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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

are at better leasure to transcribe whole Authors and to cause the world daily to see the Metempsychosis or transmigration not of Soules from one bodie to another but of bookes from one paper to another Or to imitate that Romane Emperour who appropriated to himselfe the pourtraicts of the gods by onely taking away the head and title substituting his owne in their stead Besides I will not defend this Booke from the Tongues of Zoiles and detractors as ordinarilymen doe since it were a vanity couched under pretext of Feare to suppose so small a Work as this were worthy to be assaulted and a meere fancie to forge Enemies and as in Theaters to arme them with intention to assaile them It were too presumptuous an attemp and no lesse than to usurpe not upon the persons onely but even upon the spirits of a more violent Empire than that of Tyrants should I seeke to force the liberty of judgements with purpose to subject and captivate them to private opinions Let therefore who please approve of what I write or reject it who list Let every man remaine free in his owne conceipt permitting me to rest at liberty in my good and honest intention inciting me to contribute my poore endeavors to Gods glory and publick utilitie Farewell THE TABLE OF THE CHAPTERS The First Booke Of Vertues forming a Politick Sufficiency THe Preface and Division of the whole Subject into the Members and Parts Chap. 1. Of Politick Wisedome Chap. 2. That Politick Wisdome is rare and what parts are requisite for the forming thereof Chap. 3. That true Politick Wisedome is to bee derived from Heaven and God against Machiavellists Chap. 4. Reasons to prove the same Chap. 5. Sequence of the same Discourse Chap. 6. Of the meanes to conserve and augment this true wisdome in the Soule Chap. 7. Of other Vertues forming Politick Wisdome and principally of Prudence Chap. 8. Of the necessitie excellency and offices of Politick Wisdome Chap. 9. That politick Prudence is rare and how it is acquired Chap. 10. That true Politick Prudence is to be derived from God against Machiavellists Chap. 11. How the Law of God is usefull for the acquiring of true Politick Prudence Chap. 12. The Second Booke Of those Vertues which forme honesty and Integrity for the Right employment of sufficiency OF Politick Iustice in generall Chap. 1. That an uniust action cannot be profitable to to States against Machiavellists Chap. 2. That Iniustice even against strangers cannot be profitable to States against Machiavalists Chap. 3. A digression from this discourse of Iustice upon the title of Iust wherewith our King raiseth his Name and Raigne and of the Illustrious art of Iustice Valor and Piety he lately performed in Bearn Chap. 4. A division of Politick Iustice into three parts and members What the Politician oweth to God what to himselfe and what to the publick Chap. 5 Of Religion and Piety the first duty of politick Iustice reflecting on God Chap. 6. Of the particular duties and fruits of the Religion and Piety of a Politician Chap. 7. Of the uprightnesse of the intention in Councels and actions being the other duty of Politick Iustice reflecting upon God Chap. 8. Of the care of a good same being the first duty of Politick Iustice toward our selves Chap. 9. Of the Obligation to conserve a good same for publick profit Chap. 10. Of meanes to acquire and conserve this good same Chap. 11. Of the government of life and manners which is the other head of Politick Iustice toward our selves Chap. 12. Of good Example being the first duty of Politick Iustice toward the Publick Chap. 13 Of Vigilancie and Solicitude second duty of Politick Iustice in a Magistrate toward the publick Ch 14 Of Integrity being the third duty of Politick Iustice in a Magistrate toward the Publick Chap. 15. Of those Mischiefes which private respects and profit bring to the publick Chap. 16. Of the love of publick good last duty of Politick Iustice toward the publick Chap. 17. The Epilogue of all this discourse of Iustice in forme of an Epiphonema Chap. 18. The Third Booke Of those Vertues and Qualities which give vigour and gracefulnesse in matter of Execution of Offices THe Proposition and divisiō of matters handled in this last Booke Chap. 1. Of Authority and how necessary it is to cause good and just designes to appeare Chap. 2. Whence this Authority comes Chap. 3 Sequence of the same Discourse Chap. 4. Sequence of the same discourse and how wee should employ the good parts wherewith one is endowed to gaine Authority Chap. 5. Sequence of the same Discourse Chap. 6. Of good Fortune and whence it comes Chap. 7. How good Fortune attends some and the means rightly to manage it Chap. 8. Of Fortitude and Magnamitie beeing a necessary vertue for the execution of great designes Chap. 9. Of the necessity of Fortitude in case of Execution Chap. 10. That effeminate and faint hearted people are not fit for any eminent matter Chap. 11. Certaine parts requisite for the acquiring and conserving this magnanimitie of Courage Chap. 12 Sequence of the same Discourse Chap. 13. Of Eloquence which is as the Ornament of Politick vertues giving them both vigour and gracefulnesse to make them estimable Chap. 14. Of the efficacie of Eloquence Chap. 15. How Eloquence appeareth most in popular States but how it may be very usefull likewise in Monarchicall Governments Chap. 16. Of the Counterfeit Eloquence of this Age. Chap. 17. Of that Eloquence which is proper for a Politician Chap. 18. CHRISTIAN POLITICKS The first Booke Of those vertues which make a Politicke sufficiencie CHAP. I. The Preface and division of all this worke into three members or parts IT is reported that an ancient Philosopher discoursing in a publike assembly before Ha●ibal of the Art Military and of the vertues requisite in a great Commander ravished the whole auditory with admiration but from that famous Captaine hee received onely scorne I ought in a like subject to expect the like disgrace should I enter these Lists incited by the same motive of idle ostentation But my desire to be profitable and not to appeare being the principall Engine giving motion to my Pen. I beseech all such who perhaps may wonder at the unsuitablenesse of the title which this Treatise seemeth to beare with the condition of the Author not to reflect upon the Writer but to consider what he writes since it were not reasonable the Artificers name should by way of prejudice bring disfavour or disgrace upon his worke Besides the cause being more nearely examined there will not appeare any so great disproportion betweene them as is supposed For not to alledge that the treating of Policy appertaineth to the Civil-Lawyer is permitted to the Philosopher and is not inconvenient for the Divine who contemplateth the primary cause as it is the rule and measure of all things I will onely in generall affirme that the Theoricall and Vniversall consideration of Vertues

it before it appeares whereupon sufficiency becomes unserviceable and no sooner doth Philips gold begin to shine but Demosthenes his mouth is stopt so soone as the eyes are dazled Eccl. 20. the mouth is silent saith the Scripture Besides this passion is a mist darkning the understanding causing it to resemble the sore eye not seeing things as they are but as it selfe is not receiving the true colours of objects but imprinting therein its owne So the spirit preoccupated by private interest cannot in consultation discern the truth of things regarding only its proper vice in all places and even in publick ayming only at his owne particular his profit is a perpetuall object unto him in all his counsels he in all things seeth his beloved gold he finds it all over changing into gold not as Midas all he toucheth but whatsoever he seeth Whereupon Tacitus uttered this true maxime Tac. l. 1. hist That private profit is the poyson of sound judgement and of the right affection of men And Titus Livius Tit. Liv. l. 22 That private affaires have at all times and ever will corrupt publick counsels Wherefore Aristotle in his Politicks saith Arist lib. 3. Polit cap 3. The Thoban Law forbade all men from medling with the publick who had not abstayned for ten yeeres from all traffique and merchandize Yet is not this all when we say how this passion hindereth good counsels blindeth the spirits and deregulateth our wils It farther produceth more fatall effects when power furnisheth us with instruments for malice It is the nature of fire never to bee satisfied with flaming proportionably to the combustible matter it meets with if it finde no subject to work upon it quickly goeth out if it have small nourishment it burnes slowly and as though abundance made it hunger-starved the more it findes the faster it devoures it and the more it consumeth the more insatiable it appeareth This is the lively image of covetousnesse which as fire converteth all to his private advantage The matter it findes quencheth it not but quickens it gayne slaketh it not but provoketh it it is petty in the poore ardent in the rich but ravenous in great ones and when at any time it fals upon a great fortune augmenting and mounting like fire it ruines Cities and layes Empires wasle They whom the fire of passion doth once enflame become absolutly blinded the like happening to them which David said The fire is faln upon them and they have not seen the Sunne They consider not that there is nothing so shamefull and base as profit drawn from the groanes of miserable persons it is as much as Saint Basil saith to make our selves Horse-coursers Hucksters and Pedlers of publick calamities And as husbandmen desire raine and ill weather to cause their graine to grow so those not only desire but which is worse they covet to extend and amplifie the peoples afflictions to rayse themselves out of their ruines and to force them to shed teares to ripen their gold an accursed harvest of so fatall a seed That Emperour who raysed tribute upon urine S●●tonius i●Vespasiano was perhaps only to bee laught at but those who by their concussions and violences force the teares of afflicted people to become tributary to their avarice perpetrate not only a base but an inhumane act Now though as to this other the mony thereby raysed is muskefied to themselves yet is it most stinking both to men who curse them and to God who condemnes them Therefore the great mischiefes which covetousnesse hatcheth having regard only to private interest sufficiently shew how important and requisit Integrity proceeding from Iustice is to him who undertaketh a publick charge who is not to reflect upon what is permitted to his power but what is committed to his faith It is a holy depositure which faith ought to observe not suffer covetousnesse to convert it to its owne use or rather abuse And if the Law terme that sacred which is deposited into the hands of particulars how much more is that sacred which is committed to publick trust Integrity breeds fidelity affordeth good counsels nourisheth prudence enlightneth the spirits regulateth desires rightly disposeth affection towards duty suffering it selfe neither to be corrupted by profit nor made flexible by favours nor vanquished by feare nor altered or allured by time to violate right and justice It is inseparable with the love of publick good which is the highest and most orient pearle in the crown of Politick Iustice CHAP. 17. Of love to publick good being the last duty of Politick Iustice towards the publick IVstice taken in its proper signification Arist lib. 5. Ethic. cap. 1. is the only one among all the other vertues reflecting upon the good of others nay it selfe is the good of others saith the Philosopher in his Ethicks For all the profit of a just act casteth it selfe out of him who doth it upon him for whom it is effected As it is said of the Sunnes heat issuing as by starts and reflexion out of its sphere The Sunne casteth his beames upon all things notretayning them for himselfe so the profit proceeding from justice doth wholly diffuse it selfe upon others the merit of it only remayning to it selfe And to this vertue doth that golden world belong which Seneca spake of vertue in generall Her reward is Seneca Ep. Virtutis pretium est non posse pretio capt that she cannot be allured by reward She proposeth to her selfe the sole interest of others not only without regard of her particular profit but at the cost of her proper interest casting them at her feet in discharge of her duty and rather than to violate right and reason shee is ready to renounce all dignities as Phocion did his country and as did Aristides or life it selfe as Regulus Nay if it so happen as it sometimes may that shee must either renounce her renown or wrong her conscience in this extremity the Magistrate pursuing justice is rather to chuse to bee good and appeare wicked than to bee really bad and seeme good in the sight of men since in his solicitude for their safety hee will not feare their censures for the people often judge rashly of the actions and counsels of superiours and in this case justice requireth not the opinion of men but their profit and slighting what is sayd searcheth what should be We must remayne stiffe saith Seneca in the execution of a just and honest counsell Sen. Ep. 81. even against all opprobries and infamies No man seemes more to esteeme vertue than hee who not to lose the conscience of an honest man doth not at all feare when occasion is offered to lose renown But justice framing man in such fashion as for the good of others he neglects himselfe it becomes a vertue proper to those who have the managing of other mens affaires and among all Arist lib. 5. Ethic. cap. 1. Virtus sola ex omnibus