and Constellations and though he be not positively assured whether the thing be really so he hath however acquired this Glory that he can now conceive how this World is or at least how it might have been created Neither does the Mind stay here but restless and venturesom in its Researches has imagin'd another quite different Hypothesis and would persuade others that the Sun is the Center of those Orbs which move round it and have their Light from it An Hypothesis impious and directly contrary to Natural Reason which gives Rest to heavy Bodies repugnant to Holy Writ which says the Earth stands for ever 1 Eccles. 1. 4. lastly inconsistent with the Dignity of Man as if he must be moved to enjoy the Sun's Rays and not the Sun to bring them him when yet this as all other Creatures was made only for his Service 2 This Opinion was embraced and maintâ—iâ—ed by Copernicus Rheticus Rothmannus Kepler Galilaeus Des Cartes and Gassendus by whom all Arguments to the contrary are fully answer'd It is certain then that this Prince of Light who has in Charge the Empire of all Things here below illuminates and by his Presence informs them by going without intermission from one Tropick to the other with a Contrivance so wonderful that all Parts of the Earth receive from him if not an equal Heat at least an equal Light whereby the Divine Wisdom has prevented the Evil that would unavoidably ensue if the Sun should never leave the Aequator for then its Rays would utterly burn up some Countries while others would freeze and be involved in perpetual Darkness This Natural Example teaches Princes how much it advances the Publick Utility for Them like that Swiftest of the Planets continually to move about their States to warm the Affection of their Subjects and give Life to their Affairs 3 Velocissimi sideris more omnia invisere omnia auâ—ire Plin. Jun. This is what the Royal Prophet would intimate when he says God has placed his Tabernacle upon the Sun 4 Psal. 19 4. which never stands still but is present on all Occasions King Ferdinand the Catholick and the Emperor Charles V. kept not their Courts in one certain Place by which means they atchieved many Notable Things which they could not possibly have done by Ministers who although dexterous and careful enough yet never perform what the Prince would were he present in Person because they want either Orders or Power Our Saviour Christ no sooner came to the Sheep-pool but he healed the Paralytick 5 Rise take up thy bed and walk Iohn 5. 8. which the Angel could not do in Eight and thirty Years whose Commission being only to trouble the Water he as a Minister could not go beyond it 6 For an Angel went down at a certain season and troubled the water Ibid. 4. 'T is impossible for States to be well govern'd by the bare Relations of others and therefore Solomon advises Kings to give â—ar to their Subjects themselves 7 Give ear you that rule the people c. Wisd. 6. 2. ibid. ver 4. for this is a part of their Office and to them not to their Ministers is given of the Lord that Power and Vertue which accompanies the Scepter only wherein it infuses the Spirit of Wisdom and Counsel of Courage and Piety nay I may say a kind of Divinity enabling the Prince to foresee Things to come so as that he cannot be put upon either in what he sees or hears 8 And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledge and of the fear of the Lord. Isai. 11. 2. Nevertheless in Time of Peace some fix'd Place of Residence seems by no means inconvenient and it will be sufficient by going a Progress round each Country to have once visited his States Nor indeed are any Treasuries capable of defraying the Expences frequent Removals of a Court will require nor can they be made without considerable Detriment to the Subject without disturbing the Order of Councils and Tribunals and retarding the Proceedings of Government and Justice King Philip II. throughout his whole Reign scarce ever went a step out of Madrid But in Occasions of War it appears more adviseable for the Prince to be himself present and to Head his Subjects For 't is for that Reason the Scared Writings call him Shepherd and Captain 9 And I will set up shepherds over them which shall feed them and they shall fear no more c. Jer. 23. 4. Thus God commanding Samuel to anoint Saul does not say to be King but to be Captain over Israel 10 And thou â—â—alt anoint him to be a Captain over my people Iâ—rael 1 Sam. 9. 16. intimating that this was his principal Office and in effect that this was the Practice of all Kings in former Ages Upon this it was that the People grounded their Petition for a King that they might have one to go out before them and fight their Battels 11 Rex enim Dux erat in Bello Arist. l. 3. Pol. c. 11. Nothing encourages Soldiers more in War than their Prince's Presence 12 Nay but we will have a King over us That we also may be like all the â—â—tions and that our King may judge us and go out before us and â—â—ght our battels 1 Sam. 8. 19 20. The Lacedaemonians thought theirs even while in their Cradles had the same Power and therefore carry'd them in their Infancy into the Field Antigonus the Son of Demetrius took his Presence in a Sea-fight to be equivalent to a great many Ships of the Enemy 13 Mevero inquit praesentem 〈◊〉 multis navibus comparas Plut. in Epâ—ph Alexander the Great animated his Men by representing to them that he first exposed himself to Dangers When the Prince in such a case is upon the Place great Exploits are often performed which no one in his absence would dare to undertake Nor is there need to wait for Orders from Court whence they generally come too late after the Opportunity is gone and always full of vain Apprehensions and impracticable Circumstances a Thing we have often experienc'd in Germany not without great Prejudice of the Publick There 's nothing kindles Spirits so generously nothing that inspires such Lofty Thoughts in the Minds of Soldiers as to have the Prince in whose Hand is Reward an Eye-witness of their Bravery 14 Ego qui nihil 〈◊〉 unquam praecepi quin primus me periculis obtulerim qui saepe cive◠〈◊〉 clâ—peo texi Curt. l 8. This Argument Hannibal made use of to inflame the Courage of his Men There 's none of you said he whom I am not a Witness and Spectator of and cannot too in convenient Time and Place requite where I observe Merit 15 Nemo vestrum est cujus non idem ego spectator testis notata
should raise himself upon his Legs again Even after Daniel was thrown among the Lions Darius thought him not yet secure enough from those who envied him the King's Favour and so fearing more Mens Envy than the Wild Beasts Cruelty he sealed the Stone which was laid upon the Lions Den with his own Signet and with the Signet of his Lords that no mischief might be done him 9 That the purpose might not be chang'd concerning Daniel Lat. Vers. Ne quid fieret contra Danielem Dan. 6. 17. Sometimes to avoid Envy and its Inconveniences 't were advisable to embark those in the same Fortune whose Emulation may be feared Thus the Remora which sticking to the outside of the Ship stops its Course loses its strength when taken in 10 Peculiâ—riter miratum quo mode adhaerens â—enuisset nec idem polleret in navigiâ—â— recepâ—us Plin lib. 32. c. 1. Envy does not always gnaw lofty Cedars sometimes she tires her Teeth and bloodies her Lips with the lowest Thorns which Nature her self seems to have in a manner hated Insomuch as not to look on even the Miseries and Calamities of others without Spite and Indignation whether it be that her Malice is wholly mad and unreasonable or because she cannot endure the Sufferer's strength of Mind and Constancy or the Fame Fortune's Injuries usually beget There are to be found in the Person of the present Author many things to make his Case deservedly deplorable none or very few to render him envied nevertheless there are some who envy him these continual Cares and Fatigues though little acknowledged or requited There seems to be something of fatality in this Emulation against him it produc'd it self without any reason and often asperses him with things he had by hear-say from others before he could have so much as imagined Notwithstanding his mind so full of Candor and mindful of his Duty is so far from being disturbed at these things that he rather loves that Envy and Indignation perceiving it to awaken his Courage and daily excite it to make a further Progress Princes therefore who are so far in Degree and Dignity superior to others ought chiefly to endeavour to despise Envy He that has not Spirit enough for that how will he have enough to be a Prince To go to subdue it by kindness or rigour were plain Imprudence All other Monsters Hercules tamed against this neither Force nor Obligations were to any purpose Nothing can silence the Peoples Clamours for whatever Favours you confer they take for Debts nay always promise themselves greater than they receive Obloquy and Detraction ought not to quench in a Prince the desire of Glory nor deter him from executing his Enterprizes Dogs bark at the Moon but she easily despises them and proceeds in her Course The principal Art of Government is to be able to endure Envy Envy is not very prejudicial to Monarchies but rather generally enflames Virtue and makes it more illustrious especially if the Prince be Just and Constant and donâ—t too easily give credit to Calumnies But in Republicks where each Man goes for a part and can execute the Desires of his Passions with the help of Friends and Relations 't is very dangerous raising Difcord and Clandestine Conspiracies whence afterwards arise Civil Wars which are the Causes of all Revolutions in States 'T was that in former times ruined Hannibal and many other great Men and in this our Age has called in question the unparallelâ—d Fidelity of Angelo Baduero that famous Venetian whom you may deservedly call the Glory and Ornament of that Commonwealth A Man so desirous of and pasâ—ionate for the Publick Good that even while under banishment and unjustly oppressed and persecuted by envious Men he was in all things strangely sollicitous for the Preservation and Welfare of his Country The most Sovereign Remedy against Envy in Republicks is an Equality of all the Members of them so as that all Pomp and Ostentation be prohibited for nothing so excites Emulation as the Splendor and Plenty of Riches This made the Romans take so much care to regulate and reduce the superfluous Expences of Feasts and to divide their Lands and Possessions that their Citizens might be all equal in Strength and Estate Envy in Princes is very unbecoming their Eminency and Grandeur as well for its being the Vice of an Inferior towards his Superiors as because it must be but a very inconsiderable Glory which can't shine without obscuring others The Pyramids of Egypt were reckoned among the Seven Wonders of the World for receiving Light on all sides of them without casting the least Shade on any Bodies near 11 Pyramides in Egypto quarum in suo statu se umbra consumeâ—t ultra constructionis spatia nulla paâ—te respicitur Cassiodor l. 6. Var. Epist. 16. 'T is a sign of weakness to want that which we envy in others But nothing is more unworthy a Prince than to envy the Excellence and Prudence of his Ministers for they are in a manner Parts and Members of him the Head envies not the Feet for being so strong as to support the Body or the Arms because they can labour it glories rather in being furnished with such Instruments However self-love sometimes is the reason that as Princes are Superior to others in Power so also they are desirous to surpass them in the Gifts of Mind and Body Even the fame of Lucan's Verses was a disturbance to Nero in the midst of all his Grandeur 12 Lucanum propriae causae accendebant quod famaâ— carminum ejus premebat Nero. Tac. lib. 15. Ann. Wherefore those who have to do with Princes ought to be very cautious not to seem to enter into a Dispute with them for Knowledge or Ingenuity or if at any time they are by some accident obliged to it submit rather and voluntarily yield them the Victory this being not only Prudence but Respect due to Princes The Cherubims those Spirits of Knowledge and Wisdom which stood before the Throne of God in Ezekiel's Vision with singular Modesty covered their Hands with their Wings 13 And there appear'd in the Cherubims the form of a Man's hand uâ—der their Wings Ezâ—k 10. 8. This I wish indeed that the Prince would be jealous of that Veneration which some to get the greater Interest in him too ambitiously demand and accordingly moderate a little the excess of those his Favours Yet by what Charm I know not this love and kindness inchants a Prince's Mind and blinds Envy Saul could not but look upon David with an ill Eye when he saw his great Exploits though done for his Service more applauded than his own 14 And Saul eyed David from that day and forward 1 Sam. 18. 9. Whereas Abasuerus could easily suffer Haman that great Favourite of his to be worshipped and honoured by all as a King 15 And all the King's Servants that were in the 〈◊〉 bâ—w'd and reverenced Haman for the King had so commanded
were better for him to be ignorant of than to know and the best way to banish all Defamation in general yet when Accusations proceed not from Malice but a kind of Zeal to serve the Prince 't is by all means requisite to hear and well examine them looking on them as Informations absolutely necessary not only for good Government but his own Security also Hence the Emperor Constantine in a Law for that purpose assigns a Reward to those who would accuse his Ministers and Domesticks of any real Crime 21 Si quis est cujuscunque loci ardinis dignitatis qui se in quemcunque Iudicum Comitium Amicorum Palatinorum meorum aliquid veraciâ—er manifeste probare posse confidit quod non integre atque juste gessisse videatur intrepidus atque securus 〈◊〉 interpellet me ipse audiam omnia ipse cognoscam si fuerit comprobatum ipse me vindicabo L. 4. C. de Accus This is absolutely necessary that the Prince may know all that passes in his Palace at his Council-Board and in the Courts of Judicature where Fear stops the Mouth and the Favours of the Prince conferred by his Ministers make the Persons gratified dumb and not dare to discover their Faults as if forsooth this were to acknowledge the good Office and to shew their Gratitude which is rather to be esteemed Disloyalty and Treason For that Obligation they lie under to undeceive their Prince and if they observe his Ministers to be faulty to inform him is a natural Obligation of Fidelity and more binding than any other 'T is an infinite prejudice for a Prince to distribute his Favours by the Hands of his Favourites for these buy as it were others aâ— the price of them who are assisting to the neglect of their Duty at least approve and defend it and thus deluding the Prince are the reason he continues his Affection to them The Ancient Republicks very sensible how conducive Satyrs were to restrain Vice by the fear of Infamy allowed them upon Publick Theatres but these from a general Censure of Mens Morals insensibly degenerated into particular Reflections not without considerable Injury to the Honour of some hence proceeded Factions and from them popular Insurrections For as the Holy Spirit says a backbiting Tongue disturbs the Peace and is the Ruin of whole Families and Cities 22 Curse the whisperer and double tongued for such have destroyed many that were at Peace Eccles. 28. 13. So least the Correction of Manners should depend on the Malice of the Tongue or Pen there were instituted Censors who by Publick Authority took cognizance of every one's Behaviour and corrected their Vices That Office was in those times of great use and continued long in Vogue because its Jurisdiction was upheld by Modesty however in ours 't is impossible to be executed For Pride and Libertinism would presently make all the Opposition to it imaginable as they now resist the Magistracy however armed with the best Laws in the World and Publick Authority and consequently Censors would be ridiculous not without great danger to the State there being nothing more hurtful nothing that makes Vice more arrogant and insulting than for such Remedies to be applied to it as Delinquents turn into Contempt and Ridicule But as the Office of Censor was introduced for the Reformation of Manners so was it also to Register the Goods and Estates of every Citizen and to take the number of them and although that Custom prevailed a long time both among the Greeks and Latins with great Advantage to the Commonwealth yet at this day 't would be very odious and subject to vast Inconveniencies for to know so accurately the Number and Effects of Subjects is of no use but to burthen them with more Taxes and Impositions That numbring of the People of Israel under King David God punished as a most heinous Crime 23 2 Sam. 24. 10. For what is so hard and inhuman as by publishing and proclaiming every ones Estate at once to discover the advantages of Poverty and expose Riches to Envy Avarice and Rapine But if in those States the Office of Censor could heretofore be executed without these Inconveniencies 't was because its being newly instituted made it generally received and approved or else because People were then less proud and assuming less Rebels to Reason than in these our Times 24 Quid enim tam duâ—um tamque inhumanum est quam publicatione pompâque rerum famiâ—iarâ—um 〈◊〉 detegi utisitatem invidiae exponere aivitiaâ— L. 2. C. 〈◊〉 â— quiâ— quam pars EMBLEM XV. HOW I wish I could read on all Princes Breasts the Symbol of the present Emblem and that as Balls of Fire flying in the Air imitate the Splendor of the Stars and shine immediately from their being thrown out of the Hand till they turn to Ashes so in them also for the Holy Spirit compares them to â— bright Fire 1 Eccles. 50. 9. would continually burn the desire of Fame 2 Fax mentis honestae gloria nor should they much care for that Flames wanting Matter to feed on or that what burns most fiercely is withal soonest consumed For though length of Life be the common desire of Man and Beast yet have these no other end than meer living but Man of living uprightly 'T is no happiness to live but to know how to live nor does he live most who lives longest but who lives best for Life is not measured by time but the use that 's made on 't He whose Life like a Star in the midst of a Cloud or like the Full Moon shines upon others with Rays of Bounty and Munificence in its Season does undoubtedly live long 3 He was as the Morning Star in the midst of a Cloud and as the Moon at the Full. Eccles. 50. 6. As on the contrary he who lives only to himself though he lives to a great Age lives but little The Benefits and Improvements which flow from a Prince upon the State number the Days of his Life 4 Eccles. 41. 16. those who live without them Oblivion deducts from the Sum 5 The number of years is hidden to oppressors Iob 15. 20. Titus Vespasian the Emperor calling to mind once at Supper that he had done nothing for any one that Day pronounced that remarkable and justly admired Sentence Friend I have lost a Day And 't is reported of Peter King of Portugal that he was wont to say That he deserves not to be a King who does not each day bestow some Favour or Benefit upon the State No Man's Liâ—â—'s so short but it affords time enough to execute some glorious Exploit A brave Spirit in one Moment resolves and in few more executes its Resolutions What matter 's it if he falls in the attempt if the Memory he left behind raises him to Life Eternal It only can be called Life which is bounded by Fame not that which consists in Body and
reconciling Enemies fitter to be Informers than Mediators Affairs require Persons of very different Qualities to Administer them That Man is above all the most proper who in his Air and Words discovers a Soul of Candor and Veracity whose private Person procures him Love and Esteem in whom Jealousy and Cunning are from Art not Nature who can keep them in the most secret Place of his Breast when they require Concealment who proposes with Sweetness hears with Patience replies with Force dissembles with Discretion urges with Attention who obliges by Liberality persuades by Reason and convinces by Experience who in a word designs prudently and executes effectually It was with these Ministers King Ferdinand the Catholick was able to succeed in all his Enterprizes The good Choice of these is of no leâ—s Consequence than the Conservation and Enlargement of any State for as much as all depends upon their Administration more Kingdoms having been destroyed by their Ignorance than by that of Princes Let this therefore be your Highness's chiefest Care to examine diligently all the Qualities of your Subjects and after having given them any Place look now and then into their Actions and not be presently taken with and deluded by the Draught of their Memoirs There being very few Ministers who in them draw themselves to the Life In Effect who will be so candid so much a Stranger to self-love as to confess what good he has neglected to do what Evil to prevent It will be much if he with Sincerity relate what he has actually done some using to write to the Prince not what they have done or said but what they ought to do or say They have thought of and designed every thing â—â—fore-hand they foresaw nay and executed all-Affairs enter their Closets like mishapen Logs but immediately come out again as from some Statuaries Shop exquisite Figures 't is there they are varnished giâ—â—ed and painted to beautify them and enhance their Value There Judgments are form'd and abundance of Preventions devis'd ever after the Success there they are more powerful than God himself make the past Time present and the present past by changing the Date of their Actions as they see convenient They are Ministers who transact Affairs in Imagination only Men that court Applause and steal Rewards by their false Letters Whence proceed the greatest Inconveniences in the World in that the Prince's Privy Counsellors being directed by those Intelligences and Advices if they are false the Orders and Resolutions founded upon them will necessarily be so too The Holy Scripture teaches us how Ministers and particularly Ambassadors are oblig'd punctually to execute their Commissions for we see in that Hazael had from Benhadad King of Syria to consult the Prophet Elisha about his Disease he chang'd not one word nor dared so much as to speak in the Third Person 8 2 Kings 8. 9. Ministers of extraordinary Experience are sometimes dangerous either for that the Prince puts too much Confidence in them or because biassed by Self-love or presuming upon their own Abilities they seldom think thoroughly of Affairs and born as 't were to overcome the most violent Tempests despise the small Storms of Inconveniences and Difficulties whereby they evidently expose themselves to Danger Those are in some Cases much safer who 〈◊〉 yet Novices in Navigation keep close to the Shore Though both together compose the best Counsels in that the Experience of those is qualified by the Timorousness and Caution of these in Debates between the Flegmatick and Cholerick the Bold and Circumspect the Quick and Slow there results a wholsome Composition of Opinions as there does in Bodies from the contrariety of Humours EMBLEM XXXI A Pillar supports it self balanced by its own weight If it once leans on either side it presently falls and that the sooner the heavier it is Thus Empires stand and are preserv'd by their own Authority and Repute when they begin to lose that they begin to fall nor is any Earthly Power sufficient to strengthen and prop them 1 Nihil rerum mortalium tam instabile ac flâ—xum est quam famae potentiae non sua vi niâ—a Tac. 13. Ann. Let no one trust too much to a streight Pillar when it inclines never so little the weakest Hand promotes its Ruin that very leaning I know not how inviting to push it but when falling the strongest is unable to uphold it One single Action sometimes overthrows the best establish'd Reputation which a great many can't erect again For scarce any Stain can so thoroughly be washed out but some sign of it will remain nor any Opinion in Mens Minds that can be entirely effaced Dress the Infamy as carefully as possible it will still leave some Scars Wherefore if the Crown stand not fixed and firm upon this perpendicular Pillar of Reputation it will soon fall to the Ground Alphonso the Fifth King of Arragon by his Credit not only preserved his own Kingdom but conquered that of Naples At the same time Iohn the Second King of Castile for his mean Spirit was so far the Contempt of his Subjects that he admitted what Laws they thought fit to impose The Provinces which under Iulius Caesar and Augustus Princes of great Esteem were Firm and Loyal rebell'd in the Reign of Galba a Man slothful and universally despised 2 Melius Divo Iulio Divoque Augusto notos eorum animos Galbam infracta tributa hostiles Spiritus induisse Tac. 4. Hist. Royal Blood and Large Dominions are insufficient to maintain Reputation where private Virtue and Magnanimity are wanting as it is not the Frame of a Glass but its Intrinsick Excellency makes it valuable Regal Majesty has not more Force than Respect which usually arises from Admiration and Fear and from these Obedience and Subjection without which the Princes Dignity cannot long maintain it self being founded upon the Opinion of others and the Royal Purple will be rather a Mark of Derision than Eminence and Majesty as was visible in Henry the Fourth It is the Spirits and Native Heat that keep the Body upright the Legs alone would not be a sufficient Basis. And what is Reputation but a kind of fine Spirit kindled in all Mens Opinions which raises and supports the Scepter Let the Prince therefore take all possible care that his Actions may be such as will nourish and foment these Spirits The Parthians grounded their Petition upon Reputation when they asked Tiberius to send as of his own accord one of Phraates's Sons to Rome 3 Nomine tantum auctore opus ut sponte Caesaris ut genus Arsacis ripam apud Euphratis cerneretur Tac. 6. Ann. This Repute and Authority has yet greater Influence in War where Fear is of more Efficacy than the Sword and Opinion than Strength whether of Mind or Body and therefore to be taken no less Notice of than Force of Arms. This made Suetonius Paulinus very prudently advise Otho to endeavour always to keep the
to his Subjects 5 Iâ—geus gloria atque eo fâ—rocior subjectis intolerantior Tac. 11. ann If not for fear of danger at least in gratitude a Prince should avoid being terrible to those by whom he reigns Whence that was a very unworthy saying of Caligula Let them hate me so they fear me as if the security of Empire consisted in Fear Whereas no power can be lasting where fear bears the sway And though Seneca said He knows not how to govern who is too fearfull of Hatred Fear defends Kingdoms 'T is a Tyrannick Maxim or is to be understood of that vain Fear which sometimes Princes are in of offending others even when their Commands are just which doubtless is dangerous and not a little derogatory from their Authority He can never reign who wants Constancy and Courage to despise the Hatred of ill men to preserve the good Nor is Caligula's Sentence justifi'd by that of the Emperor Tiberius Let them hate me so they approve me For no action of a person hated is ever approv'd Hatred blames all and puts the worst Construction on every thing When once a Prince is hated his good actions as well as bad are interpreted against him It seems necessary for a Tyrant to keep his Subjects in awe in as much as his Empire being violent must be supported by violent means there wanting those two Obligations of Nature and voluntary Subjection which as Alphonso the Wise says are the greatest Debts a man can owe his Lord. And the Tyrant sensible that without these bands 't is impossible there should be real Love between him and his Subjects endeavours by force to make Fear effect what ought to proceed from natural Affection and as his disturbed Conscience fears Cruelty against it self it exercises it upon others 6 Wisd. 17. 11. But the lamentable examples of all Tyrants abundantly shew how short-liv'd this method is For though we see the Empires of the Turks Muscovites and Tartars have been continued for many Ages by Fear alone yet these barbarous Nations ought not to be made a Precedent Their Manners are so savage that they seem to have more of the Brute than the Man being commonly led more by Punishment than reason and consequently by that only can be kept in subjection as Brutes are not tamed but by Force and Fear Yet generous Spirits suffer not themselves to be compell'd or cheated into Obedience but are induc'd thereto by sincerity and reason For says King Alphonso our people being loyal and couragious their Loyalty ought to be maintain'd by truth and their Courage by right and justice There is usually 'twixt the Prince and his Subjects such a kind of inclination and natural Sympathy as renders him amiable without any more care for a Prince who deserv'd Hatred is sometimes lov'd and on the contrary one hated who merited Love And though eminent Vertues and Accomplishments of Mind and Body are wont of themselves to challenge Love yet they have not always this effect unless accompained with an agreeable kind of Humour a sweet obliging Air which through the Eyes as Windows of the Mind shews the inward Goodness and engages mens Affections Besides that accidents which could not be prevented or some sinister apprehension may so break this Love and good Will between the Prince and Subject that it can never after be re-united yet much may be done in that case by skill and address in knowing how to govern to the satisfaction of the Nobles and Commons avoiding giving them any occasion of displeasure and behaving himself in all particulars so as to create a good opinion of his Government But since the means whereby the Affections of Subjects may be procur'd are every where scatter'd through this Book I shall only say here in general that nothing contributes more to the obtaining it than Religion Justice and Liberality But because without some Species of Fear Love would be soon turn'd to Contempt and the edge of Regal Authority blunted 7 Timore Princeps â—ciem authoritatis suae non patitur hebescere Cic. 1. Caâ— it is highly requisite that Subjects entertain such an awe as arises from Respect and Veneration not thaâ— which is the result of danger from Injustice and Tyranny So necessary it is for a Prince to make himself feared by not suffering Indignities maintaining Justice and abhorring Vice that without such an awe in Subjects 't would be impossible to be long secure For all naturally desire Liberty and the inferior part of man rebells against Reason and is incorrigible but by Fear The Prince must therefore tame his Subjects as the Horse-courser breaks his Colt the figure of the present Emblem who with the same hand strokes and curries him and threatens him with the Whip Both the Rod and the Manna were kept in the Ark of the Tabernacle to intimate as I imagin that Rigour and Clemency should be joyn'd in the Prince's person God's Rod and Staff comforted David for if that wounded this supported him 8 Ps. 22. 4. Exod. 19. When God gave the Law of the Decalogue to the Israelites on Mount Sinai he at once terrified them with Thunder and Lightning and pleasing allur'd them with Heavenly Musick both the one and the other is necessary to preserve a Love and Veneration in Subjects Let this therefore be the Prince's Study to make himself at once lov'd and fear'd lov'd as the Protector of his People fear'd as the Soul of the Law upon which all their Lives and Estates depend lov'd for his Rewards fear'd for his Punishments lov'd for his Goodness fear'd for his Authority lov'd as a Promoter of Peace fear'd as Arbiter of War So that the good in loving him may find cause to fear the Bad in fearing him may find something to love in him This Fear is as necessary to the preservation of the Sceptre as that which proceeds from the Pride Injustice and Tyranny of the Prince is prejudicial and dangerous to it in leading to Despair 9 Ita agere in subjectis ut magiâ— vereantur severitatem quam ut saevitiam ejus detestentur Colum. The one procures his Liberty with the Prince's Ruin God breaking the Staff of the wicked and the Sceptre of such as rule with too much severity 10 Isa. 14. 5 6. Whereas the other by conforming himself to Reason studies to avoid his Anger and Punishment This Fear is of the same brood with Love For there can be no Love without fear of losing the Object lov'd and care to continue in its favour But since 't is not so much in the Prince's power to beget Love as Fear 't is better for him to ground his security on this than that alone which as the product of the Will is various and inconstant nor is any artificial Flattery any forc'd Complaisance sufficient to gain the Hearts of all That Prince I take for a great Governour who alive is fear'd and dead lov'd by his Subjects as Ferdinand
upon Innocence they are as Grains of Salt that preserve Favour and Admonitions not to err or to amend Let him ascribe successful Actions to the Prince but tâ—ke miscarriages upon himself Let him always think his ruin sure and certain waiting for it with Constancy and a free and disinteress'd mind without being over sollicitous to establish his Favour for he falls soonest from a Precipice who fears it most The reflection of the danger disturbs the Brain and we grow giddy with looking from an height Whatever Favourites have been thus giddy have certainly fell when those who have not been so sollicitous have pass'd secure 64 Prov. 10. 9. Among the Ministers of State let him behave himself rather as a Companion than a Master rather as a Defender than Accuser 65 Eccles. 32. 1. Let him encourage the Good and endeavour to reform the Bad. Let him not interpose his Authority in their Preferments or Removals and leave to them their own business Let him not alter the Course of Counsels in Consultations nor deny any access to the Prince If the Prince would have him confer with him let him declare his Sentiments frankly without any other Design than to consult for the best The Court is the most dangerous Rock of Favour and yet all use it to establish and confirm it there is not a stone in it but would strive to fall if in falling it might crush the Statue of the Favourite which is as brittle as that of Nebuchadnezar by reason of the diversity of Metals that compos'd it Not one Courtier is a true Friend to the Favourite if he chooses some he incurs the Hatred and Envy of the rest If he introduces them he is in danger of being supplanted if he does not he makes them his Enemies 'T is thereâ—ore the safest way to walk with indifference to all and not to intermeddle in the Affairs of any one but endeavour to satisfie all and if possible rather to promote than hinder them in their Pretensions and Interest If any one shall have insinuated himself into the Prince's Favour 't will be the best way to keep him there for he who wrestles with another to throw him down usually falls with him and opposition confirms Favour More Favorites have been ruined by striving to displace others than by advancing them Let him slight Accusations or Commendations to the Prince and leave them to Fortune Favour is very subject to the People for if they disapprove the Favourite the Prince can never support him against the common Cry or if he Attempts it the People usually turn his Judges and Executioners we having seen a great many fall by their hands If the People love him to excess he is in danger from thence for that creates Jealousie and Envy in others nay in the Prince himself whence the Peoples Loves are generally short and unlucky 66 Breves infaustos populi Romani amores Tac. 2. ann And so that the Favourite may walk safe between these two Extreams he must avoid all occasions of publick Applause and Acclamations Let him only endeavour to procure to himself a good Esteem by Piety Liberality Complaisance and Affability making it his Care to see Justice duely administred that there may be plenty of all things that the publick Peace be not disturb'd in his time that Privileges be not violated nor Novelties introduced into the Government but above all that there be no Disputes in matters of Religion nor difference among the Clergy For he will soon feel the Peoples Rage if he once incur the name of impious Foreigners who want this natural Love for the Prince depend more upon the Favourite than him whence they pay him most Respect that they may by his means accomplish their Designs to the great dishonour of the Prince and prejudice of his States Nay they often prove the ruin of the Favourite unless he abundantly satisfie them in their Desires and Requests wherefore he ought to beware of their Respect and refuse the incense and worth of Foreigners letting them who would pay him those Honours know that he is only the Curtain before the Image and that 't is the Prince that works the Miracles Ambassadors usually affect the Friendship of the Favourite as the most effectual means to accomplish their Affairs and judging that the disorders which result from Favour will be of Service to them they endeavour to foment it being often introduc'd thereto by the Favourite himself and as they take occasion to commend them in Audiences and seem at first sight free from Interest and Emulation it has often very good Effect yet for all this they are dangerous Friends for the Favourite can't preserve their Friendship without great Detriment to the Prince and State And if in consideration of his Duty he does not abundantly satisfie them they are utter Enemies and leave no stone unturn'd to ruin him 'T is therefore safest not to be more engag'd to them than the Princes Service will permit Endeavouring only to gain the Reputation abroad of a sincere and affable Person and one who would rather preserve the good Correspondences and Alliances of his Prince than break ' em A timely Application of these Preservatives may perhaps prevent a Favourites fall but when he has once incurr'd the Odium and Envy of the people these are look'd upon as Tricks and Artifices and more endanger him As it happened to Seneca who took no method to prevent his Death but endeavouring to moderate his Favour when he found himself persecuted 67 Instituta prioris potentiae commutat proâ—ibet coetus salutantium vâ—tat comitantes rarus per Urbem quasi valetudine infeâ—sa aut sapientiae studiis doâ—◠〈◊〉 Tâ—c 14. ann If notwithstanding the Observation of all these Cautions the Favourite shall fall into Disgrace his fall will be Glorious he having liv'd without the little Fears and the shameful Care of preserving his Favour by methods below a generous Spirit a torment much worse than the disgrace it self If there be any thing valuable in a Princes Favour 't is only the Glory of having merited his Esteem the Continuation of which is full of Cares and Dangers And he is happiest who soonest and with most Reputation quits it I have describ'd Royal Sir the Practices of Favourites but not how a Prince ought to comport himself towards them not supposing that he ought to have any for though he must be allow'd to have more inclination to one than another yet not so as to devolve all his Authority upon one person from whom the people must expect Orders Rewards and Punishments for such Favour is properly an Alienation from the Crown and dangerous to the Government even when Favour succeeds in the Election of the Subject for neither will the people so readily obey nor so awfully respect the Favourite as the Prince nor is he so much concern'd for the welfare of the State nor is he so immediately under the care of