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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07610	A mirrour 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, ro [sic] the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.; Politiques chrestiennes. English	Molinier, Étienne, d. 1650.; Tyrwhit, William.	1635 (1635)	STC 18003; ESTC S112798	133,530	388

toward the safety of Common-wealths Choller likewise with Envie Feare Voluptuousnesse and other passions drawing the soule to their side cause it to become evill affected toward the true end tempting it to undertake wicked waies transporting it to foolish and rash inconsiderations Whereupon Iulius Caesar in Salust setteth downe this maxim of State Sal. de Coniur Catil Those saith he who consult ought to be void of all affections and passions which obfuscate the spirit and hinder it from discerning the truth And the Philosopher hath this excellent sentence or rather Oracle worthy to be written in letters of gold That it is a most apparent truth that none can be truely Prudent if he be not good and iust Wherein even by this naturall reason hee condemneth of imprudencie and timerity what commonly is called worldly Prudence And the spirit of God telleth us in holy VVrit Ezod 23. That covetousnesse and bribery blindeth the hearts of the Prudent and concupiscence perverteth their spirits with the like words of holy Scripture shewing vs that the smoake of vitious passions dim the light of Prudence in the eye of understanding Dan. 13. But what either more solid or safe instruction is there for the right learning to rule our passions than Gods word VVhat more harmonious musicke for the stilling these furious divels than the sound of this divine Booke what more direct rule to moderate these naturall motions than the Law of the Author of Nature what more powerfull armes to overcome them than his precepts what stronger restraint to containe them than his feare They transport Nature they surmount reason they slip from morall vertue Humane Philosophy cannot master them there is nothing save onely the law of God which can rightly regulate them it belonging solely to God to subdue mans spirit The Law of God is without imperfection saith the Prophet and doth perfectly convert soules For there it is where we learn the true force to vanquish the passions of the ●rascible and the true temperance to rectifie the motions of the concupiscible part It is there where we are instructed by Gods owne mouth who hath not onely truth it selfe to instruct us but supreame authority to command us mildnesse against choller love to our enemies against hatred pardon against vengeance resolution against feare patience against persecutions whereon is formed in the soule a divine forme to overcome whatsoever might terrifie us it is therin where we are taught the feare of God against the baits of the flesh the vanity of the world against the desire of Riches the obligation and danger of great Offices against the ambition of honours whence the soule draweth a blessed temperance to slight all whatsoever allureth to the contrary Being thus armed with sorce against the feare of apparent mischiefes and with temperance against the love of all perishable substance it can no way feare any thing but evill it selfe which is iniquity nor love but the true good to wit vertue No assaults can cause us to waver from our dutie nor baits draw us to injustice And herein consisteth the true Prudence of the Serpent according to holy Writ who exposeth his whole body to preserve his head It teacheth us that this Prudence knoweth how to forsake upon just occasion both goods honours and life it selfe to conserve justice a right necessarie qualitie for publique persons who in the execution of their offices if therein they seeke publique good finde not their particular advantage but divers baits to slight and many assaults to overcome Here you see how the Law of God is the sacred Schoole of true Politick Prudence Jnstruct your selves saith God O you that iudge the earth serve God in feare It is from thence the Magistrate ought as Samuel did to take his light and conduct to administer affaires by true Prudence It is thence the noble acts of fortitude are seene to spring in the resistance of all assaults when at any time vertue is engaged in difficult times From thence it is we see occasions of heroick acts of temperance in scorne of dignities and honours to proceede Acts which crowne their Author with immortall honour and fill these with confusion whom they cannot draw to imitation Briefly it is from thence a magnanimious heart deriveth this generous Prudence and this resolute spirit the testimony whereof he produceth in his life the fruit in his offices and the glory in his good name The end of the first Booke THE SECOND BOOK Of those vertues which doe forme honesty and integrity for the well imploying of sufficiencie CHAP. 1. Of Politicke Iustice in generall NAture hath not contented her selfe in having bestowed on all things necessarie faculties whereby to operate but shee hath further added to those faculties certaine inclinations and dispositions which cause them to tend to their objects for the production of their actions For the eye besides the facultie of seeing hath an inclination to visible objects the care to harmonies the taste to savours the smell to sweet scents Now this inclination is added to serve as a provocation to the powers lest they should remaine idle So God framing and adorning the soule doth not onely bestow thereon those vertues requisite to understand how to operate rightly but doth besides adde others which incline dispose and give it a propension towards the objects convenient for the production of vertuous acts VVisedome and Prudence are the two general vertues which acquire to a Politician the sufficiencie worthily to governe Common-wealths ●ustice and honesty with the vertues thereon depending follow after to infuse into the soul the disposition inclination motion and propension to employ to good purpose both Wisedome and Prudence which without justice and honesty would in truth not remaine idle but become pernicious These being not vertues but dangerous vices Wisedome in a perverse soule becomming deceitfull and Prudence in a dissembling one malitious It is as the Peach-tree which receiving the qualitie of the soyle where it is planted in Persia is poysonous elsewhere nutrimentall It is the Camelion which taking its tincture from the objects nearest unto it being neare clay appeareth of a muddy colour neare gold of a glorious hew neare filth of a foule colour neare a Diamond it casteth the lustre of a pretious stone So the will imprinteth the qualitie the die and colour in the action either good if it be sincere or evill if it be pernicious For there is this difference betweene the workes of injustice and the actions of vertue that in the former there is no regard but onely to the dexterity in the latter the workmans honesty is considered there the hand and art performe all here the heart and intention have the greater share So as if the heart be not good the intention upright and the end lawfull the worke cannot be exemplarie though it appeare excellent If the Architect build a faire house for a foule end his irregular intention disgraceth not his skill but if

contrary motions to fall into the concordancy of so just a cadence as Aristotle himselfe acknowledgeth such a harmony in so great a contrariety could not possibly proceed from any rash or sudden encounter but from the sage conduct of some intellectuall spirit Perceive we not how in man Reason either doth or ought to conduct both the will the appetite the senses the members the body the passions affections habitudes vertues cogitations words actions resorts motions and al the oeconomy of this worlds abridgement Is it not apparant that humane reason governes all this sublunary world guideth all the inferiour creatures appeaseth the Lyons fury surmounts the Elephants force reacheth the Eagle-high flight danteth the Tigers rage bridleth the Horses toughnesse stayes the Buls mad heat applieth to his particular use the most indomitable beasts and causeth that to become as it were reasonable by direction which is otherwise unreasonable by nature and extraction Is it not evident how in all the parts both of Art and Science Reason is the first mover and how she disposeth Words in Grammar Clauses in Rhetorick Cadencies in Poetry Arguments in Logick Reasons in Naturall Vertues in Morall Lawes in Civill Measures in Geometry Numbers in Arithmetick Tunes in Musick Drugs in Physick Stones in Architecture Colours in Painting and Materials in all sorts of Workmanships A marvellous thing that the wit of man communicateth a kinde of reason even to insensible things as wood stones iron and the like in bestowing on them so beautifull an order in these works which as those of Dedalus do insensible move and do live inanimate and though unresonable do yet carry upon them the Workmans understanding If therefore Reason move and govern all in Nature Science and Art should not Reason likewise in civill society direct all And that the wise who in this great body is as Reason and the Intelligent Soule by his wisdome should also bee the moving Soule thereof by his counsels Is it fitting Reason being the leading card in petty matters that folly should proceed in important occasions or that imprudency give the motion or ambition preoccupate the place wisdome ought to possesse or that rashnesse snatch away the steerage or helm which Reason should guide I have seene a great vanity under heaven saith the Spirit of God in the Scripture fools rays'd upon the Tribunall the wise sitting on the ground it is like as to see the Saylor at the Poop and the Pilot at the Prow But yet a slender talent of wisdome is not sufficient for such as ought by their counsels to procure publick peace and by their judgements to maintain justice among men since it is necessary that whatsoever communicateth any goodnes should possesse the same in eminency As God doth essence the Primum mobile motion the Sunne light Fire heat Musk good sent Salt quick savour and the Fountain water whatsoever seeketh to diffuse ought to bee well filled and redound to it selfe to suffice others as Nature first rayseth plants and other creatures to their perfect essence before she forme in them seeds for the communication of their essence by propagation so wisdome ought to have well ripened and perfected judgement before it bee able to produce the seeds of sage counsels whence springs the good and tranquility of States CHAP. III. That Politick Wisdome is rare and what parts are requisite for the framing thereof BVT Wisdome as saith Aristotle in his Ethicks being an excellent knowledge of things esspecially of most high and universall matters as it ought to be the Squire the Rule and Measure of the meanest and most particular affayres such as those ordinarily happening in civill affayres so is it requisite for the raysing it selfe to a higher pitch it be adorned with a capable spirit a powerfull judgement a strong nature a deeper study and a very great experience qualities which though separate are not very ordinary being united are admirable Nature without study is by so much the more dangerous by how much it is more violent for as without husbandry the fatnesse of any field serveth only to bring forth the more brambles which choak the good seed so without study which cultivateth nature the strength of spirit serves only to produce the more violent passions which darken reason and hinder it from seeing cleare into affayres It is true experience and honesty may in some sort rectifie this fault but never either sufficiently nor perfectly repayre it for still without Science experience remayneth blinde honesty feeble and both of them faulty Honesty desires good but knowes it not experience knows it yet only by the events which are but particulars and daily changeable and not by immoveable principles universall and applyable to all occurrents so as experience without science walketh still either fearfully or rashly but knowledge seeing all things in their sourses and infallible cause perfecteth nature guideth honesty lightneth experience and causeth it to march confidently upon all occasions to the end it bee not timerous and understandingly lest it be precipitate On the other side study without a strong nature is rather chargeable than usefull as solid meates to a sickly stomack oppressing it with his ponderosity instead of nourishing it by naturall digestion and in truth wits for the most part resemble severall soyles the strong beare good corne weake earth either choakes the graine or change it into cockle A good naturall wit and study matching together open the passage to high employments But before exercise have put them into practice they are as tooles in the hand or reasons in the thoughts of a workman who hath Art but no practice so as without experience these two qualities though right commendable are not yet sufficient to frame what is tearmed wisdome being an excellency in the knowledge of things One attayneth the Art of Fencing upon the Theater Limming upon the Picture and as Plato sayth the Potters Art is finished upon his earthen ware A good naturall wit disposeth study formeth experience perfecteth man and these three parts happily united make up a right wiseman requisite for the conduct of weighty affayres And as three things are fitting for tillage fertillity of soyle goodnesse of seed the husbandmans industry so in point of our subject these three peeces are necessary a good wit a better instruction and Art acquired by use Wherefore it is that in a well ordered warre souldiers are never raysed to the highest ranks before they have passed thorow the meanest offices to the end that having learned this exercise in inferiour charges they may come thorowly instructed to more important places So likewise in well policed States highest dignities are never conferred but upon such who have gayned experience in meaner offices The ancient Romans mounted not at once to the Consulship but by degrees as by the Oedility the Tribunat the Pontificat these being the steps whereby they ascended and as schooles of honour where those were framed for affayres whom they after intended to

oppressed but never an oppressor and which containing it selfe within the limits God hath allotted her and Nature planted hath not suffered it selfe at any time to seeke further save onely eyther to recover her owne right or to represse and repulse injury or to revenge anothers wrong alone resembling to Nilus which onely among all other Rivers never quits or shifts his channell but to doe good All this sheweth that both reason authority and experience should cause men to conclude that whatsoever is unjust is not onely shamefull and unseemely for Empires but moreover both unprofitable hurtfull and pernicious though not at all times for the present yet at least for the establishment of any perdurable greatnesse which all States are to ayme at and that after all what the holy Ghost hath determined in Scripture is undoubted That onely Iustice raiseth people Pro. 14.18 and that there is nothing but Iustice which giveth a firme soliditie to Thrones CHAP. 4. A digression from this discourse of iustice to the title of Iust wherein our King holdeth his name and raigne I Doe willingly enlarge my selfe upon this discourse of justice seeing our King slighting the title of Great which his Scepter giveth him of invincible which his valor prepareth for him Imperiall which his vertue alloweth him of Conquerour which his fortune affordeth him together with all these pompous and specious tules his modesty rejecteth desireth onely to merit the title of lust and to cause France to taste the fruits of so faire and milde a name He well knowes that Iustice is the supreame perfection of Royall greatnesse to draw neare God the strongest armes to subdue men the most sacred Majestie to imprint reverence and the happiest conquest a King can atchieve If a King be a flower among men Iustice is his beauty if a fragrant odour it is his sweet perfume if gold his value if a Diamond his lustre if an heaven his influence if a Sunne his light if an Angell his office if the lively image of God Iustice is the pourtrait of his resemblance if he be the States eye Iustice is the apple of that eye if the arme its nerve if the hand its force if the heart its life if the head its intelligence if the soule its reason● If he possesseth onely riches Griffins who keepe gold surpasse him if onely strength Buls surmount him if onely courage the Lyon exceeds him if onely tallnesse of stature the Elephant is yet higher if onely subtile the Foxe is craftier if onely armes the wilde Boare is better provided if onely pompousnesse the Lilly is better decked than Salomon himselfe But if he be endued with reason he over-ruleth all and if with justice he deserves to command over all Let dignity make him the greatest power the strongest treasures the richest yet doth Iustice make him the most worthy let him secure himselfe by his armes guard himselfe by his treasures command by his lawes but let him raigne by Iustice In briefe Iustice is the rampart of his strong places the Bulwarke of his Cities the prop of his Crowne the mother of equality the cement of union the pillar of authority and the eye of obedience Our King touched with these considerations and inspired from heaven as Salomon in his tender yeares to understand the importance of his charge and weight of his Scepter hath addressed the like prayer to Almighty God exhibiting the same demand as Salomon did in a semblable necessity 1 Reg. 3. O Lord thou hast made mee to raigne in the place of my Father thou hast placed me in the midst of a people which thou hast chosen amidst an infinite people the number whereof passeth all that can be counted Give then to thy servant a docible spirit to the end that discerning good from evill hee may iudge the people with iustice and equity This is the prayer he made to God and the grace hee demanded from heaven in his tender years as did Salomon requiring as he did not riches not prosperity not victories not conquests but onely wisedome and justice Now if this prayer of Salomon were so pleasing to God as hee not onely granted him what he demanded but further added what he required not Because said he thou hast not demanded a long life nor the death of thine enemies nor abundance of treasure but rather wisedome to discerne iudgement and afford iustice behold I have agreed to thy desires and have given thee a wise and intelligent heart even so farre forth that times past have not yet seene the like nor shall future ages ever behold but for an over-plus of my favours I will give thee what thou hast not as yet asked abundance of riches and the greatnesse of a glory which shall surpasse that of all thy predecessors If God recompenced the holy and just desire of Salomon with so many graces shall we imagine he will now be lesse liberall to the Nephew of Saint Louis bearing his name and walking in the steps of his vertues or that he will not grant to the like prayers the same graces to the same vowes the like gifts to an equall disposition equall benedictions The Philosopher in his Ethicks Lib. 5. Eth. cap. 1. compares Iustice to the morning star●e which prepareth the Sunnes way and proclaimeth light to the world Since therefore this faire starre hath begunne to appeare in the rising of thy Sunne O France and since thy Sunne hath chosen justice for his morning starre what canst thou expect from the progresse of his course but a day of peace being as the Prophet speaketh the worke of iustice O●us Iustitiae pax Isa 31. so as if any cloud arise to darken his light it shall onely be to cause his vigour the more to appeare And since the Scripture saith Domus Iu●i plurima s●rti●ude P●c 15. That the house of the iust is a strong Bulwarke what storme what tempest what attempts can prevaile against the Kingdome of the Iust Pursue gloriously O generous Prince thy begun course effect thy holy desires and by thy lawes establish the raigne of Astraea in the age of iniquity March on O cleare Sunne after this faire starre the fore runner of thy glory and the messenger of our felicity Dissipate by these lights the clouds of corruption and God will remove farre from our heads all the stormes of mischiefe Make thy France a Temple of Iustice and God will make it a fortresse of force Plant Iustice there as a rampart and piety as a defence and God will there place felicity peace and assurance as limits Seest thou not already O France the fruits of the vowes and the effects of these generous designes Dost thou not behold his justice as his morning starre shouting forth the point of his first beames how it hath expelled that law which exposed the palmes of vertue either to the hazard of not springing or to the trafficke of avarice See you not how it beginneth to open

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

reflection bestoweth upon men Without this stamp gold is not valuable to iron with this Marke iron passeth for gold It is not so much the worth as the esteeme which setteth a value upon all things in the Commerce of this world It is the like of wisdome and vertue as of the precious stone called Phengite which though right beautifull and of excellent luster yet remaineth it dull and darke if the Sunne shine not thereon so the most excellent qualities languish and wither as unknowne and despised if the light of publike esteeme doth not thereto adde both luster and authority For we are to acknowledge the powerfull Empire which opinion hath eyther acquired or usurped over humane spirits an Empire of such extent as she takes notice of all things and so absolute as there is no farther any appeale from the Decrees she pronouneeth And though an ancient Sage sayd that truth is the strongest and most powerfull thing yet so it is that opinion often robs her other rayments and seizeth on her scepter so as if she once establisher throne in mens thoughts truth will be ill troubled to regain possession shee commandeth without contradiction shee governs at pleasure shee rayseth what delighteth her and represseth what she disesteemeth she sets the price on all things on wits on vertues on industry on science and whatso ●●●ieth not her seale is scarce saleable though it bee otherwise valuable Wherefore as I have cursorily touched in the second ●ooke Vertue desiring to become profitable for the publick ought to seek the suffrage of publick opinion to bee authorized and by the authority which opinion acquireth for her in mens spirits to allow weight to her counsels and effects to her just intentions And truly it is fearce credible how much power and efficacy the opinion men conceive of any thing hath to make it receivable nay good and profitable The opinion of the Doctors sufficiency and of the vertue of his receits curethm●●● sick folks than the medicines and ●cceits themselves yea this pers●●sion hath sometimes been so powerfull as the only sight 〈◊〉 the Physitian hath cured the Patient It is sayd that the Tortois conceiveth merely in seeing by the force of imagination and Physitians hold that children carry the characters imprinted on them of those objects their mother have fixedly beheld or apprehended upon their conception as that woman whose eye attention being seriously bent upon the figure of a Moore conceived and brought forth an Aethiopian And 〈◊〉 ●●●es who conceiued spotted lambs an●●●oured as the●wigs were which the shepherds layd in their sight along the channell where they went to watering The field need to bee large should I follow all those effects of the imagination causing such miracles in the world as to make men sick by force of apprehension and againe to cure them by the same meanes drawing their remedies whence their maladies arose yea to cause horns to bud in the forehead of Cyppus King of Italy by suffering the sight of Bulbaiting to take over deep root in his phantasie where he was a spectator to produce monsters to surpasse common courses and to sport with the order of things causing men some halfe dogs others halfe fishes and others halfe horses to come to light Infants of the imagination prodigies and amazements in Nature But no farther to enlarge my selfe in the recitall of these curiosities I alleadge this only to shew how the like force imagination hath in naturall things opinion hath in morall and civill occuriences For is it not a wonder to set sometimes a mutinous multitude gr●●●bling and foaming with sory like the waves of a rought sea overturning and ma●●●cring all they meet in opposition with sire sword staves stones and other weapons which rage lights on taking and ●aling away all by their viol●●ed as do the 〈◊〉 of an overst wing rement to stay at 〈◊〉 to upon the first sight of a grave and reverenced person 〈…〉 as the Po●●●scribeth Tum meritis si forte gravem c. Who once appearing suddenly doth stay Their boldnesse and their fury doth allay Imposing silence And his mouth whence drops A sweet distilling honey calmes and stops Those raging waves and mad attempts begī By giddy choller by sad temper woon It is no marvell that as the swelling rage of the Sea threatning to swallow the whole earth breaks it selfe upon some sandie shore so this tempest of a mutinous people appeaseth it selfe at the approach of a disarmed person and that opinion stayes what force Iron and armes were unable to stop The esteeme and opinion conceived of this mans vertue dissipateth all this storme as it is sayd how the waft of an hat diverteth thunderbolts and Canon-shot But is it not yet a more remarkable example of the efficacie of opinion to see a whole armie already routed to resume courage at the very sight or voyce of some renowned Che●●etaine as though one single man inspired strength into all or as though all fighting in one all by one or one by all should obtaine the victory It is neyther the strength nor courage of the Captaine which causeth this wonder for what could one mans strength adde to a compleat armie were he an Hercules an Alexander or a Caesar It is then the Opinion onely they have conceived of his valor and conduct Opinion inspiring courage in the greatest Cowards force in the most feeble ardor in the coolest and doth with more spiritfull promptnesse than the sound of Trumpets or the influence of the Starre of Mars animate all men to fight In like manner the Pilots experience redoubles the Saylors courage amidst the affrights of most terrible tempests The masters presence sitting cheerfully at the poope affords them more hope than heretofore St. Elme shining in the Bole of the Mast The sight of him is their Sea-marke and Pole-starre he warmes their hearts and redoubleth their strength to strive against the storming Billowes And the credit their Masters authority hath acquired saves more ships than eyther Art or dexteritie The like hapneth in a Counsell and Assembly where the Authority of some one man in speciall credit and reputation effecteth more eyther toward the passing of a good and sound advice or the rejection of an unjust proposition then his reasons his discourse or Wisdome When he had yet scarce spoken his authority begins to encline them to what he would say fearing lest they should not soone enough conforme themselves to his advice his authoritie keeping them under command and his very silence in suspence and no sooner doth he begin to speake but each man hath his eye fixed on his face and his eare to his voyce he imprinteth what he speaketh and perswadeth what he pleaseth the weight of his name more then his words causeth their judgments to incline to that side wherto this ballance draweth them so as ordinarily all others suffer themselves to bee attracted to him as the Iron to the Adamant without being pressed