preferred before cruell warre Touching the defence of our countrie it behoueth to know how much force is required how it is garded and what places of strength