Selected quad for the lemma: prince_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prince_n	great_a	king_n	noble_n	2,602	5	9.8143	5	false

Text snippets containing the quad

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

infamous death 12. Division in Religion albeit Monarchy be not preached downe does destroy ☞ it as it appears in France Germany and Poland c. for it divides mens minds and therefore both their bodies and fortunes and armes and both parties hate the King The evill because he favours the good and the good because he does not extinguish the evill Obser. Here Grotius the great est advocate and favouror of toleration that lived in our age opposes the Fryar and affirms That there does not upon difference in opinions seem so much hazard of divulsion as he calls it of minds or animosity amongst men if the Magistrate would compell the Ministry to forbear mutuall and publique railings and resutations one of another and if by a publique Law of State every man might be secure in the use and exercise of his own religion as it is in Japan and Poland which liberty the reformed Churches of France being abridged of Tumults and Warrs were occasioned by it 13. A Monarchy also failes by its own vastnesse and bulk for which reason it cannot well be governed by One and he is therefore faine to call to his assistance some to lend their shoulders to this great burthen who afterwards will admitt no superiours and so share the government as we have often seen it fall out in the Roman Empire The Remedy for this is to keep an Empire within its own bounds lest the commanders and governors being at too great a distance usurpe the Dominion As the Monarch of Japan is a great example of this who never sets foot beyond his sixty six Kingdomes and the King of China can * claime nothing beyond those bounds which he hath set himselfe by walls and Rocks Woods and Seas Another remedy for this disease is for a Prince to keep the Wives and Children of Governors and Provincialls abroad at home with him as pledges and engage them by Oath to Fidelity and Allegiance c. which in part the King of Spain observes 14. Sometimes a Kingdom 's lost for want of provisions because it has no fruitfull soyle about it This is the condition of Genoa and Venice and therefore they provide against this mischief by Merchants and Factors and exchangers of commodities by Granaries Munitions c. 15. A Monarchy may also fall by Pestilence against which * the King of the Abassines has provided a movable City and so removes his Seat at pleasure for the benefit of wholesomer Ayre which thing the Tartars now and heretofore the Veientes observed nay the very Birds do the same But with us there be Officers for health purposely appointed which the Author calls Magistratus Sanitatis like our Masters of the Pest houses 16. A Monarchy likewise is ruined by invasion of forraign Princes that over-power the right owner as the King of Persia was by Alexander of Macedon and the Sultan of AEgypt by Selemus the great Turk The best remedy against this is the love of the subjects to their Prince their gallantry on his behalfe next is to procure a strong ready Militia and to enter into league with many Princes that may over-power the Rivall of his Crown as the Macchabees did with the Romans being affraid of Antiochus and the Venetian with the French when they fear'd the Spaniard Neither is it amisse to sow seeds of discord and hatred amongst the powers you stand in fear of as the Spaniard does betwixt the Turk and Persian ths Abassine and Muscovite Polack and Transilvanian all around c. and amongst the Nobles of France which is his Rivall When the Nobility grow too rich and potent as the Nobles of Iapan and often those of Naples and the French likewise and the German Peers they have destroyed the Monarchy under which they lived defining every one to live for himselfe The remedy for this is to cut off Entailes of Land Honours The Author means in the words Ne feuda transeant ad Haeredes that they be not established as the Turk does Next is to levell their Forts and strong holds with the ground or garrison them with the Princes own souldiery and then under pretence of advancing to humble the Nobles 18. A Kingdome may be lost too by the treachery of a Kings owne Souldiers as it happened to Antiochus The remedy against this is to keep them in their dutie by art and cunning and divide them and to fortifie thy selfe with a strong guard of thy best friends whom thou must oblige with perpetuall favours and benefits as the Turk does his Janizaries 19. A Crown may be lost by the suddain incu●sion of Barbarous people The remedy against this is to oppose wisdome and religion to barbarous folly So Pope Leo opposed Attilla and Jaddus the high Priest in Hierusalom clad in his Priestly Robes met and adored and so pacified Alexander the great 20. A man may lose his Kingdome too for want of Souldiery of his owne and by entertaining too many Auxiliaries and Mercenary men which was the ruine of Lodovick Sforza Duke of Millaine c. The Remedy of this is to have a choice Militia of thine owne alwaies in readinesse to arme and unite thine own men but to disarme and dissipate the strangers For this reason also it is expedient that none of any Family but the first-born inherit any estate and let the rest be made Souldiers or else do as the Turk does keep Schooles or Colledges of Cloistered boyes to be trained up in Military Discipline which shall know no other Father but the Monarch 21. Sometimes a Kingdome is lost after a Victory by the insolency of the Conquering Army or after a truce or league as it happened to Carthage after the first punick warre under Hamilcar The remedy for this is on a sudden to divide the Army into distant quarters and not to be embodyed till the Generall commands 22. A Kingdome may bet lost for want of present pay for the Souldiery when the Warre is on foot as it fell out to Maximilian of Austria Publique treasuries are the best remedy against this Besides the Rich at such a pinch are to be compeli'd by Religion be meanes sure Anathema's and Terrors of Ecommunication and other Penalties to throw all their Money and Plate into the Publique Treasury For so neither can they rebell and hereby is the Kingdome confirm'd and Established which was usuall at Rome and Venice And it is lawfull too in extreamity to melt down Consecrate Church Plate and to make the very Souldiers themselves part with their Gold to this publique purpose but to sweeten them with fair hopes and the Pillage of the Field Thus did Caeser in the beginning of the Civill Warre and thus did Henry the third I take it King of France the Frer advises too to make leaden Coin if need be to be currant as long as the War shall last as the Venetians have done 23. Kingdomes are lost too by the Luxury of the conquering Army that

the Father of Syllogisme and the first discoverer of Fallacy might advance all Truths both Natural Morall and Sacred more did not men abuse him to Sophisticall ends then all the whole RACE of Philosophers ever did or will do 12. Religion that is repugnant to common Policy although it be beneficiall to one particular City or Province is subject to a change or Reformation and therefore cannot last long as the decree of Moyses about the choise meates and the Apostles of abstaining from Idols and things strangled 1. There are therefore some Lawes convenient for time and Place and Person as abstinence from swines flesh for the Jewes subject to Leprosie 2. Other Lawes are eternall profitable for all Nations as to Honour our Parents 3. Some againe are pernicious to all places and times as that a man doth sin by destiny and does profit in any thing without liberty in some degree of his own Wil. Observator Here Grotius affirmes that the Law of not eating Swines flesh is of so long continuance that it not onely remaines in use amongst the Jewes at this day but with the Mahometan Arabians and Abassin Christians and not without good cause for that food in those Regions begets the Scab As for that antient custom of abstaining from blood and strangled things it was a long time observed by the Christians either out of hope to gaine the Jewes or out of Reverence to Antiquity and that it has nothing in it contrary to Republiques or Communities the continued observation of it through Christian Greece and all the East and the Edict of Leo the Emperor make evident 13. All Religions and Sects have their proper Circles and Revolutions as Republiques have from Monarchy into Tyranny thence into Aristocracy thence into Oligarchy from that into a Polity and so into a Democracy and then revert back again into Monarchy at last either by the same or some other Track So when Sects arrive at Atheisme the very Extremes of all mischiefe fall upon the Peoples head and the fiercenesse of Gods wrath breaks in upon them upon which but through many affections they return to their Pristine good Condition ☞ But when once they come to that passe that they deny the Providence of God and the Immortality of the soule they must needs suffer either an absolute change or a Reformation because the Curb of Conscience is taken out of the peoples mouth and so being themselves wicked they become a prey to no lesse wicked Princes and thereupon tyred with evils past they gladly embrace any Lawgiver whether hee be good or bad 14. The Sects of Philosophers passed not from one opinion to an other ☞ any further then Epicurus and there they stopt who denying God and Providence all their Sects were utterly destroy'd as Laertius excellently observes The Religion established by Moyses when once the Sadduces crept in that denyed the Immortality of the Soul suffer'd a Reformation by our Lord CHRIST * who brought immortality to all our soules When the Gentiles fell into down-right Atheism they fell into a world of miseries as appears under the Romane Emperors whose lawlesse Licentiousnesse marr'd all as Cato in Salust and Lucan the Poet observe The Sect of the Libertines that held sin to be no sin spring out of the Calvinists as the Author but most slanderously affirmes Most of the Transylvanians deny the Immortality of the Soul and the Holy Trinity That most impious Book of the three Impostors the Fryer would gladly fasten also upon the Reformed Churches But as Grotius notes it was Father'd long since upon the Emperor Frederick the second but adds withall that hee never saw the man that saw that Book 15. The Author as it becomes a Fryer to do Ex Officio Pleados high for the Temporall sword of the Pope and an armed Priesthood affirming that the great Turk the King of Persia Tartarie Moors and the King of Fez living all under an unarmed naked Priesthood are by that meanes split into so many Hereticall opinions whereas the Kings of France Spain Germany and the Republique of Venice and many other potent Princes united in one Religion under an armed Priest the Pope have no Heresies started amongst them but with manifest hazard of their Crownes and Kingdomes Observator The Sophie of Persia after many years began to innovate some thing in the rites of Prayer and Fasting made white hats or Turbants for the Cognizance of his Faction But at long running the Posterity of this Sophy by pretences of Sanctity so bewitch'd the people that in the end they Translated the Crown of Persia from the Assumbetan Kings to their own 16. 17. These two Paragraphs savour altogether of the Cell and the Cowle asserting the necessity at conveniency of the Papall Power in Temporalls over Christian Princes Because saies he The Pope 1. Poyzes the differences of Christendome being Umpire of Peace and War 2. That he alwaies takes part with those that suffer wrong neither permits he any King to invade an other Christian Kings Dominion 3. Hee links and unites Christian Princes against the Common Enemies of the Christian faith And 4. By his Crusado's and Indulgences and Excommunications for good and against evill Rulers he does erect and defend the Christian Commonwealth So that without that Pope to speak as a man and Politiquely Christianity had ere this gone to utter ruine And the Author adds his opinion in fine That all Christian Princes would be as one secure from one an other and from strangers too and bee alwaies Victorious would they but once make one Grand Senate at Rome And that the reason why never any one Prince could attain an Universall Monarchy over the rest of Christian Princes was no other then the Temporall Power of his Holinesse which was a Curb in their months But saies hee in the close of all 'T is likely that the Monarchy of Christendom will by little and little fall totally into the Popes hands The Observator answers thus to these two Paragraphs He that with care and diligence will look into story shall find that farre more Warrs have been raised amongst Christians by the Popes of Rome then have been composed But so farr is it from them that they either could or would oppose themselves against the Spaniard that glutton of Empires that on the contrary the Papall Authority alwaies gave colour and countenance to the Spanish avarice as Navarre can sadly witnesse and France in the times of Henry the third And lately with most notorious injustice Armes were raised against the Duke of Mantua yet would h●e receive no Assistance at all from the Pope although no bad man The Papall Bulls and Edicts if they availe any thing at all it is with such as are not able to resist them They catch poor flyes but Eagles break through them That Christendom fell not long since into the hands of an Universall Monarch it was no thanks to the Papall Power that hindred it

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