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.

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, whether Politicke Oeconomicall or particular, to be both honeſt and profitable to all men who have the faculty eyther to argue, or diſcourſe: though the practicall part of the Politicke appertayneth onely to thoſe, who beſides knowledge have authority, practice and experience. Policy affordeth not offices, nor offices practice, not practice experience but to a few onely. But God hath beſtowed reaſon upon all, and ſtudy acquireth knowledge to divers: and what the former put in execution upon caſuall occurrents of particular affaires, the latter contemplate in immutable principles, in primitive cauſes, and univerſall verities. If therefore it be lawfull not onely for Pylots who have ſtood at the Helme amidſt the Winds and tempeſts to treat of Navigation; but for Geographers likewiſe, who never ſaw Sea, but ſhadowed in Mappes, nor Tempeſts but painted; If it be allowed thoſe to ſpeake of Muſicke, who never have eyther governed nor ſo much as ſung in Quire or Conſort: And if divers diſpute with much approbation both of Phiſicke, Geometrie, Limming, and Architecture, who never toucht rule, to ſquare a ſtone, penſil to ſuce a colour, compaſſe to trace a line, or ſicke perſon to dyer, why ſhould any finde it ſtrange for thoſe who live remote from publike affaires, in reſt and peace, to employ their ſpare time in conſidering the qualities requiſite for the right ordering theſe ſeverall vocations: ſince of all arts and diſciplines liberall and mechanicall, (though the Action belong but to a few) yet may the Contemplation appertaine to all.

But to enter upon the matter, and to uſe the grave ſaying of the Angelicall Doctor St. Thomas. As man never performed any thing of greater conſequence, than the erecting of Communal • ies, Republiques, and Empires; ſo could they not execute any thing of more eminency, than rightly to governe the ſame. Now if the eſtabliſhment of Graces be the Maſter-peece of humane induſtry, doubtleſſe the right and juſt government thereof may well be accounted the moſt exact proofe of humane wiſdome. As Gods providence appearing in the perticular conduct even of leaſt matters, ſhineth yet moſt gloriouſly in the univerſall adminiſtration of the Vniverſe: ſo humane wiſdome ſhewing it ſelfe in the right ordering of our private actions, is yet more perſpicuous in the government of a Family, but of greateſt luſter in the exact direction of the generall body of Civill ſocietie. For good is alwayes by ſo much the more eminent, by how much it is more capable to extend and diffuſe it ſelfe. Corporall things do ſufficiently ſhew us this ground; that the ſight ableſt to extend it ſelfe to moſt objects, is the ſharpeſt. That hand to be the ſtrongeſt, which throweth the fartheſt. That taſte to be the beſt tempered which can diſtinctly diſcover the difference of moſt reliſhes. That fire to be moſt active, that is able not onely to conſume wood and ſtone, but water alſo though its contrary, as it is ſayd of the fire of Thunder; And that light to be moſt lively and cleare, which doth moſt communicate it ſelfe. Briefly, all corporeall things of greateſt extent in their action, are likewiſe of moſt vigour in their nature. The like may be obſerved in ſpirituall matters: ſince that Vnderſtanding which pierceth the pith of moſt truthes is moſt ſolid. That Memory ſtrongeſt, which conſerveth moſt ſpecies. That Iudgement of moſt capacity which is moſt univerſall. That Wiſedome greateſt which apprehendeth moſt reaſons. And that Prudence moſt divine which can dexteriouſly manage greateſt affaires. The vertue therefore which employeth it ſelfe in the conduct of a private life onely, is inferiour to that which reflects upon the Government of many: but that which undertaketh publique rule, ought to exceed all the reſt, and to have ſo much the more abilities as it ought, the farther to extend it's actions. But to handle this ſubject with more order and perſpicuity, before I proceed, I intend to frame and lay for a Baſis and foundation of all this diſcourſe, a generall diviſion of Politicall vertue divided into three members or parts, which as with three ſeverall ſtages ſhall perfect this little fabrick. Thoſe three members are three rankes or orders of qualities requiſite to perfectionate Politicall vertue. The firſt affordeth ſufficiency and capacity; the ſecond a good diſpoſition and honeſty; the third vigour and gracefulneſſe. Thoſe of the firſt ranke, inſtruct the Vnderſtanding to know what is convenient for the publike good. Thoſe of the ſecond, diſpoſe the will to deſire, love, and ſearch the knowne good. Thoſe of the laſt, adde force and efficacy to be able to execute, and produce to the Worlds eye, the good we know, will, and love. To know, to will, and to effect good, are the three perfections of God the worlds moover and governour; ſo as among men, who ſo hath the greateſt ſhare in theſe three perfections commeth neareſt God, and is moſt worthy, as moſt capable to afford (by his counſels) motion to the authority which ſwayeth Empires. Wiſedome, Prudence, and the vertues thereon depending, making a man ſufficient and capable; thereby acquireth to him the firſt of theſe three perfections: Iuſtice and her aſſiſtant vertues, making him good and upright, affordeth him the ſecond: Authoritie, ſucceſſe, fortitude, courage and eloquence, arming and adorning him both for perſwading and executing good, addeth the laſt. Theſe three ſorts of qualities ſhall make up the three bookes of this Treatiſe. Let us begin with thoſe of the firſt ranke, and firſt with Wiſedome.

CHAP. 2. Of Politick Wiſedome.

THe Antients have long diſputed whether or no a wiſe man ought to intermeddle in publique affaires. But I ſee not the ground of their doubt; for neceſſarily either wiſe men muſt manage the ſame, or fooles muſt miſgovern all; either muſt the eye conduct the body, or the feet miſguide it: The Sunne muſt lighten the earth, or darkeneſſe over cloud it. What the Sunne is to the world, and the eye to the body, the like is the wiſe man in Civill Societies; having received from God both more wiſdome to govern,Wiſdome and Reaſon move & govern all in this world, in man the works of men, in aſſiſtance and in art: It is therefore a great confuſion and againſt nature when ignorance & raſhneſſe rule in Policies. and more dexterity to conduct than other men: ſince it appertayneth to knowledge to direct, and to ignorance to follow preſcripts. See we not in Nature, how God being the primary reaſon, is likewiſe the principall Rule, Law, and Reſort of the motions in all things, which being in their order ſo well diſpoſed, in their courſe ſo regulated, in their tranquillity ſo conſtant, in their relation and connexion ſo admirable, cauſe even the blindeſt to ſee, and the moſt inſenſible to perceive, that a ſoveraign wiſdome guideth them? See we not how under this primary increated Vnderſtanding, (namely the Firſt Mover) the created Intelligencies move the Heavens, and are as Soules not united, but aſſiſting & directing, giving as it were, life to theſe great bodyes, who regulate their revolutions, who circle their courſes, and cauſe the braull of their 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 make capable for the government of ſo mighty a Republique. The faults of Potters who work only on clay and ſand, are not greatly hurtfull; but thoſe of the Phyſitians, who exerciſe their Art upon the bodies of men, are pernicious, and utterly irreparable. They learne to our great dangers (ſaith an antient Author very elegantly) they make their experience by our deaths, and their prentiſhip breaketh no pots, but coſt mens lives. In petty places, faults are not heavy, but may eaſily be reformed. In eminent offices, they are of farther conſideration, and often without remedie. There is no failing there the ſecond time, the firſt errour is irremediable; wherefore the well ordered Policie ought to imitate Nature, which (in her operations) worketh ſlowly, and ſtep by ſtep, cauſing the blade to come from the graine, the tree from the graft, from the tree, the bloſſom, and from bloſſomes, fruit; ſo ought Policie to raiſe great perſons from one degree to another, to the end that having made their aſſayes in meaner matters, they may finiſh their maſter-pieces in more eminent affairs; as Gold-ſmiths who make tryall of their skill upon Tinne, or Silver, before they worke in gold or pretious ſtones.

CHAP. 4. That true Politicall wiſedome is to be received from God and heaven, againſt the Machievaliſts.

PLants though faſtened in the earth by their rootes, yet take they their vigour and influences from heaven. Politicke wiſedome and the regulating of civill affaires have relation to the earth: but they ought to take their directions from heaven, and their grounds from the eternall decrees of Gods wiſedome For a good wit, humane knowledge, and experience, doe but imperfectly frame it, if divine 〈◊〉 wes doe not finiſh it in the eſſence, and give it perfection Humane affaires are its • a • ies, but divine verities are to afford it the ſo • m • ; as pretious ſtones receive their ſubſtance onely from the earth, but take their forme and beauty from the Sunne. This is right neceſſarie for all, but yet chiefly to be wiſhed in ſome particular perſons, who but over often deriue their maxims from earth, their wiſedome from fleſh, and their propoſitions onely from what falleth under the ſenſes, as though divine reaſons ought not to be the rule of humane, or as though the ear • h ſhould not receive its light from heaven, or as if God were not as well the God of States, as of the Church, as if the ſoule only ſhould acknowledge his law, and the body follow concupiſcence, or as though it were lawfull (as the Prophet Elias ſpeaketh) to halt on both ſides, here on Gods ſide, there on Baals; or as if counſell could be either juſt againſt originall veritie, profitable againſt God, or permanent againſt his power. God reproveth ſuch counſels (where he ſaith) they have dreamed counſels which they are not able to eſtabliſh. There is no counſell againſt God, (ſaith the ſpirit of God in holy Writ) God ſpeaketh it, Nature proclaimeth it, Reaſon ſheweth it, and if we be not blinde,Examples for the confirm • tion of this veritie. the experience of all ſtates and ages verifieth the ſame. Pharaoh by a falſe maxim would needs bandie againſt God: what got he? ſeverall plagues and the totall ſubverſion of his Army. The Kings of Iſrael, often enterpriſed to eſtabliſh Idolatrie: what fruit reapt they from their deſignes: ruine and deſolation. Aman (Councellour to King Aſſuerus) propoſed to his Maſter (under pretext of State) to extirpate the people of God: what was his end? the Halter and Gallowes. Antiochus endeavoured by all meanes hee could to aboliſh the worſhip of the true God: what was his gaine? wormes, death, and deſpaire. Herod out of a vaine feare, tooke a wicked way to ſupport his ſtate: what advanced he? the glory of Ieſus Chriſt, and his owne confuſion. The Iewes out of a farre fetch: apprehenſion of the arrivall of the Romans and of the loſſe of their own ſtate, crucified the Meſſias: what befell hem? they ſought the aſſurance of their Citie, and advanced the deſtruction thereof. They layd on the Romans the fault of their execrable fact, and God made uſe of the ſame men as inſtruments of his juſtice againſt them. The Emperours by the advice of their Vipians, their Sages, and Coeſarean Lawyers, raiſed an infinite of perſecutions againſt the riſing Church, under pretext of publique good to the Empire: what have all theſe deluges of bloud done againſt this Arke? ſave onely that which the deluge of waters did againſt the Arke of Noe. The waters were multiplied (ſaith Geneſis) and the Arke raiſed. What have all the counſels of ſo many worldly Sages performed againſt Gods deſignes? they have falne under his force, ſhewed their owne weakeneſſe, and have aduanced his puiſſance. Iulian tranſported with fury, renewing the warre againſt Gods Church in a more bloudy manner than ever, forbidding Chriſtian ſchooles, favouring the Iewes, re-edifying their Temples, re-erecting Idols, honouring Art Magicke and ſuperſtition, imploying whatſoeuer either worldly wiſedome could not in vent, or diviliſh malice advance, he imagined (it may be as did the Giants in fained ſtories) to drive God out of the world, there to raigne without rivall: But a direfull Cataſtrophe followed his damnable counſels, a ſudden, unthought of, and unknown ſhot did ſhut up his daies, haling his ſoule from his body, and drawing from his dying mouth this publique confeſſion of the vanitie of thoſe deſignes hee had plotted againſt God: Thou haſt overcome O Galilaean! See, and ſurvay all ſuch who in the adminiſtration of States and Empires, have either ſtrayed from the law of God, or banded themſelves againſt the Almighty, to follow the fooliſh maxims of Machiavel. If their counſels have not been (at all times) not onely vaine againſt God, but pernicious to themſelves, and whether they haue not produced great ruines, remarkable miſchiefes, and lamentable concluſions: a fitting harveſt of ſeed ſo foule.

CHAP. 5. Reaſons to prove the ſame.

GOD is Author of States, he will likewiſe be the director, his providence is the Baſis, his will is that his law ſhould be the rule: hee hath laid the foundation, and is jealous leſt humane wiſedome ſhould (by fooliſh maximes) bereave him of the conduct. Whence can their conſervation come but from whence their eſtabliſhment proceedeth? who can preſerve our being but he who gaue it?God is the founder of States. God hath founded Empires eſtabliſhed Kingdomes he hath conſecrated Kings, conferred Maieſtie upon their perſons, vigour on their lawes, force to their iuſtice, terrour to their Armes, (euen to ſuch a height) as their decrees (though temporall) draw notwithſtanding from the very authoritie the diuine lawes allow them a ſpiritual effect. It tieth the conſcience (ſaith the Apoſtle) and obligeth it under eternall 〈1 page duplicate〉〈1 page duplicate〉 paine.Wherfore he ought to be the director, and it is fitting his law ſhould be the rule of their conduct: a reaſon deduced at large, both by demonſtration and authority For though men by nature equall, yet ſo it is that being borne to liue in ſociety, and this ſocietie not being able to ſubſiſt without peace, peace without union, union without order, order without diſtinction, diſtinction without dependencie, or dependencie without authoritie: the ſame nature therefore which made men equall, hath immediately commanded them to bee ſubject to one head, and to wave their naturall equalitie for the avoyding of confuſion. Now it is a certaine and a generally receiued maxime among the wiſe: that all the uniueriall and generall propenſions in Nature, came from God. It is an uniuerſall inclination in humane Nature, to be ſubject to ſome one for maintenance of order and ſocietie. Conduct preſuppoſeth the authority giuen to that man who is conſtituted for the gouernment of others, ſo as by neceſſarie conſequence, temporall power is derived from God: ſince it proceedeth by the law of Nations, from the law of Nature. This naturall demonſtration is confirmed by divine authoritie: There is no power which proceedeth not from God, ſayth the Apoſtle to the Romans. God himſelfe in the Creation framed not many men at once who might the ſooner haee ſtored the earth: he made but one man onely: yea, ſo as that he made not man and woman together of earth, but firſt drew man from the earth, and extracted woman from man, to ſhew (as St. Chryſoſtome divinely noteth) how his intention was to eſtabliſh Domination, Principalitie, and Monarchy among men, and to reduce them all under one ſuperiour, cauſing them all to proceed from one onely, to the end all might depend upon him. He then hath at all times inſtituted temporall Princes over his choſen people; firſt Patriarches, then Dukes, (after this) Iudges, and in concluſion Kings: his providence concluding in Monarchie as the moſt perfect forme of government; As Nature which proceedeth by degrees in her works; firſt maketh Mercury out of the vapours of the earth, after, out of Mercury, Silver, and out of ſilver, Gold; (the Crowne and perfection of all Mettals:) ſo IEVS CHRIST comming after into the world, hath (by his word) confirmed temporall authoritie, commanding to give unto Caeſar what is due to Caeſar; and the Apoſtle enjoyneth us under paine of eternall damnation to yeeld to our temporall Soveraignes, obedience, tribute, reſpect, honour, and our prayers tribute, becauſe he defends our lives and goods from violence, Obedience, ſince he deriveth his power from God; Reſpect, in that he is his Miniſter; Honour, by reaſon hee beareth his Image; Prayers in reflection upon the great need he hath of Gods aſſiſtance in defending us. Divine, and Evangelicall law obligeth us to yeeld him all theſe duties. Obedience in regard of his authority, tribute to defray his great charges, reſpect in regard of his Miniſtery, Honour for his dignity, Prayers for his neceſſities.

If then, both Nature, Reaſon, and the Evanglicall law, ſhew us ſo apparantly, how God hath eſtabliſhed all States, doth both defend, maintaine, and hath ſo particular care over them: Is it not reaſon all States ſhould range themſelves to the rule of his law, to the end, that as his providence hath erected them, his truth may conſerve them, his diſcipline raiſe them, and his juſtice cauſe them to flouriſh? Is it not requiſit that from whence they derive their originall, from thence likewiſe they ſhould expect their continuance, and that theſe heavenly plants, whoſe rootes are extracted from Heaven, ſhould thence draw their influence to the end to receive life? Since the power of thoſe who governe States is derived from God, it is neceſſary that the wiſdome which directeth this power ſhould be deduced from the Law of God. Whence their authority proceedeth, thence ſhould their Counſell come; to the end their beginning and ſtablitie, may proceed from the ſame ſpring, and that as well in Policie as Nature, production and preſervation may flow from the ſame Fountaine.Ex ciſdem nutrimur ex quibus ſumu • . It is a Philoſophicall Maxime in the Metaphyſickes, that each thing drawes nutriment from whence it extracteth eſſence. Living creatures who have taken their eſſence from the Elements, from thence receive their aliment. The tree taking birth from the earth, doth from thence likewiſe receive life. The fruit owing his extraction to the tree, dependeth thereon for its maturity. The mother ſuckleth the child ſhe produceth; the Sunne affords perfection to the gold it hath formed: So as all States holding their being from God ought from him to expect their growth. And ſince his providence hath given the inſpiration to thoſe who have eſtabliſhed them, his truth muſt neceſſarily afford the illumination, his illumination the law, and his law the rules to ſuch as governe them. O God (ſaith David) give thy judgement to the King, and thy justice to the Kings Sonne. Thou haſt imparted unto him part of thy power, beſtow likewiſe upon him ſome parcell of thy wiſdome: his authority proceedeth frō thy eſtabliſhment, let his conduct come from thine illumination. Thy juſtifications are my counſels (ſaith the ſame King) I have taken my directions from whence I had my power, to the end I may draw my conſervation frō whence I had my being. So he acknowledged afterward; that the counſels he received frō Gods law, were the foundation of his greatnes, and the ••• ſis of the obedience which his people yeeld to his lawes, confeſſing that it is not his induſtry, not his prudence, not his forces, not his armes, not his treaſures, not the luſtre of his magnificence, nor all the pompous vaſſals of his Royall Majeſtie; but it is God himſelfe, whoſe providence conſerveth in the hearts of his Subjects, the reſpect they owe to his authority.Qui ſubdit populum meum ſub me. It is God who ſubjecteth my people under me. And truly who cannot but cleerely perceive that it is not a work of humane wiſdome, but a maſter-peece of the Divine providence, that ſo infinite a multitude of men ſo different in humors, opinions, affections, and intereſts, ſhould unite, and aſſemble themſelves to become ſubject to one man, to obey his lawes, follow his motions, depend on his pleaſure, commit to his juſtice, their meanes, their honours, and lives: That ſo great a ſubmiſſion could be maintained amidſt the naturall pride of men, ſuch reſpect among ſo many froward and refractory humours, ſo excellent order in the throng of ſo many contrary paſſions, ſo firme an unity in ſo manifeſt an Antipathy:

If the order we obſerve in the words contexture hath taught Philoſophers (as the Apoſtle ſayth to the Romans) the guidance of a Soveraigne wiſedome, I ſuppoſe the ſo admirable order diſcovered in States, and Common-wealthes doth no leſſe declare the ſame; And if the harmony reſulting in Nature out of the contrariety of Sphericall motions; from the quality of the Elements, and Elementarie bodyes, cannot otherwiſe proceed but from the direction of a ſupream wiſdome; the peace and concord ariſing in the regulating of ſo great a diverſity of humours, affections, oppoſitions rancounters, events, and changes, can no way proceed from any meaner conduct. All whatſoever, greatneſſe, power, lawes, menaces, feare, recompences, penalties, and what elſe the inventions of humane wiſdome (out of God) are able to exact, or draw from men by force, or win of them by a ſweet hand, is but conſtrained not voluntarie; painted, not pure; fraile, not permanent; The Nature of Man is ſo noble and generous, as there is none but God onely who can truly ſubject the ſame. Make thy ſelfe (ſayth David) a Law-maker over men to the end they may know they are men. It is God alone who is able to humiliate the ſpirit of man, to abate his ſterneneſſe, tame his heart, and cauſe him to acknowledge his condition, and the reſpect he oweth thoſe he hath placed over others; who hold his place, repreſent his perſon, and beare his Image. The true Wiſdome (therefore) of ſuch who by their counſels give incitation to Princes, and by Princes to ſeverall States, is to take their motion from God, their rule from his will, and their counſell from his word, as (in truth) there is neyther true counſell, nor true light, ſave that onely which (as the Apoſtle Saint IAMES ſayth) floweth from the Father of light. All wiſdome deriveth it ſelfe from God, ſayth the Scripture.

Heaven is the Author of all, both corporal and ſpirituall light, the Sun is the light of the one, God the fountaine of the other. The Eye which taketh not its from God, Heaven, is in darkneſſe, and the Vnderſtanding which receiveth not his from god followeth a falſitie. Vaine are all men who order not themſelves according to the knowledge of God; ſaith the ſpirit of God in Scripture. The world may well terme them Sages, God calls them vaine. What counſels can come from lies and vanity, eyther for the good or honour of Empires? That which it ſelfe is not at all, how can it confer or conſerve eſſence? Can ſoliditie proceed from a non-ſubſiſtance? or firmitude, from no foundation? Honour, from what truth condemneth? or good from what God reproveth?

CHAP. 6. The ſequel of the ſame Subject.

REaſon can not ſo much as underſtand theſe propoſitions; and God ſayd unto his people by the mouth of Samuel, at what time he ſpake unto them concerning the eſtabliſhment of their ſtate: Trust not in vaine things, 2. Reg. c. 12. which will not at all availe you, nor can deliver you becauſe they are vaine. All the true good of man, both particular and publike, dependeth upon the ſage conduct of good counſels, good counſels on true wiſdome, and this true wiſdome on God. Now ſince (according to Philoſophicall Maxims) one cannot deliver an aſſured judgement of things, but in conſidering the reference, relation, and connexion they have with primary cauſes: God (therefore) who is this firſt cauſe, ought to be the primary object, and principall rule of all our judgements and counſels, if we deſire to ſecure our judgements from error, and our counſels from temeritie. So whatſoever men have at any time eſtabliſhed of good, or juſt in temporall lawes, eyther imprinted in them by Nature, or deduced by Reaſon, or knowne by inſpiration, or manifeſted by revelation; if it ſtray from this principle, it is unjuſt; and what is unjuſt is violent; and what is violent cannot challenge the name of law Whereupon St. Augustin in his book of True Religion, delivereth this advice and inſtruction to Stateſ-men: The man (ſaith he) who counſelleth, propoſeth, or eſtabliſheth temporall Lawes, if he be an honest man, and a just, he first takes councel of the Eternall Lawes: wherof it is unlawfull for any man to judge, all men being injoyned to follow the ſame, to the end, that according to theſe immutable rules, he may ſee what he ought (conſidering the diſpoſitions and neceſsities of times) either to command or prohibit. An advice drawne from the commandement God made to the Kings and Iudges of Iſrael, to have at all times his law before their eyes, by reading, and in their hearts by meditation. As King David who ſayd unto God. Thy Word is as a Lamp to my feet, and as a light to my wayes.

This is the ſolid ground of the moſt eminent commendations we can give to the truly wiſe Politician, who over and above the naturall capacitie of ſpirit, and of human wiſdome acquired by ſtudy, and experience of affaires, addeth divine knowledge which he taketh as the principall guide of all his motions, reaſons, maxims, counſels, decrees, and actions; he doth not as the Lesbian builders, whereof Ariſtotle ſpeaketh, who fitteth the Squire, or Ruler to the Stones; as they doe who ſeeke to accommodate God to affaires, and Iuſtice to times: but he fitteth and faſhions the ſtones to the Squire or Ruler, affaires to God, and the times to Iuſtice. He imitateth good Pilots, who holding the hand on the helme, lift their eyes to heaven, to receive from the Pole the conduct of their Ships: ſo whilſt he manageth the ſteering of civill affaires, he hath his eyes fixed on eternall verities, & upon the divine law, whence he taketh his directions. And as the High-Prieſt of the old law, drew the anſwers and Oracles he delivered to the people, from a precious Stone he carried on his breaſt, which in a marvellous manner repreſented unto him Gods pleaſure by its colour, ſometimes red, at another time blacke; one while pale, then white, then changeable, according to occurrents: In like manner, the true wiſe man, taketh his counſels and reſolutions from Gods Law, a precious Topace (as David termeth it) not hung at his breaſt, but faſtned to his heart. O God I have hid thy words in my heart, ſaith he with David. There doth he finde (in eternall reaſons) the true rule of things paſſing in all ſeaſons, and contemplateth in immoveable verities, the conſtant Idea of whatſoever is ſubject to change and revolution; whence taking his meaſures, he (after) guideth the inconſtant, by the conſtant, cauſing it to ſlide into ſtabilitie; the temporall, by the eternall; the figure of the world which paſſeth, by Gods verity, which is eternally permanent.

CHAP. 7. Of the meanes to conſerve, and augment in the Soule, the light of this true Wiſdome.

BVt to conſerve and augment in the ſoule the light of this true wiſdome, being the rule and meaſure of all things. It is neceſſary to make uſe of the Wiſemans advice, and ſo to husband our houres as actions that we may ſpare (at leaſt) ſome ſmall time for conſideration and contemplation: He who taketh away ſometime from affaires, to converſe with himſelfe, Qui minoratur actu percipit Sapientiam. Eccleſ. 38. becommeth more capable of Wiſdome, ſaith the ſpirit of God by the mouth of Wiſdome. For to paſſe over in ſilence, that to yeeld our whole man to others, and never to injoy our ſelves, to give our ſelves to all, our ſelves excepted; to receive the whole world into the boſome of our ſolicitude, and onely to exclude the reflection on our particular guidance, is one of thoſe follies committed in the world under the name of wiſdome: ſince (as St. Bernard ſaith) He cannot be wiſe who is not ſo to himſelfe: Non eſt ſapiens qui ſibi non eſt. D. Ber. l. 2. de conſid. c. 3. I will onely ſay, there is not any thing ſo prejudiciall to action, as to be continually bent upon action without intermiſſion. For as the corporall eye ſeeth not the objects touching it, but thoſe onely more remote: ſo the underſtanding continually plunged in affayres, is not ſo quicke-ſighted in occurrents, as his who ſometimes retireth himſelfe from publike action, beholding it aloofe off by conſideration: As it is reported, how the noyſe which the waters of Nile make, do cauſe all thoſe who liveneere the fals or Cataracts to become deafe; Or as the Roman Oratour in his booke of the dreames of Scipio, was of opinion, that the harmonious and muſicall ſound, reſulting from the divers motions of the celeſtiall Spheres, is not by us underſtood, by reaſon the ſound is ſo ſtrong, ſo quicke and violent, that our eares are thereby deafned; Or as they who nouriſh ſilk-wormes, hinder thoſe little creatures from hearing the thunder, by the ſound of brazen or iron veſſels, when at any time it is exceſſive: So thoſe who are continually amidſt the tumults and tempeſts of affaires, become inſenſibly beſotted, and deafe to the voice of Reaſon, and Gods law, which ought to give the conduct and motion to active life. Beſides, experience teacheth us, that the eye having loſt its quicknes with too much looking upon the light, recovers it againe in the darke: The ſpirit in like manner, dazled, weakened, and diſtracted among the multitude, and variety of affaires, ought to recollect and recover its force in the privacie of ſome ſmall retreit. Moreover, ſee you not how the vapours riſing from the earth, darken the Sun-light, and would utterly over-cloud it, did not the Sun recollecting its vigour, at length diſſipat them by the point of his beames? In like manner, worldly affaires ſend forth certain miſts, invironing the interiour eye, where the light of wiſedome reſideth, and by litle and litle coveting the ſoule with darkeneſſe, tranſports it to inconſideration, and from thence to a thouſand ſtumbling blocks, forcing it to retire with ſhame, if the ſoule preventing this danger, did not now and then recollect it ſelfe, and by the attentive conſideration of its eſtate, duty, and end, cauſe it to diſperſe thoſe clouds which darken reaſon. This hath cauſed me to admire that excellent ſentence of Ezekiel the Prophet. That the earth is deſolate, for that no man vſeth conſideration and reflection in his heart, and he ſeemeth to ſay, that it is the onely ſourle of all human errours, not onely in what concerneth eternall ſalvation, but even in what toucheth the conduct of temporall affaires, whether domeſticall or publike. For whence ariſe ſo many miſchiefes, ruines, and deſolations, be it is in families, Cities, or Eſtates, but only out of the want of wiſdome among men, and whence this, but from the defect of conſideration? It is a thing naturall; that as a ſtone caſt into a calme and ſetled water, cauſeth there a circle, this circle a ſecond, the ſecond a third, this third maketh a fourth; Circle, after circle, till the water from one ſide to the other be all troubled: ſo worldly objects beat upō the ſenſes, the ſenſes touch the appetite, the appetite exciteth motions in the will the will ſtirred, and tickled by delectation, darkeneth the Vnderſtanding; diſordered motions, engender deſires; deſires, adors; ardors, breed paſſions; paſſions, temeritie; temerities hatch follies; and from thence iſſue all the troubles, calamities, and diſorders, falling out in the life of man: and all this happens by reaſon that men being inceſſantly buſied out of themſelves, eyther with pleaſures, vanities, or affaires, never take time to recollect themſelves; and (as the Lamiae in faigned Stories) keepe the eye of their Reaſon faſtened to the Gates of their Senſes, and wittingly, either ſcorne or neglect to weare it within the interiour part of their houſe, thereby to conſider, know, and regulate themſelves. I ſay not this, as ſeeking thereby to ſend the Civill or Politicall Perſon into a Deſart or Cloyſter, but onely to give him the counſell which Plato gave to Dionyſius King of Sicil, Plato Epiſt. ad Dionyſ. to take ſome houre in the day, at leyſure to contemplate, not upon the ſubjects of vaine Philoſophy, but upon the eternall verities of divine Wiſdome. But the advice of Gods Spirit ought to be more efficacious, than the precepts of Philoſophers: Conſider and ſee that I am God, ſaith he by his Prophet,Vacate & videte quoniam ego ſum Deus. ſpeaking in generall to all men: Give (ſaith God) ſome eaſe to your occupations, to conſider who J am, and how in compariſon of me, all thereſt is nothing at all, and ſhall be ſoone even as that which never was; That I am permanent, and how all other things are ſliding and tranſitorie; That I am the firſt law, whereby all ſhould be directed, the eternall veritie, whereto all ſhould conforme themſelves, the ſoveraigne power, under which all ought to tremble, the Wiſdome all ought to acknowledge, the Iuſtice none can eſcape, the finall end, whereto all things ſhould tend. This conſideration is a light, diſſipating the Clouds of ignorance, a bridle reſtraining the rage of paſſions, a rod correcting exceſſes, and diſcipline compoſing our manners, an Oracle inſpiring good counſels, a rule directing actions, a booke wherein a man doth inſenſibly, & with delight, learne the ſcience of human and divine things. In this ſort doth the Scripture propoſe the Patriark Iſaac unto us; retiring and recollecting himſelfe towards Sun-ſet, walking penſive, and ſolitary in his Garden. Moſes the Lawmaker, divided betweene contemplation and action, one while comming downe toward the people, and otherwhiles re-aſcending toward God. The Iudge Samuel, ſometimes giving ſentence, then contemplating, after diſpoſing of the affayres of Iſrael, and opening the eye of his Soule towards Heavenly illuminations. King David ſometime giving lawes to his people, then meditating divine lawes. The wiſe Salomon, now deciding the ſutes and controverſies of his Subjects, and preſently applying himſelfe to the ſtudy of divine wiſdome. Briefly whoſoever have at any time managed ſtate or temporall matters according to Gods rule, have at all times ſhared time betweene affaires, and recollection, betweene God and the world, betweene Earth and Heaven: as thoſe Creatures called Amphibions, who are not alwayes in the water, nor continually on ſhore, but doe now and then converſe with Beaſts on land, and preſently take water joyfully and naturally to divide the Waves among other aquaticall Creatures. Now that which herein is to be obſerved, is, that even Pagan Politicians have acknowledged the neceſſity of theſe ſmall intermiſſions in active life, to the end, to take ſome time for contemplation. For (not againe to repeat what I have formerly ſpoken, conſerning the counſell given by Plato to Dionyſius King of Sicily,) who knowes not what the Roman Orator writ, concerning the great Scipio, whom he repreſents unto us often ſolitary, and being never better accompanied than when he was alone by himſelfe; beſide, who hath not read how thoſe ancient Law makers, Numa, Zaleuxis, Lycurgus, Solon, and others, made uſe of frequent retirements, as well to reenforce their ſpirits, diſſipated by the throng of affaires, as the better to diſcerne what was good and neceſſary, during this ſolitary tranquility, for the further authoriſement of their lawes and decrees, by the eſteeme of Religion. If therefore Heathens have attributed ſo much to meere opinion, what ought Chriſtians doe to manifeſt truth? I will now conclude this ſubject by a notable ſpeech of Saint Bernard to Eugenius then Pope. To the end your charity may be full and entire, exclude not your ſelfe from the boſome of that providence of yours, which receiveth all others: What availeth it thee to procure the good and ſalvation of all others, if this happen by the loſſe of thy ſelfe? Wilt thou alone be fruſtrated of thy private felicitie? All drinke at thy breaſt as at a publicke fountaine, and thy ſelfe remainest behinde, panting, and thirſly amidst thy owne waters? Remember (I beſeech thee) I will not ſay alwayes, nor will I ſay often, yet at leaſt ſometimes, to allow thy ſelfe to thy ſelfe; Enjoy thy ſelfe with many, or at leaſt after many. And in another place: Take example (ſaith he) of the ſoveraigne Father of all, D. Bern. l. a. Eugenium. who ſending his WORD into the world, did yet retaine him nere his perſon. Your word, is your thought and conſideration; which if it part from you, to imploy it ſelfe for the publike good, let it yet be in ſuch ſort, as it may ſtill remaine within thee. That it communicate it ſelfe without leaving thee void, and diffuſe it ſelfe over others, without forſaking thy ſelfe.

CHAP. 8. Of other Vertues which cauſe a Politicke ſufficiencie, and chiefly of Prudence.

I Have ſufficiently ſpoken of Wiſdome, the ſmalneſſe of this worke conſidered. I will therefore proceed to ſpeake of other parts, inſtructing the Vnderſtanding for the knowledge of ſuch things as are neceſſary for publike good, and which finiſh the perfection of a publike ſufficience. The Philoſopher in his Ethicks,Ariſt. l. 6. Eth. aſſigneth five kinds of intellectuall vertues, the Intellect, Science, Wiſdome, Art, and Prudence. Intellect is no other than the habitude and diſpoſition to know the primary principles, which are perceived by themſelves, and preſently apprehended by the intellectuall power without the aſſiſtance of ratiocination. Science is a demonſtrative habitude of neceſſarie things which cannot otherwiſe be, and this habitude is acquired by the diſcourſe of Reaſon, ſounding and ſearching the cauſes, thereby to know the effects: Now this knowledge of effects by the cauſes is called Science. Wiſdome is a very perfect and exact Science, knowing both the conſequences deduced from the principles, and the principles themſelves with the moſt univerſall cauſes: ſo (according to the Philoſopher) the excellent knowledge of every Science, Diſcipline, and Art may be called Wiſdome. Art is an habitude and juſt reaſon of certaine workemanſhips which are to be made, and produced to the ſhew, as building and painting, with the like. Art reflecteth not upon the interiour reſiding in the ſoule, but on the action paſſing and flowing from the interiour underſtanding to imprint it ſelfe upon exteriour ſubſtances. Prudence is a juſt reaſon of the actions of human life, and of what man ought to doe and practice, according to his eſtate and condition. Now of theſe five habitudes or vertues which inſtruct and perfectionate the intellective power, Art ſuteth not with our ſubject: The Intellect and Science have bin curſorily touched, when I ſayd; that a good wit, and the ſtudy of Letters were requiſite as neceſſary parts for the forming of Wiſdome. There now remaineth onely Prudence: which being the right rule of of human actions, is as it were the ſoule and life of the active, civill, and Politicke life. For Intellect, Science, and Wiſdome, are onely ſerviceable for the underſtanding the univerſall reaſons of things, and the true ends whereto they are to be referred. Prudence ought (after this) to apply ••• 〈◊〉 ••• eral reaſons to the occurrencies & particularities of affaires, preſenting themſelves, and to finde out the convenient meanes to arrive to the propoſed end. The Intellect, ſeeth the firſt principles, Science is acquainted with the univerſall cauſes of particular effects: VViſdome, is the perfection of the Vnderſtanding, the flower and Creame of Science. Prudence is that which putteth in practiſe, the Intellect, Science, and Wiſdome. The Vnderſtanding affords the light. Science frames the reaſon, Wiſedome perfecteth the knowledge Prudence directeth the action: briefly, Intellect, Science, and VViſdome, do ſhow in groſſe what is fitting to be effected, why it is to be done, and to what end it is to be undertaken. Prudence ſheweth (in each particular action) how it is to be effected: the former doe onely propoſe the end: This: beſides the way doth likewiſe afford the skill, and delivers unto us the conduct. This is that of which the Philoſopher ſpeaketh in his Ethicks, that it is the proper office of Prudence, to diſpoſe the meanes to arrive to the end. The Vnderſtanding ſearcheth it, Science findeth it, VViſdome ſheweth it, but Prudence conducteth it.

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CHAP. 9. Of the Neceſsitie, Excellencie, and Offices of politicke Prudence.

PRudence (as the Philoſopher ſayth in his Ethicks) regardeth (as its object) things either good or evill, profitable or pernicious, honeſt or reproveable in a man, following his calling and charge, and it is proper to the prudent to conſult, and ſolidly to adviſe with himſelfe in each affaire, and particular action, what is fitting and convenient to the preſent ſubject, to his duty, ranke, and office. So as (to ſay truly) looke how requiſite Art is for the workes of induſtry, ſo fitting is Prudence for the affaires of vertue. An ancient Authour termeth Prudence, the Art of living; Now to live as a man ought, is to live according to reaſon. A man without Prudence, is as a workeman without Art, who hath tooles in his hand, but wanteth act to make right uſe of them for the impreſſion of convenient formes in the matter whereon he is to worke. Man likewiſe who hath Science and VViſdome without Prudence, ſeeth well the Reaſons, and the end whereto he is to ayme, but is deſtitute of the right application of reaſons, whereby to finde out the meanes, and attaine to the end; And as the unkilfull craftſ-man ſpoyles the matter thinking to poliſh it: So the imprudent man ruines affaires preſuming to rectifie them; nor is there other difference, ſave onely that the former ſpoyles Iron, ſtones, wood, or ſome other matters of ſlight conſideration, the other ruines himſelfe, his particular fortunes, yea whole States and Empires if he have thereof the adminiſtration. VVherefore Saint Ambroſe tearmeth Prudence,D. Amb. l. I. Do offic. c. 27. Caſ. Collat. I. cap. 27. the ſourſe and fountaine of vertuous actions; and Caſsian expoundeth this ſaying of the Goſpell, Thine Eye is the Lampe of thy Body, underſtandeth by this eye, Prudence being the eye of the ſoule; Or if the underſtanding be the eye of the ſoule, and wiſdome the light of this eye, Prudence is the Apple of this Eye, and as the lampe of this light, diſtributing and diſpoſing brightneſſe to all the reſt: and as the apple of the eye cleared by the light, tiluminuteth the whole body, ſhewes it the way, keeps it from ſtumbling, and directeth all its paces towards the end it aymeth at: ſo Prudence enlightned by wi dome, illuminateth the whole Soule, ſheweth her the way to arrive to good, hindreth her from tripping, directeth her thoughts, guideth her motions, diſpoſeth her counſels, regulateth her affections, ordinateth her powers, manageth her habitudes, arrangeth her vertues, and compoſeth her actions; ſince without Prudence, Vnderſtanding is vaine, Science unprofitable, and Wiſdome idle, plaine dealing, faulty; zeale, indiſcreet; juſtice, unjuſt; Force full of temerity; Temperance, diſtempered; all vertues become vices, and perfections, faults. For as wiſdome is the eye of ſpeculative life: ſo is Prudence the light of practicall Reaſon; and as without the light of wiſdome, the underſtanding erreth in the knowledge of truth: ſo without the light of Prudence, it cannot but erre in the conduct of actions. It is the firſt office of Prudence to ſee what is to be done in the occurrence and circumſtance of each particular caſe, then to finde out the meanes of compaſſing them, this being done, then to preſcribe the meaſure, and limits of the action; ſince (as the Philoſopher ſayth) it appertayneth to Prudence to allot a requiſite medium to all vertues; having waighed what is fitting for time, place, ſubject, and affaires; after, to gaine the dexterity of attayning thereto, and to preſcribe the meaſure he therein ought to obſerve: his laſt office is to put commandement in action by prompt and diligent execution, by meanes of the ſoules faculty, having the charge of executing the ſentence of judgement, and the Empire of Reaſon. Now if any one of theſe foure parts of Prudence, eyther counſell, meanes, meaſure, or prompt commandement bee defective in action; how can it merit the title or glory of a vertuous worke? If counſell fayle him, it is fooliſh; if it want meanes, it is vaine; if meaſure, it is irregular; if prompt and oportune execution, it is idle; unuſefull; fruitleſſe. If fooliſh, how can it beright? If vaine, how good? If irregular, how vertuous? If idle, how laudable? VVherefore, as Queenes and great rinceſſes, are attended by along traine of Ladyes of Honour: ſo Prudence (as Queen of vertues) is followed by foure other vertues: The firſt is called Eubulia; well to conſult of whatſoever is to be effected, to examine and ponder what is neceſſary for the well ordering of actions in all ſorts of affayres. The ſecond carryes the name of Syneſis; a vertue requiſite to judge aright and to draw ſolid concluſions our of the principles of the univerſall Law. The third is called Gnomè, well to examine in particular what is to be done according to naturall reaſon, when there is (in ſome caſe) no expreſſe law. The laſt likewiſe is named Gnomè to reſolve and command after due reſearch and judgement. There are three acts of Reaſon, which reflect upon humane actions to conſult, judge, and command. And to the end this may paſſe in due place, and conformably to reaſon; It is neceſſary that Prudence be accompanyed with theſe foure vertues; the firſt whereof ſerves for conſultation, the ſecond and third for judgement, the laſt for commandement.

CHAP. 10. That politicke Prudence is rare and how it is to be acquired.

IF it be a difficult matter to accompany every particular action with theſe foure vertues attending Prudence, and with thoſe foure perfections thence yſſuing, how much harder is it to aſſociate them to all the actions of our life; and if to the comportments of a private, how much more to the actions of a publike life? There are three ſorts of Prudence, as there are three generall conditions of mans life: For eyther man hath onely charge of himſelfe, and hath therefore need onely of an ordinary Prudence, or he hath moreover the guidance of a family requiring an oeconomicall Prudence; or elſe the adminiſtration of publike aſſayres, which requireth a Civill and Politike Prudence. Now if common Prudence (neceſſary onely for particulars) be ſo rare among men, the oeconomicall and Politike is farre more extraordinary; and if the right and Prudent conduct of our ſelves, requires ſuch parts; what ſhall we ſay of the conduct of others? Of the guidance of Republikes and government of Empires? The Scripture ſayes: That God founded Heaven by Prudence: and the Philoſopher: That this is the proper vertue for him who governes and proceeds: not that it is not neceſſary for private perſons, but that it is in ſuch ſort requiſite for him who hath publike charge: that as light is to the Sun, and heat to the fire; ſo this to him is a proper eſſence and inſeparable quality; without which he is no more capable to manage affaires, than the Pilot is to guide a Ship without the Helme and Sea-Card. God having choſen loſyph to govern the State of Egypt under King Pharath, endued him with ſo perfect a prudence, as (though yong) yet was hee able to inſtruct the Antients. And Salomon, together with his Diadem, received from God the wiſedome to diſcerne judgement, as the booke of Kings ſpeaketh, to wit, the Prudence cauſing decernment in the occurrences of all affaires preſenting themſelves. And truely ſince Prudence is the right rule of ſuch things as we ought to execute (the whole life of publique perſons conſiſting in execution and practice) they cannot eſcape from falling into manifold errors, if they be not adorned with much Prudence. And ſince this vertue, as the watching and open eye over the ſcepter of the Egyptians, ought to ſpreade its circumſpection on every ſide, over places, times, perſons, humours, appurtenances, accidents, and dependencies; over things paſt, preſent, and future; over reaſons, conjectures, ſuſpitions, briefly over the ſmalleſt particularities hapning in this ſubject; the oppoſitions rancounters and varicties of affaires in a Common-wealth being infinite, and the circumſtances accompanying theſe affaires yet more endleſſe; It is needfull (were it poſſible) to have an infinite Prudence perfectly to performe buſineſſe, and to be armed againſt all occurrents in this caſe. Ariſtotle in his Rherorickes ſaith, That the moſt excellent among men are the Councellors of State. Plato, that good conſultation is a certaine divine and ſacred thing. Saint Baſil, That Councell is a divine thing; and God himſelfe by the mouth of the wiſe man in the Proverbs, Pro. 3. That the acquiſition of Prudence is more precious than the negotiation of gold and ſilver.

But as divers things muſt concurre to forme gold (King of Mettals) to weet, the preparation of the matter, the earths diſpoſition, the Suns heat, and length of them: ſo for the forming this Prudence (Queene of Politicke vertues, the gold of Kingdomes, the treaſure of States, the pearle of crowns) great help and happy advantages are to be required, ſtrength of ſpirit, ſoliditie of judgement, ſharpeneſſe of reaſon, and docilitie to learne of Antients, are the diſpoſitions: Inſtructions received from eminent perſons, the ſtudie of Sciences, knowledge of hiſtory, a happy memory in things paſt, in all Ages and States, are the beginnings; The practice of important affaires, long experience, and the gray maturitie of yeares, are the conſummation. For this word of the Ancients never deceived any, Councell of old men, Armes of yong men; ſound conſultation, circumſpection of circumſtances, foreſight of conſequences, precaution againſt impediments, prompt expedition, are the beautifull actions of Stateſ-men, and (in fine) the peoples repoſe, the ſafety of States, the common good of men, are the divine fruits of this perfect prndence. Who ſo poſſeſſeth this treaſure, enjoyeth a Diadem; and if his origin hath not conferred Crownes upon him, Crownes will ſeeke after him; and if his condition have not made him a King, his ſufficiencie will make him the Oracle of Kings. VVhat he pronounceth, are decrees, what he ſayes, are lawes, his bare words ought to paſſe for reaſons, and as the Philoſopher ſaith, His naked propoſitions, have the authority of demonſtrations; ſince the practiſe he hath acquired by experience enableth him, (in whatſoever he propoſeth) to conſider the cauſes and principles. But what is ſaid of the Phoenix, which being ſo frequent in Bookes, was (happily) never framed in nature: or what is related of that Orator, among the Antients ſo highly extolled, but never heard? or of the Philoſophers Republique? the ſo well depainted Idaea whereof could never really appeare: the ſame may be ſaid of this perfect Prudence, (whom the contemplation of Sages hath ſo excellently expreſſed) and which the imbecilitie of humane Nature could never yet perfectly produce. So many rare endowments required in one man are more eaſily imagined then met with, ſooner deſired, than acquired. To abuſe our ſelves with Ideas, is to feede upon fancies. Wiſhes rule not the world, and ſince things cannot be ſutable to our votes, wee muſt proportion ovr votes to things. We are to acknowledge our owne ignorance in the truth of this paſſage of Scripture; How irreſolute are the thoughts of men? and how uncertaine their foreſights? and (to confeſſe the truth) in al things, but chiefly in Politicke Prudence, which governeth the incertitude of worldly affairs, that he who hath the feweſt defects, hath a great ſhare of perfection. One ſingle circumſtance ſuſficeth to alter all in this caſe, and very often the effect of greateſt, and moſt important actions; as the cure of deſperate diſeaſes in States, depends upon a very inſtant, which Prudence either ſeeth not, or fortune raviſheth away; and after all we are to avow, that in ſuch caſes wherein ordinarily waies are hidden, the cauſes obſcured, the councell incertaine, and the events independant of us: he who ſeldomeſt ſtumbles, hath no ſmall ſufficiencie, and who ſo (oftneſt) doth happen rightly to hit, hath a great deale of good fortune.

CHAP. 11. That true Politicke Prudence ought to be derived from the Law of God, againſt Machiavilians.

BVtas true wiſedome ought to be deduced from the law of God, ſo doth true Prudence flow from this divine fountaine: For God hath ſpoken by the mouth of the Wiſe man, Councell is to me, Equitie is mine, Prudence is mine; and David ſaid to God; Lord thou haſt made me wiſe by thy word. VViſedome without God is meere folly, and Prudence no better than malice, the one followeth ſalle principles, the other uſeth the meanes oppoſite to the true end of man; the one depraveth the underſtanding, the other deregulates life, the one deceiveth us in what we ought to underſtand, the other in what we ought to doe; the one adoreth lyes inſteed of truth, the other embraceth iniquity for vertue: in briefe, the one diverts us from the true way, the other leadeth us to a precipice. The Prudence of the fleſh, produceth nothing but death (ſaith the Apoſtle) So as if it be pernicious to particulars, what profit can it afford to Republiques? if it ruine men, how can it relieve Empires? Is not God the finall end of States in generall, as well of men in particular? if he be their end, ought he not to be their ayme? if their ayme, ought they not to levell thereat by meanes conduceable to their end? What other meanes are proper to cauſe all States to tend toward God, than thoſe which the Prudence derived from God dictates unto us? If therfore fleſhly & vain prudence ſuppoſing to maintaine it ſelfe, maketh uſe of unjuſt meanes, and thoſe contrary to God; is it not apparent it diverteth them from their mark, their end and happineſſe, ruining inſteed of eſtabliſhing them? Wherefore Moſes called the people of Jſrael, who would not guide themſelves according to Gods law, but by their private ſpirit, a Nation without Councell and Prudence. And the ſpirit of God gives us two advertiſements, as two generall rules of our life; the one by the Wiſe man, Relye not on thine owne Prudence; the other by the Apoſtle, Derive not your prudence from your ſelues. Plato reporteth of Hyparchus (in a Dialogue intituled by his name) how this man, (deſirous of the publique good, placed great Pillars in all the croſſe-waies of Athens, whereon were engraven, grave and wholeſome inſcriptions, advertiſing men of their duties. If this cuſtome were ſtill in uſe among us, it were fitting theſe two ſentences, as two Oracles from heaven were engraven in Marble and braſſe in the moſt eminent and chiefly frequented places of all Cities, to admoniſh men, not to guide the courſe of their lives, affaires and offices, by the fooliſh Prudence of the fleſh, but by that Prudence derived from God, being the infallible rule as it is the finall and firme concluſion of all humane actions.

CHAP. 12. How the Law of God is uſefull for the acquiſition of true Politicke Prudence.

THe Law of God doth in two ſorts ſerve toward the acquiſition of true Prudence, not onely of that which is ordinary and oeconomical, but of the civill and Politicke likewiſe. Firſt, in propoſing to every particular action its due end, direct meanes, and juſt meaſure: ſecondly, in appeaſing and calming the paſſions of the ſoule, which (as the Philoſopher ſaith) cauſe a certaine thicke fogge to ariſe in the ſuperiour part thereof, darkening the eye of reaſon, and hindering the wholeſome counſell and right judgement of things which Prudence ought to afford. For paſſions imprint in the ſoule a kinde of malignant diſpoſition, cauſing counſell to ere in the election of the true end, judgement in the choice of the meanes, and the commandement of reaſon in the definition of times we ought to take, of the place whereof we are to make choice, and of the meaſure we are to obſerve in making an Act truely Prudent. The covetous and ambitious perſon who propoundeth to himſelfe no other end than his particular profit and honour, will not make uſe of other meanes, but ſuch onely as may conduce to the raiſing of his revenues and dignities; yea, and often (carried away by the floud of this unbrideled deſire, as by the force of an impetuous torrent) he is not able to obſerve either time, place, or meaſure. VVhat counſels can be expected from a ſpirit ſo indiſpoſed 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 he who produceth an act of vertue, propoſe to himſelf an unjuſt end, his intention depraveth his action, and the wicked quality of his heart deriveth it ſelfe into his worke. A fault (as S. Auguſtine ſaith) which hath blemiſhed the moſt beautifull actions of morall vertues, appearing among the antient Ethnickes: who have propoſed to themſelves for the end of their actions, not (purely) juſtice, but ſome of them profit, others revenge, ſome delight, and the moſt vertuous among them, ambition and vanity. The heart being the beginning of naturall life, is likewiſe the principle of goodneſſe in morall life; nor is there any other difference, ſave onely that in the body it dyeth laſt, and in matter of vertue, the firſt. For in the body, all other parts dye, before the heart wholly decay; but in the matter of vertue, ſo long as the heart remaineth alive, whileſt the intention continues ſound, and the will ſincere, all the actions are vigorous, good, and laudable; yea and thoſe which in regard they were vitious in their ſubjects, could not merit glory, being vertuous in their concluſion, are yet worthy of excuſe. But the heart of vertue once dead, the intention perverted, and the will corrupted, all is rotten, and the moſt faire vertues become infamous vices, and the moſt glorious acts puniſhable crimes. This is the ſecret of this ſacred word in the Goſpell: From the heart iſſueth all evill. Lib. 6. Eth. cap. 12. Wherefore the Philoſpher ſaith, that every laudable action is compoſed of two peeces: of Prudence, which chooſeth a good ſubject; and of morall vertue, which maketh an election of an upright end: and as gold borroweth of the earth its matter, of the Sunne its forme, luſtre, and value; ſo vertuous actions ought to take from Prudence, both Counſell, meanes, and meaſure, as their matter; from juſtice and honeſty, the right end, and ſound intention, as her forme, ſoule, and eſteeme. Here you ſee, that no action, be it private or publike, can either be good or honeſt, if it be not juſt.

CHAP. 2. That an uniuſt action cannot be profitable to States, againſt Machiavill.

I Further affirme, that it cannot bee profitable to the publike. For divers level not their actions and counſels to goodneſſe and honeſty, but onely to utility: and following that pernicious maxime of the Pyrrhonians, that there is nothing juſt of it ſelfe, and by it its owne nature, but onely out of the opinion and cuſtome of men; and as that Barbarian in Tacitus ſaith: In a great fortune that which is moſt profitable, is fulleſt of equitie: or as Eudemus blaſphemed, That whatſoever was profitable for Republiques, was iuſt, Perverſe Axiomes, which nature condemneth, reaſon reproveth, God hath in abhomination, and people deteſt, and which under colour of profit, raiſe the cabane of ruine. Since to baniſh Iuſtice from humane ſociety, is as much as to teare the ſoule from the body, and to take the Sunne from the world▪ It is as much as to change (as S. Auguſtine ſaith) Kingdomes into Colonies of theeves; it is to arme man againſt man, to introduce licence; with licence, diſorder; with diſorder, deſolation. Now thoſe who meaſure the juſtice and honeſty of things by utility, of what kinde of utility intend they to ſpeake? of particular, or publike? If of particular, they diſcover themſelves; if of publike, they deceive themſelves. If they call that juſt, whatſoeuer they finde profitable to themſelves, they ſhew themſelves traitors to publike good: or if they imagine, that what is unjuſt, may be advantagious to States, they erre in the principles. For if a State be no other than a generall ſociety of men in Cities or Provinces united together under the authority either of the whole multitude as in a Democracie; of principall perſons, as in an Ariſtocracie, or of a Prince, as in a Monarchie; whereon is this ſociety founded, but upon Vnion? whereon this union, but upon obedience? upon what is obedience founded, but upon lawes? and whereon lawes, but upon equity? To take equity from lawes, is of lawes to make them violencies; to violate obedience, is to deſtroy it, to deſtroy obedience, is to diſſolve union, to diſſolve union, is to diſſipate ſociety; and to part ſociety, is to ſubvert the State: what followes then, ſave onely that what is juſt, is the conſervation of States, and what unjuſt, is the deſtruction thereof.

Iuſtice conſerves, maintaines, a domes all in nature and art; much more in policy and humane ſociety, which onely are capable of Iuſtice as we prove at large.Nature her ſelfe teacheth us this. For it is the union of the foure qualities which conſerveth our bodies: an union faſtened by the knot of their mutuall concord, as their peace is eſtabliſhed upon that temperature, which upholdeth and repreſenteth (in their commerce) a kinde of naturall juſtice. But if one of theſe uſurping over another, the temperature be thereby diſturbed, juſtice being thereby violated, peace is broken; peace once broken, union is diſſolved, and the ſtructure is deſtroyed. That which conſerveth this inferiour world, is the marriage of the foure elements, a marriage knit by their accord, as their accord is founded upon the juſtice of the proportion, and equality conjoyning them in one▪ So as if one offering injury to the other, this equality happen to be diſturbed, juſtice being thereby wounded, their accord would be diſſolved, their concord deſtroyed, their conjunction ſoone be unlooſed. Art herein confirmeth what nature commendeth to us. See wee not in Muſicke, how every voyce keeping his tone, without troubling the tone of others, this iuſtice they obſerve, frameth their accord; whence proceedeth the harmony, the ſweetneſſe, and grace of Muſicke. Now if one voyce uſurpe upon another, violating hereby this juſtice, it troubleth the accord, and of this pleaſing ſound formerly compoſed of ſo many well ordered voyces ſufficient to raviſh the ſpirits of all hearers, there remaineth nothing ſave a tumult of confuſed jarres, enough to dull the eares of all auditors. Doe not meaſures in Poetry, clauſes in Rhetoricke, reaſons in Philoſophy, numbers in Arithmeticke, the compaſſe in Geometry, the rule in Architecture, the diſpoſition of colours in limming; briefly, the ſo well obſerved proportions in all the workes of art and induſtry, doe they not repreſent in ſome ſort, a kinde of ſhadow of juſtice? If therefore Iuſtice adorn, and conſerve whatſoever is in nature, and what art produceth; if all beautifull things borrow from thence their gracefulneſſe, ſolid matters their force, things living their ſubſiſtence, inanimate things their ornament; and ſince even thoſe things which ſeeme uncapable, can notwithſtanding not ſubſiſt, without ſome ſhew thereof: How can it be that humane ſociety, which alone is capable of right, and reaſon ſhould any way maintaine it ſelfe amidſt injuſtice, injury and violence. Would not a State without juſtice, reſemble a body without the temperature of humours, a world without the equality of elements, a Muſicke without the harmony of voices, a worke without the proportion of thoſe parts which compoſeth it? what would ſuch a worke be but a meere deformity? ſuch a muſicke but a confuſion? ſuch a world but a Chaos? ſuch a body but a dying one? ſuch a State but a diſorder, tending to its ruine?

Proofe of the ſame truth, both by authority and example.The ſentence of all Sages hath authorized theſe demonſtrations, and the examples of all ages have verified the ſame▪ Hath there ever beene Philoſopher, who hath not held this maxime? a law-maker, who hath not followed this principle? or State which hath preſerved it ſelfe otherwiſe than by juſtice, or hath beene ruined but onely by violence? Whiles Iuſtice flouriſhed in Common-wealths, we have ſeene them proſperous: but no ſooner had violence and oppreſſion crept in, but they preſently inclined, either to utter ruine, or an abſolute change. Is not this worthy of admiration, that even the ſame thing which ruineth Iuſtice, cannot maintaine it ſelfe without her. Robberies founded upon iniquity, cannot poſſibly continue, did not theeves obſerve among themſelves a kinde of equity. So weake and fruitleſſe is injuſtice, ſhe is not able ſo much as to uphold her owne building, how ſhall ſhe then ſupport what Iuſtice hath founded? If therefore it be evident, that in groſſe and generall injuſtice, is the deſtruction of States; how can it be, that by ro ••• le, and in particular, an unjuſt counſel▪ or act, can be truely profitable? Can the fruits be good, if the tree be infectious or poyſonous?

CHAP. 3. That Iniuſtice even againſt ſtrangers cannot be profitable to States, contrary to the tenets of Machiavilians.

BVt it may (happily) be ſaid, that Injuſtice is indeed pernicious in the body of a Common-wealth, but abroad and among ſtrangers it may be profitable. See we not firſt, that he who offereth an injury, teacheth others to afford the like? that he who gives the on-ſet, obligeth himſelfe to ſuffer aſſaults? and that in juſtling others, he ſhakes himſelfe: that in the vaine attempt of his forces hee puts himſelfe into hazard to ſhew his owne weakneſſe? that in an evident miſchiefe, the blame is inevitable, and the iſſue uncertaine? that (as an ancient Author ſaith) States are as Tortices, free from touch or ſtroake, ſo long as they keep themſelves encloſed in their ſhels; but are tender, weake, and in ſmall aſſurance ſo ſoone as they come forth. It is an eaſier matter to enterpriſe matters, than to atchieve them: and (as the Scythian Embaſſadors ſaid to Alexander in Quintus (urtius) It is an unadviſed courſe to looke upon the fruits of trees, and not to meaſure their height; and that in concluſion, either a vaine attempt, or a ſhort joy is the ordinary fruit of violence. Beſides, hath not the experience of all ages and States ſufficiently ſhewed to the whole world, were it not blinded, that whatſoever humane iniquity raiſeth, divine Iuſtice ruineth? that humane lawes puniſh particular robberies and divine publique injuſtices, that thoſe miſchies whereto the earth affordeth impunity, cannot obtain it of heaven? that whatſoever ſeeketh its raiſing by force, findeth in the upſhot its ruine in a greater force. The Wolfe which devoureth the Lambe, is after eaten by the Lyon: briefly, that greatneſſe proceeding from injury, may indeed make a faire ſhew, but cannot endure.

The anſwer to the obiection: that divers great States have laid their foundation upon iniuſtice and uſurpation.I am not ignorant, that injuſtice and uſurpation have beene the ground of divers great States, and this by the ſecret permiſſion of God, who willing not the ill, but permitting it, either thereout to draw good, or to ſhew his vengeance for ſinne, maketh uſe (when he pleaſeth) of the malice of one nation, to puniſh the ſinnes of another: ſince both the good and bad are under his pay; they give in their names, and the wicked, before they are aware, afford their helping hand. Iſa. ca. 10. J will ſend Aſſur (ſaith God in Iſaiah) againſt a perverſe Nation, againſt a people which I will deſtroy in my fury, I I will take him as an inſtrument of my revenges, but he himſelfe ſhall not think ſo, and his heart ſhall not dreame of fighting for my juſtice, but for the vanity of his owne ambition. See here, how God making uſe of the malice of wicked men, ſecretly and unwitting to them, on purpoſe to puniſh others of like condition, doth ſometimes ſuffer them to raiſe the foundation of their greatneſſe upon injuſtice and uſurpation: but even as in nature, corruption is often the cauſe of the generation of things, yet doth not corruption at all conſerve them, but doth againe deſtroy what formerly it had framed: ſo Injuſtice having rayſed theſe States, hath not at all conſerved them; but (neceſſarily) that which tooke its origine from Injuſtice, muſt borrow its conſervation of Iuſtice; and when againe, not contented with the juſt dominion a long poſſeſſion had acquired, they have ſtrived to extend their limits by Injuſtice, they have in the end broken their forces, even againſt the weaker ſide, and the ſame iniquity which built them, hath at all times aboliſhed them.

God, before whoſe eyes the earth is a Theater, the world a fable, Empire a game, and the revolutions of ages a dayes paſtime, hath propoſed to men a thouſand like ſpectacles of his Iuſtice, which over-turneth (in an inſtant) the long workmanſhips of their iniquity. Kingdomes are transferred from Nation to Nation, E • cluſ. 10. in puniſhment of their iniuſtices. It is the decree God hath pronounced, and which he hath not ceaſed to put in execution in all ſucceſſions of ages. "God hath dryed the roots of proud nations (ſaith the Sage) he hath overturned and extirpated them even to the foundations, hee hath buried their name with their honour, and hath blotted out their memory from the whole face of the earth. And where, I pray you, are all thoſe ancient Empires, which have devoured each other, the iniquity of the latter furniſhing ſufficient inſtrument to Gods Iuſtice for the puniſhment of the former? Theſe mighty workmanſhips of Fortune have falne to ground, not leaving any other reliques of their greatneſſe, ſave onely what the blaſt of heare-ſay, or the credit of a craſie paper, have beene able to tranſmit unto us; to teſtifie how heretofore they have beene extant. Yea, and among all others, that of Alexander planted with moſt violence, hath leaſt endured; whereas the Roman Empire, where juſtice hath beene more obſerved, hath been both more glorious and ſtable than all the reſt. So farre forth (as Saint Auguſtine ſaith) that God gave them this length of temporal greatneſſe, in recompence of their morall Iuſtice. But among all States now in ſplendor, is there any one that hath longer flouriſhed without interruption, than the State of France, which during the ſequence, revolution, and viciſſitude of above twelve ages, gathering ſtill greater ſtrength, and more and more eſtabliſhing it ſelfe, hath acquired even amidſt the tides, and inconſtancies of tranſitory things, a kinde of eternity? And what maintaineth it but juſtice, having often cauſed it to ſuffer, never to commit violences, having divers times ſeene it ſelfe both oppreſſed, and a Patron of the 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 the gates of honour to merit; which could not there enter, had it not in its hand either the title of ſucceſſion, or (as Aeneas) the golden branch, to give it paſſage. See you not how vertue which lay neglected, begins to looke up, and gloriouſly to triumph? Rejoyce O ye ſeates of juſtice beſet with Lillies, wee hope againe to ſee that no Hornet ſhall henceforth corrupt your flowers, but that onely ſwarms of Bees, daughters of heaven, ſhall there compoſe the hony of juſtice. And if this age had as great a diſpoſition to receive the ancient order, as our Prince hath a deſire to renew it: ſhould we not already ſee the iron of our ancient Mannors quit the ruſt, to reſume (as he doth) the ſhine and luſtre of the golden age? But who can ſufficiently celebrate all thoſe other benefits which his juſtice hath produced for France in the firſt Aprill of his age and raigne, renewing this ancient miracle of the Ile of Naxis, where the Vines put forth their fruits together with their flowers?

That brutall rage of Duels, ſacrificing the faireſt flowers of the French Nobility, by a bloudy death, to an immortall damnation; the courſe whereof could not, either by ſo many edicts, or prohibitions be any waies ſtopped: hath it not in concluſion layd down its armes in the hands of his invincible juſtice? This Monſter was conceived by a fooliſh paſſion of an imaginarie valour, as the Centaures, by the embracement of a cloud: vanity produced it; folly bred it up, bloud nouriſhed it, yea the beſt bloud in the whole body of the State, as the monſter whereof the Prophet Abacuc ſpeaketh, Abacuc 1. Eſca ei •• electa. which gapeth onely after choice morſels: Great ones, Nobles, Hectors, were his prey, and the obſtinate errour of ſpirits, paſſing into point of honour, did yet further inflame (by the ſting of glory) this fury and ſlaughter. What pitty was it to ſee the ancient but chery of the ſacrifice of mens bodies renewed, before the Idoll, not any longer of a Moloch, or of Saturne, but of a glory as falſe as it was cruell; yea and the bloud of reaſonable creatures which the Pagans immolated to vaine deities, Chriſtians ſo profuſely to poure forth the like before the Idoll of the vaine phantome of honour? Whither goeſt thou (O blinde Fury) and to what exceſſe of folly and miſchiefe doth thy tranſportation caſt thee, cauſing thee ſo ſiniſterly to interpret a word, as that for a me • Puntillio, for a Chimaera of vanity, conceived in thy phancie, to expoſe thy bloud in a meadow to iron, thy body to death, thy ſoule to perdition, and thy honour it ſelfe for which thou undergoeſt all this to publike infamy of divine and humane lawes? underſtandeſt thou not reaſon condemning thee? Edicts threatning thee? God purſuing thee? the heavens thundring, and hell opening under thee? Thy life which thou oweſt to God, to his Church, to thy King and Country, goeſt thou baſely to prodigalize in a quarrell, where the combat is unworthy, the conqueſt wicked; and the defeat fatall? where the combatants keepe cloſe, the vanquiſhed loſeth his ſoule together with his body, the vanquiſher takes his heeles, his flight is his triumph, the feare of lawes his crowne, the gallowes his gaine: briefly, where a ſlight matter is the ſubject, a fooliſh perſwaſion the motive, a falſe honour the object, an aſſured opprobrie the end, an immortall ſorrow the iſſue, and an eternall miſery the fruit and recompence. O how deafe, blinde, and obſtinate is a ſoule once ſeized upon with paſſion! deafe, not being able to heare the truth; blinde not knowing how to confeſſe its errour; obſtinate that will not retire out of the abyſſe of his aſſured ruine. All theſe charges, menaces, and chaſtiſements of heaven and earth, inſtead of repreſſing this giddy rage, did but further provoke it: yea, Henry the Great, whoſe invincible arme ſuppreſſed the Hydra of our civill warres with more than an hundred heads, could not yet ſubdue this furious monſter of Duels, either by his Edicts or authority: he had diſſipated the ſtormes of our ſeditions, lockt up warre with iron chaines, placed peace upon pillars of braſſe; yet amongſt all theſe ſweets of peace, this unchained fury of Duels, robbing France of her moſt valiant children, ſtill afflicted her with more fatall effects of ſo bloudy a warre. She lamented her daily loſſes, and ſo many remedies uneffectually employed, cauſed her to feare leſt this miſchiefe were incurable. When behold, her Lewis, ſtanching (as a Iaſper ſent from heaven) by his ſageneſſe and prudence, the bloud this fury drew from the veines of his moſt noble ſubjects, hath ſuddenly ſtopped her teares and griefes. And as Fortune heretofore ſtayed the Conqueſts of Philip, to the end his ſonne Alexander might finde ſubject to ſhew his valour, ſo ſeemeth it, that heaven limiting the good fortunes of Henry the Great, by the defeat of the Hydras of our ſeditions, hath purpoſely refuſed him the victory over this monſter of Duels, to reſerve it for our Alexander, and thereby to ſhare betweene the Fathers valour, and the Sonnes Iuſtice, the glory of the entire quiet, and ſafety of France. Thou oweſt (O France) the beginning of thy good fortune, to the Fathers armes, the perfection to the Sonnes lawes. The one (Great) hath raiſed thee, the other (Iuſt) hath confirmed thee, the one by battailes, hath layd the plat-forme of thy reeſtabliſhment, the other by his ordinances doth daily build and perfect thee. The one by his victories hath cured the wounds of warre, the other by his prudence, that of Duels, which ſtill continued bleeding in thy body. Thou now ſeeſt that accompliſhed, which wanting to thy wiſhes, ſeemed to be deficient to thy good fortune; this rage is layd aſleepe, not without aſtoniſhment; this fury extinguiſhed not without admiration: the bloud diſtilling from thy veines by this channell is now happily ſtayed: This generous bloud formerly ſhed to thy loſſe, is now happily reſerved for thy defence. Nor haſt thou ſmall occaſion of doubt, to whom thou art more obliged; whether to the Fathers valour, which hath purged thee of the bad bloud of Rebels; or to the Sonnes juſtice, which hath reſerved for thee the beſt bloud of thy children. It is reported, how neither prohibitions, nor menaces of lawes, could at all ſtay the fury of the Mileſian Virgins, immolating themſelves by a bloudy death, till the infamie of being expoſed naked after their death, cured their ſpirits of this frenzie, ſhame gaining that of them, which feare could not effect. So, ſince Duels have not (at Court) found this vaine applauſe, ſerving as a ſpurre and object to their ſavage ambition; and that our King is not ſatisfied in the onely proſecution of them by his Edicts, but hath farther purſued them even to his Louure, by hiſſings and diſhonours; his Royall diſcretion hath thereby found the true remedy againſt this blinde paſſion, which obſtinating it ſelfe againſt the terrour of all torments, could be onely overcome by the apprehenſion of this diſgrace. A falſe honour nouriſhed it, a true ſhame hath healed it.

Who therefore ſeeth no, if hee be not blinded, and who acknowledgeth not if he be not ungratefull, the viſible wonders of divine providence, in cauſing his royall enterpriſes to be atchieved with ſo great ſucceſſe, and more honour, againſt all impediments; in ſuch ſort as to oppoſe his deſigns, is not to ſtop, but advance their current? would not one ſay that heaven had paſſed a contract with him, to overthrow whatſoever reſiſts him? or that his Genius, which managing all wills, forceth likewiſe and captivateth all attempts under his authority, all perils under his proſperity, and all diſaſters under his good fortune? See we not (ſo ſoone as any ſtorme riſeth againſt him) how heaven brings him, (not as the Antients have ſaid of D • metrius) Cities ſurpriſed in the hunting-toyles of his fortune, Plutarch in the life of D • met. but hearts more happily ſubmitted to his obedience by the nets of love and duty? Seemeth it not, that God ſuffereth not thoſe aſſaults which moleſt him, but onely for his farther glory? As weight is to the Palm-tree cauſing it to become more ſtiffe; or fire to gold which refineth it. So it is credible, that heaven, amorous of the title of Iuſt, whereat his intentions ayme, and whereof his lawes and wiſedome have already afforded us the firſt fruits, worketh all theſe miracles in ſight of nations, to let the world ſee, that the victories, triumphs, obedience of ſubjects, the good affection of the people, and all ſorts of proſperities doe crowne and accompanie Iuſtice.Plato in Hipparchus. Plato reporteth how Hipparchus cauſed this excellent ſentence to be engraven upon a pillar erected in the market place of his chiefe Citie: Apply thy ſelfe to that which is iuſt: But our King even from his entrance to the Crowne, carrieth the ſame imprinted in his heart, hee produceth the fruits thereof in his actions, he heapeth up the honour thereof in the generall praiſes all men afford him; already doth Hiſtory erect unto him a pillar more durable than marble and braſſe, therein to leave engraven before the eyes of all after-ages, the glory of the name of Iuſt: and heaven conferring all theſe happy ſucceſſes upon him as a ſalatie and recompence, addeth yet (for his farther honour) to the crownes of Iuſtice, the triumphs of valour.

Goe on gloriouſly, O Sonne of Great Henry, and Nephew of Saint Lewis, in the firſt traces of thy juſt deſignes, and let theſe faire beginnings hereafter ſerve thee as a ſpurre; and thy ſelfe, to thy ſelfe as an example. What more royall or divine thing is there than to meaſure his counſels and actions? conformable to what the Roman Philoſopher ſaid: That among Blephants, the greateſt conducteth the reſt, but that amongſt men the beſt is the greateſt. To that likewiſe which another anſwered to a certaine flatterer who extolled the greatneſſe of a Prince: How is be greater than I, if he be not more iuſt? And who is greateſt thinke you, as the holy Ghoſt ſpeaketh by the mouth of the ſage: He who obſerveth iuſtice, ſhall there finde greatneſſe and exaltation. Iuſtice is the root of immortality on high in the glory of God, here on earth in the memory of men.

CHAP. 5. Adiviſion of Politicke iuſtice, into three members and parts, what the Politicke oweth to God, what to himſelfe, and what to the publike.

I Here reſume the clew of my diſcourſe, and doe beſeech the Reader (if this digreſſion hath ſeemed tedious unto him) to conſider, that the ſenſibility of a good ſo nearely concerning us, is never over-long to thoſe who taſte it, nor the diſcourſe to the relator; and beſides treating of thoſe benefits which Iuſtice brings to States: ſo preſent an example, hath ſerved as a confirmation under the title of a digreſſion.

I will therefore now deſcend from this generall conſideration of Politicke Inſtice, to the particular duties of ſo beautifull and uſefull a vertue. Iuſtice is as the herbe called Trefoil, or the triple pointed Trident; or Gerion with his three heads: For man having three principall objects of his actions: God, himſelf • , and his neighbour: Iuſtice obligeth him to all theſe three; from whence are derived and ſprung three offices and generall duties of Iuſtice. Theſe three branches riſing from this root, doth againe divide it ſelfe into three other ſmall ſlips, producing the ſeverall fruits of ſuch duties as we are to yeeld to God, to our ſelves, and all men; and this differently in conſequence of the different obligation ariſing out of the ranke and place each man holds in the order of civill ſociety. So as that Politicke Iuſtice, whereof we ſpeake, doth firſt of all produce from its ſtocke, three great branches, to wit, theſe three generall duties, the firſt toward God, the ſecond toward our ſelves, the third toward the publike: theſe three branches, doe after each of them ſhoot forth other ſmall twigs, namely the particular duties to each one of theſe three, whereto Iuſtice obligeth the Politician. Our duty toward God produceth two: Religion with piety, and the right intention in counſels and actions. The duty toward ourſelves, other two; the care of a good name, and the regulating of our actions and comportments. The duty toward our neighbour produceth foure: good example, ſolicitude, fidelity, and the love of publike good. Now herein are comprehended all the other vertues, all the endeavours and fruits of particular actions, which iſſue and are derived from Politicke Iuſtice.

We will deduce all theſe points in order, through the ſequence of this booke: but ſo as thoſe who making Noſegayes in a garden compoſed of divers quarters, content themſelves to take a ſingle flower from each ſeverall border.

CHAP. 6. Of Religion and piety; being the firſt duty of Politicke Iuſtice, reflecting upon God.

REligion is the firſt duty of Politicke Iuſtice, concerning God, not onely out of Philoſophicall reaſon, affirming how nothing acquireth greater credence and authority toward men, Princes, and Magiſtrates, than to be eſteemed Religious, beloved and favoured of God; as it is manifeſt by the examples of all ſuch who have either founded, poliſhed, or governed Republikes: but chiefly becauſe thoſe who here on earth ſupply Gods place, J have ſaid yee are Gods, (ſaith the ſpirit of God in Scripture) are obliged by a more particular tye than the generality of men: to acknowledge him whom they repreſent. All waters come from the Sea, and returne thither; all power, all authority and ſuperiority comes from God, and ought to returne to him. It comes from God by extraction, it ſhould therefore returne from us to God by homage: if the motive of acknowledgment and duty have no leſſe power over men, than Nature hath over-things inanimate. We ſee even among men, that thoſe who have not their dignities by extraction, but hold them of others, as from a Prince or King, are obliged to increaſe in humiliation and acknowledgement toward their ſuperiour, as they riſe in greatneſſe and authority over others: for ſhould they (as Sejanus) pervert their Maſters beneficence into matter of ſlighting, pride and rebellion, they would thereby convert their exaltation into occaſion of ruine. So the great ones of this world, who hold their dignities not of nature making all men equall, but of the will, providence, and ordinance of God, which hath diſtinguiſhed them into divers rankes; as they are more obliged to God than all other men; ſo ought they be more humble, gratefull, and religious toward God than others; and by how much the more his favour exalteth them, by ſo much the more ſhould the conſideration of their originall meaneſſe humiliate them. See we not, that the farther a tree ſhooteth up his branches toward heaven, the lower it ſinkes its root into the earth? the higher a houſe is, the deeper is the foundation; and the wonder herein is, that its profundity ſupports it ſublimity, and the ſublimity would become its ruine, were not the depth of the foundation its firmeſt ſolidity. Is not this an inſtruction to the great men of this world, that they ſhould abaſe themſelves by homage, Religion, and piety towards God, in proportion as God raiſeth them in authority over men: and if the humility of this acknowledgement be not the foundation, and ſupport of their greatneſſe, their owne pride will be their deſtruction. God will debaſe thee (ſaid Daniel to King Nabuchadnezzer, who would not acknowledge God, but rather ſeeke to make himſelfe God) God will debaſe thee even ſo farre, as thou ſhalt learne, that the moſt high hath dominion over the raigne of men. The Angels of the higheſt order are moſt obedient to God, moſt prompt to execute his will, and who more then all others, acknowledging their owne impotency, and his omnipotency: and he who in his creation was the principall of all other Angels, was not caſt downe from his ranke, but for having falne from this humble acknowledgement. God putteth downe the proud, and exalteth the humble, ſaith the Scripture. And in truth, if wee obſerve in Hiſtories all thoſe proud and impious perſons, who as Nemrod ſtrive to ſcale heaven, and lay the foundation of their greatneſſe in Atheiſme and irreligion, wee ſhall finde that they have all of them builded Towers of Babel, that God hath cōfounded them all, and left the markes of their follies in their confuſions, and of his wrath in his revenge: wee ſhall in concluſion ſee this truth of the wi • ked Antiochus his confeſſion, which Gods chaſtiſements as a racke, wreſted from his ſinfull lips: Truely (ſaith hee) it is a iuſt thing to ſubiect our ſelves to God; and that a mortall man ſhould not dare to march equall with God. We ſhall on the contrary ſide obſerve, that the piety of Princes hath cauſed their eſtates to flouriſh, and their religion hath at all times maintained their crownes. Who hath raigned either longer, more happily, or more gloriouſly in Iudaea than David? Salomon before his prevarication? Ezechias? Ioſias? At Rome, than Conſtantine the great? In Greece, than Theodoſius the yonger? in France, than Charlemaine and Saint Lewis? is not this to prove, that religion and piety propoſe temporall proſperity for recompence? Time is her courſe, eternity is her ayme. Yet would God ſhew by theſe examples, that (in conſequence of his promiſe) when we firſt ſeeke his Kingdome, his juſtice, and the obſervation of his lawes, temporall bleſſings are further added, as by acceſſary and dependant rights.

But that which ſhould further incite thoſe who have the government of States, to a higher ſtraine of Religion and piety towards God, than ordinary perſons, is the greateſt need they have more than all others, of his illumination in their counſels, of his conduct in their enterpriſes, of his force in their executions, and of his provident care in their various occurrents, dangers and difficulties. How often finde they themſelves entangled in Labyrinths, whence neither humane reaſon, nor morall vertue can any way diſ-engage them. And then it is when they ſtand in need of a more ſublime inſtinct, a more eminent light, and more heroicall vertue: which Ariſtotle himſelfe, though a Pagan, acknowledged in his Ethicks; where he termeth this vertue Divine and ſupernaturall, and thoſe who are therewith adorned, divine perſons. And in another place he ſaith, that thoſe who finde themſelves toucht by this divine inſtinct, ought not as then to take adviſe of humane reaſon, but onely to follow the interiour inſpiration, by reaſon they are inſpired by a better and more ſublime principle, than is the knowledge of reaſon, or the motion of nature. But who ſeeth not, that they who adminiſter the weighty affaires of Kingdomes and Common-wealths, where reaſon and humane Prudence often comes ſhort, have more need than all others of theſe inſtincts and theſe divine motions, which God (doubtleſſe) doth more eaſily communicate to thoſe whom a true devotion draweth nearer unto him.D. Tho. 12. Queſt. 68. Theologie informeth us (upon this ſubject) that for the inducement of ſoules to theſe ſublime motions poducing the generous acts of heroicall vertues, God imprinteth in them certaine divine habitudes and ſupernaturall inclinations which are called infuſed gifts of the holy Ghoſt. Gifts which being diſtributed by God, not ſo much for the particular good of the receiver, as for the generall good of others, ſeeme to be more particularly reſerved for them, who have the charge and conduct of States, whether ſpirituall or temporall.

But is it not apparant, that thoſe who become the moſt pious and religious towards God, are the beſt diſpoſed ſubjects to receive theſe ſpirituall endowments, neceſſary for the high attempts of generous actions? Vpon whom ſhall my ſpirit deſcend, (ſaith God by the Prophet) but upon him who humbleth himſelfe before my face, and who feareth my words? The feare of God, daughter of true piety, is one of thoſe gifts of the holy Ghoſt reduced to the number of ſeaven by the Prophet Iſaiah: Iſa 11. A feare which dejecteth not the ſpirits (as Libertines will have it) but doth rather rayſe them, and by ſubmitting them to God, elevateth them over the whole world.

Examine Hiſtory, and ye ſhall finde, that they who have had piety and the feare of God engrafted in their ſoules, are the men who have produced the braveſt acts, both of Magnanimity, Conſtancy, Wiſedome, Prudence, Valour, and Counſell, as well in warre as peace: nor have they been weake in any thing, ſave onely in iniquity, a thing wherein the world ſo much ſheweth its ſtrength. But iniquity is not ſtrength, it is no better than weakeneſſe, either of the underſtanding, which errour blindeth, or of the Will which paſſion tranſporteth, or of the Appetite which pleaſure captivateth, or of the Senſe which the world deceiveth: wheras piety and the feare of God arming the underſtanding againſt falſity, the will againſt concupiſcence, the appetite againſt voluptuouſneſſe, and the ſenſes againſt all ſnares, it cauſeth the ſoule to become valiant, invincible, and inexpugnable againſt all manner of attempts, and proper for the production of generous actions and heroicall atchievements.

Now beſides that piety towards God diſpoſeth the ſoule to great and glorious actions, (a requiſite diſpoſition 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, namely amongſt Chriſtians who acknowledge whence they come, where they are, and whither they tend, as knowing their originall, their eſtate and end. The whole world is made for man, and man for God; now though he hath two diſtinct parts, the body and ſoule, two different motions, one of reaſon, the other of appetite: and conſequently two ſeverall eſtates, ſpirituall and temporall; yet ſo it is, that he hath but one onely finall end, which is the enjoyment of God. He is therefore obliged to cauſe all to ayme at God: body and ſoule; reaſon and appetite; the ſpirituall and temporall: As the Prophet David who ſayd unto God: Both my ſoule and my fleſh thirſt after thee. All within mee, aſpireth to thee O Lord, my ſoule and the powers therof, my fleſh with its dependencies, theſe two parts compoſing my all: though different in nature, unite themſelves by affection, and having but one end, have likewiſe but one deſire, cauſing their divers motions to tend to the ſame Center. See here, that not onely the ſoule, but the body likewiſe ought to ayme at Almighty God, who is the finall end, and will be the crowne of both: when after the reſurrection, the ſoule faelicitated by the viſion of the God-head, ſhall make the body happy by the redundance of her beatitude, ſo as both of them ſhall enjoy God: the ſoule by viſion, the body in its manner, by the ſenſibility of theſe ſweets: the ſoule by union, the fleſh by participation and ſociety: the ſoule by the intermiſe of the light of glory, the fleſh by the communication of the ſoules glory. So as if God be the end, the Crowne, and the ſoveraigne good, not of the ſoule onely, but likewiſe of the body. And if theſe two parts compoſing man, ought equally to ayme at God; is it not altogether neceſſarie, that Politicke power having charge to direct whatſoever belongeth to the body, ſhould propoſe God both for object and end, as well as the ſpirituall power, which governeth theſe things touching the ſoule? If the fleſh cauſe man to periſh, can the ſpirit ſave him? If the temporall make him ſlip from God, the ſpirituall deſiring to conduct him to God, ſhall it not ſee it ſelfe fruſtrated of the deſired end? To undoe ones ſelfe on the one ſide, is no leſſe than to be loſt on both ſides: ſince the ſoule followes the body, the one part the other, and the whole the parts.

CHAP. 9. Of the care of a good renowne; being the firſt duty of Politicke Iuſtice towards our ſelves.

AFter we have given to God our ſincere Intentions, we after owe to our ſelves the care of a good name, which is neceſſary in a Magiſtrate, for profiting the publike, as the communication of the Suns light is for illuminating the world. Moſes in Deuteronomy required this quality for thoſe he intended to place over the people,Cap. 2. and this point dependeth on the other: for as a ſtraight body caſteth an upright ſhadow and a counterfeit one, a crooked: ſo commonly a good conſcience caſteth the ſhadow of a ſingular reputation, a wicked one, the ſhadow of a bad fame. And though the intention be a ſecret of the heart, not comming to ſight before the eyes of men; yet doth ſhee ſhout forth (as a hidden root) the fruits of ſuch actions, as diſcover the treee. Yee ſhall know them by their fruits: (ſaith truth it ſelfe.) It was no unfitting reſemblance, when the Ancients compared vertue to the body, and a good name to the ſhadow following the ſame. For as the body perſpicuated by the light, caſts a ſhadow, which may be called the daughter of light, and of the body: of light cauſing it by encountring the body; and of the body, producing it by being reflected upon by the light; So vertue lightened by publike acknowledgement, produceth reputation, which may be termed Ioynt-daughter to vertue, and acknowledgement, of acknowledgement which ſeeing vertue, takes notice thereof, and of vertue which encountred by acknowledgement, produceth it. So that as the ſhadow is the production of the body lightened, ſo honour is the childe of vertue acknowledged. But it happeneth that in the morning the Sunne reflecting a farre off upon the body, the ſhadow goes before; towards noone, beating plumme upon it, the ſhadow walkes aſide by it; towards evening, leaving it behind, the ſhadow followes it. The like it is in rare and eminent perſons: the firſt view of ſpringing vertue, beginneth betimes to caſt before them the reputation which precedeth them, levelling the way for them to great actions. In the midſt of their courſe being expoſed perpendicularly to the eyes of all men, glory marcheth along by them; and afterward in the evening of their age, the certaine proofes they have ſhewed of their vertue and goodneſſe, goe before them as a cleare Sunne, to prepare for them a renown which ſhall follow them eternally in the memory of after-ages. Obſerve all the Ancients who have appeared upon the Theater of the moſt famous States, honour hath gone before them at their entry, accompanied them in their courſe, and followed them after their death: honour hath beene the Herald, which marching before them, hath opened the way for them to great deſignes: honour hath beene their inſeparable convoy in the execution of their famous exploits: honour hath moreover beene their immortall crowne after their deceaſe. And it is a touch of Gods divine Providence in the conduct of ſublunary States; ſo to governe thoſe whom he pleaſeth to make choice of as inſtruments of his favours, and for the ſafety of Empires, as he cauſeth the glory of their vertue betimes to appeare amidſt the darkneſſe of moſt corrupted ages, putting them into credit, in the midſt of diſorder, rayſing them in the middle of ingratitude, maintaining them in the throng of envies, illuſtrating them among calumnies: affording them this honour not for a ſubject of ambition and vanity, but for occaſion and obligation, to imploy the vertue afforded them for publike utility, and after they have ſhewed themſelves worthy cooperators with his Providence in ſo great a worke, hee for ever conſerveth the memory of theirnames, to the end their vertue having beene uſefull for the age they lived in, their example may ſerve for future times.

Good fame therefore is the inſeparable ſhadow of vertue in publike perſons; and as Mathematicians meaſure the height of the body by the length of the ſhadow; and as the Ancients have diſcovered, (by the extent of the ſhadow of Mount Athos) the ſublimity of its eminent top; ſo ſhall we ſeldome be deceived in taking the modell of the vertues in eminent perſons, from the meaſure of their reputation. For it is a maxime verified by experience, that moſt men following the tide of naturall inclination, are more ſubject to ſcandaliſe, than praiſe; and if they erre in their judgements concerning thoſe who govern them, they are ſooner tranſported to raſh cenſures, than to waine praiſes. The very ſhadow of one ſingle vice, ſufficeth to procure publike blame, a thouſand vertues being no more than neceſſary to acquire generall approbation. All men take notice of faults, few inquire into perfections. We rather diſcover in God, what he is not, than what hee is: and imperfections which cannot poſſibly ſuit with him, doe ſooner preſent themſelves to our imaginations, than perfections, though abſolutely eſſentiall in him. A ſmall errour was ſoone eſpied in certaine pictures Apelles expoſed in publike, but a thouſand excellent touches therein were not at all obſerved. Philopaemons dwarf like ſtature was contemned, but the magnanimity of his ſpirit uncommended. One houre of Eclipſe cauſeth the Sunne to be more gazed at, than a thouſand cleare dayes. All men looke upon the Sunne in Eclipſe, but there never was any, ſave one onely Eudoxus, who loſt his ſight by the over great pleaſure he tooke in fixedly beholding thoſe glorious beames. Thoſe ſouldiers who followed Caeſars triumph, publiſhed his vices, but concealed his victories. Briefly, one ſingle imperfection among a million of excellent endowments in a publike perſon, is ſufficient to ſtirre up the ſting of tongues. As one onely ulcer in a ſound body, is enough to draw flyes to fall upon it. So as the moſt certainetriall of a vertue appearing in publike, is the good reputation and common approbation of the people, by ſo much the leſſe ſuſpected when it praiſeth, as it is more inclinable to carpe, than commend: and in that nature and cuſtome inclining it to invectives, there had need be a very ſolid ſubject to draw it to commendations. The generall voyce is very defective in what concerneth the knowledge of ſuch truths as we are to follow, and in the election of thoſe good things we are to affect; ſince the ſenſes, not reaſon rule theſe decrees. And truely herein this ſentence is verified, That the greateſt voyce is the worſt. But in the approbation or reprobation, in the blame or praiſe of publike perſons, experience hath almoſt at all times verified this contrary Maxime: The voyce of the people is the voyce of God. And it is a ſtrange thing to conſider, how that which cauſeth them to erre in the judgment of generall truth, keepes them from erring ſo eaſily in the approbation of particular actions: The reaſon is, for that before they approve any action, but chiefly a publike one concerning themſelves, as being good, and juſt, it is neceſſary the benefit be ſo cleare, ſo evident, and palpable, as to cauſe it ſelfe to be perceived by its utility, and to diſcover it ſelfe by its owne cleareneſſe. Setled and well framed ſpirits, judging by Maximes, preſently perceive a farre off, the good of a publike action; but the muddy-brain'd multitude judging onely by the ſenſe, ſeeth not at all, but when experience hath ſo manifeſted it unto them as there is no queſtion to be made: It knoweth not how to commend, but when it taſteth the fruit. Wherefore in this point, the voyce of the people is ordinarily an Oracle. Beſdes, the knowledge of what is worthy of honour, is generall to all, and is often more cleare in thoſe, in whom art hath not corrupted nature, and who not knowing how to cloake ill, by reaſons, precepts, and apparances of good, cannot admit nor approve good but •• its naked purity, and in the ingenuity of •• s naturall grace.

Moreover, God often pronounceth his judgements by the mouth of the people. Balaams ſhe-Aſſe ſpeakes, and God inſpireth words. Sucking babes unlooſe the ſtring of their ſtammering tongues to praiſe vertuous perſons: now it is God himſelfe who makth uſe of babes and ſucklings, to raiſe the praiſes of vertuous perſons to farther perfection: they afford the tongue, God gives the motion; the ſuffrage is from earth, but the ſentence from heaven.

All this proves, how the common voice of the people in the praiſe and commendation of famous perſons, ſeldome ſtraye • h from truth: and chiefly when it is not onely a common and univerſall voyce, but a conſtant, firme, and perſevering approbation. For, to be onely approved by the people for ſome ſhort time, or during the hear of ſome plauſible action, is rather to be eſteemed a ſudden flaſh of fortune, than any true teſtimony of merit: it is rather a reproach than a glory: ſince this may well happen to moſt wicked perſons, to the ſeditious, to Saturnines, to Gracchies. But to be conſtantly, and with perſeverance commended by common ſuffrages, cannot bee other than juſtly, and with reaſon. Phocion himſelfe, and Ariſtides have not enjoyed this priviledge, to whom though vertue hath not beene deficient, yet hath good fortune fayled them. And truely, to conſerve conſtantly an untainted reputation, amidſt ſo many affections, opinions, judgements, paſſions, motions, various intereſts, among ſo divers oppoſitions, affaires, difficulties, favours, diſgraces, alterations, viciſſitudes; and worldly revolutions; I cannot ſay whether one hath more need of integrity, of prudence, or of good fortune; or rather of an equall ſhare in all the three: The gold is well refined that abideth this touch, the liquor well purified which paſſeth by this Alembeck, the childe worthy of Sparta which this vineger tryeth; the lot very legall that ſwims upon this Rone, the Palme very ſtrong which boweth not under this burthen; the onely and ſingular Alpheus which conſerveth the ſweetneſſe of his waters, through the brackiſh waves of this Sea: and that name is happy and right fortunate, which can paſſe through ſo many cenſures, without being intereſſed, and by ſo many mouthes without being blaſted.

CHAP. 10. Of the obligation concerning a good reputation for profiting the publicke

THis generall conſideration of the reputation which accompanies the vertue of publicke perſons, opens mee the way to ſpeake more particularly of what concerneth this ſubject. And firſt, of the obligation which they who deſire to profit the publicke, haue, to endeavour to acquire, and conſerve this good repute. A good reputation maketh not the vertue greater, but onely more illuſtrious; it affordeth it not any farther perfection, but greater glory; and as the light of the Sunne addeth nothing to the beauty of the Vniverſe, but doth onely manifeſt it, and expoſe it to ſight: ſo honour is a light which augmenteth not, but diſcouereth the beauty of vertue: Praiſe increaſeth not, but declareth merit. Now it is not ſufficient for man (borne for ſociety) to be good in himſelfe, if he appeare not ſo to others, and that he be acknowledged for a good man, not ſo much for his priuate glory, as for the publike avayle; ſince if contenting himſelfe with the teſtimony of his priuate conſcience, he neglect that of a good name: he is unjuſt toward himſelfe, depriuing himſelfe of the honour due to vertue; and more unjuſt toward others in fruſtrating them of the fruit of that good example he oweth them. For it is another fruit of honour, that by making vertue more illuſtrious, he thereby maketh it more uſefull, and by how much he cauſeth it to be more cognoſcible, the more profitable doth he make it; the prayſe he produceth being as a ſacred ſeed cauſing either the ſecret reproach of the oppoſite vice, or the deſire of a like vertue to ſpring in all hearts. It is moreover the na • ure of good to become more profitable, the farther it is diffuſed. Whence it is, that all things naturally have either ſeed to communicate by the production of their ſemblables whatſoever good they have, or an inclination to diffuſe themſelves to the end to communicate them. Salt hath not its ſavour, but to the end to beſtow it; Muske its ſcent, but to impart it, the Sun its light, but to make it common. All whatſoever hath any perfection capable of communion, is borne for others: ſhould vertue then alone be to it ſelfe? ſhould it be ſolitarie in the world, or ſo envious, as to hide her beauty, or ſo particular, as thereof to deprive the publicke? If ſhe conceale the good ſhe hath through envy, ſhe is criminall, if by negligence, ſhe is vicious, if to avoyd the danger of vanity, her over-adviſedneſſe makes her timorous, and this over-much feare reprehenſible. It is requiſite ſhe avoid her detriment, yet not that ſhe abandon her duty. Vertue beareth the obligation of profiting the Publicke continually annexed thereto, and the generality have right to demand this debt of her, whereof ſhee cannot duely diſcharge her ſelfe, without endeauouring to acquire and conſerue a good fame in producing laudable and inimitable actions. Let men ſee your good workes, ſaith the Scripture: whereupon diuers learned Diuines haue held, that although euery man be abſolute maſter of his owne goods to giue or diſpoſe them at his pleaſure, yet that he is not abſolute diſpoſer of his ſame, but onely the faithfull guardian and diſpencer thereof; he oweth the conſeruation thereof to the publike, though hee neglect it for his owne particular: nay, though he were Maſter, yet ſo it is (as the Civilians ſay) it • oncerneth the Common-wealth, that pri • ate perſons ſhould not miſ-employ their goods; how much more then that they wrong not their reputation? If therefore the good fame of priuate perſons be the publi • ke intreſt, what ſhall wee ſay of that of publicke perſons, and of ſuch who raiſed up to the throne of honors, are obliged to cauſe, their vertues to appeare by ſo much the more illuſtrious, as it is farther expoſed to the view of all men, and by ſo much the more profitable, ſince it ought to be uſefull to all others?

That degrees and dignities do particularly oblige publicke perſons to conſerue their reputation, as in the world, and in man the little world, the parts which hold the moſt eminent places, have more luſter and beauty than the reſtThe ranke they hold ſufficiently ſheweth, what they ought to be, and what manner of perſons they ought to appeare. Doe we not plainely ſee▪ how whatſoeuer is moſt high, and eminent in the Vniuerſe, hath more gloſſe and majeſtie then the reſt? So as one would ſay, that nature deſired to deuide to each thing; either beauty according to the ranke, or a ranke proportionable to its beauty. The celeſtiall bodies rayſed on high above the reſt, as upon the fane or pinacle of this beautifull Temple of the world, have they not likewiſe more ſplendor than all other bodies, and ſeemeth it not that the clarity they have, maketh them worthy the place they poſſeſſe? Among elementary bodies, fire holding the higheſt place, is it not the moſt pure? and the earth enjoying the loweſt ranke, is it not inferiour to all the reſt, as well in beauty as ſituation? In the order and diſpoſition of the parts, whereof mans body is ſo gracefully compoſed; the face as moſt eminent, is it not accompanied with a greater variety of graces, adorned with more attractions, animated with more lively colours: and the eyes placed in the upper part of the face, as ſtars in the firmament of this little world, ſhew they not in their excellency (far ſurpaſſing all other parts) the juſtice nature obſerves in the diſtribution of rankes? Are not theſe, as it were ſecret inſtructions given by nature to thoſe who hold the higheſt dignities among men, to rayſe (by a good reputation) the ſplendor of their vertues, in equality with their ranks, and to ſhew themſelves moſt worthy of honour, as it importeth they ſhould be moſt honoured, as being the face and eyes of the States body, the Sunne and firmament of the Commonwealth? when the earth ſheweth clearer than the skies, and the feet fairer than the face; is it not a prodigy in nature, a monſter in reaſon, and a diſorder in policy?

That a good name is needfull for publicke perſons, for the authorizing their dignity and vertue.Now beſides the degree they hold, the very ſervice they owe to the publicke, obligeth them to the care and obſervation of their renowne, without which all their actions being without reputation, will prove unprofitable, and all their adviſes as the Oracles of Caſſandra, hiſſed at, and rejected, how good or true ſoever they be. For as the Coyne not marked with a lawfull ſtampe, paſſeth not in matter of merchandize, though it be of good gold or ſilver: ſo the words and actions, not carrying the marke of a good reputation, ſuit not with generall approbation, even when they are juſt, and may be uſefull. The ſubſtance is good, but the ſtampe is rejected. Truth it ſelfe loſeth its grace and weight in the mouth of ſuch as are ſuſpected of vice and untruth, and even vertuous actions are not readily received, comming from ſuch whoſe innocency is queſtionable. We feare them, as we doe Preſents ſent from enemies, either that they are miſtaken, or that they ſeeke to deceive. No man will beleeve (as the fable ſaith) that the Foxe will give ſound adviſe, or that the Wolfe can doe good, the skinne is ſuſpected though the counſell be ſound. Who knoweth not, that in a certaine ancient Republicke, a good law which a ſuſpected perſon propounded, would never be admitted before the ſame, was propoſed by a perſon of knowne integrity? So much doth ſuſpition enervate, & a good eſteeme maintain credit.

Nor doth the defect of a good renowne onely breed ſuſpition, but even ſcorn, which doth utterly ruine authority, and (therwith) all the fruit of ſageſt counſels, and faireſt actions. Opinion rules all the world, and ſetteth the value on all things, yea even on men, and on vertue it ſelfe: It extendeth its empire, or (if you pleaſe to have it ſo) its uſurpation over the moſt ſacred things: and vertue it ſelfe I meane, that generous vertue vaunting to extract her eſtimation from her ſelfe, ſeeth her ſelfe conſtrained (of ſhe deſire authority) to begge it of opinion. If ſhe reſt ſatisfied with her owne conſcience, ſhe muſt be forced to pleaſe her ſelfe in print: but if ſhe will appeare, and make her ſelfe uſefull to men, ſhee muſt neceſſarily have two witneſſes if ſhe intend to be receiueable: and that to the priuate teſtimony of the conſcience, ſhe adde the ſuffrage of publicke eſteeme.

CHAP. 11. Of the meanes to acquire, and conſerve a good renowne.

BVt to acquire, and conſerve this good name,The firſt meanes is avoyding ill ſo neceſſary for the maintenance of the authoritie of vertue, and the dignity of high charges: the moſt aſſured meanes is that which King Ageſilaus ſheweth us: To ſay that which is good, and to do what is honeſt: which in a word is, to ſhew our ſelues irreprehenſible in our counſels, and actions. If you will have good renowne, learne to ſpeake well, and to do better (ſaith Epictete in Strabo) Whereupon Socrates giveth this briefe inſtruction to Magiſtrates, for the acquiring a good name, to wit, to endevour to be the ſame they would appeare. For both mines of gold, and ſprings of water, though hidden, do notwithſtanding continually ſend forth certaine marks upon the ſurface of the earth, which diſcover them, the former ſmall graines of gold, the latter cooleneſſe and humidity: So likewiſe true vertue engraven in the ſoule, daily ſendeth forth certaine and evident ſignes of her preſence, & as flaſhes of her light Diſſimulation may counterfeit truth, but never imitate her, and leſſe perfectly repreſent her. The Ape beareth certain touches of mans face, but every man ſtill knowes it for an Ape. The painted grapes of that ancient Limmer, had the forme and colour of true ones, but they deceived onely birds. The counterfeit Cow of Myron, deluded onely other cattell. The apples of Sodome deceive the eye beholding them, but not the hand touching them. Counterfeit gold may impoſe true apparances upon the eye, but it cannot coſen the teſt. Apparances and pretexts, may well diſguiſe vice, but facts will manifeſt it: and if Midas have Aſſes cares, hee is much the nearer to hide them, or to ſtoppe mens mouthes; when Reedes and Canes having neither eyes to ſee, nor cares to heare, will finde a tongue to diſcover and divulge it. There is nothing ſo bidden, but comes to light, (ſaith the Scripture.) A good name, and chiefly in men elevated to honour, is a tender buſineſſe, and of the nature of flowers, which loſe their ſmell and grace if they be but onely touched It is therefore not onely neceſſary to preſerve it from blame by avoyding ill, but even from ſuſpition, in eſchewing whatſoever carryeth the ſhadow thereof: blame foyleth honour, ſuſpition blaſteth it: and though, after difference, vertue reſt entire, yet doth the authority thereof remain wounded: and as the Sunne eclipſed by the oppoſition of the gloomy body of the Moon, remaineth ſtill cleare in it ſelfe, but darkeſome to us. So vertue eclipſed by the miſchievous encounter of ſuſpition and publicke diſtruſt, though ſhe be at all times cleare and ſhining in her ſelfe, yet ſo it is, that ſhe becommeth obſcure and uſeleſſe for others.

2 In producing the workes of vertue.To leave one terme, is not to touch the other. To avoyd evill is as much as not to be ill, but it is not preſently to be good. Vertue (faith the Ph • loſopher) tendeth to operation: to avoyd blame, is not to be reproachable, but it is not inſtantly to be commendable. Praiſe is due onely to vertuous actions: but to flye vice, and practiſe vertue, to avoyd reproach and merit glory, is the perfection. It is from thence the ſplendor of a faire and ſolid renowne reſulteth. Men cannot praiſe, but what they prize, nor prize but what they know; nor know but what they diſcover. Vertue appeareth not, it is hidden in the ſoule, but the reputation her workes produce in the opinion of men, is a light cauſing her to be both admired and reverenced. To this purpoſe the Aſtrologers ſay, that we ſee not the Sunne, but the light thereof onely: and the Philoſophers, that we diſcover not the preſence of ſpirituall ſubſtances, but by their actions. The good odour diſcovers the Muske, good workes vertue. Wee ſee not God, the Angels, the ſoule, nor the winde, but we perceive Gods preſence in the world; the Angels in their place, the ſoule in the body, the winde in the ayre, by their effects: of God by his Providence, of the Angels by his wonders, of the ſoule by its diſcourſe, of the winde by its blaſt. Wouldſt thou have thy vertue commended? let us ſee it. Deſireſt thou we ſhould ſee it? cauſe it to operate, ſhew her workes, and we ſhall perceive her preſence, afford us her fruits, and we will returne her due commendations. How wilt thou have us know, that thou art in poſſeſſion thereof, if thou produceſt it not, or that it is living in thee, if it have no operation? It cannot be without living, nor live without working Habitude (ſaith the Philoſopher) is in the power, vertue in the action; vertue cannot be idle, if ſhee be ſo, ſhe dyes; if ſhe dyes, ſhe is no more. Fire leaves to be, when it gives over burning; the ſpring dryeth up when it leaveth running; the tree dyeth when it putteth forth no more leaves. The Crocodile (as they ſay) leaves to live, when he makes an end of growing: the heart loſeth life as ſ • one as motion. The life of all things ends with the • r operation. So vertue ceaſing to operate, is eyther not any longer any thing, or will ſpeedily be reduced to nothing; She is either dead, or drawing on towards her end, her vigour is extinguiſhed with her action, and her idle languiſhing and dying habitude onely remaineth.

CHAP. 12. Of the ordering of life and manners, which is the other head of Politicke Iuſtice towards himſelfe.

VErtuous actions then are neceſſary, both for the conſervation of vertue, and for the production of honour and praiſe, which is her light & luſtre. Here may enter, nay here ought all vertues to meet, not onely Politicke, but even thoſe vertues proper to a private man, as temperance, chaſtity, ſobriety, humility, modeſty, benignity, and others, which regulate their lives and manners, who are therewith adorned: theſe being not preciſely neceſſary in a Magiſtrate, as a Magiſtrate, but very fitting as he is a man, and more as he is a Chriſtian▪ Nay, I ſay as a Magiſtrate, he ought to poſſeſſe them in a higher degree than the vulgar; ſince in a ſelected perſon, nothing ought to be ordinary, but all choice, all high, and all proportionable to the place he holdeth: For as man (as touching the body) participateth of the elements with beaſts, and plants, but yet in a more excellent manner, proportionable to the dignity of his reaſonable nature, rayſing him above the reſt of corporall things: ſo thoſe vertues practiſed in a ſlacke manner among the people, ought in Princes and Magiſtrates to be farre more eminently exerciſed. For they being inſtituted not onely for the maintenance of peace, but of good manners likewiſe among the people, they owe for the one, vigilancy, and conduct; for the other, example and good life, and if peace requiſite in ſociety, be not ordained and appointed but to cauſe them to live vertuouſly, and according to the lawes of juſt reaſon, it ſeemeth that thoſe who governe them, are not ſo much redevable for their good guidance in cauſing them to live in peace, as for their good example in procuring them to live well. The one is but the meane, the other the end. Wherefore it is, that not onely Politicke vertues, but all the reſt likewiſe are right neceſſary in Magiſtrates, even by the lawes of Pagans, and by the decrees of humane wiſedome. Who knoweth not the Carthaginian law, commanding ſuch a temperance, as it even obliged men to abſtaine from wine? Who is not acquainted with the Roman lawes, ſo ſtrictly enjoyning Chaſtity to Senators, and to others rayſed to honours, as the privation of their dignity was the penaltie of their impudicity? It is apparant that Quintus Curtius, (of an Illuſtrious family) was degraded from the Senate by the Cenſors for his adul • eries,S • l •• ſt in Con • u. Cat •••• . and that Lucius Sulpitius, of a Confularie family, for a ſmall ſuſpition of incontinency, was not onely diſmiſſed from his dignity, but moreover caſt into priſon? Who hath not read what that ancient Chancellour to Thierry, King of the Goths ſaid; That Purple could not be dyed, but by Mayden hand • : which ſufficiently ſheweth how it cannot be worne but by modeſt perſons. Who is ignorant what the ſame King Thierry writ to a certain perſon whom he appointed for Iudge: Be, ſaid he, the Temple of Innocency, the ſanctuary of temperance, the Altar of Iuſtice; let every profane thing bee farre removed from ſo ſacred a charge, under a religious Prince, Magiſtracie ought to be a kind of Prieſthood. I alledge this, not to ſwell paper, but to confirme my propoſition, that even humane lawes, without ſpeaking of Chriſtian and divine obligations, though farre more perfect and ſtrict in this caſe, require in thoſe who govern, beſides the vertues neceſſary for good government, thoſe likewiſe requiſite for well living. For how can any expect to be rightly governed by him▪ who lives diſorderly himſelfe? by h • s conduct, who knowes not how to guide himſelfe? or looke for publicke and punctuall diſcipline from him, who ſuffers paſſions and vices to beare chiefe ſway in his private family? If an ancient Author ſay, That he who is not a kinde husband, cannot be a good Senator: and the Apoſtle, That hee who ruleth not well his family, cannot governe the Church well: How can he who is not an honeſt man, ever prove a good Magiſtrate, or that he who ſuffers ſhipwracke of a good conſcience, ſhould have care of the Common-wealth? He (ſaith S Baſile) who ſuffereth himſelfe to be tranſported by Paſſion, how can he governe others by reaſon? He, in whom will, ſenſuality, and a very beaſt beare ſway, how can he be thought fit to governe men? He who no longer will doe himſelfe Iuſtice, how can hee afford it to his neighbour? The man who is miſchievous to himſelfe, how can he be good to others, ſaith holy Writ. Can one communicate what he hath not, or give what is not in his power? The Goſpell ſaith, We gather not Grapes from Thornes, nor Figs from Thiſtles. This ſheweth the connexion and tye, which is betweene Politicke vertues, and thoſe in a private perſon, which indeed are as the Baſis and ground of the former, as nature is before dignity, the man before the Magiſtrate, and the ſubſtance before the accident. The Iuſtice which each man oweth to himſelfe, obligeth him, firſt to regulate his ſoule, his affections, his paſſions, his motions and vices; and then hee ſhall become the more capable to render Iuſtice to others, by how much hee ſhall know by himſelfe what is due unto them. Naturall and divine lawes doe onely propoſe our ſelves to our ſelves for a rule and meaſure of what we owe to our neighbours.

Moreover, the ordering and ſuppreſſion of paſſions and vices is requiſite in Magiſtrates, by reaſon theſe darken the underſtanding, deprave the affections, and make man incapable to give good and wholſome counſell; ſince the vicious and irregular ſoule, either ſees not what is good, through imprudence, or ſuppreſſeth it our of malice; but alſo by reaſon the vices and exceſſes of thoſe who governe, doe at all times draw after them the ruine of States. Luxury, ryot, and intemperance, draw them to great expences; and prodigall expences, to extortions, injuſtices and violencies. One abyſſe drawes on another; Steph Tornacenſis. 215. ſaid an ancient Biſhop of France. The pit of pleaſures drawes on the gulfe of expences, and the abyſſe of expences, that of rapines. Thence it is, that the ancient Roman lawes preſcribed the meaſure and mediocrity in matter of apparrell, traine, and table, to all thoſe who governed the Common-wealth For, in truth, all vices in great perſons are prejudiciall to the Publicke, ſince neither fire, water, greatneſſe, or power, cannot exceed their limits; but this exceſſe doth ſpeedily overthrow all the ordinary bounds, and all the moſt commodious preventions in the world. Theſe obſerving order, are moſt uſefull; but quitting once their confines, they become moſt pernicious. The Sunne quickning all things by its light, cauſeth all to quake at its Eclipſe. If avarice poſſeſſe them, extortion followes; if ambition, private plottings; if choler, cruelties; if hatred, revenge; if envy, looke for commotions, the overthrow of all States.

Who knowes not that the hatred of Marius againſt Silla, of Aman againſt Mordocheus, of Theophilus, Patriarch of Alexandria, againſt Saint Iohn Chryſoſtome, of Licinius againſt Conſtantine the Great, tranſported the firſt to the ruine of all the City of Rome; another to deſtroy the whole nation of the Iewes; a third to diſturbe all the Eaſterne Church; and the laſt to proſecute all the Chriſtians within his Empire. Of ſo great importance is it, that the paſſions of great perſons ſhould be contained by the bridle of reaſon, as the furie of wilde beaſts under iron and chaines. So wofull a thing it is, when a foole and a ſword, vice and authority, paſſion and power meete together. But vertues concerning the government of particulars, are yet neceſſary in publicke perſons, for a concluding conſideration; to wit, for the acquiring reputation and good ſame, being things of no meane conſequence for the maintaining authority. For, though men be obliged to reverence power, ſo it is notwithſtanding, that they cannot reverence it heartily, unleſſe it be viſibly accompanied with a good life. Otherwiſe they cauſe us to be of Salvians opinion: That dignity in an unworthy perſon, is an ornament in the dirt: Or as Saint Baſil ſaid, That he who is a ſervant to ſinne, D. Baſil crat de Prinscip. is unworthy to be maſter over men.

True it is, that nature made all men equall, but if order will have a diſtinction of rankes, Iuſtice ought to make this diſtinction, and merit the election. And though both divine and humane lawes command us to honour our ſuperiours, though vicious and irregular; yet ſo it is, as we diſtinguiſh in this caſe, betweene the dignity and the perſon, betweene the Image of Iſis, and the Aſſe that carried her. Reverence is alwayes ſlacke, and ſubject to the leaſt oppoſitions and chances, when it is, as it were divided betweene honour and ſcorne.

It followes therefore, that the true means to maintaine the honour of any office, is to joyne thereto a good life, which cauſeth the perſon to be reverenced.

CHAP. 13. Of good Example, which is the firſt duty of Politicke Iuſtice towards the Publicke.

HEreon depends the laſt office of Iuſtice, concerning thoſe things the Magiſtrate oweth to the Publicke; being no other than good example, vigilancy, ſolicitude, fidelity, and love to publicke good. Hee oweth to himſelfe the ſtudy of vertue, for ordering his life, and the honour of his dignity: he oweth it to the publicke for a patterne and ſubject of imitation. The Philoſopher ſayes,Ariſt. Bonus omnium menſ • ra. That the iuſt man is the rule and meaſure to all others. Since being what all men ought to be, he ſheweth to all what each man ought to doe. And truely, ſince the rule of mans life is no other than the law of juſt reaſon, hee who liveth accordingly, is he not the living law, and he animated rule of all other mens lives? No v who better deſerveth to be a director and moderator of men, then he who may be the rule of their lives? and who can better regulate their lives, than hee who rightly directeth them? To whom can it better belong to govern them, than to him who is able to rule them; or to rule them, than to him who rightly governs them. To whom better ſuiteth, eyther power ſeconded by vertue, capable to conduct men to their true end; or vertue, armed with power to draw them thereto? The States and Policies regulating humane ſociety, ayme (as I have lately toached) not onely to cauſe men to live peaceably, but vertuouſly likewiſe, and ſutable to the lawes of reaſon, being the true good of man. This was the Maxime and ayme of Plato, Ariſtotle, Xenophon, Licurgus, Solon, and of the Roman Civilians; of whom Tertullian in his Apologeticke gives this teſtimony, that their lawes were neare approaching to innocency. And all thoſe who have at any time eyther deſcribed, erected, or poliſhed Republickes and Empires; but chiefly Chriſtian States, which take their rule and levell from Gods law, ayme at this one end: For (as an ancient Biſhop of France ſaid very gravely) Moſes gave the forme of living to the Hebrewes, Numa to the Romans,Steph. Tornacenſis. Epiſt. 166. Phoroneus to the Grecians, Tr • ſmegiſtus to the Egyptians, and the Sonne of God to Chriſtians. Nay, they raiſe themſelves higher, and aſpire even to conduct men to God, concurring with ſpirituall power, and lending thereto forces and ſuccours towards ſo pious an enterpriſe. Whereupon Conſtantine the Great was not in the wrong, when hee tearmed himſelfe a Biſhop out of the Church; ſince the ſame care and vigilancy which Biſhops have within the Church to traine up ſoules to God, either by perſwaſion, example, commandement, or by the threats of the ſpirituall ſword: the like had this religious Prince abroad in Policy concerning his State, by his perſwaſions, by his exemplary life, by his lawes, and by the power of the temporall ſword. Not putting (by uſurpation) the ſickle of his authority into the Churches harveſt; but zealouſly affording the charitable hand of publicke force to the reapers therein. Now Princes and thoſe who have the adminiſtration of States under them, have double meanes to arrive to this end, whereto they ought to tend: juſtneſſe of lawes and exemplarity of their lives. The law commands, forbids, permits, puniſheth, recompenceth; commands good, forbids evill, permits what is indifferent, puniſheth tranſgreſſions, rewardeth obedience. When example comes from whence law proceeds; without commanding, it commands the good in doing it; without forbidding, it forbids evill, in flying it; without ſpeaking, it permits what is lawfull in practiſing it: & beſides, it makes all men clearely ſee the equity of puniſhment, in avoyding what the law accounteth criminall, and the juſtice of recompence, in performing thoſe things ſhee rewardeth. The law, for its enforcements, hath Iudges, Sergeants, Executioners, Tribunals, Gallowes, Whips, the Sword and conſtraint. Example hath onely mildeneſſe, attractions, ſweetneſſe, love, reaſon; yet doth it ſooner reduce men under the yoake of its Empire, thus naked and diſarmed, then the law, as well armed as it is. For, the arms of law can onely ſtrike the body, but the ſhafts of example ſlide even into the heart and ſoule. Gayning the heart, the whole man is caught, the Will is enchained, the affections captivated, and are ſooner drawn to their duty by the mildneſſe of reaſon, than by the rigour of commandment. Men (ſaith Seneca) truſt more to their eye, than their eares, to what they ſee, than to what they heare.

Beſides (as the Philoſopher ſayes in his Ethickes) Good preſented in particular,Ariſt. lib. 10 Eth. ca. • . and ſingle, doth more move by example, than in generall, and in groſſe, as the law propounds it. Example hath more efficacy than Philoſophy to teach, more perſwaſion than eloquence to incite, more authority than the law to command, and is of greater force than armes to compell: Without arguments it convinceth, without diſcourſe it perſwadeth, without menaces it commandeth, without Serjeants it conſtraineth, and forceth men; yea, even thoſe who will neither credit reaſon, nor conſent to perſwaſion, nor obey authority, nor feare any force, cannot refuſe imitation to good example. And though the law, and force, have often more power to deter men from vice, yet at leaſt it cannot be denyed, but example hath greater power to incline them to vertue, which is the end of the law; and the ayme of its menaces and chaſtiſements. Example propoſeth vertue not as dead, in writing, but lively in action; it ſheweth reaſon, not imperious in its precepts, but attractive in its operations; it intimateth the law, not by the commandment of the ſuperiour, but by his life; which doth more powerfully command And truely, ſince civill Lawyers ſay, that the Magiſtrate himſelfe is the living law, ough he not likewiſe to affirme, that his good example is a lively and perpetuall promulgation of the law? Hence ariſeth the obligation, tying thoſe who command, to joyne good example to juſt commandements, to eſtabliſh the one by the other, and not to deſtroy obedience in inferiours by neglect; or authority in themſelves, by vice; and in all men, good manners by licentiouſneſſe. But beſides the power, we are to obſerve the credit Example hath over hearts: Is there any thing more juſt, than from whence the law proceedeth, thence ſhould the modell for the obſervation thereof iſſue; and that the ſame power, intimating it as needfull to reaſon, ſhould make it gratefull to the will. Men whom nature hath made free, would not be ruled Deſpotically, and ſervilely (as the Philoſopher ſaith) but Royally and Politickly. They are rather to be induced by reaſon, than hated by conſtraint; and by ſhewing them by example the Iuſtice of commandements to cauſe the neceſſity of obedience to become voluntary by the deſire of imitation. But if the ſuperiour doe that himſelfe which he forbiddeth, or doth not the ſame he commandeth, hee either condemneth his law by his life, or his life by his law, ſhewing how eyther his law is unjuſt, or his life irregular, or both the one or other ridiculous.

To which purpoſe Seneca writing to Lucilius, ſpake a word to be engraven in the hearts of all Commanders.Seneca ad Lucil. Ep. 30 ſ • tibi omnia ſub • cere v • li • , te ſub • ce vations, multos reges • i ratio te rexerit. If thou wilt (ſaith he) ſubject all things under thee, ſuffer thy ſelfe to be ruled by reaſon; if reaſon rule thee, thou ſhalt rule the world.

Moreover, greatneſſe and dignity draweth a ſtrict obligation with it of ſhining by good example, and of imitating the Sunne and Starres, which are not elevated above the heavens, but to ſhew day to the earth. So as if inferiour bodies take their light from ſuperiour ones, is it not requiſite, that in humane ſociety, meane perſons take it of Magiſtrates as the earth doth from heaven? If in the order of the Hierarchicall glory, the higher degrees (as Saint Denis ſaith) illuminate, purifie, and perfectionate thoſe of inferiour orders: if in the order of Grace▪ the Angels inlighten, inſtruct, and purifie our ſoules, inferiour unto them: if in the order or nature, the celeſtiall bodies afford day, ornament, and Grace to elementary bodies, is it not fitting for the accompliſhment of univerſall order, that in the oeconomie of Policy, thoſe who are as heavens and Angels to other men, ſhould enlighten, purifie, and elevate them to perfection, by the example of their vertues? The law of God obligeth them thereto in divers ſorts, both by the name he giveth them, calling them the little Gods of men, and by the commandement hee enjoyneth them to ſhine in good workes: and by the charge which hee impoſeth upon them, to regulate their inferiours, and by the ranke he alloweth them above others, and by the menaces of a more ſevere judgement, and more rigorous pains he intimateth unto them in caſe of tranſgreſſion.

For, their life is of ſuch conſequence, as it gives the motion and inclination to all people; all ages leane to that ſide where the ballance takes it draught; inclining eyther to the left hand toward vice, or to the right toward vertue, by the eſtimate of their example. Such as are the governours of the Citie, ſuch are the Inhabitants (ſaith the ſpirit of God in the Scripture,) they are not ſuch as his lawes would, but ſuch as his manners are: they harken not to his commandements, they imita • e his life; they regard not the dead law, but caſt their eyes upon the living law, which cauſed this ancient Chancellour to Thierry King of the Goths to ſay; That it is eaſier for nature to erre, C • ſſi • d l. 3 v • r. F • 12. F ••••• e: •• rare natura •• quàn P • t •• ce • em 〈…〉 •• mare R ••• pu •• can • . than that a Prince ſhould frame a Common wealth unlike himſelfe. One ſhall ſooner ſee Plants and living creatures fayle in the generation of their likes, Bryars to beare Roſes, Poppies Pinkes, Brambles Bayes, Cypres trees Shrubs, Wolves Lambs, Hindes bring forth Lyons, and Buzzards Falcons. For wee ſhall never ſee Princes and Magiſtrates frame an age unlike themſelves; luſt if they be wicked, regular if they be diſſolute; chaſt if they be immodeſt; religious if they impious Vnder Romulus, Rome was warlike; under Numa religious, under the Fabritij, continent; und • r the Cato's, regular; under the Gracchi, ſeditious; under the Luculls and Antonines, intemperate and diſſolute; under Conſtantine the Great, the Empire is Chriſtian; under • ulian idolatrous; under Valens, Arrian. The example of King Ieroboam cauſed the whole people of Iſrael to enter into latry: whereas during the raignes of David, Ezechias, and Joſias, religion and piety were ſeene to flouriſh. Wherefore the ſcandall, which the lives of great perſons give is called Man-ſlaughter in Scripture: ſince as S. Auguſtine relateth,Oſe 1. he who liveth diſſolutely in the ſight of all men, killeth (as much as in him is) the ſoules of all ſuch as obſerve him; inflicting death on all thoſe who imitate him, and offering the like occaſion even to thoſe who follow him not. Sinne (ſaith Saint Gregory) hath a great and powerfull bait, when the dignity cauſeth the ſinner to be honoured; and hardly can a man be perſwaded not to imitate him, whom he is obliged to honour. His life is the rule of publicke diſcipline: his manners are a ſeale ſet upon the comportments of all men, and his example the common Prototype or Patterne, by which the world formes it ſelfe. So as this obligeth Princes, and Magiſtrates, expoſed to the view of all, to become ſuch, as if all men looke upon them, all might ſafely imitate them. They are to conſider, that being raiſed to ſuch eminency, they are no leſſe expoſed to eyes and tongues, than high mountaines to haile and thunder; and that, as Seneca ſaith, Thoſe who command, runne a greater hazard, than thoſe who are judged; ſince theſe onely feare the ſentence of ſome Senate, which condemnes none but upon good proofes, and juſtly; whereas thoſe are expoſed to the indiſcreet cenſure of a raſh multitude: and that as Iulius Caeſar ſaid (in Saluſt) In a great fortune,Saluſt. in conjur. Catil. In maxima fortuna minima licentia eſt. Boet. lib. 4. de Conſol. ſi miſerum voluiſſe mala, potuiſſe miſerius eſt. liberty is ſmall: for if power hath much, obligation hath little, and that as Boētius ſaid: To have willed evill is a miſerable thing, to have withall beene able to doe ill, is yet more miſerable.

CHAP. 14. Of vigilancy and ſolicitude, being the ſecond duty of a Magiſtrates Iuſtice toward the publicke.

GOod example ought to be ſeconded by vigilancy and ſolicitude: Offices are not conferred upon any for themſelves, but for others. Theſe be noble and divine ſervitudes (ſaith Xenophon) honourable ſlaveries, whoſe fetters are of refined gold, (as the Emperour Commodus ſayd) but, though of gold, they are ſtill chaines, though honourable, they are ſtill ſervitudes, yea therefore the rather chaines, ſince they tye men under colour of honour; and therefore the rather ſervitudes, becauſe they oblige us to ſerve all, under the title of commanding all; and carrying onely the name of commandment they impoſe a duty, they require pains, and expect the effects of ſervice. Their very name importeth this duty, and ſince the name is drawne from the propriety of the thing, thereby to ſignifie it; he who ſees himſelfe honoured with an Office,Three things do: prin i • a • ly ſhew the care Magiſtrates owe to the publicke: 1. the name of Offices. what readeth he in ſuch a name, but the burthen he hath taken upon his ſhoulders, and the preſage of ſuch toyles as he muſt neceſſarily undergoe? Seeth he not how heat giveth the name to fire, light to the Sunne, courage to the Lyon, reaſon to man, the charge to honour, and labour to the charge? can hee counterfeit the name without ſhewing himſelfe unworthy to beare it, or quit the care he commandeth, without loſing the honour he communicateth? O how doe they abuſe themſelves (ſaith Caius Marius in Saluſt) who ſeeke to joyne in one, two incompatible things!Saluſt. do Bello Iugurth. Ne illi fallun • , qui diverſiſſimas res, pariter expetunt, i • navi • veluptates, & praemia virtatis. the pleaſures of ſloath, and the recompence of vertue: Many (O yee Romans ſaid farther this Stateſ man) when they ſue for honours, ſhew themſelves humble, diligent and induſtrious: but when they have attained their pretenſions, they paſſe their lives in pride and loytering: but in mine opinion, I hold we are all obliged to doe quite contrary: For by how much the Republicke is preferable to the Conſulate and Praetorſhip;Ego exiſtimo quanto ipſa Reſpublica pluris eſt quàm Conſulatus, & Praetura, tanto maiori cura illa •• adminiſtrari quàm hac p •• i dobere. by ſo much ought we to contribute more care to adminiſter that, than to demand this.

The origine of charges confirmes what their name ſignifieth: For nature having made all men equall, the ſuperiority of one above another, proceedeth not but from neceſſity of conduct,2 The origine of Offices. for maintenance of order, and for avoyding confuſion. Whence it is eaſie to ſee, that he who hath a dignity, enjoyeth it not for his owne ends, but for others: ſince being equall to others by his naturall condition, he is conſtituted over others, onely by reaſon of the obligation he hath to watch for them. So as at the ſame inſtant he is placed over all, hee obligeth himſelfe to ſerve all, and ſels them his owne liberty, when he accepteth the honour. If after this he will live to himſelfe, and take no care for others, he forgetteth what he is, and what he oweth; and deſiring to recover the liberty he hath ſold, he obligeth himſelfe to reſtore the honour he hath received in exchange. If thou wilt not doe mejuſtice, be no longer King, ſayd a poore ſilly woman to Saint Lewis King of France, when one day this great King wearied with the toyle he tooke in hearing the complaints of his ſubjects, and in doing them juſtice in his owne perſon (as his holy cuſtome was) hee at length retired to take ſome reſt: a word which ſodainly ſtayed him, controlling his private neceſſities, to ſatisfie the publicke obligation of his office. Now therefore if the Soveraigne acknowledgeth himſelfe to be tyed to forſake his owne reſt, for the care he oweth to the publicke; can thoſe who onely repreſent his perſon, preſume to alter the obligation of their ſolicitude, converting it into occaſion of ſolace? ought they not acknowledge that the Soveraigne communicateth part of his authority unto them, to diſcharge himſelfe upon them, of ſome part of his obligation and care: Even as the Sunne imparteth part of his light to the Moone and Stars, to the end by their influences derived from his, they may cooperate with him toward the generation, conſervation, and (if I may ſo ſay) adminiſtration of things of this inferiour world. Know they not what Saluſt ſaid to Caius Caeſar: Saluſt. ad Caium Caeſar ein de Repub. ordinaua • . That all thoſe who by their dignities poſſeſſe a ranke of more height and eminency than others, are likewiſe obliged to take more care than all others?

Moreover, the Scripture termeth them Sentinels, who are appointed over the people; and the ranke which raiſeth them is as a loope-hole, from whence they ought to watch for the good of all, whileſt others reſt. The waking eye watching over the Scepter, and the Lyon, King of beaſts, who ſleepeth not but open eyed, were the Hieroglyphicks the Egyptians made uſe of, to denote providence as aſſociate to power, and vigilancy as inſeparable from authority. God whoſe power extendeth it ſelfe over all creatures, doth likewiſe manifeſt his providence over all: he ſendeth his eye as far as his Scepter; hee beholds with the one, whatſoever hee toucheth with the other. The Prophet Ieremy ſaw a watchfull rod; both to ſhew his power ſupereminent above all, and his mercy moſt vigilant over all things. The Angels to whom God hath appointed the guidance of the heavens motions, the care of Empires, and charge of ſoules, ceaſe not to watch continually; they never loſe ſight of what they have in charge. And the Prophet Ezechiel beheld them in forme of creatures full of eyes. The heavens commanding the Elements and all inferiour bodies, turne inceſſantly, keeping continuall watches about them: and the Sunne is placed on high to give light and to ſhew day to all, to rejoyce all, to quicken all, to be as the common father, and that by his heat to fructifie, and make apt for production all whatſoever is ingendred. Obſerve you not that his vigilancy executeth his charge, that his care enobleth his power, and how ſwiftly he runs; and like a Gyant (as the Prophet ſpeaketh) leapes from one end of the heavens to another, in the execution of his office?

Man having the charge and conduct of all this inferiour world, caſts his eye, his ſpirit, and care over all: he poſts from Province to Province, croſſes the ſeas, ſoundeth the depth, overpaſſeth mountaines, climes rockes, deſcends precipices, opens the entrailes of the earth, ſearcheth into the vertues of living creatures, plants and minerals, diſpoſeth and applyeth all to the uſe appointed by nature, nor doth any thing, ſubject to his dominion, eſcape his providence. The wit of man which oweth direction to all in man; to his powers, his motions, his ſeverall members, and whole body; doe you not plainely ſee how it hath received from God a prompt, quicke, and active quality, to foreſee all theſe dangers, and to provide for all thoſe neceſſities? Briefly, whatſoever God hath eſtabliſhed in this world with any power and ſuperiority, doth beare witneſſe of his providence over all things ſubjected unto him? Care doth at all times attend on power, the rod is watchfull, the Lyon holds his eyes open, and the eye accompanieth the Scepter. Are not theſe ſo many leſſons to thoſe, who conſtituted in dignity, are as the moving ſpirits, the heavens, the Suns, the Intelligences, and the petty Gods of this world: to ſhew, that as ſpirits they owe us vigilancy, as heavens, expedition; as Suns, light; as Angels, tuition; and as Gods their care and providence. If publicke charge be conferred upon thee, be not puffed up above the reſt, but have care of them, ſaith the ſpirit of God in Scripture. Honours and Offices are not ſubjects of ambition, but of care and travaile. Beſides, it is an unworthy thing, after one hath ſought for offices, as though hee merited the ſame, to behave himſelfe therein as though he ſcorned them.

CHAP. 15. Of Integrity, which is the third duty of the Juſtice requiſite in a Magiſtrate towards the publicke.

INtegrity followes in the next place, without which all the reſt are but hurtfull; providence provideth but for its private intereſt; exteriour exemplarity doth but gild or plaiſter covetouſneſſe; good ſame is but a bait to intrap; ſeeming piety but a cloak for diſhoneſty, and prudence but a forge of all iniquity. In a word, all other qualities without Integrity, (mother of fidelity) are but inſtruments of particular profit, and publick loſſe. It is the moſt requiſite part (as the Apoſtle ſaith) in oeconomiſts and Stewards of houſholds, ſuch as publick Magiſtrates are, who having only the truſt and diſpenſature of power in their Offices, cannot without publick injury, ſeeke after their propriety. And the Goſpell ſpeaking of the good ſervant conſtituted over a family, cals him faithfull, and prudent, giving fidelity the firſt place, as being firſt in the order of neceſſity, though poſteriour in order of nature, and dignity. And truely, fidelity, though without prudence, ſeeketh at leaſt the publick good, though it finde it not; but prudence voyd of integrity, ſeeketh nothing leſſe. Imprudent integrity, if it chance to hurt, it is unwillingly; but unfaithfull prudence both hurteth and endeavoureth to bee harmfull: the former is in ſome ſort excuſable, the later is merely malitious: beſides, the one may happily do ſome good by chance, ſince it is inclinable thereto; whereas the other cannot but do miſchiefe, ſince it aymeth only thereat, upon the matter: It is eaſie to be obſerved in Hiſtory, that if imprudent fidelity hath been the ruine of one City, prudent infidelity hath overthrown a hundred; and that for one errour the former hath faln into through indiſcretion, the later hath comitted thouſands of faults upon ſet purpoſe. Was Rome ever more powerfull than when it was moſt ſimple, and leaſt ſubtile? but ſo ſoon as it became learned, and more prudent, was it not at the very brink of its ruine? This is not to prove that ignorance rayſed it, or that prudence ruined it, but only to ſhew how the integrity of her innocent age, though rude and groſſe, cauſed her to flouriſh, and how the corruption of her riper age, though farre more wiſe and ſubtile, did at length overthrow her: and to prove, that ſimplicity joyned with fidelity, profiteth more than prudence, (if malice merit that title) with particular intereſt.

So long as their Commanders refuſed the Sabines gold, and Pirrhus his preſents;Saluſt. d • Corjur. Cat. whilſt (as Saluſt ſaith) they deſited eminent glory, and indifferent wealth; whilſt they diſdayned not to match the conquering Laurell with the labouring Coulter, the Arch triumphall with the toyling Cart, dignity with frugality, this flouriſhing Republick daily more and more extended the limits of her large dominions, even to become Miſtreſſe of the world. But ſo ſoon againe as the ambition, avarice, and infidelity of Magiſtrates had reduced her to ſo ſad a deſolation; that the houſes of particular perſons (as the Roman Orator ſaith of Mark Antonies) became Marts,Cic. Philip. 〈◊〉 . where whole Provinces were ſet to publick ſale, and where all was venall; her ſelfe (ſayd the King of Numidia) being to bee bought,Saluſt de bell • lugur. Et ipſa Roma venalis eſſet, ſi haberet emptarem. if Chapmen could have been found for her; ſhee then began by little and little, to ſettle from her greatneſſe; and altering her ancient form of government, ſhee withall changed both ſtate and fortune. What was it that ſo often expoſed Athens and the other Graecian Republicks to the fury of forrain and civill warres, and in concluſion to their finall overthrow? not want of capacity, but defect of fidelity? Greece never ſo flouriſhed with Philoſophers, Orators, and eminent Stateſ • men, as when her proſperity began to decline. But (as it is ſaid) that when Caſtor riſeth, Pollux ſetteth, and when Nilus ſwelleth, other rivers ſettle; ſo ſufficiency augmenting, integrity diminiſheth; tongues turned golden, manners ſteely; wits puffed with ſcience, empty of perfect prudence: Gold breedeth the ſquinzy in the mouthes of ſome; Ambition breeds apoſtumes in the hearts of others: Fortreſſes though otherwiſe inexpugnable by ſouldiers armed with iron, yet can they not maintayn the breach againſt Aſſes loaden with gold. Loyalty becomes vendible, and Cities alſo, and, in proportion, as corruption encreaſeth, proſperous fortune decayeth. It is ſaid, that where gold groweth, no plant will proſper, all withers in that ſoyle, all is barren; ſo likewiſe in thoſe parts where the love of gold taketh root, not any good or wholſome counſell can ſpring, vertue withers there, fideli • y ſwooneth away, proſperity periſheth, and the greatneſſe of Empires roll on to their utter ruine. Since gold began to creep into credit (ſayd Seneca) the true honour of all things is faln to ground;Sen. Ep. 215 wee being mutually become Merchants, and Traffiquers, no further enquiry what each thing is, but only at what rate it is ſold:Sen. c. 1. l 4. d. benef. wee no longer love (ſaid the ſame Authour) vertue on free coſt: which notwithſtanding hath not any magnificence, if ſhee bee at all mercenary. Whereupon Saluſt writ to Caius Caeſar, Saluſt. ad Ca • . Caſ. de Rep. orain. as a true maxime of State, That in Republicks where gold and ſilver are in requeſt, vertue is diſcredited; ſince gold raviſheth all recompences due to vertue, and vertue barred of reward, hath nothing remayning but gaule and griefe. For though vertue be of it ſelfe amiable, yet ſo it is, that moſt men know not how to court her, but only for the honour and utility ſhe bringeth. So as gold (over powering and doing all) vertue becometh fruitleſſe, and is preſently unfollowed. Since only the golden key is able to open the doore to honours, men importunately and preſſingly flock to uſury, peculates, cheatings, concuſſions, and deceipts, to hoard gold, which can and doth all things, and humane ſociety becomes a Park of ſavage creatures, where the weakeſt become a prey to the wealthieſt; or a Sea, where the greater fiſhes devoure the ſmall floaters. Then doth that happen which Salvian ſpake of the miſeries of his time. Thoſe honours which few purchaſe,Salvian. de providentia. Dignitates quas pauci emunt, omnes ſolvunt, pauperes emptiones neſciunt, & ſolutionem ſciunt. all the world payes for; the poore which are not at the ſale, contribute to the charge. They are not culpable of the ambition of riches, yet beare they the burden. This cauſed Licurgus to baniſh gold from Sparta, purpoſing thereby to cut of all occaſions of ſuch diſorders. But it is not needfull to baniſh gold from Cities, but only to barre covetouſneſſe from ſeazing on ſoules. Covetouſneſſe, plague of all vertues, root of all vices, ſpring of all perfidiouſneſſe, mother of all miſchiefes, and which (as the Trojan Horſe) produceth the ſubverſion of all States. For ſince thoſe who ſhould ſtudy the publick good, have no other ayme than their private intereſt, doth not the like happen to the body Politick as would fall out in humane bodies; if the ſtomack, appointed to concoct meat for all the members, ſhould only performe this office for it ſelfe; or if the lungs, whoſe office it is to cōmunicate reſpiration to the whole body, ſhould keep it ſolely to it ſelfe, the body receiving this wrong from the noble parts, could not ſubſiſt; and civill ſociety enduring a greater from thoſe, from whom it ought to expect conſervation, how can ſhe avoyd her utter ruine?

CHAP. 16. Of the miſchiefes which the reſpect of private profit produceth.

FIrſt, the reſpect of private intereſt ſmothers (in all counſels profitable for the publick) all the good whatſoever prudence conceiveth, malice deſtroying 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 • Ʋeſpaſiano. 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. Ʋirtutis 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. Ʋirtus ſola ex omnibus virtutibus, alienum bonum videtur ſpectare, qui ad alterum ſpectat. Agit enim qua alteri conducunt, aut Principi, aut Reip. (ſaith the Philoſopher) to thoſe who are encharged with the publick good, either of the Prince or State. It is the eſſentiall and inſeparable quality, conſtituting the nature of their office, and without which they leave to be what their titles import, and are as men in picture, being nothing leſſe than men, though they retayne the name and forme.

So the Scripture termeth the Paſtor who hath no care ſave for himſelfe only, but an Idoll, ſince he is not what men call him; he is called Paſtor by relation to others, and he only feedeth himſelfe; ſo as hee is no better than a painted Idoll, having in him nothing leſſe than what his name imports, nor is any thing ſo little as what he appeares to bee. A title likewiſe belonging to all thoſe (who obliged to the publick) regard nothing ſave their particular intereſt; and are (to ſay truly) none other than Idols, and phantomes, whoſe appearance dazleth our eyes, and whoſe name deludeth our eares. And truly, ſince they are not eſtabliſhed over the publick, but with obligation to have care on them; they violating the duty of their dignity, diſgrace its glory, and not performing what they promiſe, they are not really what they ſtile themſelves. They are rightly Idols, ſince the figure only remayneth; not quick bodies, ſince the ſoule is vaniſhed. One may ſay of them as David did of the Idols among the Gentiles: They have eyes, but ſee not, eares, but underſtand not; mouthes, but ſpeak not; feet, but walk not: for they have eyes, but connive; eares, but counterfeit the deafe, dumb mouthes, and feet fixed to the center of their proper intereſt, ſince they walk not toward their obligation. They have hands, but feele not; for they being ordinarily employed in touching, and taking, they loſe both ſight, hearing, ſpeech, and motion. Wherefore the The bans painted their Iudges and Magiſtrates without hands;Pitrius in hierogly. l. 38 ſince when their hands are over long, it is much to bee feared their feet will become gouty, their tongues tied, their cares deafned, and their eyes dimmed. And the Scripture ſaith; That thoſe who take bribes, do likewiſe retaine injuſtice. I intend not hereby to prove, that injuſtice deſtroyes authority, being both by divine and humane right inviolable; but only that in ſuch perſons the honour and merit of poſſeſſing places of judicature periſheth: the title remayneth, the merit is miſſing. Iuſtice therefore tending to the good of others, is as it were an eſſentiall quality to publick perſons, obliging them to love, and daily to procure the generall good; which not only lawes and reaſon teach us, but even nature it ſelfe dictates unto us. For is it not apparant in all ſublunary things, that whatſoever is deſtinated for common good, operateth not for it ſelfe, but imployeth it ſelfe for all? Do not the heavens ſend forth their influences, the Sun his beames, the earth its fecundity, the trees their fruits, fountaynes their waters, Bees their honey, Silk wormes their ſubtile webs for all? Doth not the liver diſtribute blood to all the veynes, the head motion to all the nerves, the heart vigour to all the members? Is there any thing in nature which converteth to its owne uſe what it hath received for the common good? See wee not in reaſonable creatures a deſire, in unreaſonable ones a motion, in inſenſible things a kinde of inclination toward the generall good of the Vniverſe, whereby their particular good ſubſiſteth? Is it not true, that by naturall inſtinct the hand caſts it ſelfe before the body, to receive upon it ſelfe the ſtrokes comming upon it; and how each part is inclinable to preſerve the whole, though to its owne ruine? Shall not then knowledge, reaſon, and juſtice cauſe that in man, which a mere naturall inclination effecteth in all other things? But is there any thing either more glorious, or which draweth the creature neerer to the imitation of God, than to ſeeke and procure publick good? to go leſſe therein, is it not a ſigne of indigence, and to enlarge our ſelves, a token of abundance? Who is ſo abundant as God, and who diffuſeth himſelfe like him? poverty pincheth, and reſtraineth; plenty enlargeth, and dilateth. Moreover, whatſoever is moſt excellent, and principall in all things, doth it not communicate moſt, and become moſt abundant? The higheſt, and moſt elevated among the Angels, do they not take greateſt care, both of the heavens motions, of the worlds government, and of mankinde in generall; thoſe of inferiour orders having the overſight only of ſome ſingle Kingdome, Province, or City? and the loweſt orders, thoſe who have the ſingle conduct of each particular perſon? Among the ſtarres, the Sunne holding the higheſt rank, doth hee not beſtow his lights, and influences, both upon the celeſtiall and elementary world? The Moone ſucceeding in the ſecond place, to the elementary globe only. The ſtarres, as leaſt in dignity, to a certain ſpecies, or individuity of ſublunary things? But (I beſeech you) is there any thing ſo noble in the world, as God? in man, as the ſoule? in the body, as the heart? in the tree, as the root? All the tree is nouriſhed by the root, the heart cauſeth life in the whole body, the ſoule guideth the whole man, God governeth the whole world.

To practiſe vertue in our owne particular, is a great matter, but to exerciſe it toward others, is much more glorious; to make uſe of it toward many, is excellent; but to impart it to all, is ſupereminent. And even as (ſaith the Philoſopher) hee who is malicious toward himſelfe, and others, Ariſt. lib. 5. Polit. cap. 1. is the worſt and moſt wicked of all men: So he who practiſeth vertue both toward himſelfe and others, is the beſt and moſt juſt among men. It is the higheſt pitch of vertue, the conſummation of juſtice, the perfection of man, and the degree neereſt approaching to the Divinity.

CHAP. 18. The Epilogue of all this Diſcourſe of Iuſtice, by way of Epiphonema.

BVT Plato ſaith, that if vertue could be viewed living, and animated with her proper attractions, ſhe would cauſe admiration in mindes, and amorous motions in all hearts. Diſcourſe can only repreſent her in picture, and Eloquence is not ſtored ſufficiently with lively colours, to inſpire thereinto the ſoule and beauty of a naturall body. So as to behold Iuſtice (which my weak pencill is forced to expreſſe) in her lively and native grace, it is neceſſary to caſt our eyes upon ſome living modell; (if the world yet affords any ſuch) expreſſing in it ſelfe the beautifull idaea of this eldeſt daughter of God, which the pen is unable to depaint. O more worthy the name of Great than Alexander, or Pompey! a man given from heaven, and more reſembling God than man; he who mouldeth himſelfe upon this image, and whoſe ſoule is the table, his vertue the pencill, his actions the colours, and whoſe life is the ſoule of that living image, drawn upon the prototype of this divine pattern: God in this mans heart hath engraven a lively knowledge of this truth, that thoſe whoſe dignities cauſe them neereſt to reſemble him, ought moſt neerely to approach unto him by duty and love; and that the degree of piety ſhould equalize that of preferment; that the greatneſſe of the benefit received, ſhould bee the modell of acknowledgement. To conſider likewiſe, that the higheſt Angels are moſt ardent in his love, the prompteſt to know and accompliſh his commandements. And from this Principle (as from a celeſtiall ſeed) we ſee, ſpring the bleſſed maximes conformable to eternall verities; Iuſt counſels, ſage advices, the adminiſtration of earthly things according to celeſtiall lawes; briefly, all the fruits worthy of this Chriſtian, and divine Philoſophy. Hee then ſeeth how Iuſtice being obliged to allow to each man what is his right, that after the ſervice due to Almighty God, the regulating of our manners being a right due to our ſelves, holdeth the firſt rank in obligation, and ought likewiſe to have the firſt place in diſcharge; hee knoweth how the rule which ought to bee as the modell to all the world, ought chiefly to be very direct in it ſelfe. That the words of Iuſtice are found to be of very flat taſte, if the ſoule ſavour not the fruits. That to govern well, and live wickedly, if it bee not incompatible, is at leaſt diſhoneſt. That ſage counſels do only profit others, but a lewd life endammageth its authour. That there is nothing ſo fooliſh as to follow the Silkworm, who ſpins ſilk for us, and ends her dayes in the action; induſtrious for others, to himſelfe pernicious: hee in concluſion ſees, how after he hath ſet himſelfe in good order, the laſt duty of Politick Iuſtice is, to be carefull of the publick good, and to deſpiſe his proper intereſt.

That it is as much as to make himſelfe pretious, not to be bought or allured by any reward. That there is nothing ſo glorious, as to ſhew himſelfe incorrnptible in an age wherein the glittering of gold tempteth the fidelity of all, and overcometh the conſtancy of many.

That Integrity then is moſt laudable, when by reaſon of corrupted times, covetouſneſſe ſeemes to bee excuſable. That it is an unworthy thing, to make the earths excrements mens Idols; and that thoſe baſe metals Nature buries in her loweſt bottoms, ſhould uſurp the principall place in the affections of a reaſonable ſoule. That it is a ſhame and reproach to Chriſtians, to ſee very Pagans ſhew greater integrity, and more incorruption, and affection to the publick good in the adminiſtration of Offices, than we do. That the ancient Romans (as Valerius the great, witneſſeth) namely thoſe of the Aelian family, rather choſe to bee poore in a plentifull Republick, then rich in a poore one. And that now, even thoſe who profeſſe the knowledge of the true God, bluſh not at all when they impoveriſh whole Cities, and Kingdomes, to enrich their private families with publick ſpoyles.

Out of theſe conſiderations ariſeth and ſpringeth this excellent reſolution, of deſpiſing our particular, out of zeale to the publick, and to ſhew our ſelves liberall of riches, covetous of vertue, and ſurmounting gold (the conquerour of all things) to make it appeare we are invincible. From thence ariſe all thoſe wholſome counſels which the generous liberty of a ſoule free from covetouſneſſe produce; together with all thoſe famous acts of loyalty toward our Prince, of moderation in power, in ſupport of innocency, of reſiſtance againſt injury, of incorruption againſt all ſorts of tentations, of the peace of Cities, the repoſe of Provinces, augmentation of Empires, wholſome lawes, juſt governments, and all thoſe faire deſignes which Princes conceive in the inclinations and motions of thoſe generous perſons, which after God, and themſelves, are the principall motions of their ſoules, and our ſafety. For even as thoſe ſtarrs meeting in conjunction with the Sunne, do much availe toward the cauſing his influences to become good and favourable unto us; as the Pleiades, which cauſe the light to appeare pleaſing and gratious unto us at the Springs return, whereas the Canicular ſtarres make it ſcorching in Summer: So thoſe who by their juſt and good counſels, move the will and authority of good and juſt Princes; concurre with them, and are the organs and inſtruments of a fortunate age.

Symm. Bonis & iuſtis Princi • ib •• s, bon • & decora ſuadentes inſtrumenta ſunt boni ſaeculi.O happy ages, who enjoy ſuch miracles and alike treaſures; miracles (in truth) for the rarity; treaſures for their neceſſity. O fortunate France, who amid all thy miſeries haſt never wanted thoſe brave Catoes and Phocions, who have a thouſand times ſaved thee from ſhip wrack, at what time danger cauſing the ambitious to ••• nk, and feare the timorous to retire; zeale hath beſtowed on thee the good, courage the valiant, and God the neceſſary. O great ſoules, who conceive theſe generous deſignes, not to breath but for the publick, and to baniſh their particular: you quit a ſlight profit, and carry away the Laurell of an incomparable honour: what you trample upon, is but a little earth, and in exchange; the approbation of Kings, the ſuffrages of Provinces, the acclamation of people, the culogies of Hiſtory, the benediction of men, the glory of God; here on earth commendations, and on high immortall Crownes are your rewards.

The end of the ſecond Book.

THE THIRD BOOK. Of Vertues and Qualities which give vigour and grace to execute.

CHAP. 1. The propoſition, and diviſi ••• of matters diſcuſed in this laſt Book.

TO know good, and to will it, to know it, and to ſeek it, to ſee it, and tend toward it, all this is not the attaynment thereof: Power is neceſſary for the compaſſing what we aſpire unto: For what benefit were it for brute beaſts to have ſenſe, to apprehend, and an appetite to incline towards things fitting for them, if notwithſtanding they wanted both feet and wings to convey them whither their appetite inclineth them for the obtayning what their ſenſe apprehendeth. The Art and will of ſayling, plowing, painting, building, what uſe would they afford to the Pilot, Plowman, Painter, or Architect, if the laſt wanted his trowell to ſet hands to work, the next his pencill for the expreſſion of his idaeas, the third his plough to ſtirre the earth, the fourth his rudder and ſayles to part the waves? Knowledge is unprofitable where power fayleth, and vaine the deſire which cannot arrive to its ayme. The wiſdome of God knoweth all things, and his bounty is boundleſſe; but had he not equall power to bring to light both what he knoweth and willeth, his bounty would remayn fruitleſſe, and his wiſdome workleſſe: the one could not appeare, the other not communicate it ſelfe, nor ſhould wee know either how much the one knoweth, or how greatly the other loveth us? It is (therefore) not enough to have treated of, and handled (in the two former Bookes) the vertues inſtructing the underſtanding in the knowledge of good, and thoſe in particular diſpoſing the will to love and ſearch the known good, if wee do not farther adde thoſe qualities requiſite to enable us for the production, and putting them in practiſe, to the end to arm politick vertue with all her neceſſary peeces. Firſt then, wiſdome and prudence afford capacity and ſufficiency; Iuſtice, honeſty, and their aſſociats, inſpire a good affection, and right intention. It remaineth that I ſhew thoſe parts, adding thereto force and efficacy. But even thoſe vertues ſerving for knowing and willing good, do alſo concurre to the enablement and action. For every vertue is a habitude and perfection added to the powers of the reaſonable ſoule, to afford it the dexterity, the vigour, the eaſe, and facility to operate, and act agreeably to the rules of reaſon: Whereupon the Philoſophers generally call Vertue, an operative habitude, ſince every vertue tends to action: and (as Ariſtotle ſaith) Vertue is no other, than a quality making him good who poſſeſſeth it, Ariſt. lib. 2. Eth. cap. 6. Virtus eſt qua honum facit habentem, & opus ejus reddit bonum. and his operation laudable. So as Saint Auguſtine was in the right when in generall hee names Vertue, A quality for the well ordering the actions of this life: and more briefly; The good, Ʋirtus eſt qualitas qua rectè vivitur. Aug. l. 2. de lib. arb. c. 18. & 19. Virtus eſt honus uſus liberi arbitrii. ibid. and right uſe of freewill. So in that every vertue reflecteth upon the action as its aym and fruit, thoſe vertues ſhewing light, whereby to know good, and inclining us to love it, do likewiſe afford us the ability to produce it. The ſame vigour of the root, of which the tree makes uſe towards the conception and form of the fruit, is likewiſe ſerviceable thereto for the production and perfection thereof. And the ſame wind cauſing a ſhip to lanch forth and ſayle, doth likewiſe drive it into the haven. The like agility animating the runner of the Olympick games to appeare in the liſts, doth alſo cauſe him to perform his race, to touch the goal, and gain the prize, and that which begins to give him motion to his courſe, doth conſequently afford him both progreſſe and victory. Wiſdome and Prudence are not only (even before the action) uſefull for the underſtanding of what is fit to bee done, and of the meanes we are therein to uſe, but they further guide the courſe of the action; and the one ſerving as a fane, the other conducting and preſcribing the meaſure, accompany and carry it to the deſired end. In like manner, juſtice, honeſty, and all vertues thereon depending; beſides, that they diſpoſe and inc ine the ſoule to honeſt and laudable actions, they are likewiſe very uſefull in the exerciſe of the very actions themſelves; not only cauſing man to be willing, but to be able alſo to do good; yet do I find notwithſtanding certaine qualities and vertues properly deſtinated for the diſcloſing and producing of what prudence hath conceived, and juſtice deſigned as honeſt, and profitable. Vertues and qualities, without which juſtice hath (often) only good wiſhes without fruit, and prudence ſage counſels without ſucceſſe. Now theſe qualities are chiefly required in publick perſons, encountring in their moſt pious enterprizes a thouſand obſtacles through which they are to break; lets which they are to rebate, difficulties which they are to overcome, and this not being feaſeable for them without neceſſary armes; their honeſty remayneth uſeleſſe, and their wiſdome fruitleſſe, if they be thereof unprovided. I reduce theſe qualities to foure heads; Authority, Good Fortune, Courage, and Eloquence. Authority cauſeth ſage and juſt counſels to bee received; Good Fortune makes them ſuccesfull; Courage addes credit therto; and Eloquence perſwades the performance: and in truth, without Eloquence they often appeare bitter, without Courage weak, without Good Fortune fruitleſſe, and nullified without Authority. So as Authority cauſeth them to overcome all obſtacles, Good Fortune all difficulties, Courage all reſiſtances, and Eloquence all humane averſions, and paſſions. Yet will I not ſay, either that Eloquence is a vertue, or that Authority, or Good Fortune are inherent qualities and faſtned to man as habitudes. Courage, ariſing out of Fortitude and Magnanimity, juſtly holdeth one of the firſt ranks among politick vertues, as I will ſhew in the ſequell of this Diſcourſe. But Authority, and Good fortune, are but exteriour guifts of God, being not in us, but by his onely favour, when at any time he authorizeth us among men, cauſing our good counſels happily to ſucceed both for his glory and the generall good. And as for Eloquence, it is no vertue but an Inſtrument cauſing vertues to be of validitie, and an ornament decking and beautifying them. Now (to place theſe foure qualities in their proper rankes, and offices,) know; that authority conferreth credit; Good fortune, ſucceſſefulneſſe; Fortitude, reſolution, and conſtancie: Eloquence, perſwaſion, gracefulneſſe, and as it were Beautie: And all theſe foure united, give perfection to Politicke Vertue, and a Period to my intended Worke.

CHAP. II. Of Authoritie.

THe Authoritie, whereof I ſpeake in this place, is not the dignity nor power which the charge conferreth but a reputation, or (if you pleaſe) a wright and price, which generall opinion and eſteeme (with a joynt conſent) affords to the vertu • , counſell, deeds, and words of certaine perſons, clevated to high offices; which all looke upon as Gods on earth, or as men ſent by God for the publike benefie and ſafety of all. For there are dive •• advanced to dignities, who, though ad ••• ed with vertue, and endued with judgment, and ſcience, yet being unfurniſhed of this Authoritie which opinion affordeth to ſome particulars, they miſſe the principall inſtrument ſetting a value upon men among men; though their counſels be never ſo good, and well grounded, yea even where ſufficiencie equally ſhineth with integritie; yet ſo it is, they are not ſo much as liſtned unto. What in ſome other mans mouth would carry weight with it, looſeth its eſtimate in theirs, and their Prudence is like the Gold and Pearles in ſome Countryes where the Inhabitants eyther regard them not, or ſlight them, as not knowing their worth. Who knowes not that Cockles marked with the publicke ſtampe, are the currant coyne in certaine newly diſcovered Countries, namely in Congo. For, it is not the ſcarcitie of gold and ſilver, which reduceth them to this extremitie, but either the ignorance, contempt, or a contrary cuſtome. Gold and ſilver abound there, but theſe people yeeld the precedence to baſe Cockle-ſhels, if not in price, at leaſt in imployment: The former looſing in theſe mens opinions, the ranke and dignity, Nature allowes them. Gold was not in uſe in the Citie of Sparta, by Lycurgus his Lawes, but Iron onely, which bearing the publike ſtamp, was able, and did all things in matter of commerce; whileſt gold (though more rich and precious) lay unprofitably moulding in ſome obſcure retreat. The like eſtimate the publick ſtamp gives to coynes, generall opinion, but chiefly that of the Prince, (whence authority hath its 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 by any more powerfull force than that of his onely preſence; ſo great power hath Authoritie and Opinion over our ſpirits. The examples of this Veritie are very frequent in Hiſtories, where we ſhall often obſerve how the preſence of one famous perſon by his onely Authority hath quaſhed civill Commotions, inſpired the Soule in Aſſemblies, led the dance, and motion to Hearts, Tongues, and Hands, and turned the Wils of all men whether hee enclined. The Authoritie of Phocion at Athens, of Cato at Rome, hath often wrought the like wonders; when any queſtion aroſe eyther of cauſing a good counſell to paſſe current, to reject reproveable ones, to eſtabliſh juſtice or repell violence. And this Authoritie is one the moſt powerfull armes of Politicke vertue for the execution of Heroicall enterprizes.

CHAP. 3. Whence this Authoritie is derived.

ALl good proceedeth from God (Sourſe, and Fountaine of all Goodneſſe) and particularly the Authoritie whereof wee now treat, floweth from this fountain. It ſeeming that God himſelfe with his all-powerfull finger hath engraven a certain touch of extraordinary Majeſty upon their foreheads whom he intendeth to authorize, and make uſefull for humane ſociety. It is ſayd, how that divers families in Rome had certain hereditary marks, as of a fitch, a dryed peaſe, or an iron-mole, appearing upon the forehead, or face of their children, cauſing their name and origen to be immediatly known, even to thoſe who were not acquainted with their perſons. So God ſeemeth in all States and Kingdomes to make choice of certain families and races, as inſtruments of his Providence, in the conduct and advancement of publick good, in ſo much as all their deſcendants beare a certain character, and ſhew a kinde of gracefulneſſe cauſing all men to acknowledge them, authorizing them without further triall of their ſufficiency, than this only honour following them as an hereditary title. And to prove that God maketh election of ſome families, which he marketh, (as with his ſignet) conferring authority together with the name, though experience doth ſufficiently declare the truth thereof, the ſacred Scripture doth yet farther furniſh us with faire precedents, and remarkable examples: For we read of the race of the Machabees, L. pr. Ma. c. 5 having been choſen and inſpired by God to releeve Iudaea from the oppreſſion of tyrants and uſurpers; now this election falling out ſuccesfully, and to their honour by divers notable victories, and famous triumphs, Ioſeph and Azarias pricked with an envious emulation, conceived a deſigne to gain reputation, in emulation of the Machabees. They furniſhed themſelves, they rayſed an army, they put themſelves into action, they aſſayled the enemy, but to their ſhame, which preſently followed their diſrout, and flight. Since (as ſayth the ſacred Text).Ipſi non erant de ſemine illorū per quos ſalu • facta eſt in Iſrael. They were not of the race of them from whom the ſafety of Iſrael ought to come. A remarkable word, whereby God declareth unto us the election, which his providence maketh of certain families, whereof he intendeth to make uſe, as of his inſtruments, in what hee deſigneth for the common ſafety of Empires. So among all the families in the world he (heretofore) made choice of that of Abraham, therein to conſerve the worſhip of his name, and the hope of the ſalvation of all mankinde. He (after) elected the family of Levi, for the Prieſthood; the family of Iudah, for the Crown; and the family of the Machabees (as I have formerly ſayd) to revenge the reproach offered againſt Iſrael. Athens and Rome have likewiſe had certaine names and races fatall for their glory, and who might well be termed the pillers and baſes of their greatneſſe. And our hiſtory conſerveth the memory of divers illuſtrious families, which ſeem to have been deſtinated by heaven, to defend the beauty of our Flower de Luces from the injury of times, and to maintayn amidſt the frownes and ſtorms of fortune the majeſty of our Kings, and the glory of their Crownes. Their names are ſo well known, that ſhould I place them upon this paper (it not being of neceſſity) I might be ſuſpected of flattery. But I ſay, that the deſcendants of ſuch families, carry even from their mothers womb, not as our old Romans, the mark of a burning ſword imprinted on their thigh, but the authority of an hereditary reputation engraven on their names, preparing and leveling them the way to brave and illuſtrious actions. Which cauſeth mee to ſay, this authority is a gift from God, ſince the lot of our birth is not at our election to make choice of the place of his origin. Every one (as Seneca ſayd right elegantly) would uſurp the birth-right of ſome rich and renowned family. But even when we are not, God (who beſtowes our being upon us) chuſeth for us, and appointeth both the time and place. Nor is this authority whereof we treat, in this regard only, a gift from heaven; but likewiſe in that God beſtoweth on ſome, certaine naturall graces, authorizing and making them thereby pleaſing both to King and people. So God authorized Ioſeph in Aegypt, in the eye of Pharaob; Daniel in Babylon, in the ſight of Nabuchodonoſor; Mordochay in Aſſyria, in the opinion of Aſſuerus; Eſdras in Perſia, in the good grace of Artaxerxes; and divers others upon ſeveral occaſions, who making uſe of this authority, not for their particular emolument, but for publick employment, have appeared as ſacred anchors in ſtrongeſt tempeſts, to deliver Gods people from imminent ſhip wrack. And here may enter all thoſe gifts called gifts of nature, and fortune, and thoſe likewiſe called Theologicall; to wit, gifts of grace beſtowed gratis, depending not on us, nor our merit, but on the pure diſpoſition and liberality of God. For as the Poet Lucretius ſayd;Lucret. Largus enim liquidi fons luminis aetherius Sol irrigat aſſidue coelum candore recenti. Suppeditaqu • n • v • confeſtim lumint lumen. That the light of the Sunne is not compoſed of one continued peece, but reflecteth upon us by the concurrence of many and divers beames, which he darteth upon us ſo thick each after other, as we are unable to perceive the intervals or ſpaces between. So Authority being the light of vertue, riſeth and ſhineth by the happy encounter of divers excellent parts. Firſt, the nobility and antiquity of blood, greatly authorizeth a mans vertue, (as we have already ſhewed:) and though ſome would ſay as Vlyſſes anſwered to Ajax; that the famous acts of our forefathers are not ours, but theirs: yet in truth they are ours by a double meanes; ours by title of ſucceſſion, giving us right not only to the poſſeſſions, but to the honours alſo of our Anceſtors: and yet more ours by right of imitation, when we tread in the ſteps of their vertuous examples. And though ſome others have affirmed that nobility of race being an externall good, addeth nothing to humane poſterity; yet, to take it even in the moſt rigorous ſenſe, this externall good joyned to internall endowments, is a ſurpluſage of good, ſo farre forth as hee who hath not this benefit, is deficient in a neceſſary good; and whoſo hath this prerogative above others, though otherwiſe all things be equall, yet hath he ſtill advantage over him. And beſides, wee do not conſider man metaphyſically alone, abſtracted and divided from other men, but reflect upon him as in civill community and ſociety, where doubtleſſe the ſplendor and nobility of race, doth readily confer that eſtimation and credence upon him, which a new commer, how wiſe, and vertuous ſoever he be, ſhall not acquire till hee have given divers good teſtimonies of his actions. Wherefore Saluſt obſerveth, that the ancient Romans were of opinion, that it was a ſtayn and blemiſh to the Conſulary honour, if they ſhould confer it upon a new commer, though adorned with vertue, and merit: yet when all is ſayd, we muſt avow that nobility without vertue, is but diſgracefull, as on the other ſide, vertue without nobility remayneth low priced; but nobility adorned with vertue, and vertue embelliſhed by nobility, rayſeth a man to the higheſt rank of honour: and hee in whom theſe two concurre, hath the glory a man can aſtayn unto, ſince he hath the hereditary joyned to the acquired right. In a ſecond place, riches adde much to authority, when they come either by juſt ſucceſſion, or by lawfull and honeſt acquiſition. Now it is the like of riches, as of waters which cannot be clear and wholſome, if their ſource be impure: for if wee ſee a family abounding in temporall ſubſtance, men preſently diſpute how it was rayſed; as the Geographers do of the river Nilus. Dogs are ordinarily ſuſpected by reaſon of their dangerous teeth, the Wolfe for his wide throat, the Lion for his pawes, the Eagle for his tallents, the Fox for his crafty tricks, and all beaſts of prey for their fraud and violence. And though Cacus forced the ſtoln cattell hee conveyed to his Cave, to be drawn thither back ward, yet ſo it is, that the ſimpleſt perſons could go directly thitherto diſcover what they ſuppoſed to bee there concealed. But when riches are lawfully acquired, they contribute much credit to vertue, beſides the ſervice they afford thereto in the execution of her juſt and generous deſignes.Ariſt. lib. 2. Eth cap 8. Whereupon the Philoſopher deſired the goods of fortune, as neceſſary parcels toward the intire accompliſhment of mans beatitude.D. Thomas 12. qu. 4. artic. 7. And even Saint Thomas (the maſter of Theology) receiveth this propoſition, as for what concerneth the imperfect beatitude of this life, wherein man hath not only a ſoule contenting it ſelfe with interiour bleſſings, but a body likewiſe needing externall benefits; but in the life to come wee being then quit of this fraile fleſh, God alone ſhall be our abſolute good, and our perfect felicity, though after the reſurrection the body being again reunited to the glorious and immortall ſoule, corporall benefits againe concurre, though not as eſſentiall and neceſſary, yet at leaſt as adjuncts, and well befitting the perfection of our beatitude. So as you ſee on all ſides how externall ſubſtance addeth ſomething to humane felicity, yet not to cauſe us to bee of the Peripatetians opinion, who in conformity to their Ariſtotle, ſuppoſed a man could not be happy in this life, without the affluence of externall things, ſince to the contrary, Chriſtian diſcipline preferreth the indigence of things before abundance, and the deſpiſement thereof before the poſſeſſion; but wee only ſay, that a well ordered reaſon making uſe of temporall bleſſings to Gods glory, they become a great and powerfull inſtrument in the exerciſe of vertues, in the well uſing whereof conſiſts our preſent felicity. Riches are of themſelves things of indifferency, the well beſtowing them makes them good, and the abuſe thereof cauſeth them to become naught, and as they ſerve for ſubject of vice in the hands of wicked perſons, ſo afford they weapons to good mens vertues; and chiefly to the vertue appearing in publick, and which (rightly to ſhew it ſelfe upon this worlds Theater) hath uſe of exteriour aſſiſtances. Without which vertue becomes weak and languiſhing, and though not without merit in Gods ſight, yet at leaſt without action, fruit, and glory before men. For as the faults which are only in the will, are no way prejudiciall to civill ſociety, and conſequently deſerve no puniſhment by humane juſtice, according to the Civilians rules (ſave only in caſe of high treaſon) where all is puniſhable,Voluntatis poenam nenso patitur. both the deſire, the effect, the heart, the hand. So the good which is only in intention, brings no commodity to the publick, nor doth it from thence merit either glory or recompence. But vertue wanting the inſtrument of riches to bring to light her fayre deſignes, is conſtrained to ſmother thouſands of good intentions, as being unable to diſcloſe them; and as much as poverty bereaveth him of divers occaſions to appeare, and profit in publick, ſo much glory, credit, and authority, doth it cauſe him to loſe: So as his generous inclination elevating him on the one ſide, and his diſability dejecting him on the other,Alciat. Ʋt me pluma levat, ſic grave mergit onus. it hapneth to him as to the party in the Emblem, whom the weight clogged as much as the wing elevated. Moreover, the things of this world are ſo diſpoſed, and the judgements and affections of men have taken ſuch a propenſion,Pecunia obedinut omnia. Prov. c. 10. that all yeeld unto, and obey riches; as the Wiſeman in the Scripture affirmeth. Gold (ſaith the Philoſopher) ſerves as a ſurety or ſafe pledge to obtain what we ſeek for: Nummus eſt quaſi fide juſſor habendi pro co quodcunque home volucrit. Ariſt. lib. 5. Polit. c. 6. whence it hapneth, that being able to do all, and effecting every thing in humane occurrents, it acquireth great credit to the poſſeſſors, and bereaveth thoſe of as much who enjoy it not.

CHAP. 4. The ſequence of the ſame Diſcourſe.

MOreover, offices, honours, and dignities do greatly contribute toward the acqu ſition of Authority, and chiefly when they are the recompence of merit, and not the preys of ambition, or hire of vice. For when any illegall or diſhoneſt way hath ſerved as a plank or ladder to riſe to honours, in this caſe a man cannot exerciſe his office with requiſite reſolution and liberty, but ſhall infallibly encounter divers oppoſitions founded upon taxations, tainting publick credit. But he whoſe vertue hath ſerved as a ſtep to rayſe him to dignity, goes on with a reſolute heart, bearing his head aloft; his conſtancy rayſeth his courage, and in whatſoever juſt or honeſt thing he undertaketh, honour marcheth before him, freedome accompanies him, and authority attends him. Dignities are the theaters of vertue, there it is where ſhee appeareth, producing her fayre actions to the view of all men. Offices authorize men, provided thoſe men honour their places, and that one may juſtly report of them as was ſayd of Epaminondas the Thebane. That they in ſuch ſort behaved themſelves in their places of honour,Honores it a g • ſſit, ut ornamentuns non accipere, ſed dare ipſi dignitati videretur. Iuſtinus lib. 6. as they rather ſeemed to adde ornament to their offices, than to receive any from thence. And truly, as the Sunnes light communicating its beames indifferently to all things, doth not yet illuminate any but tranſparant bodies, diſpoſed to receive the impreſſions of his brightneſſe, as chryſtall and glaſſe. So dignities in an ambitious and corrupted age, may fall into whoſe hands ſo ever; but the ſplendour of that honour, and authority they afford, ſhal never illuſtrate any but ſuch whoſe vertues are able reſpectively to honour and authorize them. Offices are as caſting counters, of high price in the hands of rich Merchants, when they caſt up their great accompts, but little or nothing worth in a poore mans poſſeſſion, who hath no ſummes to reckon; nevertheleſſe, if dignity without ſufficiency hath no great reputation; ſufficiency without dignity cannot authorize it ſelfe among men, but remayneth unknown, unprofitable, and idle in the obſcurity of retiredneſſe; as mynes of gold undiſcovered in the bowels of the earth; ſo as many times tynne and copper are uſed in the courſe of traffick, whilſt they ſuppoſing they want gold, ſuffer it to remayn ruſting. It avayleth much for the common good, to employ that to publick uſe which may bring a generall profit. That the Sunne be placed in the firmament, the taper in a candleſtick, and vertue in the throne of honours, ſince being rayſed and authorized, it is uſefull to all men; but deſpiſed and neglected, it receiveth injury whereby all are endamaged.

Now among all the benefits of fortune authorizing vertue, favour and credit with the Prince, holdeth the higheſt rank, when it is employed not for particular, but for generall good. For as an ancient Poet ſayd;Principibus placuiſſe viria non ultima laus eſt. It is not the leaſt of commendations, to bee pleaſing to great Kings and Princes: nor is it a ſmall conqueſt to game their hearts, who poſſeſſe the herats of all men, it is as much as by winning one heart, to conqu ••• all. What can be more eminent or illuſtrious, ſayd that ancient Chancellour of Thierry, King of the Gothes,Caſſiod. cp. 3. lib. 1. Car. Quid majus quaritur, quā hic inveniſſe laudum teſtimonia ubi gra tificatio non poteſt eſſe ſuſpecta: Regnantis quippe ſententia judicium de ſolis actibus ſummis; nec blandiri dignantur animus dominii poteſtate mun •• us. than to have merited the commendations and approbation of thoſe whoſe greatneſſe takes away all ſuſpicion of flattery: for the eſteeme Kings make of any proceedeth meerly out of the opinion they have of their lives and actions; and a ſpirit guarded with the authority of ſoveraign command, will never vouchſafe to applaud any by adulation. So as there is not any thing which doth more authorize a man, than the Princes approbation, whoſe eſteem and judgement affordeth reputation and paſſage to men, as their ſtamp doth to coynes. After the benefits of fortune, follow the gifts of nature, of body and minde, being right ſerviceable for conferring credit and authority upon men. For only corporall beauty and majeſty is ſo powerfull in captivating hearts, and imprinting in mens ſpirits, I know not what kinde of reverence, as it hath ſeemed in former ages worthy of Crownes and Empires. And God being pleaſed to beſtow a King upon the people of Iſrael, made choice of Saul, whoſe comely ſtature, and majeſticall port, ſeemed to gaine him the preheminence of that dignity above all others, as well as that of his body:Ab humere & ſurſum e •• minebat ſuper omne • populum. Reg. l. 1. c. 8. He appeared (ſayth the ſacred Text) higher than all the people, by the head and ſhoulders: As this other of whom the Poet ſpeaketh; He appeared above all, by the whole ſhoulders. Ieſus Chriſt himſelfe, who to give us example of the worlds contempt, trampled upon, and rejected honours, riches, and all advantages of fortune, did not yet deſpiſe this gift of nature, but would ſurpaſſe all the ſonnes of men in gracefulneſſe and beauty of body,Specioſus forma pra fil • e hominum. Pſal. whereby his port repleniſhed with a moſt venerable majeſty, acquired him a ſweet but ſoveraign authority over hearts. And Saint Baſil maketh an excellent obſervation;Baſ. de vir. ginitate. that God having given man the command and power over woman, would (in recompence) advantage woman above man in corporall beauty, to the end the ſame authority which man had over woman by prerogative of dignity, woman ſhould get the like above man by her gracefull attractions. To be ſhort, there is not any more ſtrong charm to gayne hearts, and poſſeſſe wils, than corporall beauty and majeſty, eſtabliſhing an inſenſible empire over all beholders without need either of lawes or guards.

So as if the baits and attractions of the minde meet with thoſe of the body, it is ſufficient to make a man lord of all hearts, and abſolute king over all affections, ſince by his exteriour graces hee gaineth the vulgars opinion; and by his interlour, the judgement and eſtimation of the wiſe and prudent; ſo as captivating ſome by the body, and others by the ſpirit, he maketh himſelfe maſter of all. Now among the gifts of the ſpirit, ſtrength and ſolidity of judgement is preſerable to all others, and it is that chiefly which cauſeth a man to be reverenced, and doth moſt authorize him. For whatſoever in this world is moſt powerfull, is at length forced to yeeld to the ſtrength of reaſon: he then doubtleſſe, who hath the efficacy to cauſe the reaſon of his counſels moſt perſpicuouſly to appeare in his words and actions, ſhall at all times remayn the ſtrongeſt, and foly invincible, what aſlaults ſoever aremade upon him. Riches, credit, dignities, favours, friends, knowledge, and cloquence, may overcome, (for an inſtant) but in the end reaſon will over-rule: and he who hath the abilities to make right uſe of theſe armes, he is furniſhed with inſtruments to ſurmount all things.

To all thoſe gifts of fortune and nature, the gifts of Grace, which Divines call freely given, and which God beſtowes for the common and univerſall good of mankinde, on thoſe whom he intendeth to authorize, and make uſefull for community, adde much weight and efficacy. Such are the gifts of counſels, knowledge, prudence, cloquence, and other heavenly gifts, (which conſidered as gifts of Grace) have in them ſomething of higher and more ſublime conſideration, and produce more powerfull effects than the ſame qualities conſidered (ſimply) as acquired habitudes. And this one thing doth greatly authorize a man, when there is any one thing obſerved and acknowledged in him, ſurpaſſing the ordinary talents of men, and which teſtifies ſome particular grace and favour from God.

CHAP. 5. The ſequence of the ſame Diſcourſe, how wee ought rightly to employ thoſe good parts wherewith we are endowed; thereby to gain Authority.

IT is a common proverb; That each man is the maker of his owne fortune: ſignifying thereby, that God is not pleaſed to work all, but that man ought alſo to co-operate on his part toward the rayſing of his reputation, whether temporall here on earth, or eternall in heaven. We have ſpoken of the parts, qualities, and gifts of fortune nature, and grace, which make a man eminent in this world, and which acquire honour to him among men. But it is not all, to have the heavens liberall to ſome, and largely to impart its favours, if themſelves be not prudent and ſage to manage theſe advantages diſcreetly, and to employ them religiouſly to Gods glory, profitably to publick good, and happily to Gods honour. For as it is ſayd, that Eagles and Serpents have certain pretious ſtones in their heads; and that Griffins in the Northern Scythia, keep, in certain caves and vaults, great heaps of gold and ſilver; but becauſe themſelves know not how to make uſe thereof, this treaſure which they poſſeſſe, is of no profit to them. The ſame it is (ſometimes) of men, who endowed with divers commendable qualities, which might make them famous, and recommendable, yet thoſe excellent parts remayning hidden and ſmothered in their cuſtody, they remayn fruitleſſe, and themſelves without fame or credit. Now it is not to bee denied, but that ſome are followed with I know not what kinde of infortunity, choaking all their worthy performances, in whatſoever they deſigne, and in all their attempts: On what ſide ſoever they turne, it ſtill croſſeth them at all points: and no ſooner doth any hope of favourable ſucceſſe begin to appeare amidſt their endeavours, but it either forceth it to wither in the bloſſome, or ſnatcheth it out of their hands. Now be it that their actions never fall upon a favourable opportunity, or that the diſpoſition of perſons, times, places, with other neceſſary circumſtances cauſing an action happily and gloriouſly to ſhew it ſelfe, ſtill croſſe them; it commonly happens unto them, as to flowers withering in their bud, or as to Children who die in their birth, either becauſe they came into the world over-ſoone, or too late, and in that they miſſed the moment of birth, which nature requireth: Or be it that God, to whoſe providēce we ought to refer all things, ſince all is ſubject unto him, yea evē thoſe things which to man are caſuall, being fore-ſeene by him) is not pleaſed to give them authoritie in this world; either reſerving them for ſome greater good, or fore-ſeeing that the progreſſe of their fortunes, would in concluſion cauſe his grace to decay in them:Divinae Iuſtiti • emultari optimarum fortitudinem naturalium donation • bus. Diouyſ • is. or (as Saint Denis ſayd) God beeing not willing to enervate the force of his grace, by conferring temporall benefits upon them; or elſe, to the end to puniſh the offences of the age, and to deprive it of the benefit which the publicke might reape by the government of honeſt, capable, and uſefull Magiſtrates; in conſequence of thoſe threats he hath denounced in Scripture: or for ſome other reſpect, (alwayes holy and juſt, though hidden and concealed) howſoſoever, it is certaine by daily experience, that divers, endowed with laudable and excellent parts, are yet ſtill put backe, and live retired without name, or authority, though it be no fault of theirs, nor any defect in them, of ſage and prudent conduct, hindring them from appearing recommendable, and worthy of Imployment. Now, theſe men ought to reſt contented with the teſtimony of their conſcience, being more valuable than all the Scepters and Crownes this world can afford: and which is the onely reward, whereof neither fortune nor humane ingratitude can bereave Vertue. To deſerve honour, and not to have it, is more honourable, then to enjoy it without deſert; and the praiſe was incomparatively greater, when the queſtion was asked why the people of Rome erected not Statues for Cato in the publicke places of the City,Plut in Cato. then when they enquired why any were erected for him. The vertue we ſee uncrowned is alwayes moſt eſteemed by thoſe who beſt know how to ſet a true eſtimate on things: whereas (on the other ſide) there is nothing more diſgracefull, than an honour or recompence, the cauſe whereof we enquire. But howſoever it bee true, that misfortune ſtill attendeth ſome mens merits, yet ſo it is notwithſtanding, that as many impute the offences they have falne into to the Divels temptation; So men, often cauſe both fortune, and the time to alter through their owne errors. For ſuppoſing they have commendable qualities, they either are ignorant how to make right uſe of them, or they abſolutely abuſe them, or neglect the right taking hold of occaſions; ſo as eyther the paines in the profecution thereof affrights them, or idleneſſe diſturbes them, or pleaſure perverts & deludes them. If they be Nobles they degenerate, if rich they employ not their wealth honourably; If of high Dignity, they invalidate their charge; If wiſe, they force their knowledge to ſerve their particular contentments, and not the publicke good; If endowed with other laudable qualities, they ſuffer them to remaine unuſefull, as the Dragons of the Gardens of the Heſperides, which keepe the golden Apples, and know not how to gather them: No marvell then, though being full ſtored with rare endowments, they ſtill remaine empty of fame and reputation. Some likewiſe conceale their Talents as Ants doe their Egges and graine, to enjoy the tranquility of a private life, which they preferre before all things: Now, of theſe men there is no wonder if they have what they look for, and miſſe what they avoyd: But if they doe this out of a true neglect of the world, and a pure love toward God, they are worthy of admiration, but if onely to avoyde labour, and for their private content, (which moſt often hapneth) forgetting their obligation on purpoſe to follow their humour, and preferring their particular pleaſure, before the common good, they are not ſo much as worthy of excuſe. It is not therefore ſufficient to have happy advantages, and commendable parts, for the acquiſition of fame, and authority, toward the opening a way to publicke profit, the principall peece being the true employment of them to good purpoſe: ſince of theſe things (as of gold and riches) the uſe is more worth than the enjoyment, and the employment better than the poſſeſſion.

Now to make right uſe of heavenly gifts, and thereby to eſtabliſh and authorize our ſelves: Paines, prudence, and good fortune is to be required: Of paines, to find out occaſions, of Prudence to make election thereof; of good fortune to finde, and profitably to employ them. Good fortune being independent on us, ought to bee remitted to Gods providence; Paines, and diſeretion beeing in our power, are part of our dutie.

And principally thoſe who are deſcended from illuſtrious, ancient, and authoriſed families ought to acknowledge, that to maintaine the authoritie of their Anceſtors, they are to ſupport the reputation thereof by vertue; and that if they intend to inherit the glory and ſame their fore fathers have acquired, they ought to ſucceed (by imitation) thoſe brave actions which have made them ſo illuſtrious. Where vertue is not hereditary, glory cannot ſucceed, that fayling, this tendeth toward its ruine, and the flowers fading ſpeedily followeth the rootes decay. Nobility may happily paſſe, together with the bloud, from Fathers to their Children, but the honour never paſſeth but with merit. Deſcent alloweth the one, but imitation (onely) can tranſmit the other: and if the one follow the name, the other attendeth vertue. For it is a Maxim in Philoſophie: that things are conſerved by the ſame means they are acquired, and are loſt by their contraries. As water which gaineth its puritie by motion, conſerveth it by the ſame, and loſeth it by reſt: and Iron receiving its heat from fire, preſerveth it in fire, and looſeth it, being removed thence. Now it is not the bloud nor the name, but the generous acts, which have acquired credit, and authority to illuſtrious families. Wherefore it is not the ſucceſſion of name, and armes, but the hereditary ſequence of vertuous actions, which can maintaine and conſerve it. So as if Children degenerate from their Anceſtors, and if inſtead of travell, idleneſſe; in place of induſtry, voluptuouſneſſe; and pleaſures, inſtead of continencie, and Iuſtice, diſſolutions and pride ſlip in; the greatneſſe and authoritie of families, doe inſtantly decay; and as Saluſt ſayth;Imperium his artibus retinetur quibus initio partum eſt. At fortuna ſimul cum moribus immutatur. Saluſt. de Co • ur. Catels. Fortune changeth with manners. The world affords us daily experience of this truth, wherein we ſee, that vice, and careleſneſſe abaſe the credit of divers families; which induſtry and diligence had raiſed to great honour and power; and the fathers glory, inſtead of ſerving as an ornament to his Children, becommeth a ſhame and ſcandall to his poſterity. For as Cajus Marius, reproched the Roman Nobility, who ſought to put themſelves into authoritie by the renowne of their Anceſtors, whoſe ſteps they traced not;Quanto majorum vita preclarior tanto horum ſocordia flagitior. The more illuſtrious and commendable (ſayd he) the lives of Predeceſſours are, the more ſhamefull and vituperable are the Childrens vices: The glory of Anceſtors, ſerveth as a light to their progenie, cauſing all they doe, be it good or bad, to appeare to the publicke view.Maiorum gloria poſteris quaſi lumen eſt, neque bona eorum neque mala in occulto patitur. And this ought to ſerve as an advertiſement to thoſe who are deſcended from famous and renowned fathers: All civill Law and Nature may well allow them their fathers inheritance: but how only vertue can maintaine them in the poſſeſſion of their authority, and how they acquire not ſo great reputation by iſſuing frō their race, as they undergoe an obligation to become worthy of their deſcent, and to doe as Spring waters, which ſtill remount as high as their Sourſes.

CHAP. 6. The ſequence of the ſame Diſcourſe.

AS the greatneſſe and celebritie of a Family doth no way contribute any authority to thoſe who are baſe and unworthy of the name they beare. So neyther doe riches give any addition of honour, either to Prodigals abuſing their fortunes, nor to miſers who know not the right uſe thereof. But thoſe who underſtand rightly, how to uſe them upon occaſions, have a great helpe both in the raiſing and maintaining their reputation. Liberality, and magnificence; are two vertues of great ſplendour in publicke, making the Authours both famous, and farre renowned. The one, by benefits and rewards, by Prudence diſpenſed; by knowing how to make election of perſons, cauſes, times, and places; the other, by honourable expences, employed in remarkeable actions, or in publicke workes, having reflection either on our Countries honour, or on the glory and ſervice of God: For as the Philoſopher hath obſerved,Honorabile • ſumtus ſunt maximè qui ad divinum ſacrificium pertinent. Ariſt. lib. 4. Eth. cap. 2. The moſt glorious are thoſe which concerne the ſervice due to the Deitie. Now, if every great action ought to have an eminent object, what object can be more worthy, or more proportionable to the large expences of magnificence, than the honour due to the Divine Majeſtie. The houſe I will build ſhall be great and ſumptuous, becauſe our God is great and Majeſticall (ſayd King Salomon when hee deſigned the building of that Majeſticall Temple, one of the worlds Wonders) alleadging no other reaſon for the incomparable Majeſtie of his worke, but the onely greatneſſe of God. For thoſe vaſt expences, divers put themſelves unto, upon vaine and frivolous occaſions; the memory whereof is as ſoone paſt as ſmoake or winde, and its ſubject often as ſhamefull; deſerve not the name of magnificence, but rather of profuſion, bringing no credit or glory at all, but blame and reproach to their Authors. As to give indiſcreetly, is not to underſtand how to beſtow, but is onely not to know how to keepe: So to ſpend in theſe unworthy and frivolous occaſions, is not to be magnificent, it is not to be well adviſed. It is the object that giveth the forme, the eſteeme and value, to the action. But bounty is rightly beſtowed, and expences well placed; liberality caſts a a luſter, magnificency appeareth: and both theſe acquire great authority among men: to thoſe who rightly manage them.

To give, and doe good, is to imitate God, who hath not onely goodneſſe to will, but power and riches to enable him to do good. To imitate the bounty and magnificence of the Almighty, is to make our ſelves admirable among men: and as our Saviour ſayd in the Goſpell. Thoſe who are in honour and credit among men, are called Benefactors. Wherefore the rich ought to uſe it as we doe our bloud: which men more carefully conſerve than any thing whatſoever, when there is no neceſſity of ſpending it; but where there is queſtion of maintayning Gods, our Kings, or Countries cauſe, or to gaine honour in a battaile; there is nothing which the couragious and magnanimous loſe more freely or readily. Vpon ſuch occaſions it is cowardize to keepe our bloud, glory to loſe it. So the right uſe of riches, is to conſerve them with moderate care, when it is neither neceſſary, uſefull, nor honourable to ſpend them; but when any occaſion is offered, either to doe good for others, or to ſhew magnificence in any famous act; It is neceſſary to employ them at ſuch time with the like cheerefulneſſe as the Souldier diſpends his bloud, and at all times more to eſteeme Honour than gold, Authority than goods.

In this manner, liberality and magnificence, are meanes of acquiring and maintaining credit by riches. But in caſe of honours, States, and dignities; Iuſtice, moderation, love of the publicke, and the defence and protection of the poore and impotent: doe gaine very much. For when we ſee thoſe who are placed in dignities, to make no other uſe of their power, but to cauſe right and reaſon to take place, to ſupport innocencie, and to bereave iniquity of its liberty to doe ill; yet notwithſtanding, not to have a heart more puffed up with vaineglory, but only a mind farther charged with care, and not to grow paſſionate but for publicke intereſt, and not ſeeke by their proper labours, but only the good and quiet of others, not to rule for themſelves; but by commanding to be ſerviceable to all, to ſhew themſelves as terrours to oppreſſors, and the ſafety of the oppreſſed, and not to employ Authority but in defence of what needeth ſupport, or to reſiſt what cannot otherwiſe be repelled but by ſuch a Iuſtice as is armed with power: is the thing in truth which raviſheth all men with admiration: It is that which acquireth, and maintaineth credit in publick opinion, cauſing thoſe who execute ſuch actions, to be reverenced as the Gods of other men. In this ſort, Iob repreſenteth the credit he had among thoſe of his Nation, namely by his Iuſtice, and equity. When I drew neare (ſayth he) the Gates of the Citie, Iob. cap. 23. and when they prepared a Chaire for me in the middle of the place, the young men retyred, and the old men aroſe and ſtood up out of Honour; The Princes gave over ſpeaking, holding the finger on the mouth. The Governours were ſilent, and their tongues were faſtened to their pallats. The Eare that heard my diſcourſe, eſteemed me right happy, and the Eye contemplating my gravity, gave teſtimony to all men of me: Becauſe I had delivered the poore, who had only cryes and ſighes to defend them, and the oppreſſed Orphan who found no reliefe: I have comforted the afflicted heart of the Widow, I cloathed my ſelfe with Iuſtice, as with a Garment of Honour, and a Diadem of Glory. I have bin the Blind mans Eye, the Lame mans foot, and the Poore mans Father. See here plainly (in this example drawne out of Scripture) how the credit & authority of a Magiſtrate, is the fruit of his Iuſtice and Integrity. It is fitting that a Souldier know how to uſe his armes, if he will have them defend him: It is likewiſe requiſite, that he who is endowed with worthy qualities of the minde, know how to employ them, if hee intend they ſhould grace him, and put him into, or maintaine him in authority. For hee muſt underſtand how to take his favourable times, moments, and occaſions to produce and manifeſt them. The obſervation of ſeaſons, conſtellations, dayes, and houres, is not more neceſſary for thoſe who undertake huſbandry, to plant, ſow, graft, or to inoculate ſucceſſefully. If either Prudence, or good fortune faile at this point, we ſhall never advance any thing: and be it that wee trip by indiſcretion, or ſlip by misfortune in this paſſage, we ſhall ſtill make the noſe and ground meet, ſave only that Imprudencie herein is blamable, Infortunitie excuſable.

But to conclude all this diſcourſe concerning Authority; The acquiring thereof is not all, we muſt likewiſe beware we abuſe it not, or looſe, or weaken it by-imploying it to every frivolous purpoſe, and without neceſſitie. For as thoſe who daily take Phyſicke, make it uſeleſſe and inefficacious, by the over frequent uſe thereof, taking away its vigour and operation by the cuſtome: So thoſe who in all affaires and accidents are overſtiffe, and will ſtraine their Authority to the height, enervate, and weaken it, ſo as reſolving never to ſlacken or unbend the bow, they in the end doe abſolutely breake it. It is fitting ſometime to give that way in leſſe important occaſions, which a man would not doe, in the obtaining what is fitting in more principall occurrents: it is not neceſſary in paſſing a River to goe directly againſt the ſtreame, and to afflict our ſelves with an unneceſſary toyle, but rather to overcome its force in by aſing the current, and by a little deſcending and not by direct mounting to breake its force and make way. Who ſo knoweth how to give way when in diſcretion he ought, ſhall overcome all with patience. We are to keepe the ſhoot-anchor for great tempeſts; Credit and Authority for eminent occaſions; ſmall ones ought not to detaine it, to the end, great ones may meet it, in its full meaſure. We have an excellent example hereof in Tacitus, where a famous Senatour (Cajus Caſsius) ſpeaketh theſe notable words to the Senate in a Subject of conſequence.Tac. lib. 14. Anual. 1. I have divers times not oppoſed many ſcarce reaſonable things, which have bin propoſed in this aſſembly, to the end not to deſtroy by over importune and frequent contradictions all the Authority I have; but to keep it intire for the Common-wealths neceſsities, if happily affaires ſtand in need of firme and free Counſell. Here you ſee how Prudence ought to husband Authority.

CHAP. 7. Of good Luck.

ORder is tranſmuted, when the Blinde lead the cleare-ſighted. Nevertheleſſe in worldly affaires, if Fortune guide not Prudence, yet doth ſhe at leaſt open the way for it, and cauſeth it to attaine its ayme. Prudence may paſſe on without the conduct of fortune, but not arrive to the end wherto it aſpireth, without the favour of fortunes Convoy: So as Prudence inventing ſage Counſels, and Fortune affording happy events; The cleare-ſighted diſpoſeth the way, but the blind findeth the paſſage. It is not therefore ſufficient to have Prudence for the propoſing of good Counſels, and Credit and Authority to cauſe them to be received; if fortune accompany not the execution to make them ſucceſſefull. For though it be true that the Wiſeman ought not to be anſwerable for events, they being out of his Iurisdiction, but onely for ſuch Counſels as depend upon himſelfe, yet ſo it is notwithſtanding, that hee both ſeeketh and deſireth his pretenſions, as all other things doe, and when for the obtayning thereof, he hath performed what he eyther ought, or is able to effect; in concluſion he findeth himſelfe fruſtrate. The glory of his Prudence doth not greatly content him, without the fruit: and if he merit not reproach, yet ſeemeth he worthy of compaſſion: ſince the vulgar in matter of affaires regard not the counſels, but the events: they more eſteeme a naughty counſell with happy event, than a good and ſage one, which ſucceedeth not; and good fortune once ſayling him, both Wiſedome, Prudence, Iudgment, and all things ſeeme to be wanting in the opinion of men. Truly thoſe vvho having on their part performed what they ought; yet doe only want ſucceſſe, may defend themſelves with the anſwer, which Siramnes a Perſian Gentleman, made to certaine of his friends, who wondred why his Enterpriſes were ſo improſpcrous, his propoſitions being ſo pithy. Plut. in his Morals of the notable ſaings of Princes, Kings, and Captaines. The reaſon (ſayd he) is, becauſe I am only Maſter of my diſcourſe, but Fortune of the effects. Yet notwithſtanding, when good counſels take effect, men alwayes eſteeme them the beſt, and when they ſucceed not, the contrary event cauſeth them to be in ſome meaſure ſuſpected. In a word, Prudence without ſucceſſe is a faire tree without fruit, and it is the fruit, not the tree; the ſucceſſe, and not the counſell, men chiefly deſire; ſince counſell is not ſought for, but in hope of the deſired event, the way but for the marke, the Medium but for the Terminus and the meanes but for the end.

Now that good Luck, whereof I ſpeake, proceeds not, either from that blinde Fortune, which ſpirits yet more blinde have forged, nor from that imaginary deſtiny of inflexible decrees, whereto Heatheniſh Antiquity hath ſubjected the Counſels even of Iupiter himſelfe, nor on the diſpoſition of Celeſtiall bodies, whereto the vanity of Nativity-caſters, ſubmit the whole order of things happening here on earth, whether Naturall, voluntary, or caſuall. Fortune is a Fable, Deſtiny a Dreame, and that neceſſitie the judiciall Aſtrologers pretend to bee impoſed by the Starres upon humane and free actions, or upon caſuall and accidentall events; is an evident errour, and a manifeſt impietie. For as concerning thoſe effects depending on naturall and neceſſary cauſes; the order of the World and Nature, ranging inferiour bodyes under ſuperiour ones; giveth to thoſe Authority, to thoſe dependancie, and regulateth the actions of elementary Bodies by the Law of the influence of Celeſtiall Bodies. All that God hath made is eſtabliſhed with order (ſayth the Apoſtle).Quae a D • o ſunt, ordinata ſunt. But what power would men aſcribe to Starres, either over humane actions, proceeding from the Will, or over caſuall occurrents, which being accidentall effects, cannot by conſequence have any Naturall, certaine, or limited cauſe. Nature being appointed to a certaine and infallible end,Natura ad unum determinatur. according to a Philoſophicall Maxim; what authority or command can ſhe have eyther over mans will being unbounded, free, and indifferent, to the one or other, of two contrary objects; or over that, which being meerely caſuall, may eyther happen or not happen? The Starres being corporeall, what can they imprint upon the ſoule of man being ſpirituall; unreaſonable things, upon reaſonable ones; what is neceſſitated, upon what is free; or a thing determined upon an indifferent matter? In like manner, concerning caſuall accidents what ſubordination can caſuall and accidentall things, have to the influences of Starres, being regulated, neceſſary, and infallible things? Is not this as much as to ſtrive againſt all reaſon, and to abuſe the weakneſſe and credulity of ſpirits; ſo much as only to dare (I will not ſay maintaine) but even to broach ſuch abſurd propoſitions. The Starres then (O man) ſhall be culpable of thine offences, authors of thy good workes, cauſes of thy proſperities, inſtruments of thine infortunities: if you doe any good they ſhall have the merit, and conſequently the reward ſhall bee due to them, and not to you. If you offend, they ſhall beare the blame, and you may juſtly caſt the puniſhment upon them. And why are Lawes among you, if the Starres impoſe lawes upon you? If the ſtarres be the cauſes of your good and bad actions, and you only the inſtruments, to whom is the penaltic of ill, or crowne of good due, to the workman, or his tooles, to the cauſe, or to the inſtrument? See you not plainly, that if theſe propoſitions were true, you offer injury to the Starres to appropriate to your ſelves the reward of the good which they doe, and wrong to your ſelves, to inflict on your ſelves, the puniſhment of the evill you commit not? Who ſees not how theſe propoſitions overthrow all reaſon, all juſtice, all vertue, all order, and all policie. In like manner, if it be the Starres which ſend good fortunes, or fatalties, proſperities or adverſities to men; they then governe the world, it is they who raiſe ſome, and repreſſe others, who diſtribute honours, give victories, tranſferre Scepters, and diſpoſe of Kingdomes. But if this be thus, wherefore is merit raiſed in one time, and why at another time doth ambition obtaine all Honours? Is it becauſe the Starres one while make uſe of juſtice, an otherwhile of favours? Why in one age doth Industry conferre dignities, in another gold, or advantage in bloud: is it becauſe the Starres alter and accommodate themſelves to the abuſe of times, as well as men doe? Why in one Nation doth Election conferre Crownes, in another Succeſſion? Is it by reaſon the Starres follow the faſhions of Countries; and doe diverſly diſtribute their benefits, according to the lawes of Kingdomes? But they doe well in accommodating themſelves to lawes, leſt they ſhould bee reſiſted, and finde ſome more compulſive thing then their owne power. Of two, borne at the ſame inſtant, and under the ſame Conſtellations, why is the one proſperous, the other miſerable? and the aſpect of Starres beeing ſo equall in both, why ſhould the effect bee ſo different? Who ſeeth not that the Startes conſiſting of naturall and neceſſary cauſes, appearing in all times and places, and in all and every where after the ſame faſhion, producing ſo inconſtant and various effects, according to places, moments, and circumſtances, cannot be any conſtant cauſe of humaine events; but in their conceipts, who have neyther rule nor reaſon.

Naturall reaſon clearely ſheweth the vanitie of their diſcourſe.Inſigna coel • nolite m • th • re qui timent gentes, quia l • ges populorum vana ſunt. Ierem. c. 10. Scripture condemneth them as full of Superſtition, errour, and impietie. Feare not the ſignes of Heaven, which Idolatrers dread, becauſe the Lawes of the Nations are vaine: ſayth the Prophet Ieremy: and the Church rejects and deteſteth them,Aſtrologia, & planetarii damuatur à Chriſtiana & vera pietate De Aug. l. 4. Confeſſ. as contrary to true pietie. Iudiciall Aſtrologers, and the Planetaries (ſayth Saint Augustine) are condemned by the Chriſtian Law. And Saint Epiphanius reporteth, that Aquila Ponticus, who in the Primitive Church,De Epiph. l. de ſom. & menſuris. in the Emperour Adrian his time, tranſlated the old Teſtament out of Hebrew into Greeke, was expelled out of the Church, for addicting himſelfe to judiciall Aſtrologie. All the Holy Fathers, with joynt conſent have impugned this errour;D. Baſ. in c. 14. Eſay. and St. Baſil ſayth, That it confoundeth mans ſpirit, and takes away Gods Providence. Yea, even the Lawes of well inſticuted Republiques among the ancient Pagans, have baniſhed theſe judiciaries and deviners of good events, as pernicious to civill ſocietie. And we reade in Tacitus of a Decree in Senate made in the Emperour Tiberius his time,Factum eſt Squatus conſulium de Mathematicis Italia Pellendis, gonus hominum quod in urbe noſtra & expellotur ſemper, & retinebitur. Tac. lib. 1. Ann. to expell them out of all Italy. Whereupon this grave Authour addeth a very remarkeable obſervation, that this kind of men have at all times beene chaſed out of Rome, and yet have they continually beene retayned and ſupported; Expelled from thence by publick Lawes, but foſtred by the ſuperſtitious, & fooliſh credulitie of particulars. So as neyther humane actions, nor caſuall accidents, depend at all upon the diſpoſition of Stars, neither as efficient cauſes, nor as ſinges or tokens of what hapneth. Againſt the errour of Origen, who affirmed; that though the Starres cannot be the cauſes of what is done, eyther freely by man, or caſually by hazard, yet ſo it is, that one may know what will happen by the inſpection of Starres, as by the reading of a booke, where God hath written, and imprinted with his finger, in great and legible Characters, all the order of future things, as in a Table, or Patterne of his divine preſcience, which hee hath expoſed to mans ſight. An errour which the Scripture condemneth as well as the former; forbidding us to have recourſe to Starres in any ſort, ſave only to know times and ſeaſons, and what hapneth by a natural, and neceſſary order.

But firſt, as for what concerneth humane actions, they have not any neare and interiour cauſe, but only mans free will, reſolving eyther upon good or evill: And as for more remote and exteriour cauſes: when man operateth rightly and ſutably to reaſon: God concurres, as the mooving cauſe, (eyther by his generall concurrency or particular, in an naturall order, as ſome will have it) naturall and morall actions, or by a particular grace, or by a ſupernaturall order, in Chriſtian and ſupernaturall actions. After the law: (whether divine, or humane) the juſt cuſtomes of thoſe Countryes where we inhabite, and the good example eyther of Ancients, or of ſuch with whom wee converſe, are the exteriour meanes, interiourly moving the will, to incline it ſelfe toward good: And when man is inclinable to evill; his irregular actions, cannot be imputed (beſides his proper inclination being the interiour and principall motive) but to the Divels impulſion to the perſwaſion of wicked perſons, to pernicious example, to the attractions of Creatures, or to occaſions depending upon, and inclining toward vice: but to the Starres they can no way be referred, but indirectly: in that Starres may incite paſſions in the inferiour appetite, and theſe paſſions the will. As for what concerneth caſuall events (being the ſubject of our queſtion) they have no other cauſe, ſave onely the diſpoſition and caſuall encounter of certaine circumſtances of times, places, and perſons, whereon ſuch uncertaine affects depend as upon unſure, and irregulated cauſes. But I call this chance caſuall (as to us) but not as to God: to whom nothing is accidentall, but all fore-ſeene by his preſcience, and ordered by his providence. For if even a poore Sparrow falls not to ground without Gods Providence (as the Goſpell ſpeaketh) were it not a manifeſt impietie to ſuppoſe, that any thing could happen to man which God foreſeeth not by his fore-knowledge: and if good; ordained by his expreſſe will: but if ill; permitted by his ſecret and hidden Will, but alwayes holy and juſt providence. So the good fortune (whereof we ſpeake) cauſing good deſignes and ſage counſels happily to ſucceed, proceed not but from the caſual diſpoſition, and encounter of circumſtances which are to concurre toward the production of happy ſucceſſes: This being often caſuall, as concerning our providence, but at all times foreſcene, and ordered by that of God: who ſo well diſpoſeth the places times, perſons, and affayres, in favour of ſuch as he intendeth to make uſe of in the execution of eminent actions, as all things make way, and ſucceed favourably for them.

CHAP. 8. That this good Fortune followes ſome, and how it is to be managed.

THis good Fortune being underſtood according to my explication, is an heavenly guift which God hath in ſuch ſort annexed to certain perſons, as it followeth and accompanieth them in all places, as the ſhadow doth the body. To deny this, were to be ignorant of what Hiſtories affirme, and whatſoever daily hapneth in humane affaires. For who can rightly conſider the Progreſſe and purſuit of Auguſtus his fortunes, who among all the Emperours and Monarchs of the earth hath merited the name of Happie: but he muſt obſerve the diſpoſition, and order of Gods Providence cauſing affaires, humors, times, and other circumſtances to meet in the ſame point, and manner as was fitting, did raiſe, and leade him as by the hand to the ſoveraigne authority of the worlds Empire. Iulius Caeſar had already begun to caſt the platforme of Monarkie; but becauſe things were as then not abſolutely diſpoſed for ſo great an alteration; Love of liberty, and the zeale of maintaining the ſame, ſtill boyling in their breaſts: the ſucceſſe was not anſwerable to his couragious reſolutions, and his deſignes wanting no valour to under take it, fayled only of fortune to bring it to effect. But at the ſame inſtant, when Auguſtus began to appeare in the liſts, all things ſhewed themſelves favourable, and inclinable to his wiſhes. The people incenſed for the death of Caeſar, againſt thoſe who defended the Common wealths liberty. Affections, and humours inclined to alteration: Anthony under pretext of revenging this death, fighting with generall approbation againſt publike liberty. Cicero deceived under Auguſtus his apparance (as then named Octavius) putting him into reputation, and opening (unawares the firſt paſſage to his future greatneſſe: After this, the conſpiracie betweene Anthony and Lepidus for the ridding their hands of the principall heads of the Republickes faction, and ſo to ſhare the Empire betweene them three. The oppoſites ſuppreſſed, reſiſtances removed; The Empire divided; Lepidus ſoone giving place to his two Companions; Anthony in the end to Auguſtus: all Authority collected, and reunited in him alone: a triumphant armie on foot to maintaine it: The peoples, and great perſons their affections ready to receive him: his enemies, eyther dead, ſubdued, or won with rewards; Conſpiracies either repreſſed by feare, or vanquiſhed for want of power, Adverſaries overcome, or diſperſed by clemency; In a word, all things diſpoſed to Crowne and Proclaime him Emperour of the World, who ſeeth not plainly. Gods providence diſpoſing all things in his favour, in this tiſſure, and linkes of proſperities. Now were it that God by meanes of the temporall Monarkie in Rome, intended to lay the foundation of the ſpirituall, which IESVS CHRIST, who was pleaſed to appeare in this world, came to eſtabliſh in his Church; Or were it that by an univerſall peace proceeding from the conduct of one only head, he intended to diſpoſe men to the reception of the promiſed Meſsias, who brought peace upon the Earth; or were it, that by reducing all Nations under the authority of one Emperor, he would open by theſe means (as St. Leo obſerveth) the courſe of the Goſpell; which was to be announced, and publiſhed to all Nations: Or beſides all theſe reaſons were it for ſome other ſecret, or hidden cauſe, one may clearly know and perceive that this greatneſſe of Auguſtus, is not a worke of his vertue but of his good fortune, and his good fortune, not a worke of hazard, Deſtiny, or the Starres, but of Gods Providence. I alleadge this ſo vulgar, and well knowne an exāple, to ſhew that the good fortune which follows ſome perſons, depēdeth only on the concurrence of circumſtances rightly diſpoſed, and ordained by Gods Providence, willing that theſe their deſignes ſhould ſucceed, to make uſe of them toward the execution of his Eternall decrees, whether they imagine or aime at any ſuch matter or otherwiſe. If their deſignes be honeſt and juſt, he imployeth them by his expreſſe will; If wicked and unjuſt, he ſuffers them, and by his wiſdome draweth there out the good he intendeth.

But this good fortune ſeemes to be ſo farre affected to ſome, as it not onely followes their perſons, but even all things concerning them, or that have relation unto them: as the Proſperitie of Auguſtus followed all his Lieutenants, who with incredible good fortune obtained for him infinite famous victories. Alexander the Great; his fortunes followed his very pictures; and the Ancients were of opinion, that his pourtraicts carried about the neck, made thoſe happy and fortunate who wore them: And wee reade in the hiſtories of Bohemia, how that famous Captaine Iohn Ziſca, who never loſt Battaile where himſelfe was preſent, had ſo great conffdence in his good fortune; as he ordained, that after his death his skin ſhould be taken off, and a Drum to be headed therewith with, which he commanded ſhould be beaten up, in the head of the Armie; perſwading himſelfe that the like good fortune continually following his perſon whileſt helived, would likewiſe follow his skin and carkaſſe after his Deceaſe. The ſame felicity following famous Commanders in warre, cauſing them to performe brave exploits: doth likewiſe accompany (even in matters of peace) thoſe generous ſoules; whoſe counſels, and directions God bleſſeth for the proſperity of States: in ſuch a meaſure, as all they adviſe, ſucceeds, and is effectuall; when as whatſoever others, no leſſe prudent, and capable, ſhall propound, or ſeeme to ſet forward, becommeth vaine, and fruitleſſe: to ſhew us that in the decrees of humane Prudence; Fortune, (or to ſpeake more properly) Gods Providence, will maintaine the Empire. But though the enjoyment of good fortune, be a thing not otherwiſe depending on us, then is the finding of a hidden treaſure; which not the deſigne, but the luckie accident cauſeth to come to paſſe. Yet ſo it is that as a good husband maketh better uſe of this found treaſure, then a prodigall who ſpends all▪ ſo a Prudent and ſage perſon doth better employ his good fortune, then doth a foole or indiſcreet perſon, who looſeth it in abuſing it. It is God then who giveth this good fortune, but it is man who makes uſe of it: his favour conferres it, but our Prudence muſt imploy, and manage it. And as Gods grace doth not exclude but command mans cooperation in things concerning his eternall ſalvation: So Gods favour reſtraineth not, but requireth mans concurrencie in what hath reflection upon the conduct of temporall affaires; and the good fortune hee confer reth on ſome, hath ſuch depen • an • ic on his benificence as their Prudence, their Diligence, and their Induſtrie are at all times req • ilſite •• ward the validitie thereof. For God maketh not uſe of man as of an inanimate & unreaſonable Inſtrument, cooperating nothing of himſelfe toward the work mans art, but ſuffring him to performe all; but he employeth him as an inſtrument endowed with ſoule and reaſon. who being moved, ought alſo himſelfe to ſtirre, and following his proper, and voluntary propenſion, upon the firſt motion his mover gives him, to finiſh together with him the deſigned worke. Good fortune followed Auguſtus from his Cradle even to his Grave; but obſerve how hee hath at all times employed it by his paines, husbanded it by his diligence, managed it by his wiſdome: ſo farre forth as he hath left it queſtionable, whether his Prudence be more obliged to his fortune, in having ſo faithfully followed it, or his fortune to his Prudence, in having ſo ſagely conducted it. Alexander likewiſe was happy; Fortune ſeeming to make choyce of him for her Favourite; but had he ſlept in Idleneſſe, had he not ſeconded his Fortunes by his Travailes and Courage: his Fortune would never have layd him in the Bed of Victories and Triumphs, which acquired him the Title of Great. It is therfore neceſſary, for thoſe who are ſecō ded with good ſucceſſe in their deſignes & counſels, to endeavor on their parts, to employ it profitably, & to manage it diſcreetly; I ſay diſcreetly, ſince fortune is ofte offended with ſuch as abuſe her favors, who attempt all things, who unadviſedly undertake actions: and who without ſounding the foard, fall into the precipice: ſuppoſing their good fortune hath compacted with their impradencie, obliging her ſelfe to follow it at all points. There is no treaſure ſo great, but Prodigality can draine it, nor Fortune ſo propitious, that folly will not fruſtrate. And it is ordinarily ſeene, that the moſt fortunate, are in concluſiō cruſhed with the greateſt miſeries; for being over confident of their Proſperity, they commit the groſſeſt abſurdities: ſo as the ſame good Fortune which in favouring blindeth them, in blinding overthroweth them, cauſing them out of their owne folly to pay uſe for her former benefits. We are to acknowledg, that Fortune being blind may trip, ſtanding on a Bowle ſhe may turne, having Wings ſhe may flye away, If Prudence ſhew her not light, Diſcretion ſettle her not, and the reverence we beare her oblige her not to ſtay.

Diſcretion ought to be ſeconded by Modeſtie; ſince Pride and inſolency are the moſt dangerous rockes threatning the proſperous. They are ordinarily engendred by good Fortune, yet doe they commonly ſpoyle and ruine their productrix. For preſumption moveth men, not at all to meaſure their forces, throwing them headlong into hazards, whence good fortune cannot diſingage them; it cauſeth them to ſcorne others, this ſcorne rayſeth envie, out of envie ariſe Counter checks, enmities, and contradictions, which in the end ſhake the fortune of the moſt proſperous; for having carried themſelves over inſolently in their advancements. So as better counfell cannot be followed, than to imitate the modeſty of Agathocles, who from the Pottery, being rayſed to Royaltie, Cauſed Earthen Veſſels to be mingled with thoſe of Gold and ſil • ver, at his Table, to the end the remembrance of his former meaneſſe, might hinder him from growing proud of his Preſent Groatneſſe. What felicitie, therefore ſoever followth the proſperous, hee ought never to forget hee is man; and how the very thing ſeeming to rayſe him above others, is but onely the puffe of a fraile Fortune, which may forſake him in a moment; as the Winde cauſing a Ship to ſayle often leaves her in the middle of her Voyage. We are to conſider, that there are divers things, which contribute toward the conſervation, and maintenance of good Fortune, and chiefly the good will and friendſhip of other men, which is loſt by Pride, but gayned and maintayned by moderation. But ſince good Fortune is a heavenly guift, and a favour from God, (as I have formerly ſhewed) the moſt aſſured meanes to maintaine it, is an humble acknowledgment toward him who beſtoweth it; an acknowledgment conſiſting of two points: In rendring him the honour and glory by thankeſgiving; and in not imploying it, but in juſt enterpriſes, and conformable to his holy Will, by a pure, and upright intention. For when wee abuſe Gods Benefits, or alſume the Honour thereof to our ſelves, or when we imploy it only to our own particular profit, or when we make uſe thereof, againſt the Giver; God ordinarily revoketh his guifts, or turneth them to the ruine and Confuſion of ungratefull perſons.

Whereupon, wee ſee in Hiſtory, and dayly Experience, that thoſe who have the greateſt good Fortunes and Proſperities, in this World, often fall upon moſt fatall and unfortunate ends. Wherein wee are to acknowledge the Iuſtice of Gods Iudgements, in the chaſticement of their ingratitude.

CHAP. 9. Of Fortitude and Courage.

IVſtice often encountreth divers impediments, in the execution of the good it deſigneth; Lets (I ſay) ſo ſtrong ſometimes, and ſo violent, as Authority cannot overcome them, nor can good fortune divert them; if Fortitude and Courage breake not through and ſurmount them. Fortitude therefore is a right neceſſary vertue, to performe, and execute, by overcomming all oppoſite reſiſtances. And it is hereof we are now to treate.

Nature hath imprinted in all things a certaine inclination, not only to procure good, and avoyde evill, but even to reſiſt things contrary, eyther hindring the purſuite of what is profitable, or caſting in our way, what is hurtfull unto us. Fire hath a naturall propenſion, not onely to raiſe it ſelfe aloft, from interiour places, not agrecable thereto, and to tend to its naturall ſphere, and convenient reſidence; but moreover to reſiſt all things corrupting it, or hindring its mounting. Water hath not onely an inclination to ſlide toward the Sea, the place it ſeekes for; but a ſwiftneſſe and violence to make it ſelfe way over bankes, ditches, rockes, and mountains, reſiſting her courſe. A ſtone, beſides the weight, cauſing it to fall to its center, hath the ſtrength and hardneſſe, to cruſh and breake things oppoſite to its deſcent. All living creatures, beſides the naturall appetite, inciting and drawing them toward objects pleaſing to their ſenſes, are, beſides, ſtirred up, by a ſecret inſtigation, to arme themſelves, either with beake, teeth, nayles, or other naturall weapons, againſt whatſoever ſhall hinder them from the approach or enjoyment of thoſe things they affect. Man likewiſe is not onely endowed with the concupiſcible apperite, inclining him to the purchaſe of things ſutable to his nature, and to the avoyding their contraties, but with an iraſcible appetite likewiſe, ſerving him as a ſpur, and affording him vigour, to fight againſt all reſiſtances reſtrayning him from the good hee aymeth at, and againſt all miſchies attempting and aſſalting him. The flaſhes, and motions of this iraſcible appetite, as hop, bold neſſe, and choler (the three principall paſſions of the iraſcible) being well ordered and conducted by reaſon, ſerve as ſouldiers to vertue, to fight under her Enſigne againſt ſuch difficulties, and reſiſtances as ſhee encounters in the execution of her deſignes. So Saint Gregory of Nice, Greg N • ſſ. Nemeſiu l. 4. Philoſ. ca. 13. Iraeſt armigera concupiſcentiae. elegantly termeth Choler, a ſouldier under the pay of concupiſcence, fighting for her againſt all things oppoſing her purſuits; A ſouldier arming himſelfe in loves quarrell, to overthrow, and ſurmount whatſoever ſhall croſſe her deſires. Now if Temperance doth ſo evenly regulate the deſires of love, as to cauſe man, not to love, or deſire, but onely what is conformable to reaſon; In this caſe the motions of the iraſcible part, arming themſelves againſt oppoſitions, are juſt and reaſonable, and ſerve as inſtruments for vertue. For the Stoicks were in the wrong in condemning all Paſſions as vitious, As Lycus King of Thrace, who deſtroyed al the vines in his kingdome, becauſe Wine inebric • ated the paſſions Hier ep. ad C • eſiphon. contra Pelagiu. Ex homine paſſionem tollere, hoc eſt bominem ex homine tollere. and in ſtriving utterly to bereave us thereof: ſince paſſions are naturall to man, vice being not derived from nature, but from the will. Wherefore the Philoſopher rejecteth this Propoſition as falſe. And the church it ſelfe, at a famous Councell in Saint Hieromes time, condemned as heretickes, certaine Anachorites, who would introcuce a kinde of Apathie and impaſſibility. Since (ſaith this holy Father) he who wholly taketh paſſions from men, doth as much as he who breaveth man of his humane nature. Nay, I will ſay more, it is to rob man of the ſpurre toward vertue. For God hath ingrafted theſe tranſports and motions in man, not to follow them as bruit beaſts, without reaſon, or reſtraint; but to make reaſonable uſe thereof, as provocations exciting us to the eſchewing of ill, and purſuit of good. Reaſon ſheweth man both good and ill; the Will inciteth us toward good, and diverteth us from ill: Paſſions well ordered by reaſon, ſerve as ſpurs to the will, to put her forward with more ardour, and vehemencie whither reaſon conducts her, and her motion leads her; But chiefly when the good which vertue propoſeth is difficult, and hardly to be executed: for vertue at ſuch times intreates the paſſions of the iraſcible, to lend her ſtrong hand, and as ſouldiers to take armes for her aſſiſtance; And preſently at her ſummons, Hope, (the firſt motion of the iraſcible) begins to arme and to put her in heart: Hope is ſeconded by a generous Audacitie, as with a ſecond Champion, who ſurmounting the conſideration of all obſtacles, which might ſtoppe his courſe, expoſeth and puts himſelfe forward without all feare of danger, to ſuch meanes as may ſerve him to execute his reſolution. But if the reſiſtance of wicked perſons oppoſe and croſſe him, Choler as a third ſouldier comes to the reſcue, which pricking and awaking the ſoule, as with a quickning ſting, heats and inflames her with a holy violence againſt iniquity. But by reaſon theſe three ſouldiers are dangerous if they be not moderated by the lawes of good diſcipline; and in that hope may prove raſh, Audacitie fooliſh, and Choler precipitate. Wee are therefore to be warie, leſt preſumptuous Hope engage us not in deſperate enterpriſes, indiſcreet boldneſſe into impoſſibilities, blinde Choler into inevitable ruines: But rather that conſideration guiding Hope, diſcretion boldneſſe, and reaſon Choler: vertue by this meanes may employ theſe three Champions in the ſage, valorous, and happy execution of her intentions. For there is this difference betweene thoſe who follow the violence and brutalitie of their paſſions; and others who regulating them by reaſon, make uſe of them onely as incitements towards vertue: that the former fooliſh caſt themſelves upon the very ſwords, point which nature hath given them; the latter imploy it prudently to the right uſe: the former hereby finding onely therein their ruine, the latter extracting thence their glory. Thoſe if they enterpriſe any good action, ſuffer themſelves to bee tranſported precipitately to their downefall, ſoone loſing their fyrineſſe in the progreſſe of what they undertake: The ſecond governing their tranſports by judgement, revigorate their reſolutions; the further they engage themſelves in dangerous enterpriſes; ſhewing more courage in the concluſion, than in the beginning of their atchievements; to which purpoſe the Philoſopher hath pronounced this approved Maxime: That the Audacious before perils, put themſelves forward, Ariſt. lib. 3. Eth. ca. 7. and aces praevalentes ſunt anto pericula, in ipſis autem diſcedunt. but in dangers they flie. Temerity caſts them thereinto, Timiditie forceth them to retire. Now this hapneth by reaſon this ſort of audacious people who follow the firſt apprehenſion, give themſelves no leyſure to foreſee all the difficulties oppoſite to their deſignes. So that as the Andabats they caſt themſelves headlong into dangers, & being once engaged in the medley, and there encountring greater oppoſitions than they imagined, they are amazed, they ſhrinke and recoyle. But thoſe who guide their rage by reaſon, foreſee all the perils they may probably encounter in their deſigned affaires, without precipitately plunging themſelves thereinto; Wherefore, not paſſion, but judicious reaſon cauſing them to put themſelves upon dangers, they at firſt ſeeme coole, taking their times, and managing their forces: but being once throughly engaged in danger, they then incite their ſlackneſſe, as doth the Rhinocetos, generouſly employing the ſpurre of boldneſſe, and of Choler, to put forward their reſolution.

But herein Prudence is to be required, as indeed all vertues hold hands, one having need of anothers mutuall aſſiſtance, but yet (as the Philoſopher ſayes) it is the proper office of the vertue of Fortitude, to rule and governe the iraſcible pasſions; Prudence doth indeed governe the motions of Hope, containing it within the limits of what it can, and ought to hope, according to the circumſtances of affaires in preſent agitation; ſince it is the ſigne of an imprudent ſoule, to caſt its hopes as farre as his deſires, and his deſires as farre as his dreames; But it is the vertue of Fortitude, which reſtraineth the motion of Audacitie within the bounds of diſcretion, and cholericke motions within the limits of reaſon. For a great Fortitude is to be required for the repreſſion of the formers indiſcretion, and the latters violence. And it is no ſmall argument of weakeneſſe, to ſuffer our ſelves without bit or bridle to be tranſported to their motions. Whereupon Seneca ſaith, that cholericke perſons are impetuous in their pasſions, and threatning in their comportments, but weake, ſlacke, and puſillanimous in heart: So as Prudence and Fortitude regulate theſe three Pasſions, and ranke theſe three ſoldiers under the lawes of diſcipline. to be after employed with diſcretion, and ſucceſſefulneſſe in the execution of brave and magnanimous enterpriſes.

CHAP. 10. Of the neceſsity of this fortitude in matter of execution.

ANd hence riſeth the courage wherewith theſe who have publike charge, ought to arme and defend themſelves. A courage which reaſon guideth, Prudence accompanyeth, Diſcretion ruleth, Fortitude upholdeth, which a generous boldneſſe animateth, and which a ſanctified zeale inciteth to overcome ſuch reſiſtances as Iuſtice meets withall. For what doth it avayle them to be wiſe in knowing what is fit to be done, prudent to invent the means, juſt to appropriate affaires to publick good, authoriſed, and happy to cauſe them to be received, and ſucceed; if beſides all this, they be not couragious, and magnanimous to breake through all obſtacles oppoſing execution. The Philoſopher ſayth: Wee are to proceed ſlowly and leyſurely in the conſideration of an Enterpriſe, Ariſt. lib. 6. Eth. cap. 6. Diu delibera • dum, ſed cito faciendū. this being the proper office of Prudence: But in matter of execution, diligence, quickneſſe, and promptitude is to bee uſed; this beeing indeed a part of Prudence, but more properly the effect of Courage. We are to conceive our deſignes at length, and without precipitation; as the Elephant who carries her fruit ten yearees; or as the Palme which ſtayes (as is ſaid) a hundred yeares before ſhe produce her dates; or as Nature, which employeth many Apes, in the forming of gold, and doth ſlowly ſet forward in the production of her moſt excellent workes: and not to doe as the Bratche and Beare, who with over-much haſte never perfectly finiſh or forme their little ones in their bodyes, but produce them blinde, as the Bitch doth, or imperfect as doth the Beare; whereupon the old Proverbe aroſe: The over-haſtie Bitch bringeth forth blinde Whelpes. Canis feſtinans cacos parit catulos. But on the other ſide, the Enterpriſe being once maturely couceived, and formed by a ſlow deliberation, it is fitting to diſcloſe, and cauſe it to appeare by a prompt and hardie courage; and not to doe as the fearfull Hindes, who ſtopping their fruit as much as they may, out of the apprehenſion of payne, bring them not forth (as is ſayd) but when they are conſtrayned by a greater feare, when thunder affrights them. It is a great weaknes to produce that ſlowly and fearefully, which ſhould bee effected quickly and couragiouſly: For ſuch executions reſemble outworne Mines, making a greater ſound than they afford ſubſtance; And as courage is required in prompt execution, ſo is it neceſſary for happy atchievement. For, Fortune is ordinarily amorous of courage, and doth hardly favour any other then the hardly. She aſſiſteth the ſtour, and rejecteth the timerous; ſayth the ancient Poet. Great feares meet with mighty perils, and hardy deſignes with happy events. In Combats (ſayth Salust) thoſe who are moſt fearefull, runne the hardeſt Fortune; Saluſt in conjur. Catil. in praeliis iis eſt maximum periculum, qui maximè timent audacia pro mure habetur. Confidence ſerves as a Counterſcarpe; all things reſiſt the fearfull; all yeilds to the daring. He who feares the Nettle, only touching it with his fingers end, is inſtantly pricked and ſtung; but he who graſpes it cloſely in his hand without feare, feeles no offence therein. To feare reſiſtance, is to bee already overcome; he who knoweth how to deſpiſe it, knoweth how to vanquiſh it. To doe, we muſt dare. Who feareth all, doth never any thing. The fearfull forge difficulties to themſelves, even in caſie atchievements; and precipices, in playneſt wayes: They dayly conſult, often deſigne, never execute; and they are ſo farre from beeing able to breake through the obſtacles appearing, as they even avoyde thoſe which are onely in their imagination: themſelves deſtroying their braveſt deſignes by their proper Idaeas. They doe as Demoſthenes, Plut. in Demoſt. Who thinking to flye from Souldiers, fled from Thiſtles: or as the Roman Army, ſurpriſed with a Panick feare, In ſeeing the Moone in Eclipſe: Tacit. lib. 1. Annal. Quintus Curtius. or as that of Alexander, Who ſeeing the ebbing and ſlowing of the Sea, affrightedly trembled, and would not ſtirre a foot. Theſe vain feares are very fatall, in publicke perſons, who in their moſt juſt enterpriſes, meet with true obſtacles enough, without ſuffering groundleſſe apprehenſions, to forge imaginarie ones. How many tempeſts, Winds, rockes, and dangers threaten a Ship, before ſhe arrive at a ſafe harbour, how many difficulties, traverſes, and rancounters, juſtle a juſt deſigne, before it toucheth the marke? So as if the Pylote did not as well arme himſelfe with courage, as with the Helme at the Sterne, and the Magiſtrate as well with Fortitude, and courage, as with Prudence: The former with his Helme would yeild to the firſt Storme, the latter with his Prudence, to the firſt oppoſition.

The wicked never fayle to countercheck the juſt, who ſeeke the common good; and becauſe they want reaſon, audaciouſneſſe ſeconds them. If courage ſurmount not impudence, in vaine doth Iuſtice reſiſt iniquitie. If impudence encounter puſillanimity, iniquitie will tryumph over Iuſtice. All men yeild not to right and reaſon, wherefore authority, and fortitude is given to Magiſtrates; but what would their authority ſerve them, if courage did not ſtrengthen it? The hand makes the ſword terrible, and courage cauſeth authority to be reſpectable. What uſe hath a cowardly ſlave of a ſword having no valour? It is ſayd, the Tortois hath no heart, and that is the cauſe ſhe marcheth ſo ſlowly, ſeeming to have no vigor.

Thoſe who are ſo ſlow and cold in execution, as though they durſt not touch vpon it, make men ſuſpect them to be hart leſſe, and therby afford ſubiect for the baſeſt perſons to croſſe their deſignes.

CHAP. 11. That the effeminate and timorous, are not proper for any matter of a high nature.

Noli quarere fieri Index, nifi virtute vale as or rum pere iniquitates populi. THe Holy Ghoſt in Scripture advertiſeth the effeminate and timerous, not to undertake publick Magiſtracies: Seeke not (ſaith hee by the mouth of the Wiſe) to be made Iudge, if by thy vertue thou beeſt notable to breake the iniquities of the people.

Soft Natures are not fit for any great imployments, being therefore unable eyther to bring profit, or to gaine glory in a State by the ranke of Authoritie; they ought to content themſelves with the honor proceeding from obedience. But ambitious perſons follow vanitie, without regarding fortitude; and (as the ſwallowes) the Windes carry them whither their wings could not convey them: they reſemble the Ivie, which being of a clyming Nature, yet creeping on earth ſeekes for Walles and Trees to rayſe it ſelfe by theſe ſupports, whither the ſtrength of the roote could not cauſe it to mount: and being crept up whither it aſpireth, it only produceth leaves and little Berries, to perpetrate its ſterilitie. Such are the fruites of the Ambitious, which not their proper merits, but the prop of favour rayſeth to dignities. Being once mounted to the top of their pretenſions, ſupported by favour, friends, and money, they tollerate all, they connive with diſorders, they nouriſh abuſes, they let looſe the raines to licentiouſneſſe, favours tye them, promiſes overcome them, threats aſtoniſh them, they onely ſeeke to maintaine their credits at the peoples coſt; and all the profit they yeeld to the Common-wealth, is onely the leaves of pompe and pride, and the ſeed of a like Ambition, ſhooting forward and increaſing with their honors, even to poſterity.

Olivier, Chancellor of France ſpake properly to this purpoſe; when hee compared the French (who in their owne Natures are ambitious) to Apes, and Monkies, who lighting on a Tree, mount, and climbe from branch to branch, to the very top; and when they can get no higher, they ſit downe, and ſhew their tayles: So (ſayth hee) thoſe of our Nation, without ſtaying till they be called to dignities, and without endeavouring to make themſelves capable, or examining their owne ſufficiencies, aſpire to the higheſt pitch, whither favor can preferre them, they climbe from branch to branch, from honour to honour; and at length being at the heighth, and in the worlds eye, they diſcover their weakneſſe, and want of abilities to all men,Saluſt. in conjur. Catil. Qui demiſſi in obſcuro vitam agunt, corum fama, & fortuna pares ſunt: Si quid deliquere panci ſciunt; Qui vero in excelſo atatem agunt, corum facta, cunctimortales novere. and the ſeate of honour is often no other then a Stage in this worlds Theater, expoſing them to laughter. For (as Iulius Caeſar in Salust ſayth) thoſe who live obſcurely, reſt unknown, and their renowne walkes even with their fortunes, if they faile in any thing, few take notice of their faults. But thoſe who live in great eminencie, are expoſed both they and their actions to the to the ſight of all men.

CHAP. 12. What things are neceſſary to acquire and conſerve the greatneſſe of courage.

1 A ſtoue and generous nature. BVt divers things are to concurre toward the forming of this Fortitude and this greatneſſe of courage: a quality requiſite for affording to the publike the fruits it expecteth from great Offices, to cauſe their authority to be regarded, and to ſupport and maintaine honour in a ſtout and generous nature: For neither doth nature imploy all materials for the forming of gold, nor Phidias to make his Jupiter, nor Apelles for the painting his Alexander: And Plato ſaid, how the Gods have compoſed ordinary men of earth and mudde; but thoſe they have appointed for the government and adminiſtration of Kingdomes and Empires; of Silver and Gold, and other pretious mettals. See wee not, whatſoever holdeth the firſt ranke in all things, is compoſed of the pureſt materials? the Carbuncle among pretious ſtones, Gold among mettals, Fire among the elements, the Empyreall heaven among celeſtiall bodies, the Sunne among the Plants, Man among living creatures.

Ayre and fire are predominant in the compoſition of mans body, being the moſt perfect creature on earth: water and mudde in the compoſition of wormes, and other more imperfect creatures. The naturall conſtitution is a great diſpoſition toward morall vertues, being of the order of naturall things, and namely toward the height of courage, fitting for thoſe who hold the principall rankes among men. Whereupon the Philoſopher ſaith, that other Sciences are taught, Aſta artes diſcuntur, politica ſorte contingit. but the art Politicke happeneth by lot. As though he would ſay that the naturall diſpoſition, a thing independent on our wil or induſtrie, but proceeding from above, doth greatly contribute thereto. For nature is a great foundation for Politicke vertues, and chiefly for magnanimity: a vertue proper for high enterpriſes.

After the ground worke of a naturall diſpoſition,2. Good education. good education is of extraordinary efficacie, and the Poets report Achilles to have beene ſo generous and couragious, becauſe he was bred up with the marrow of Lyons.Plut. in Lycur. Lycurgus his dog which ſo generouſly ſeazed upon his prey, whileſt the other of the ſame litter, minded nothing but the Kitchen, and ſcraps; ſufficiently ſhew the different effects of good and bad education, either for the rayſing or repreſſing of courage. Good diſcipline made the Spartans magnanimous, and evill education the Cretenſians idle, the Sybarites effeminate, and the Ionians faint-hearted. Semiramis educated in generoſitie, knew how to lead armies. Sardanapalus bred up in delights, knew nothing but how to ſpin: So as by good inſtructions women become men, and by baſe education, men turne women.

Wherefore Plato, Lycurgus, and all ſuch as have either deſcribed, or erected Republikes, have (before all things) recommended the good inſtruction of youth: ſince one cannot expect other than crooked trees from ill ſet Plants. Nature as yet ſoft and tender, eaſily ſlides, as water, on that ſide to which education turnes her; it inclineth as doth the young tree, on which ſide ſoever one bends it; receiving as white paper, all impreſſions thereon engraven, either of vertue or vice; of cowardiſe or courage. This cauſed Socrates to bee ſo curious in drawing to him all the yong youths of the moſt illuſtrious families in Athens; Plutarch. in Alcibiade. to frame them by Philoſophicall inſtructions, by lively and fervent exhortations, and by the ſharpeneſſe of his reprehenſions, often drawing teares both from the hearts and eyes of his tender Diſciples, who after became thoſe couragious Captaines, and generous Magiſtrates, whoſe immortall memory all after-ages have conſerved and honoured. And the ancient Romans placed all the youths of moſt noble families (who by the priviledge of their ranke were after called to higheſt places in the Republike) with thoſe great Stateſ-men, whom even to this day we admire and reverence; to the end their converſation, inſtructions, and example might betimes inſpire, and infuſe in thoſe tender ſoules, the ſeeds of their vertues, and the generous inſtinct of their grandeur and courage. For Lyons whelps learne not their generoſity but among older Lyons; ſo as if they be bred among other domeſticall creatures, their education baſtardizeth their nature; and the under growths of Palme trees tranſplanted neare to vulgar fruits, become barren, but planted neare male Palme trees, they afford their fruits, ſhew what is in them, and make it appeare what they are: So great power hath education, and culture, not in men onely, but even in bruit beaſts and Plants.

3 To be free from ambition, and from the inordinate love of dignities.But Phyſitians informe us that the bodies tumor reſembles its good liking, though it notwithſtanding prove its ruine. So Ambition, being the hearts ſwelling, counterfaits the greatneſſe of courage, yet doth it prove the owners deſtruction. And herein divers deceive themſelves, who imagine to traine their children in vertue and generoſitie, by imprinting in them, and cauſing them together with their milke to ſucke vanitie, and the ambition of dignities; though in truth there is not any thing which makes them more baſe, or leſſe worthy of what they wiſh for on their behalfes. The Philoſopher affirmeth thoſe creatures to be moſt hardy and generous,Ariſt. lib. 3. de part •• us animalium. which have the leaſt hearts: becauſe naturall heat cannot ſo well warme and inflame with courage a great, as a little heart: as fire both better warme a ſmall, than a great houſe. The world commonly cals thoſe who ambitiouſly ayme at honours; men of great heart; and the deſpiſers thereof, men of a little heart. But when they come (after) to the triall, they ſoone ſee the vanity of their Iudgements. Since thoſe who they ſuppoſed to have had ſo great hearts baſely ſhrinke at any reſiſtance; as great bladders full of winde, which loſe all their ſwelling upon the leaſt prick: wheras thoſe, who ſeemed to have, ſo low, and little hearts, diſcover upon occaſion, the greatneſſe of their courage. Wee then ſee, the fire of vertue heats not thoſe hearts which are full of ambition, and ſwolne with vanitie; but theirs (doubtleſſe) who rightly reflecting on themſelves appeare lowly, hiding their magnanimity in their humility. So as one of the principall diſpoſitions to the greatneſſe of courage requiſite in a Magiſtrate, is to be free from am • itious Paſſion, which ſofteneth the heart as it ſwels it, taking from them as much fortitude as it affords them vanity. It belongs not to any to ſhew himſelf generous, & by his generoſity to validate his offices, but to him who knows how to deſpiſe them, and I cannot conceive how thoſe who purſue them, ſhould thus proſtitute them, there being none who truely know how to honour them, but thoſe who ſlight them. Th'one paſſion feedes the other, love rayſeth feare, hee who in offices more affects honour than obligation, doth more feare the loſſe of dignity, than of vertue, and this irregular love captivating him to ſo baſe a feare, cauſeth him to proſtitute his charge to impiety. Wherefore to cut up this miſchiefe by the roots, we are to extirpate this diſordinate love of honours and dignities out of our hearts. If thou wilt ceaſe to love, thou wilt leave to feare, (ſaid Seneca to Lucilius) and feare once diſplaced,Sen. Epiſt. 5. De ••• es timere, ſi amare de • er •• . courage is at liberty, to exerciſe (upon occaſion) the heroicall acts of generoſitie.

CHAP. 13. A purſuit of the ſame ſubiect.

THe love of honours ought to ſucceed a better love; and the feare to looſe honours, the feare to forſake true honour, by committing any unworthy act. If this love maintaine this feare, this apprehenſion will cenſure true magnanimity of courage. It is ſufficient teſtimony of magnanimity; to be fearefull in this wiſe. It was to this feare (ſaith Plutarch in the life of Cleomenes) that the ſo generous and magnanimous Spartans erected a Temple, ſignifying thereby, that the feare of committing any thing againſt their duties, was the nurſe of magnanimity. But the moſt noble love is to love God, the greateſt honour is to ſeeke his glory, and the moſt generous feare is to dread to offend him. Thy words have made my heart tremble (ſayd the Prophet David) he trembled before God,Pſal. 118. A verbis tuis trepidavit cor meum. and was confident before princes, proclayming his pleaſure unto them; before Lyons tearing them in peeces with his bare hands; before the armed Golias aſſaulting him without any weapon, ſave a ſilly Sling. This aſſurance which he ſhewed before men, proceeded from the feare he had in Gods preſence. The Tree, though never ſo well rooted, forbeares not to ſhake towards Heaven, but ſtands ſtiffe to ground; and the ſame winde cauſing the top to tremble, reinforceth the root. The heart yeilding to coeleſtiall feare, knowes not how to dread any earthly thing; and the ſame apprehenſion cauſing it to tremble in Gods preſ • nce, makes it immovable before all the baytes, threats, and aſſaults, the world can afford. When Iuſtice, or Gods honour is any way intereſſed, wee know not how to feare any but God (ſayth the great St. Baſil Biſhop of Caeſarea to the Emperour Valens his Preſident, who preſſed him in his Maſters behalfe by all ſorts of threats to ſubſcribe to a point by him propounded againſt the true faith; To whom the Preſident having replyed, that he never met with any man who anſwered him in ſuch a ſort; happily thou haſt never met with a Biſhop (replyed this generous ſoule) we are really to confeſſe the true fourſe of great courage neceſſary not onely for Biſhops and Spirituall Princes, but for thoſe likewiſe who governe the Temporall, to proceed from the zeale to Gods glory, whereto all ſhould have relation: a zeale, I ſay, derived from his love and feare. The meer Philoſopher hath acknowledged this veritie by naturall illumination,Ariſt. lib 2. Rhet cap 5. Intrepids & confidentes ſunt, qui pii in D • um ſunt, Ariſt. codor • loco: Qui bene ſo habent erga diuna audaciores ſunt. when hee uttered this approoved ſentence: Thoſe who are pious and Religious towards God, are generous and unremoveab •• . And this other to the ſame effect: Thoſe who are best diſpoſed towards divine things, are the moſt magnanimous. A word pronounced by Nature, convincing thoſe Libertines, both of vanity, and impiety, who by over-farre ſearching into Nature, and ſhutting their eyes againſt the light of Heaven, choake in them elves (by the juſt judgement of God) not faith onely which they deſpiſe, but Naturall reaſon alſo, which they ſo much Idolatrize: for they fall into ſo great an exceſſe both of impietie; and ſtupiditie, as to ſay that Pietie towards God, cauſeth the courage of men to become baſe and puſillanimous, in that they ſee it make men humble and modeſt. As though one ſhould ſay, that Phyſicketakes away the ſeeming good eſtate of a Dropſie man, becauſe it bereaves him of the tumour. But to make theſe wretches bluſh, wee ſhall onely need this voyce of Nature pronounced by the Philoſopher, without alleadging that of the Holy Ghoſt ſpeaking in Scripture: Our Lord is the protectour of my life before whom ſhall I tremble? (Sayth the Prophet David) If Armies riſe up against me, my heart ſhall be without feare. And to terrifie theſe upſtart Giants, who ſtrive to finde this heigth of of Courage, not in God but themſelves; there needs no Army but a word only. A promiſe, a threat, a favour, a worldly intereſt preſently caſts all their goodly magnanimitie to ground, ſhewing to their confuſion, that to be puffed up, and yet truly magnanimous, to be arrogant and withall generous, are two things like in apparance, but oppoſite in effect. The one proceeds from men, and the other is derived from God, from whom all good floweth to us. The Magiſtrate who hath the feare of God, Piety, and zeale engraven in his heart, who conſiders how among men he repreſents Gods perſon, holds his place, and adminiſtreth Iuſtice in his Name, will (upon this reflection) be enflamed with a ſanctified generoſitie, to conquer injuſtice; Exciting, and awaking himſelfe by this ſpur, as the Lyon preparing himſelfe for the Combate. Hee cruſheth (as Iob ſayd) the chaps of the wicked, and ſnatcheth the prey they would not leave, from between their Teeth; he oppoſeth himſelfe, as a ſtrong Banke againſt the Inundation of iniquity; he reſpecteth neyther power, greatneſſe, credit, nor riches, but only right, and reaſon: he reſembles the River Euphrates, which ſtops not its courſe in the encounter of never ſo high Mountaines. He preferreth his duty before his honours, his eſtate, and his life: and if therefore he endure Perſecution from men; hee expects the crowne of his conſtancy at Gods hands. This it is, which cheriſheth true magnanimitie; Nor is there any thing (as Saint Baſile right divinely ſayth) can cauſe the Soule to become more ſtout and generous, Baſ. hom. de Invidia. than an affection, unbound from the world and faſtened to God: The fleighting of periſhable goods and honours, and the object of eternall Treaſures.Sen Ep 68. Sapientis animus coelo impoſitus cum ſollam, aut tribunal aſcenderit, intelligit, quam humili loco ſederi • . The ſpirit of a Wiſe man (ſaith Seneca) elevated towards Heaven by Contemplation, when hee ſhall after bee ſeated upon the Tribunal, or upon the Curiall Chayre, acknowledgeth how low and deſpicable that ſeat is. This knowledge cauſeth him to ſleight it, and this ſleighting gives him greatneſſe of courage: and as he is not aſcended thither but in performance of his dutie; ſo is hee at all times ready to come downe for juſtice ſake. It is the true aſcending to come down in this kinde.

But it is reported that the Gallican Hercules did not ſo much captivate people by the force of his armes, as by the golden chayne of his tongue. And Homer continually ranks the valorous Achilles, with the eloquent Vliſſes; to ſhew that courage and eloquence, a generous ſoule, and a gracefull ſpeech, make an happy conjunction, cauſing that politician, of whom we ſpeake, to be like to Pericles, couragious and copious, generous and eloquent, a man on whom Minerva on the one ſide had beſtowed her wiſdome and Fortitude; and on the other ſide Pytho the Goddeſſe of perſwaſion had upon his lips builded her Temple, to enable his Prudence, his Iuſtice, and his magnanimous courage, by the forces of cloquence.

Eloquence therefore as the ornament, and embelliſhment of Politick vertues, ought to be the laſt touch in this Table.

CHAP. 14. Of Eloquence, being as the Ornament of Politicke vertues, giving vigor and gracefulneſſe to make them eſtimable.

GOD was not only pleaſed to have ſo richly built and ſo elegantly deſigned the parts of this great Vniverſe; but would further, to this ſtructure and diſtinction, adde an admirable ornament beautifying the Heavens with ſo many ſtars, embelliſhing the ayre with ſuch a variety of Birds, adorning the Ocean and other waters, with ſo excellent a variety of Fiſhes, the Earth with ſo agreeable a diverſity of Animals, Trees, Fruits, and Flowers, and the very Earthes entrayles, with ſo many rich Minerals: to the end that this Beauty ſhining and ſparkling out of all this ornament, might adde both perfection and fame to this great Fabrick. Nor hath hee adorned and beautified the world in groſſe, but each particular member thereof, likewiſe affording to the Starres light, to flowers their tinctures, to trees their verdure, to mettals their gloſſe, to pretious ſtones their luſtre, to living Creatures eyther Feathers, haires, or ſcales, ſerving them not onely for defence, but comelineſſe; to man the beauty of viſage, the ornament of hayre, the gracefulneſſe ariſing out of the uprightneſſe of his body, and out of the harmonious proportion of all the parts whereof he is compoſed. Art, Natures Ape, ſtrives likewiſe to rayſe all ſhe produceth, by ſome kinde of embelliſhment. The Art of painting by ſhadowes and lively colours. The Architect his Pillars by Freeſes and Artificiall Formes. The Goldſmith his Iewels, by enamell. Briefly, all Arts adde Ornament to their Actions, to make them appeare perfect. The ſame which Ornament is in all the works of Nature and Art, it ſeemes to me that Eloquence is in a man of excellent parts, adding to his vertues as luſtre doth to a Diamond, or lively colours to a picture, both ſtate, grace, and light. And truely, if reaſon be the Ornament of man, ſpeech the: Interpreter of reaſon, and Eloquence the Grace of diſcourſe; who ſeeth not, that Eloquence is mansornament; and if ſpeech raiſe man above all other Creatures, what richer ornament can a man deſire ſayd the Roman Orator,Cic. l. 1. de Invēt. Praecla rum quiddā videtu • adeptus is, qui qua re homines beſt • is praſtent ea, in re hominibus ipſis antecellat. than to be excellent above other men, in the ſame thing wherein man is ſuperiour to all Creatures.

If therefore he, who more than ordinarily purſueth vertue, doth likewiſe extraordinarily follow the light of reaſon; To whom can Eloquence be more beſeeming, than to the vertuous; to the end, that the ſame order, which the Law of reaſon ha • h ſetled in him, the ſweetneſſe of perſwaſion may communicate, extend, and imprint in all others. But to what vertue is this ornament more ſutable, than to the vertue Politicke, which being borne for others, procuring the good of others, appearing (for generall profit) upon the Theater of honors; ought to iſſue forth well adorned, to ſhew her ſelfe in her full trim, with all things that may contribute to make her recommendable, and uſefull in the preſence of all men: I ſay, recommendable, for can any thing acquire greater authority to the vertue appearing in publicke, than doth Eloquence raviſhing men with admiration? I ſay likewiſe, uſefull: for even as in Nature Vtilitie and Ornament are inſeparable, and there being nothing more profitable for the world, than what doth moſt adorn it, as the Sun & light. This is alſo particularly ſeene in Art, as in Architecture, wherein Pillars being the beautie of the building, are likewiſe the ſupports: So Eloquence,Cic. 3. de Oratore. Multum ego in excellente Oratore, eodernque vire bono pono eſſe ornament • in univerſacivitate. which wee terme the ornament of Politicke vertues, is no vaine one, but wherein benefit accompanieth beauty, uſefulneſſe is annexed to gracefulneſſe, and the good thence ariſing to humane ſociety, equaliſeth the delightfulneſſe. And as the eye contributeth much ornament to the body, and with all great commodity: So the I loquence of a vertuous States man highly adometh the whole body of the common-wealth, but doth much more profit it. For wiſedome (indeed) giveth good Counſels, Prudence fitting meanes to bring them to perfection; Iuſtice, good intentions; courage, brave reſolutions; but what wiſedome knoweth, what Prudence makes choice of, what Iuſtice procureth; what good ſoever courage reſolveth on or attempteth; Eloquence perſwadeth, and makes it well liking to others, ſo as it addeth to all the parts of Politicke vertue, not onely gracefulneſſe and beauty, but vigour and authority. I will not here reſolve upon, what the Orator Caſsins, and the Lawyer Scavola diſputed upon in the Roman Orator: to weet, whether Prudence,Cic. lib. 1. de Oratore. or Eloquence laid the firſt foundations of Republickes and humane ſocieties: yet may one ſafely ſay; Iſraſh Eloquence were unable to make this maſter-piece, dumb Prudence could not effect it, but the one had need of the others aſſiſtance: Eloquence requiring the reaſons of Prudence, and Prudence the perſwaſions of Eloquence. But holy Writ, and Gods revelations ſummon me to ſoare yet higher, and to referre the Source of States and Commonwealths not to men but God, not to humane Prudence or Eloquence, which had never knowne neither that by its counſels, nor this by its allurements, how to curbe men naturally borne to liberty, under the yoke of obed once; but rather to the naturall inclination ingrafred by God in the ſoule of man, to live in ſociety, and for living in this ſocietie to eſtabliſh order, and to ſubmit themſelves unto ſome one. Now it is very probable, that thoſe to whom men have ſubjected themſelves in execution of Gods o • dinance ingra • ed, and imprinted in them, have beene the moſt excellent, of all other, not onely to invent by Prudence, juſt and profitable decrees, but moreover to make Iuſt • ce appeare, and to perſwade profit by word of mouth. And though the Law having higher authority uſeth no preface nor perſwaſion, but only a full and abſolute commandement; Yet ſurely thoſe who firſt propoſed Lawes to men, were obliged to make it appeare unto them by diſcourſe, that their commandements were juſt, not tyrannicall, their authority reaſonable and not violent. Whereupon the Roman Orator ſayth, That the ancient Law-makers, Cic. lib. 3. de Orat. Lycurgus, Solon, Pittacus, and others were endued with wiſedome, to invent good Lawes, and with Eloquence alſo to perſwade the admittance thereof. Yea, the Scripture it ſelfe noteth, how when God eſtabliſhed Moſes at a Law-maker, and conducter of his people, Moſes alleadging for his excuſe the defect of Eloquence, hoping thereby to have diſcharged himſelfe of this Commiſſion: God was pleaſed, not onely to give him power, and wiſdome, but moreover unloſed his naturall ſtammering and ſtuttering in ſpeech, to the end he might propoſe and eſtabliſh his Lawes, not onely wiſely, and with authoritie, but gracefully likewiſe, and with perſwaſion. And the Sonne of God being come into the World to ſettle the State of his holy Church, and to give men the law of perfection, was pleaſed to accompany his infinite wiſedome in ordayning, and his ſoveraigne authoritie in commanding, with his divine Eloquence in perſwading: ſo as the Goſpell ſayth, That the ſweetneſſe of thoſe gracious words flowing from his mouth, M • rahane ur o ••• n • t in verbis gratia qua procedebat de • re cjus. Nū quam ſic loqu •• us est homo. wrapt all men in admiration; cauſing them to protest that never any man ſpoke with ſo much truth, ſweetneſſe, and force. So indeed, the Eternall, increated, and ſubſiſtent word, framed his ſpeech, and his ſacred mouth was the Organ, his word the conceipt, and his voyce the ſound of the divine word. And when afterward he ſent his Apoſtles to erect the Spirituall eſtate over the whole world, the Foundations whereof, he had formerly layd in Iudaa, tongues were the laſt peece wherewith hee armed them, after he had ſtored them with wiſdome, counſell, and authority. But heavenly tongues, to the end that as their power and wiſdome was ſpirituall, ſo ſhould their Eloquence be alſo, and that from whence the Law and Commandements which they intimated to men did proceed, even from thence, and not from humane Art, ſhould their perſwaſion be derived. But ſince God (the ſoveraigne and abſolute Lord of man) hath found it fitting, and convenient to uſe towards us (as being deſirous to draw us unto him) not onely commandements, but exhortations (as the Apoſtle ſpeaketh) would he not hereby inſtruct us,Tanquam de • exhortant • per no • ▪ hee (I ſay) who ſeeth apparantly the moſt ſecret and moſt hidden paſſages of mans heart, that nothing doth more excite, or hath greater power, and Empire over man, than ſpeech and plauſible perſwaſion, and that diſcourſe ſooner gayneth hearts by the ſweetneſſe of reaſon, and pleaſing force of truth, than rough Authoritie by the terrour of her power.

CHAP. 15. Of the Efficacy of Eloquence.

IT is therefore a happy advantage, when Eloquence, and the faculty of diſcourſe, concurre joyntly with their wiſdome and Authority, who rule, or governe men; nor can one deſire eyther a fairer ornament to their dignity, or ſtronger armes for their vertue. For we have not to deale with brute Beaſts, which abſolute force may captivate, nor with Angels without paſſion, to whom reaſon ſimply and barely propoſed may at all times ſatisfie: But we have to doe with men, who have reaſon, which we are to know how to ſatisfie by reaſon, and paſſions which we are (when occaſion is offered) to underſtand how eyther to appeaſe and ſweeten; or ſtirre up and inflame by diſcourſe: How often hath ſuſtice loſt her cauſe, for want of being repreſented with requiſite eſticacie before men preoccupated with paſſion? What cauſed Socrates to be condemned in Athens, and P. Rutilius at Rome, both the one, and the other being innocent; but only, that the former contented himſelfe to refute the calumnies of his accuſers, by ſimple and naked negations; and the latter forbad his Advocates to uſe any ſtrength, or vehemency of ſpeech in the maintainance of his innocency. The Roman Orator indeed ſayth, that if one might plead his cauſe in Plato's imaginary Republicke, before Philoſophers exempt from all paſſions, and humane perturbations; It were well to be wiſhed, that onely reaſon ſhould governe humane affaires, and that paſſion ſhould have no power over them. Since (it being ſo) the naked, and ſimple propoſition of what were juſt, would happily ſuffice without any Eloquence to draw them to good. But ſince only to wiſh this order among men, is not to eſtabliſh the ſame; it is fitting (as much as we may) to rectifie the diſorder, and rather to reflect upon the remedies of preſent miſchiefes, then upon the vaine wiſhes of a happineſſe, not to be had. And ſince depraved inclinations, paſſions, vices, voluptuouſneſſe, and perverſe habitudes, have ſo farre preoccupated humane ſpirits, as lyes ſeeme oftentimes Truth unto them, and iniquity Iuſtice; what better remedy to make way againſt all theſe impediments to right, and reaſon, than the force of reaſon it ſelfe, explaned by Eloquence, illuſtrated by lively words, and animated by efficacious geſtures and motions: Reaſon (I ſay) which preſented to ſo ill affected ſpirits, ſimply, and nakedly, would be preſently rejected; but appearing with the grace and winning garb of this ſitting ornament, it winneth the hearts of the moſt refractari • , it inſinuates it ſelfe into the worſt diſpoſ • d thoughts, cures moſt ulcered humors, and (which is a moſt happy kinde of healing) it cures them with content. It is ſayd that the Aſpick, ſuffers it ſelfe to bee charmed by the Enchanters voyce, forgetting its naturall rage. The Lyra appeaſeth the Tyger, Muſick the Dolphin: Davids Harpe the Divell tormenting Saul: The ſound of Flutes aſſwageth the paines of the Gowt. And one of Alexanders Muſitians, had a tune, wherewith he could ſodainly calme the fire of his furie, and cauſe it to lay downe Armes in the heighth of his greateſt heate. Eloquence hath yet farther power over humaine paſſions, to moderate, bend, calme, overcome, and to cauſe them (though it ſelfe unarmed) to yeild up their weapons to reaſon. Eloquence charmes the Sences, mollifieth harts, inciteth Affections, frameth deſires, in other mens paſſions, commandeth without law, raigneth without Scepter, forceth without Serjeants, leaveth men to their freedome yet exerciſeth in them a ſecret Empire. It findes Wolves, and makes them Sheepe; encountreth Lions, and leaves them Lambs, not touching Bodies, but transforming Soules, and changing Wills, without altering Nature. What was the Eloquence think you, of that Philoſopher, who commending Eloquence in preſence of a debauched young man, crowned with Flowers, clapping his hands, tripping about, and dancing to the ſound of Flutes, in habit and geſture of one who celebrated the Feaſt of Bacchus; entring into his Schoole in this equipage, with purpoſe to ſcoffe at him, did ſo lively pierce him with the Darts of his diſcourſe, as hee preſently cauſed him to caſt his Flowers from him, to quit his caprings, to breake his Flutes, to ſettle his countenance, and to teſtifie by the change of his comportment, the alteration of his Spirit. What force (ſuppoſe you) had Pericles his Eloquence, being commonly termed Thunder, and Lightning; who by ſpeaking, imprinted in all hearts, certaine ſtrong incitements, and ſtirred up all ſpirits with unuſual tranſports, enclining them to Wiſdome. What kinde of vehemency (imagine you) had that torrent of Demoſthenes his Eloquence, which ſo long ſtayed the courſe and ſucceſſe of Philips good Fortune, without any other armes then his tongue? What vigor had the ſpeech of Phocion, who a thouſand times rayſed the courage of his Country men, by his enflamed diſcourſes, no leſſe than he did their Fortunes, by his victorious armes. But the authority theſe Orators acquired in Athens, and the profit they brought to their Republick appeared clearely by this example. At what time the Athenians reduced to extremity by Alexander the Great, could not obtaine peace at his hands but under condition to ſend him (as Priſoners) their Captaines and Orators; it came to this paſſe, that in retayning their Orators, they ſatiſfied him in baniſhing their Captaines: ſo as therein they ſhewed how much they preferred Eloquence before valour; ſuppoſing it to be more availeable for them to maintaine the tongue, than the ſword in the Citie. What ſhall I ſay of the Romans, with whom Eloquence did at all times march hand in hand with valour: theſe two having rayſed their Republickes in Power, Greatneſſe, and Glory, above all the Empires of the World.

CHAP. 16. That Eloquence doth principally appeare, in popular States, but that it may be likewiſe very uſefull in Monarchicall Governments.

TRuely as the popular Eſtates of Athens and Rome have cauſed Eloquence to be of high eſteeme, ſo doth it (in truth) ſeeme that Eloquence in ſuch places is moſt uſefull being of more ſplendour in popular eſtates, where it is neceſſary to perſwade the people to what is profitable for the publick, than in Monarchicall States where thoſe who are encharged with publike government, are onely to propoſe their counſels and opinions to the Soveraigne, & thereupon receiving his commands to intimate the ſame to the people; which without all compariſon is more majeſticall, firme, & ſolid for the good and quiet of men, then the opinion; or advice of a Tribune or Orator, confirmed by the ſuffrages of a raſh multitude. It therefore affords not ſo large a Field to the power of ſpirit, nor ſo ample a ſubject to Eloquence. Nevertheleſſe, as certaine Birds who make no uſe of their wings for flying, and ſoaring in the ayre, yet employ them notwithſtanding in their walking on earth, therewith putting themſelues forward with more ſpeed and ſtrength: So Eloquence not meeting with thoſe ſpacious places in Monarchies to ſoare in (if I may ſo ſay) with diſplayed wings, doth yet at all times ſhew her dexterity and promptitude even in thoſe ſtraight limits encloſing her: and her wings, though uſeleſſe unto her for flying, do yet at leaſt help her to walk with greater vivacity.

Beſides, the inconſtancie of worldly affaires affordeth but over-many ſubjects even in beſt ſetled Kingdomes; on the one ſide to cauſe the peoples fidelity to appeare towards their Soveraigne, and on the other ſide to employ Eloquence in his Service, and for publike profit. Occaſions▪ (I ſay) which are no more to be deſired than Phiſick: but when theſe occurrents happen, Eloquence (at ſuch time) joyned with vertue and authority, ſheweth her abilities highly advancing the glory of her Author. And when we have ſayd all, Eloquence is a golden Collet for a Diamond, and a precious ornament, eyther to vertue or dignity, authoriſing that, and raiſing this, it makes both of them eſtimable, and which raviſhing men by her inticements as the Roman Orator obſerveth, cauſeth them who poſſeſſe it to be admired and reverenced as little Gods among men.

But moſt commonly whatſoever is excellent is rare: There is but one Sunne in the Firmament, yet above a thouſand Starres, pibble ſtones are plentifull, but Diamonds are only found in ſome corner of the world; Carbuncles are ſcarcely diſcovered; Incenſe is only gathered in Saba, the Balſamum heretofore but in Iudea; Amber-greece but in Orcades: it ſeeming that Nature deſired to adde raritie to the excellencie of her moſt beautifull workes, thereby to augment the eſtimation. The Roman Orator hath particularly obſerved Natures ſterility and nigardice in the production of Eloquent perſons. She hath afforded (ſaith he) ſpeech to all, diſcourſe to ſome; but Eloquence to ſo few, as it is wonderfull to conſider how in all ages and States there are a competent number of excellent Captaines, learned Philoſophers, perfect Architects, compleat Painters, right ſufficient Artiſts, in all the liberall and mechanicall Sciences, and ſcarce one indifferent Orator; which truely is to be admired, ſince Eloquence hath never beene wanting unleſſe (perhaps) in this age, adoring nothing but the Gold of Honour and and recompence; beeing (as an ancient Authour ſaith) the two Divels governing all humane counſels and enterpriſes. Yet notwithſtanding Floquence (though honoured) rewarded, and laboured for by all the beſt wits that ever were in Fame, hath ſucceſſefully hapned to ſo few, and ſo rarely, as peradventure the Phoenix (though the onely of her kinde) is more frequent in the World than an excellent Oratour. If it bee true, that in every age (at leaſt) one may be found. Greece hardly produced foure or five, and Rome two or three, that merit the Title of Eloquent. And beſides, (even in this ſo little a number) one would ſay that Nature deſired to be ſparing, contenting her ſelfe to beſtow on each of theſe ſome parts of Eloquence, fearing (it may be) ſhee ſhould have undertaken too great a taske and an over hardy enterpriſe, had ſhe eſſayed to aſſemble all the qualities thereof in one man. For according to the Roman Orators judgement who made the lots. Socrates, had the ſweetneſſe; Lyſias, the ſharpeneſſe; Hyperides, the exactneſſe; Aeſchines, the diſcuſſion; Demoſthenes, the force and vehemence of Oratorie; to whom (I pray you) have all theſe perfections joyntly met, to make up a maſter peece of Eloquence? As for the Romans: Cicero hath, with advantage gained the prize from all thoſe of his Nation and perhaps from all the Greekes; And Seneca made no queſtion to equalize this excellent wit to the greatneſſe of the Roman Empire; yet doth he acknowledge himſelfe to come farre ſhort of the Idea he conceived of a perfect Orator. So as Cenſurers, and Criticks, have (in him) eſpyed, I know not what ſeeming flat diffuſe and ſinewleſſe; It being ſayd of him as he ſayd of Demoſthenes, that he much pleaſed his eares, but filled them not at all. I will ſpeake nothing of Eccleſiaſticall Orators, who in their diſcourſe have ſought for a more ſublime thing than Eloquence, though ſome among them, and namely the Fathers of the Greeke Church, have bin therewith ſufficiently furniſhed had they bin pleaſed to make ſhew thereof not onely to come neare, but even to equalize Secular Orators. But as Seneca ſayd of a Philoſopher, They rather ſought to ſpeake and write to hearts, than to eares. They were Gods Embaſſadors, and their Embaſſie was addreſſed to hearts. Speake to the heart of Ieruſalem, ſayd God to his Prophet. But men are eyther ſo weake, as they doe nothing of perfection, or ſo curious as nothing contents them: ſo as it is no marvell, if they have conceived ſuch an Idea of Eloquence, as whereof they neither have bin, nor are able ever to ſee the effect. But to returne to Plato, and to ſpeake only of what hath heretofore beene, and may againe happen. There are ſo many qualities requiſite to forme an Eloquent perſon, not ſuch an one as may bee imagined, but ſuch an one as may peradventure be met withall; that when Nature produceth any one ſuch, ſhe aſſembles (as did Xeuxis) all the rare touches of moſt compleat Beauties to make this portrait. She affords him a quick apprehenſion, a fruitfull imagination, an happy memory, a ſolide judgement, a cleare wit, an infatigable patience, to gather (as doth the Bee) the flowers of all Bookes, and Sciences, the reaſons of Philoſophers, Logicians arguments, the ſecrets of Naturaliſts, the Decrees of Lawmakers, Hiſtorians Treaſures, Grammarians purity, the tearmes of Poets. and enricheth him with the ſpoyles of all Liberall, and Mechanical Arts. For Eloquence ought to ſpeak of all things with propriety, aboundance, and Ornament, never becomming empty; and to reſemble a River, which never ſtayes but runs inceſſantly, one while ſlyding eaſily over the Plaines, otherwhiles, roaring impetuouſly athwart Mountaines; ſometimes boyling and foaming againſt Rockes, carrying all before him that he encounters, drawing along all impediments, alwayes full, ever equall, ſave onely that he ſwelleth, and mounteth the farther he is from his Fountaine, ſhewing at all times the moſt vigour where hee encounters moſt Difficulties. That Beautie (ſayth Seneca) wherein ſome one agreeable Feature onely appeareth deſerveth not the name of Beautie. That Forreſt is not faire, where onely two or three goodly Trees appeare among a ſort of ſhrubbes; nor is that Oration Eloquent, where one Member onely is compleat, and the reſt defectuous; but that wherein the Proportion, and Perfection of the whole, crowneth with its luſtre the Beautie of each part. Eloquence is a Queene, who goeth not any whither without the attendance of her Ornaments, never ſhewing eyther want, or ſcarcitie, preſenting her ſelfe in all places where ſhee comes, with Gracefulneſſe and Majeſticall Royaltie: and for the Entertainement of the Traine, and Pompe ſutable to her qualitie, ſhe exacteth Tribute from all Arts, and Sciences. Wherefore the ancient Greekes did not ſeparate Eloquence from Wiſedome, and knowledge of things, but termes it, the Wiſedome and facultie of well-ſpeaking (as the Roman Orator well obſerved.)

Whereas on the other ſide, this ſuperfluitie of words, voyd of ſolidity, being in ſo great fame in this Age, deſerveth (in the opinion of the Wiſe) the onely Title of Folly. Poets faine, how Ixion embracing a Cloud in place of the true Iuno, begot onely Centaures inſteed of Children: So theſe talkers, embracing in their diſcourſe, the ſhadowes and Phantaſmes of their imagination, for want of the reaſons of ſolid learning, ſuppoſing thereby to produce Eloquence, bring forth onely a Monſter, cauſing by its novelty, admiration in weak ſpirits, but horrour by its deformity to all judicious perſons. Their diſcourſes are as theſe imperfect Creatures which are termed Inſecta: riſing not by generation but corruption; ſince not the vigour of ſpirit, but the vanity of a flowing braine produceth them. The wit not nouriſhed with the good juyce of Letters, and Sciences, and chiefly of Philoſophy, ſtriveth in vaine to conceive, or utter a maſculine, and vigorous diſcourſe; and if it chance to vent any thing by the force of imagination, the ſound whereof may ſeeme to appeare of weight, and conſequence, it is but the found of an empty Cave, puffed with Winde, and voyd of ſubſtance.

CHAP. 17. Of the Counterfait Eloquence of this Age.

BVt Science, and Learning, being onely the ſeed, and ſubſtance of Eloquence, there is farther to bee required (for the conferring Eſſence, and forme thereon) Fecundity for Invention, Diſcretion for Choice, Cleareneſſe for Diſpoſing, Facility for Expreſſion, Elegancy for Ornament, Example for Illuſtration, Motions for Inflaming; Tunableneſſe of voyce, and Geſture of Body, proportioned and framed for the addition of Perfection. And (for the further acquiſition of all theſe parts) an excellent naturall wit, a deepe ſtudy with extraordinary practiſe. By this, the ancient Greekes and Romans, (laborious, and aſſiduous in that exerciſe) obtained their great glory in this Art. Which our Demoſthenes hath well obſerved in his French Eloquence, where he hath ſo worthily handled this ſubject, that to ſpeake after him were to gleane after harveſters, and to croake after the Swans tune. I will only ſay, that comparing the Writings of Ancients, with this brood and ſwarme of Bookes, which this Age produceth as Muſhromes over Night, and faded next morning; one may eaſily obſerve the ſame difference, as there is betweene the Dwarfe like men of theſe times, and thoſe huge and robuſtious Heroes of the firſt Ages, deſcribed unto us by Poets. Now be it that each thing háth its reſolution, or that Nature is decayed, or the World inclining toward old Age, is unable to forme ſo full and vigorous a diſcourſe, as in the age of its virility; but returnes as decayed old men to its childiſh babling; or that men in vaine deſire to ſearch the cauſe of this decay, the effects at leaſt are evident. It is needleſſe to ſpeake any thing of theſe Court writers, and Diſcourſers, who of themſelves arrogate the authority of preſcribing Lawes to Speech, and Eloquence, yet have none other than a Minion like Gebridge, and ſome cold and dull rancounters of words and phraſes; like thoſe Sophiſts whom Plato in mockery calls, Fencers of words; Plato in ſoph. D Baſil. l. ad Libanium. and whoſe diſcourſe S. Baſil compares to little Cakes kned with Honey having onely a certaine diſtaſtefull and flat ſweetneſſe to tickle the taſte of little children, but no ſubſtance for manly food. The ſame a certaine Lacedemonian ſayd of the Nightingale ſutes wel with theſe. Thou art a voice, and naught elſe.

Let us now ſpeake of thoſe, who after the faſhion of Tragedians, will march all upon the buskin, ſavoring only ſingularitie; thinking they ſpeake not at all, if they aſtoniſh not men with unheard of, monſtrous, and prodigious matters. As thoſe greeneſickneſſe-girls, who finde no taſte in any meats which Nature alloweth of, or are comfortable to the ſtomacke, but chuſe rather to eat aſhes, coales, and ſpiders, a true evidence of a depraved taſte. So the wits of this age, reiecting in their diſcourſe all ſolid conceptions, conformable to reaſon, and common ſence; as vulgar and deſpicable fall into fantaſticke imaginations, having neither ſenſe nor foundation in their brains, a ſigne doubtleſſe of wits weak by Nature, or weakened by vanitie. The one perhaps meriting excuſe, the other worthy of double reproch. When they undertake a diſcourſe, they enter not upon the matter, nor do they aime at the concluſion, but ſtray at the firſt ſtep, and preſently looſe themſelves in a Labyrinth of unprofitable paſſages, confuſed adaptations, & frivolous ſimilitudes, which they ioine and patch together as ſhreds of divers ſtuffes and colours, with rough, and courſe thred. If they happen upon any ſtrange, obſcure, or blundered conception, their diſcourſ catches hold, & draws it therto, as the wind Caecias, doth clouds & ſtorms. If there be any new found ſtone in India, if any floure, or fruit at the worlds end, whoſe name is unheard of: If any monſtrous Chimera's amongſt Plato's and the Rabines Dreames; if any ruſty medall in the Monuments of Antiquitie: there is no ſubiect, how far fetcht ſoever, but is brought in, and drawn by top or tayle. And this is that which as rare and new, ſtirreth up applauſe in all the Theater. And as Saint Hierome ſayd; Such Lettuce is as fitting for their lips, as Thiſties for Aſſes. Briefely, the common ſtile of this Age, is not to diſcourſe rationally, but fantaſtically, out of the Chimaera's of wit, where a Bulls or Horſes body is ſeene iſſuing from a mans head, like thoſe Monſters which Lunati • he perſons forge in their brains, & which Painters portrait in Grotts, and the winde in Clouds. Such wits imitate certaine women, who being only great with windes, produce nothing but vapors; and when their outcries & violent throwes have drawne together the whole neighbouthood, to ſee ſome goodly childe come into the World, they are delivered of their great bellies, or rather of their tumors, by the diſcharge of a little incloſed aire, expelled by force, but received by laughter. Or it happeneth to them as to that Mountaine, (the report whereof ranne ••• rant in all places) which was ſayd to be in labour; every one ranne thither hoping to ſee ſome goodly and ſtrange wonder, but when all the aſſembly expected to ſee ſome great body of a Gyant to iſſue out of her intrailes, as a worthy fruit of ſuch a big belly, nothing was ſeene come forth but a ridiculous Rat, a worthier ſpectacle of ſo fooliſh an attendance. The mountaines are in labour, but are delivered of a ridiculous mouſe. Now this proceeds from an unbridled deſire, poſſeſſing theſe wits void of common ſenſe, to appeare learned, and eminent before the ignorant, not being aware how therein they ſhew themſelves ignorant before men of underſtanding, and ridiculous before all cleare Iudgements. For it is the cuſtome of poore men who deſire to appeare rich, to adde either to their habites, their houſes, moveables, or banquets, certaine unſeemely and unſeaſonable ornaments, clearly out of ordinary uſe, ſtil the more therein publiſhing their poverty, where they thinke to conceale it: and as ugly women who borrow the counterfeit beauties out of painting and Vermilion, thereby diſcovering their uncomelineſſe to their farther ſhame, in ſeeking to hide it. The ſame Marble wherewith the deformity of tombes is adorned and beautified, cauſeth even thoſe, (who otherwiſe would reflect on no ſuch matter to conſider how theſe are but graves, full of fleſhleſſe bones and rotten Carkaſſes. A piece of rich purple or velvet patcht upon the torne ſheeps ruſſet of an old pil'd cloke, ſerves onely to make the miſerie it covers more apparent by its ſplendour. To bee ſhort, the ſame Ornaments wherewith we ſeeke to conceale manifeſt defects, doe but make them remarkable in ſtead of covering them. So theſe Chimericall inventions, theſe Phantomes of the ſpirit, theſe forced Metaphors, theſe beg'd reſemblances, and theſe borrowed common places ill applied out of the povertie of a barren and conſtrained diſcourſ, cover not but diſcloſe their authors ignorance. They wil forſooth avoid vulgar words, and common conceits; but they ſee not how it is the ſame of words, as of coyn, wherto onely uſe affords currantneſſe, diſ-uſe, reiection: So among the conceptions of the Spirit, the moſt ordinary, and moſt uſuall, are the ſoundeſt, and moſt receiveable: the extraordinary and particular, carry either the marke or ſuſpition of ſome folly. Beaten waies are the directeſt, by-pathes, cauſe us to wander. To avoyd the common faſhion in matter of apparell, is to make our ſelves ridiculous: To quit ordinary terms, & conceptions in diſcourſe, is to caſt our ſelves into extravagancies. Nature ſo long as ſhee is not vitiated, produceth onely ordinary things; and no ſooner doth ſhee bring to light any unuſuall matter, but ſhee falls ſicke, and bringeth forth Monſters. But this is one of the diſeaſes of theſe times. And Seneea ſayd right well, That the ſtyle and ſpeech at any time current, is the Index of the Humors and Manners of that Age. Speake that I may ſee thee, (ſayd a Phyloſopher). Speach comes from the heart, and the Channell diſcovers the ſources quality. This age attributes all to apparancie, nothing to ſolidity; we ſtrive not to be, but to appeare; we dreame more of plaſtering, than building; other mens eyes governe us, not our own knowledge: nor had opinion ever ſo much power in the world, nor truth ſo little. The ſtyle of our diſcourſe beares the markes of this giddy paſſion, fo • we ſeek not the marrow but the colour, not the ſubſtance but the ſound, not the weight of reaſons and ſentences, but the glitterings of vaine inventions, or I know not what rancounter of words beating the ayre; and often loſt, and vaniſhing fill the eare, and leave the underſtanding hunger-ſtarved. It is the ecchoing, but emptie veſſell, wherof the Apoſtle ſpeaketh, The ſound whereof proceeds onely from the wind it is full of. And as the Apples of Sodome are faire, ſhining, and golden to their view, who ſee them far off as they hang on the trees, beeing eaſily deluded with their outward beauty; but comming near to touch them, they preſently fal in pieces, cauſing amazement in them who thinking they had gathered Apples, find nothing in their hands but aſhes. The ſame it is of the moſt of our diſcourſes, which the affected fabrick of painted words and phraſes, beautifieth with ſome ſmall luſtre, which bea • s upon the ſence; but if you neerely obſerve it, at the firſt touch this ſeeming ſhine vaneſheth into ſmoke: wee therein finding neither Iuice, Grace, nor Beauty. Yet is not evill unuſefull for the World; ſince, though otherwiſe uſeleſſe, it at leaſt ſerves as a foyle to what is good, as Darkeneſſe to light, blacke to white, ſhadowes to lively colours, and ſpots to fayre faces, by the rancounter of their oppoſites. So either the monſtrous, or masked ſtyle of the moſt of theſe wits diſtaſted with whatſoever is good and naturall, beautifie the writings and diſcourſes of ſome ſmal number, who raiſing the honour of French Eloquence, ſpeake and write with Elegancy, Purity, and Soliditie. I will paſſe them over in ſilence, ſince they are ſufficiently knowne, and publique Iudgement, affoordeth ſufficient glory to their name, without expecting any from my pen, yet am I willing to adde this word; to the end, that having ſpoken of their vices, who by prodigious writings, daily defame and diſhonour our Language, none ſhould ſuppoſe, I deſire to ſuppreſſe merit, or ſmother their praiſe, whoſe native, iudicious, and ſolid Eloquence doth highly illuſtrate and adorne the French tongue •

CHAP. 18. Of the Eloquence proper for the Politician, and the Concluſion of this Worke.

AFfected Eloquence (if it deſerve the name of Eloquence) is unſeemely for all,1. Quality. but chiefly for thoſe who treat of important affaires. Nor is this great Ornament and Pompe of round ſet words, wherewith Orators ſwell their veine beſeeming them. And the Ancient ſay,The vigour and integrity of diſcourſe. that if Iupiter ſhould ſpeake to men, he would not make uſe of Demoſthenes, but of Platoes ſtile. For the diſcourſe of grave perſons ſhould rather taſte of the Philoſopher, than Orator; and it is rightly befitting them, when Sentences are their Figures, Maximes their pauſes, Reaſons their ornaments, a ſtrong, ſolid and round brevity their Eloquence;2. Brevity. briefly, when the words flowing from them, ſhew not the fyle of a laborious Art, but the quick and pleaſing juyce of a well digeſted Prudence. The Lacedaemonians ſpake but little, but ſpiritfully and ſolidly, their words were as rich Diamonds, ſmall in Bulke, ineſtimable in worth. Men value not eyther precious Stones, or Diſcourſes, by the Greatneſſe, but Gracefulneſſe. A little Carbuncle is more worth than a whole Rock, a quick Sentence than a quaint and frivolous Oration: To ſpeake little, and ſay much is the perfect Eloquence. It was a Law in the Areopagites Court, to ſpeake nothing from the matter. Phocion was call'd the Axe of Demoſthanes his Diſcourſe,Ariſt. l. 11 Rhet. Ne quid extra re •• diceretur. in that he cut ſhort his unprofitable preambles: and doubtleſſe it is the true Rule of Diſcourſe, in matters of Conſequence, not to extravagate into idle and ſuperfluous matters, but to ayme directly at the marke. And queſtionleſſe, if one ſpeak not but to attaine his end, as one walks not but to arrive whether he tendeth; It is folly to goe by the Bow, when the ſhorteſt and beſt way is by the ſtring: and he in whoſe election it is, if he pleaſe to take a direct way, will nevertheleſſe goe winding and turning by oblique paths, makes men imagine, eyther that himſelfe wanders, or deſires others, ſhould goe aſtray who follow him. If he caſually miſſe his way, he ſhewes his ignorance; If he wilfully wander, he appeares malicious: The one ſheweth he is deceived, the other that he would delude others.3. Simplicity. The Speech ſeeking truth, ought to be ſimple, and without compoſition (ſayd an Athenian) not bare without juyce, and gracefulneſſe, but ſimple, without windings and ambagies, not ſingle, without energie, but plaine without captiouſneſſe, not ſilly without naturall, and fitting attractions, but plaine without the mixture of idle allegations: not ſimple in regard of roughneſſe, but in reſpect of cleareneſſe, roundneſſe, and ingenuity. The ſimplicity of Diſcourſe ſignifies not a rude and ill-poliſhed Ineligancy, but rather as the Goſpel calleth the eye ſimple, which is pure, cleare, and neate without dimneſſe, or Clouds. So is the oration ſimple, whence a pure and elegant ſplendor baniſhe • h confuſion and obſcurity:Si oculus tuus ſit ſimplex ſic totum corpus tuum lucidum erit. and to ſpeake properly, there is nothing leſſe ſimple, than rude, and groſſe Diſcourſes, which a heape of ſlack and idle matters entangle and confound, nor any more ſimple than a quick and elegant Diſcourſe; the purity whereof expelleth riddles, and the ſolidity ſuperfluities. Philoſophy termeth the Celeſtiall bodies ſimple in compariſon of Elementary bodyes; and Theologie attributes ſimplicity to God and Angels, in reſpect of things compoſed of body, and matter: ſo as ſimplicity (taken in the true ſenſe) is the perfection of things not ſignifying any defect of gracefulneſſe, ornament, or beauty, but an happy privation of impurity, imperfection, and mixture. The Heavens as they are the moſt ſimple bodyes, ſo are they the faireſt, and moſt luminous, their Beauty proceeding from their ſimplicity, and ſeparation from all mixture of ſtrange Bodyes. The Angels, more ſimple than all other created things, are likewiſe more excellent: their excellency conſiſting in that they are ſingle and divided from the Vnion, and marriage of materiall things. God who is moſt ſimple, and moſt perfect, his perfection ariſeth out of his ſimplicity, and his ſimplicity from his being exempt from any compoſition: which indeed denoteth a defect in things, not having all in them, but are forced to crave allyance of ſome Exteriour thing for the obtayning of what is deficient in themſelves. So the moſt excellent and elegant Oration is that which is the moſt ſimple, not in beeing unfurniſhed of her Graces, and Attractions, but in having all her Ornaments in their vigour, her Colours in their proper juyce, and without borrowing ſtrange, farre-fetcht, and ſuperfluous Ornaments, to extract her Beauty out of her proper ſubſtance, her Vermilion from her good Bloud, and as the Gold his ſhine from his owne ſoliditie.

This is the Eloquence worthy of perſons in authority, who are to comport themſelves in their Diſcourſe, as in their apparell, wherein they avoyd not ornament and richneſſe, but curious faſhions, and the borrowed embelliſhments of affected artifice. But if the meaneſſe of their habit ſeem ſomething to derogate from their State, the bareneſſe of diſcourſe ſeemes more to debaſe it: ſince the robe onely ſheweth what they are out of themſelves, and ſpeech marketh what they are in themſelves. Beſides, if God hath beautified all the parts of mans Body, and above the reſt, thoſe moſt expoſed to view, as the Eye and Face with Graces and Attractions, why ſhould any deſire that the principall part in man, diſcovering and ſhewing the Soule, and the interiour, declaring and manifeſting man; Speech (I ſay) the lively Image of the heart and th •• ght, ſhould appeare, baſe, naked, and unfurniſhed of convenient ornaments? The increated word of God, being his Eternall Word, is by the Apoſtle called The Splendour of the Father: as repreſenting his Beautie, the perfect beauty of the Eternal Fountain, whence it flowes, which is the Divine Wiſedome. The Speech of man, is the light and ſplendor of man, cauſing him to appeare and ſhine, it being the lively pourtrait of what is moſt excellent in man, to wit, reaſon, and underſtanding. If therefore it be his ſplendor, is it ſeemely it ſhould be voyd of gracefulneſſe, or this ſpeciall ornament abject, and neglected? What can cauſe him to ſhine, if what ought to be his light, darken him: & whence ſhould his honour iſſue, if his principall ornament diſhonor him? Beauty takes nothing from requiſite ſimplicity in a grave and ſerious Oration, but is rather its ſimplicity; ſince in ſpeech, as in all other things, ſimple and pure: pure, and faire; faire, and perfect, are the ſame. Holy Scripture being the revealed word of God, is ſimple; not ſoft, enervate, forceleſſe, or idle; as is their Diſcourſe, who ſtrive to defend their ruſticity, by this example, and becauſe they are both lofty and lowly, they preſently ſuppoſe they have attained the glory proper to the ſimplicity of the Divine ſtyle: whereas in truth that is rather; quick, energicall, powerfull, and ſpiritfull, ſtored with delightfull graces, of tranſperſing points, enflaming motives, and of ſecret but divine ſweetneſſes, diſcovering more attractions, than all the Orators on Earth have ever beene able to utter in their elaborate diſcourſes. Thy word is more ſweet than honey to my mouth, (ſayd the Prophet.) Who hearkens thereto finds himſelfe catched, who reades therein is transformed. And that Theopompus who admired the hidden energy of this divine word, yet offēded with the ſimplicity of its termes, ſeeking to beautifie it with the flowers and pruned words of humane Eloquence (as Euſebius reporteth) was not aware that its ſimplicity is more perſwaſive, than all the Art of Orators: Being therefore puniſhed from above for this tranſport of folly, he taſted the juſt puniſhment of his idle enterpriſe. Simplicity therefore excludeth not the gracefulneſſe, and ſtrength of Diſcourſe, but onely the paint and ſuperfluity, which (to ſay truly) though adorned with painefull reſerches; and pompous ſpeeches, doth notwithſtanding bereave it of its ſinewes, and Originall Beautie.

Profit is another requiſite quality in Politicall diſcourſe; namely,4 Profit. not to ſpeak but for the publicke. Thy diſcourſes are as the tall and fayre Cypreſſe trees, which beare no fruit (ſayd an Antient, to a young man) who mounted upon the Orators chayre, entertained the people with vaine and unprofitable ſpeeches. It is indeed allowable for Sophiſters and Declamours who ſpeak not but to pleaſe an Idle aſſembly, to frame to themſelves Imaginary ſubiects, and therupon to inlarge their diſcourſe, and to ſport at pleaſure to excite a vaine admiration, and beare away a more vaine applauſe, ſowing winde, and gathering ſmoke. But theſe mouthes (as that of Oracles) which are conſecrated to publicke utility, are never to ſcatter their words in the ayre, nor ever to enter upon ſubiects of importance (though plauſible and pleaſing to the vulgar) out of their due places, times, and ſeaſons; but rather at all times to attend the neceſſitie, and opportunity of ſpeaking in hope of fruit. Speech is like graine, which out of fitting places, and convenient ſeaſons, though good, is yet unprofitably ſown, producing onely ſhame, and loſſe to the ſeedeſ-man. And as for ſowing to profit, we are to expect the diſpoſition of time and ſoyle. So hee who will ſpeake fruitfully will ſtill attend the diſpoſition of affaires, and ſpirits, ſince if affaires be not rightly diſpoſed, hee ſpoyles, inſtead of accommodating them. If ſpirits he • rritats in ſtead of calming them and all the profit he gets by his paines, is, that by ſpoyling the buſineſſe, hee ſhewes his indiſcretion, and by exaſperating ſpirits, he revealeth his owne raſhneſſe.

Diſcreet & generous libertie.But on the other ſide, when neceſſitie requireth a free and bold ſpeech, and when occaſion ſeemes to open it ſelfe toward the fruit, which we may probably expect; we are then to appeare with a diſcreet and generous freedome,Naves cum magna ſint circum ferun tur a modico gubernaculo: ita & lingua modicum mē brum eſt, & magna exaltat lac. c. 3 beeing the laſt and principall quality of civill Eloquence. S. Iames in his Epiſtle compares the tongue of man to a Rudder or helme, wherewith a ſhip is guided; which chiefely ſuteth with the tongue of Magiſtrates, and men of Authority, who by the motives which their ſpeeches inſpires in the hearts of Princes and people, turne, and mannage with their tongues, as with an Helme in Steerage the flo • ing veſſels of States and Empires. Now it is neceſſary that hee who ſtands at the Helme be couragious to reſiſt ſtormes and tempeſts; for then it is when hee is put to it; either thereby to ſave the ſhip, or as a good Pilot to die with helme in hand. Free ſpeeches are neceſſarie in publicke neceſſities, and then it is, we are either to deliver affaires from ſhipwracke by the freedome of ſpeech, or periſh in ſpeaking generouſly. The Scripture calls the words of Wiſemen Stings, and ſharpe nayles, for they ought to be free and faithfull, but freedome of ſpeech cannot be without ſharpeneſſe, nor truth without ſtinging, as it is ſayd, how, though honey be ſweet and pleaſing, in its owne Nature, yet being applied to ſores it will prick and sting: Honey was diſallowed in the Sacrifices of the old Law,Levit c. 1. D Hiero ep. 35. which S. Ierome explicateth miſtically, ſaying, That a diſcourſe ſteeped in the Honey of a flattering adulation, not having the ſharpeneſſe and sting of a free and biting truth is not a Sacrifice pleaſing in Gods fight. For they who are in Office and Authoritie, are nor tied onely by a civill, but by a naturall and Divine Obligation, to ſpeak boldly and freely, when either Gods honour, or the publicke good requiteth; and if at ſuch time they either flatter or palliat affaires, to pleaſe men,Deu • diſſipabit oſſa eorum qui hominibus placent conſis ſi ſunt quoniam Deus crea • it cos. God will ſcorne and confound them (ſayth the Prophet) and will breake their bones, to wit, their power, and greatneſſe, whoſe Intereſt they preferre before Iuſtice.

But to behold the lively modell of Politicke vertue attended by all theſe qualities, I have repreſented; there needs no more but only to caſt our eies upon the excellent Orations of antient Captaines, Magiſtrates, and Stateſ-men of whom wee ſtill reade in the Greeke and Romane Hiſtories. Wee ſhall there diſcover a quicke ſtrength, a round brevitie, an elegant puritie, a ſolid utility, and a couragious liberty. Their words are ſtrong, their reaſons preſſing, their clauſes ſhort, then ſentences quicke, and their points piercing. Their diſcourſe not drawn at length but ſuccinct, which as a wel bent bow ſhoot, not ſweet floures at our eares, but ſharpe thornes at our hearts: nothing vanquiſhing idle or vaine, all tends to the point, all beares weight, all conduces to the matter, nor can a word be wanting, but part of the ſenſe, cleareneſſe, vigour, or neceſſary gracefulneſſe for perſwaſion will be found defective One ma therein obſerve (after occaſions fi • ly ap phended, to ſpeak with profit) truth declared to purpoſe and with reſolution: excellent maximes deduced from experience, beeing the ſoule and ſpirit of Civill Eloquence, and in concluſion, the happy effects, ſpringing from the ſage and free diſcourſes of theſe brave and generous ſpirits; violences expreſſed, ſeditions aſſwaged, wicked deſignes choked, good counſels eſtabliſhed, warres quenched, hearts reconciled, Lawes authorized, peple delivered: briefly, eſtates preſerved by thoſe eloquent and prudent tongues, and theſe great veſſels ſaved from ſhipwracke by the conduct of ſo ſmall a ſterne. Wherefore all ſuch as wil hoiſt ſayle in the great and ſurging Sea of Civill affaires, ought above al things to ſtudy, and exerciſe themſelves in the well guiding this ſterne: which (well handled) ſaves common wealth, but il & ſlackly managed, or imprudently conducted, it expoſeth them to a thouſand dangers. Nay the Emperours themſelves ſleighted not this point. Caeſar, Auguſtus, Tyberius, were no leſſe exerciſed in Eloquence than in armes. And Iacitus in his Annals obſerveth, that the first Emperour who was forced to ſpeake by proxie, and to ſtudy Orations, and other mens compoſures, was Nero, who weakened with voluptuouſneſſe, made uſe of Seneca's wit in this ſervice.

But the tongue is not onely the guide of Empires,The concluſion of this worke. but the ſacred Rudder alſo of the Churches ſhip. Saint Peters ſucceſſors are the Pilots, and their tongues (Heavens ſpokeſ-men; and interpreters of the verities of Faith) conduct and guide it through all winds of errours, and ſtorms of Hel, and the world: or rather the Holy-ghoſt, who gives motion to their tongues, & who deſcended upon them in forme of tongues to cauſe them to ſpeake: is both the Pilot governing the Helme, and the Helme conducting the Veſſel. It is in this Ship I ſaile, it is to this Celeſtial tongue I ſubmit theſe inſufficiences of mine. If among ſo many words any Errors unawares have ſlipt in. It is this Helme, whoſe conduct I proteſt to follow, if againſt my will and intention, I have ſtrayed in the proſecution of this diſcourſe.

FINIS.