IT was an auncient cu­stome among the Kings of Persia, that very early eue­ry morning, of his Cham­berlaine comming to hys bed side, he shoulde be wa­kened out of sleepe, and sa­luted on this maner: Arise, O King, and loke to thy charge. Wherin may be wayed the com­lynesse of their custome, the diligence of the Chamberlaine, and the lowly obeysance of the King to them both: To the custome, for that it did set forth the nature of their lawe, wyth the equall power & strength of ciuile gouerne­ment: To the Chamberlaine, for that he was made the Minister of this Message, and y^e liue­lie voyce of a dumbe constitution prepared to intercept & preoccupate ydlenesse wyth the ot­casions of publike calamities, strayghtly inti­mating meane rest to be sufficiēt for a Prince. No sleepe permitted him in the day,Lib. 5. as Strabo writeth, and great exployt and trauaile not to satisfie a cōmon weale, yelding full relaxation to the body and minde, which are contented with moderate intermission, by the night sea­son, prescribing vnto the Citizens the whole course of the day, and that from the early mor­ning, [Page] wherby they the better might be gouer­ned, and by due execution of lawes, might be deteyned and kept in order. By the which ad­uertisement and sage semblant, the Persian Prince was put in minde (& in him all others) not only of daily trauayle, but also of diligent expedition, incident to the office and Prouince of a Prince. Wherevnto nothing can be more preiudicial, than slouthfulnesse, and more noy­full than carelesse securitie (it being, as The­mistocles sayth Sepultura hominis viuentis, the graue of a liuing man) & by the testimony of Marcus Portius, a iust purchase of the immor­tall Gods wrathful reuengement, being hurt­ful to the body, vnprofitable to the minde, & ap­paireful to publike policies, as both Plato wri­ting de Legib, & Plutarch of Agesilaus, do most plainly approue.Iliad. 2. Wherefore Homere setteth forth sleepe vnder the shape of Naestor communing and talking with Agamemnon sonne of Atreus chiefe Prince of Greece, wrapped in slouthfull slumber, sharply rebuking him on this sort: It becommeth not a Princely perso­nage (to whose gouernement the people be credited, in whose handes so weightie affaires of Domesticall and forreine pollices be settled) to enioy one whole nightes rest,Sillius Ita­licus lib. 3. according to this short Poesy: Turpe duci somno totā cōsumere noctē. Neyther doth it lacke iust cause, that Virgil in [Page] his bookes of Martial prowesse, and the fear­ful feats of chasing chiualrie, describeth Eneas alway to be accompanied with faithful Acha­tes. And Homere dysplaying Pryamus famous factes, recordeth him to be attended vpon wyth olde Vcalegon, and auncient Antenor, who beare the seemelie shadowes of Kinglie cares. The which King Antigonus verified in hym­selfe (and that with a vehement voyce) in thys wise aunswering an olde woman whiche ex­tolled his royal & blessed estate: If thou knew­est (sayd he) O auncient Matrone, how full of misfortunes and thronging thoughtes this my Kingly Crowned and Diademe is farced, thou wouldest scarce vouchsafe to take vp the same from the ground. Wherfore wel may a Prince with Seneca say, and with Euripides confesse: Non curarum somnus domitor pectora soluit, In Hecuba Trag. 8. Se. semper nam (que) mihi vigilant curae. Slepe y^e tamer of toiles buildeth not in my brest, cares do euery night watch and await on me. Wherfore, Chrysip­pus demaunded why he woulde not gouerne the common weale, aunswered: If I gouerne it well, I shal be hated of y^e Citizens, if I go­uerne it euill, I shal displease the Gods. Dio­clesian was wont to saye, that nothing was more hard and difficult, than to gouerne well. Otho oftentimes aunswered hys friendes: Beleue ye me, I had rather die than rule. Also [Page] Antigonus confessed vnto his sonne (and that euen of his carefull Kingdome) cleping it no­thing else, quàm seruitutem gloriosam, than a glo­rious boasting kinde of bondage. Solon des­cribing Princes, noteth them to be nothing els quàm Ministros Seruos (que) multorum, than the Ser­uants and Ministers of many. Saturninus an­swered his Complices intreating him to take Princelie place: Nescitis, amici, quantum mali sit imperare. You know not, my friendes, what a huge hurt it is to gouerne. Wyth the which perpetuall hatred is incorporated,In Thebaid. Oedipo. as Seneca writeth: Simul ista mundi Conditor posuit Deus: O­dium at (que) Regnum. Odium qui nimium timet, reg­nare nescit. Regna custodit metus. God hath cou­pled gouernment and hatred together. He that feareth hatred is not mete to rule. Hieron the­refore of Sicilie (as Xenophon writeth) sayd, that pleasures were more sensibly felt in a pri­uate life, than in the publike persō of a Prince. Wherevnto Adrian and Domitian (as Tran­quillus writeth) agree, confessing the estate of Kings to be most miserable. Seneca clepeth y^e same Poenam grauem, a grieuous punishment. Demosthenes affirmed that two wayes being proposed, the one leading to a Kingly throne, the other cōducting to Hel: a wise man would preferre y^e path, which leadeth to Pluto, before that which bringeth to Princely place. Of this [Page] Prouince did Tiberius write in thys sorte vnto the Senate: Quid scribam vobis P. C.? Quomodo scribam? aut quid omnino non scribam? Dijme Deae (que) omnes perdant, (quam) quotidie me perire sentio. What shal I write vnto you, O you written fathers? How shal I write? Or what shal I not write at this present? Al the Goddes and Goddesses so deale with me, as I feele my selfe throughe cares daily dying. Wherfore, I can not better resemble a Princelie estate, than to the rolling and restlesse stone of Sisyphus, the staylesse whele of Ixion, and continuall gnawing and dismembring of Tityus, In Apolog. it being (as Gregorie Nazianzene wryteth) Ars artium, & disciplina disciplinarum, hominem regere, qui certè inter omnes animantes maximè est & moribus varius, & volun­tate diuersus. The arte of artes, & the discipline of disciplines, to gouerne man, who among all lyuing creatures is most variable in maners, and vnconstant in will. Furthermore, the per­son of a King (his combring cares set apart) is nothing else than a myrrour for all others to beholde (as Pindarus sayth.) And as he beha­ueth himselfe, so are all others likewyse affec­ted. So that well may the Poet say:Claud. Regis ad exemplar totus componitur orbis. And the common Prouerbe iustlie may be applied: Qualis Rex, talis grex. As the King is, so semblable are the [Page] people humored:De Lege. who (as Tullie noteth) plus ex­emplo nocent, (quam) peccato, by example thā by offence doe more languish and annoy. Least therefore Kings should be vnmindefull of their carefull charge: the Auncient Paynims excited therto theyr Kings by outward ensignes and framed figures of vnreasonable creatures, hauing in y^e tops of theyr Scepters a Storke painted & po­lished, in the end therof a sea Horse limned and arayed, to the end that by y^e Storke they might remember to settle in theyr myndes pietie and godly loue (for the Storkes doe foster the olde yeres of their Parents) by the sea Horse, fierce­nesse and pride was shadowed, which Princes ought allwayes to subdue, and presse vnder their fete. And (as Pericles sayth) not onely to haue chast handes, but continent eyes. I leaue to the field of forgetfulnesse the people of The­ba, Lib. de Isid. who (as Plutarch writeth) had the pictures of their Princes and Iudges drawen and deli­neated without handes, and theyr eyes closed vp, for that Princes ought not to be allured with giftes, neyther persuaded or counterpoy­sed with mens countenances: I might here speake of the monument of King Simandius, in which the Prince and chiefe Iudge did sit in the middest accompanied wyth .xxx. of the Nobles assisting both his sides: from whose [Page] necke the picture of truth did hang downe, ha­uing hir eyes shut, bending the same towards the brest, for that a Prince should be dailie ex­ercised in the practise of truth. I conceale last of all the Egyptians: they of custome putting about theyr Princes necke a Tablet embrow­ded with diuers precious pearles, the which they called and cleaped, truth. What shoulde I speak of famous Philip King of Macedone? who accustomably was wont to say, that it behoued a King to remember, that he beyng a man, had atchieued heauenly power, and must put in vre honest and godly exploytes, and vse softnesse of speach towards his subiects. I passe ouer Agathon, who willeth a Prince to call to memorie three things: First, that he hath go­uernment ouer men: Secondly, that he ought to rule according to lawes: Thirdlie, that he must not alway gouerne. For the Prince (as Tullie writeth) is a speaking law:Lib. 3. de leg. and the law is a dumbe master. The end thereof is iustice and right, as Plutarch teacheth.Ad imper. ducem. The worke of the Prince is the law, and the Prince is the Image of God administring al things as Ho­mere noteth:Odyss. 8. [...]. Imago autem Rex est animata Dei. Whō Calliope the most bewtiful of the nine Muses doeth alwayes prosequute and accompany, as [Page] Hesiodus witnesseth,In Theo. filling him with al hea­uenly wisdome, and pleasant speach. Whome all the people haue in admiracion. In whose bulked brest Homere placeth fortitude and iu­stice: Tullie, abstinence and continencie: Sue­tonius, lowlynesse in hearing, pleasauntnesse in answering, cunning artificiousnesse in per­suading his subiects: whose royall estate Alex­ander Seuerus setteth not in outward pompe, but in inward vertues: Agesilaus descriueth so to be affected, that with mercy he shall pro­uoke offenders to repentaunce, and a full re­uoltment from lothsomnesse of life. To whom Plato giueth two preceptes: first, that he ad­dresse his study to the profit of his subiectes, ha­uyng an euerlasting forgetfulnesse of priuate profit and gaine: secondlie, that be so care for the whole common wealth, that in prouiding for one part, he seeme not to forsake and leaue succourlesse the other.1. Offic. Whose proper Prouince is to weigh that he beareth and susteyneth the person of the whole Realme, euen as he were an Athlas, holding the high heauens vp with his shoulders, & stayd strength. Whose lawes he must kepe, whose rites and customes he must descriue, always mindefull of his portly place. Vnto the which wel serueth y^e sentence of Me­nander: [...]. [Page] Principatum assequutus, sis hoc dignus. In whome both vtterance an wisdome is required: vtte­rance, by the which he may praise famous and worthie men, he maye exhort to noble pro­wesse, he may cal backe from hainous wycked­nesse, he may comfort the weake minded, and the noble enterprises of valiant warrefares, he maye commende to immortalitye: Wyse­dome, by the which he may guide and gouerne his people, he may establyshe lawes, he maye punishe and correct offenders, and may defend and saue harmelesse iust and innocent persons. Whom, Syrus prescribeth not to be inferior in vnderstanding those things which be nedefull, than to gouerne as time and oportunity requi­reth, whose personage & trauaile in businesse, courage in perill, diligence in working celeritie in accomplishing, prouidence in foreheeding, singulerly setteth forth. Of whom anger is to be kept vnder, riot to be restrained, the suspi­cion of couetousnesse farre to be sequestred, and all other deformities of minde vtterly to be exi­led, being so necessary an Organ, as withoute whom no Citie can be setteled, shewing him­selfe stoute, iust, seuere, valiant, liberal, boun­tiful and meeke, withstanding the fiercenesse and inconstancie of the monstrous multitude, prouiding not only in his owne life for safe so­ueraignitie, [Page] but in theirs also who shal succede and gouerne after him,In Lelio de Regno. whom (as Dion wry­teth) simplicitye and truth doth commend, and bring reuerence of all estates. Wherefore the Egyptians had their Kings in greate honor, iudging their gouernment to descend from the Goddes. And for this cause Nestor in y^e Iliade of Homere warneth Achilles, that he make no countermaund with Agamemnon (cui princi­patus à Ioue datus sit) to whom Princely power was behighted of Iupiter. And Mynos King of Crete, the Poet calleth the familiar of Iupiter, who muste haue no lesse care of gouerning o­thers, than of himselfe. To whō nothing more Princelike can happen,Cicero in Para. than vtterlye to fore­close all lothsome lustes, and rather to bridle his owne immoderate affections, than to de­teyn and presse his ciuile subiects. For (as Plu­tarch writeth) Non est cadentis currere, aut incom­positi componere, Ad impe­rit. Ducem. aut parere nescij imperare. It is not incident to him to run which falleth, or is dis­ordered to set in order, or voyde of obeysance to gouerne and rule. Wherfore Seneca saith: Si vis omnia tibi subijcere, subijce te rationi. Multos reges, si te ratio rexerit. Epistola. 38. If thou wilt subdue all things vnder thee, subdue thy self. So shalt thou rule many, if reason rule thee. Whose honor is, not to be feared outwardlye of the people: but ra­ther, [Page] when they with themselues haue in admi­ration hys mirrored minde, than his infatua­ting and fickle fortune. Wherefore all men (as Isocrates writeth) iudged Euagoras Prince in Greece not so bounteously blessed for his go­uernment sake, as his Subiectes obeying the Princely power of so worthie a King. For he so spent the whole race of his life,Iso. in Eua. that he hurte no man, and yet honorrd all good men: ruling diligentlye ouer all, and lawfullye punishing malefactours. Whome wisedome maruelously adorneth, as Stenida teacheth:Li. de regne. for therof reue­rence issueth, and an emulation of the highe God, who by nature is the first King, and most Princely personage, but by creation and imita­tion, the Prince on earth. God is in all, aswell in heauen as earth: and the Prince on the earth only, who truly treadeth in his steps, if he shew him self couragious, wise, vnworthy of wicked worldlings, bearing in his brest a fatherly mind towardes his subiectes. And (as Themistius writeth) a Prince in dede,Xenophon lib. 8. de Pae­dia Cyri. in truth being inex­pugnable, subduing his capacitie to reason, ex­ercising liberty, praising magnanimitie, sup­pressing & abādoning all stately stubbornnesse. And therefore Ecphanta descriuing a King, sayeth, that he is the excellent worke of God, his liuely image, familiar to his framer, gazed [Page] on of his Subiects as it were an amasing mir­rour. For his worthinesse is approued no otherwise,Stenidae ex lib. de reg. than the Eagle is tried to be the Prince of birdes, his eyes openlie displayed against the sunne. Wherevnto most like is a Princely go­uernement, for that it is heauenly: throughe the surpassing clearenesse whereof, the eyes of those who vniustly aspire to Princelie prefer­ment, are daseled and blinded. Wherfore it be­houeth a Prince to make his gouernment ap­peare by his maners. For so eftsones the same doth glitter and shine, vaunting it selfe wyth fluttering wings, whose portlie place, huma­nitie greatlie enhaunceth, power pacifieth, knowledge confirmeth. For by knowledge he may iudge righteouslie, by power he may pu­nishe, by humanitie he maye largelye behight giftes, and according to reason administer all things. In whom Diotog. coucheth three com­ly qualities,Lib. de reg. and mirroring motions: the wor­shipping of the Goddes: the gouerning of hys Subiectes: the iudging hurtlesse and innocent persons. Vnto the worshipping of the Goddes he shalbe able, if he weigh with himself the na­ture and power of God. To gouerne well, he shall be fit, if he vnderstande the feates of Chi­ualry. To iudge and decise cōtrouersies, he shal be cunning, if he haue diligentlie learned the [Page] nature and course of Ciuil Lawes. Plato also in Protagora placeth in a Prince these three, not Portingale, but Precious pearles: Scien­tiam, opinionem, ac loquendi libertatē. Knowledge, good report, and swiftnesse of toung. Who (of Ecphanta a Sectarie of Pithagoras) is called [...]. properlie a Prince, of gouerning and ruling himself. And therfore Socrates calleth him the best Prince, which could best subdue and conquere his own affections, and mustering motions. And Cato Maior counted him the worst Prince: Qui im­perare sibi ipsi nequiret. Who could not rule and gouerne himselfe.Lib. 4. de cons. Honor. For (as Claudianus wry­teth) Tunc omnia iura tenebis, cùm poteris Rex esse tui. Then shalt thou best gouerne and prescribe lawes, when thou canst best rule and subdue thine owne selfe. Neither Isocrates discenteth from the same, settyng forth the modestie of a Prince in stede of a mirrour or glasse to all o­ther, knowing the maners of y^e whole Realm to grow like to the maners and conditions of the King. Wherfore Seneca sayth:In Thyeste. Rex velit honesta: nemo non eadem velit. The King exercising honestie, all men wil pursue the same. But cō ­trariwise, Grauissimus est morbus qui à capite dif­funditur. In Epistolis It is the moste daungerous disease, which distilleth from the head. Who must take [Page] hede, whom he semeth to loue or defend. For he shalbe iudged like vnto thē.Demosth. cōtra And. Whome also it be­houeth to take diligēt respect of flatterers, and cacoglotting Corisoes, by whose painted Poe­sies Princes are abused, and they forced to wic­ked enterprises. As wel it appeared in Alexan­der the great, who harkening to their flatte­ring fables killed his true friendes Philota, Clisthines, and Parmenio. Thus read we of Hieron throughe Epicharmus his Parasite: The like testifieth Tranquillus of Domitian, and Amianus of Constantine y^e greate. Whom Homere calleth: [...]. Ore benigna loquentes, pe­ctore praua struentes. Faire speakers with theyr toungs, but workers of wyckednesse in theyr heartes. And therfore Tullie calleth this sea­soned sentence of Epicharmus: Memento diffi­dere. be mindeful to mistrust: the very sinewes & marrow of wisdome. Wherfore King Anti­gonus in mirth was wont to saye, that he daily desired of God, Vt ab eo etiā aduersus amicos pro­tegeretur. That he might be safegarded of him, euen against hys friendes. These did Assuerus tast of, euen by his own confession in the pub­like apparance of al his people: Ex historijs quo­tidie gestis videmus, Hester. 16. quo modo malis quibusdam sug­gestionibus Regum studia deprauētur. Out of daily [Page] Histories & Annuals (sayth he) we may learne how that y^e godlye endeuours of Kings, by the wicked motions of flatterers be hindered and disturbed. Neyther must he admit all men into his familiaritie, whiche couet and affectate the same, but such onely as are worthy for his wit and disposition: not those with whome he may wātonly wast his flourishing yeres, but rather such, by whose aduertismēt and cunning coun­sel, he may best gouern and rule his Realme. Neyther must he count those faithfull friends, which do prosecute with praise al his trauailes and talkes (as do Gnathonical & snockfeasting Parasites, with men pleasers, scrape sleues, and trim time slaues, of the whiche great sur­plusage there is in all Realmes:) but rather those,Isocrates. whiche with modest maner rebuke & re­straine their inscient errours. Vnto such ought frankenesse of toung to be permitted, that of what matters he stand in doubt, by thē he may be resolued and discharged from all suspence & scruple of minde. Applying his gouernement to the nature of his subiectes. With good men dealing moderatly, with sluggardes vehemēt­ly, with foole hardy folkes, sharply, with warie and prouident men, wisely and gentlie, accor­ding to the counsell of Seneca, who sayth:In Thebaid. Qui vult regnare, languida regnet manu: who so wyll [Page] gouerne, let him rule with humble hande. For like memory and fame shal he receiue, whether it be good or yll. Which thing well weighed, he hath free choyse to enter which waye he will, eyther that which leadeth to infamie, or which conducted and piloceth to dishonor, and that which semeth better to follow and pursue. For this is the peculiar profite of a Prince, and e­quiualent with infinite others,Eusebius. in such sorte to ende and finishe all things, that not onelye in his life time, but euer after, throughe his vp­rightnesse and godly gouernement, he may re­ceyue immortall praise with the eternall testi­mony and witnesse of his subiects. The which Ouid opened in this sort:2. de Ponto. Regia (crede mihi) res est succurrere lapsis. And sage Seneca semeth to confirme the same:In Medea. Hoc Reges habēt magnificum & ingens: Nulla ꝙ rapit dies prodesse miseris. It is a Princelie vertue to helpe them who be fallen into aduersitie. For this fortunate fact, immortalitie doeth alwayes prosecute. And therefore Eusebius resembleth the rule of a King, vnto a man that hath takē the charge of a precious Iewell. For euen as he receyueth not the same to retaine it to his own priuate vse, but to saue it, and also to deliuer it whole to his handes, who hath lefte the same in his credit, when he shall demaund it: so also ought a Prince, not [Page] to his priuate gaine, but to y^e wealth & commo­dity of his subiectes, to apply his soueraigntie, so that harmlesse and in happy estate (as much as lieth in him) he may both leaue and restore the people vnto God who first cōmended thē to his charge.Li. An. se­nex. The whiche (as Plutarch wry­teth) Pulcherrimū funus conciliat, doth purchase a most blessed buriall, & by the sentence of Sy­monides, doth stretch it selfe to all posterities and ages. So that (as Bion sayeth) he leauing his Kingdome, must rather seeke to dye glori­ouslie than furnished richelye. Whiche is (as Martialis writeth) to care and knowe his sub­iectes: Principis est virtus maxima nosse suos: And Claudianus in this daintie Distichon, Tu ciuem patrem (que) geris, tu consule cunctis: Nec tibi, nec tua te moueant, sed publica vota. It is a Princelye vertue to know hys subiects, and to prouide as a citizen and as a father for them all, his owne priuate gaine set a part. To whome most loy­altie subiectes doe giue, when as he not liuing wickedly, and yet ruling Imperiouslye, but di­ligently doing those things which appertaine to his office, offereth himself an example vnto them. For (as y^e Poet teacheth) Non sic inflectere sensus humanos Edicta valent, quàm vita regentis. Claudianus Lawes are not so able to allure mē vnto goodnesse, as is the lyfe of the Prince. Wherefore [Page] with the immortall stile of Plutarch is Agesi­laus behighted, who in all present enterprises and painful exigents to al his surlie souldiers, gaue the first assault & outset. Whereby they were animated and made bolde to battell.In Lacon. Py­thagoras, also willeth Princes to stand in awe no more of others than of them selues, and to sinne neuer the more,Democritus if no man shoulde know it, as if it should be open to all men, but that he should most chieflie feare himselfe and esta­blish the lawe, not onelye of nature, but also of God in his minde. For his secrete faultes God himselfe will discouer, both to his great appal­ment, & to y^e dreadfull example of others, who is not authorized to hurte,Thucydi. ad Hemet. but rather to helpe, being worthie of his gouernment, not through the gorgious estate of the common weale, but by the excellencie of vertue,Epistola Sopa. and mildenesse of minde. And those of whom before he made no accompt, now preferred to Princelye place, he ought to reuerence and esteme, and beholding all men his loyall louers, with a fatherly frend­ship ought to embrace them. For vnto the Moe­nian Poet, it was not sufficient to haue called a Prince, simply a Father (althoughe no more notable a name amongst men coulde be found oute) but vnto the title of a Father he addeth his Epithete GENTLE: iudging this name [Page] to Fathers and Kings moste mete, sitting and conuenient. To whom also it belongeth wyth moderate chastisement to punish offenders, dissembling small and common faultes, and in­creasing to subdue them by lawes, and (as Ar­chita sayeth) to do all things for his subiects, & nothing for himself. For the law also was not made for it selfe, but for the behoofe of the Ci­tizens, whom he ought to promote to honest studies, & to giue to euerye one competent pre­ferrement, and to fill his Cities with all libe­rall learning, deseruing well of his nobles and peeres, being bountifull in giftes, not with e­quall weight chaunging like for like, but plen­teously pouring them out of vesselles, and libe­rally dispensing thē as the Poetes write. This maner of thankfulnesse (saith Iamblicus) me­ritò coronam Imperij appellauerim, Iamblicus ad Dyscoliū I maye worthi­ly cleape the crowne of Kingly gouernement. If therfore a King would consecrate any noble and famous monument vnto hys Realme: let him decke and adorne himselfe with the most precious and beawtifull ornament of meke­nesse, iustice, and beneficence. So that in gor­gious building, Princely honor is not settled, but in courage of minde. For much more bet­ter it is, that hauty heartes should dwel in pore and course Cotages, than that slauelike pages [Page] should lurke in loftie lodgings, and bountifull buildings, as it were sauage beastes in a den. For neither with stones fette out of Euboea, Epict. nor with timber out of Sparta, is the Realme raysed to honor, but with skilfull sciences and louing liberalitie: Animis enim hommum, non la­pidibus & linguis bene habitantur Ciuitates. For by the pollicies and mindes of men not wyth stones and tounges are Cities peopled and in­habited. And as he is no good Horse courser, which only fostereth the yong & meke Colts, and leaueth the wilde hungry, and in perill of pining, when as he shoulde alike nouryshe thē both, and shoulde make the one matche to the other: So ought a Prince well experienced, to belinke with benefites his good subiectes, and yet not to cast away the euil,Epictetus. but to prouide in­differently for them both: loselye reigning the good, and sharplye bitting the euill and sauage subiect: And as y^e sunne loketh not for praiers and incantacions, that he may runne his accu­stomed course, but straightwaye shineth with bright beames, & is saluted of all men through the whole world: so ought Princes not to loke for the vncomelye clapping of the rude rables hands, and popular praises when they bestow benefites, but frankly and freely to offer them. And so shall they bee beloued as the Sunne. [Page] Who must associate vnto him selfe reason, bo­rowyng the same of the studye of wisedome, which hauing custodie of hys minde, whatso­euer is perillous in power (as it were in an incumbating habite) he maye withdrawe, in safetie leauing and yelding the same. Who by others muste vse compulsion and violence, de­liuering offenders to bee punished by inferi­ours. But when rewardes be tendered to such as haue well deserued them, he muste then by his owne person deliuer and behight the same. Neuerthelesse, they be not alwayes true Prin­ces, which doe beare swordes and Scepters, to vse outwarde force and violence, but those (as Xenophon teacheth) doe we truely accompt Kings, Qui regere sciūt, & iubere quid oporteat fieri. Which know how to rule, and to commaunde what is expedient to bee done. For these two can not agree together, as Lucanus writeth, the Prince bounde to execute Iustice, Scepters onelye regarding vnrighteousnesse. Whose whole strength is vtterly languished, Si pendere iusta incipit, if he wey in his kingdome righte­ous dealing: to wit, the punishing of malefac­tors, defending, & rewarding faithful subiects. Wherevnto of bounde dutie he is belincked and prest. For which cause Aristotle cleapeth him Custodem legis, the keper of the law: Euri­pides [Page] descriueth him to be bountifull rewards men and a great friend. [...]. Sit beneficus erga homines, & magnus amicus. Ecphanta cleapeth a Prince Viuam le­gem, a liuing law, which Demosthenes calleth Ciuitatis animam, the soule or life of the Citie, [...]. And strayte way he addeth the Aetiologie therof. For as y^e body spoyled of the soule, doth faulter and fall, so the Citie is ouerthrowen, lawes being remoued. The lyke similitude vseth Tullie writing of lawes: Vt corpora nostra sine mente, sic Ciuitas sine lege, suis partibus, vt neruis, sanguine, & membris, vti non potest. As oure bodies without mindes, so a Citie without lawes can not vse hir partes, as the sinewes, bloud, with the other members. Anaxilaus oftentimes sayde, that he was the happyest Prince, who woulde neuer be ouer­come with benefites or giftes. Micipsa confes­seth in the Historye of Salust, that neyther the armie of Iugurth, neyther his treasure, were the munitions of his kingdome, Sed amici: who neyther wyth Artillerye can be compelled, or wyth golde are to be purchased: but wyth of­fyce and faites are atchieued and wonne. In lyke sort Cyrus by hys owne example instruc­ted Croesus, as Xenophon writeth: While I make my friendes riche, I iudge these, my [Page] Iewels and treasures, yea more faithfull pre­seruers of my body, and Realme, than a great garde and fronte of marching souldiers. Ther­fore was Vespasian wonte to saye, that it was not lawfull for any faithfull subiect, to departe with sadde countenaunce from the presence of the Prince. Wherwith, or the lyke, Artaxer­xes moued, gaue in rewarde vnto a poore man bringing but a little water in the palme of his hande, and with muche mildenesse of speache and countenance receiuing it: a thousand pie­ces of Persian coyne, with a greate standing goblet of golde. And vnto an other presenting him with a Pomegranate, he gaue the gouern­ment of a mightye Citie. Alexander Seuerus still was angrie, for that hys Subiectes asked nothing of him. Alexander of Macedon was more displeased wyth them which refused re­wardes, than wyth those which craued giftes at hys handes. And therfore writyng to Pho­tion of Athens, sayth, that he woulde not ac­compte him his friende, if he did refuse his pre­sentes and giftes, which he had sent to Athens for his behoofe. I might here blase out Caesars passing prayse, who was liberall to al his soul­diers as wel footemen as horsemē, and in fine to all the whole people of Rome, enriching them with the abundance of money, corne, and [Page] oyle, but especiallye to Seruius Galba, who sued in the Senate before him said: O Caie Iuli Caesar, pro Pompeio magno, quondam genero tuo, spospondi. O Caius Iulius Caesar, for Pompey the great, somtime thy sonne in law, I became suertie: To whome Caesar wyth gentle gre­ting aunswered: Ego te hoc aere liberabo. I will oute of hande discharge thy debt. Whose cle­mencie was equall and like to his liberalitie: so that Marius Geminus not withoute cause said: Caesar, those that dare speake before thee, Magnitudinem tuam ignorant, are ignorant of thy valiaunt courage: Qui non audent, humanitatem. and they which dare not, are inscient of thy humanitie. Scipio likewise was wont to saye, that it is better to ouerthrow the enimies with gentlenesse, than with speare and shield. Ari­ston praysed two things in a Prince: Amicis benefacere: Inimicos verò sibi reconciliare. To wyt, the gratifying of hys friendes, and the recon­cilement of his enimies vnto himself. Antigo­nus daylie confessed, that the good wyll of his Subiects, was the best foundation of his king­dome, and the moste surest stay therof. For (as Seneca sayeth) Ferrum tuetur Principem, melius fi­des. Octauia. And agayn: Decet timeri Caesarem, aut plus di­ligi. Sword doth defend the Prince: but better, fayth. Whome it behoueth to bee feared, but [Page] better to bee loued. Friendship therefore, and not flatterye is to be intertayned of a Prince. Than the whyche (as Aratus writeth) no­thyng is more stronger, it beyng better by the opinion of Periander and Cyrus to be forti­fied with friendship, than with harnessed hors­men. Therfore al seruile and fawnyng flatte­rers were banished among the Egiptians, and only twenty of the noble Priestes sonnes well learned, hauyng passed the .xx. yeare of theyr age, stoode alwaye before the King: Through whose continual presence he might be withdra­wen from all wicked enterprises, and by their passing pollicies and cunning knowledge he myght be instructed in all Princelye prowesse. So that (as Seneca teacheth) he might diligēt­ly be busied in prouiding for his Countrie,In Octauia. spa­ring afflicted persons, absteyning from Teu­tonical tiranny and bolde bloudeshed, gyuing place to wrathe and anger, purchasing peace and quietnesse to the world. Haec summa virtus: petitur hac coelū via. This is a Princelye Pro­uince, by this pathe is heauen perced, and (as Virgil writeth) in sparing subiectes,Ene. 6. and surpri­sing proud persons. So that by the assertions of the Heathen it maye appeare that the office of a King is no paynelesse Prouince, but al­together obnoxious to the trauailes of bodye, [Page] and the troubles of mind. And therfore accusto­mablye the Scripture calleth Kings the Ce­dars of Libanus, Psal. 20. Esay. 2. Psal. 109. Esay. 14. Psal. 70. Esay. 41. Exod. 24. Psal. 47. Oseae. 4. the heads of the people, the foundations of hilles, wagons, Goddes, the bucklers of the earth, for that they from theyr subiectes award al iniuries, euen as with buck­lers and targets, dartes, and deadely blowes be remoued from the bodies of encombaters. The Hebrewes doe call theym the Goates of the earth: for as the Goates goe before the heardes of Kids: so do Kings and Princes be­fore the people. The Egyptians do name them Patres Religionis, or by some translations, Sal­uatores mundi, Fathers of religion or Sauiours of the world.Gene. 38. The Romaines called their hye Officer Consul, a Counsailer to his Country, and also a Father of his Country. The Pales­tines called theyr King Abimelech, that is to saye,Gene. 26. oure Father the Kyng. The Egyptians cleaped theyr Kyng Pharao, a reuenger of the languyshmentes of hys subiectes. Christ called thē [...], beneficos, that is to saye, gracious Lords.Luc. 22. Rom. 13. 1. Peter. 2. Paule termeth thē the Deacons or Mi­nisters of God: Peter cleapeth them the chiefe heads or messaged rulers of the people. Whose duty as hitherto it hathe bene arayed with the peerlesse Poesies of Prophane Paynims and Heathen wryters, well exercised in Politike [Page] prowesse: So most daintely is it delineated in the holy and sacred Scriptures, they requyring in him most especiallye the feruent feare and dread of God. So that he called to that functi­on, must not multiplie vnto hym selfe horsses, neither bryng backe agayne the people vnto straunge religion, either puffe vp hym selfe in the number of Chariottes, and mighty masses of siluer and gold: but sittyng on hys saet,Deut. 17. shal write or cause to be written for his instruction in a booke, the precise President of the Law of God, receyuing it of the high Priestes, which he shal diligentlye defray, and reuerently read al his life long, continuallye carying the same with him, wherein he may learne to feare the Lord his God, his word and Ceremonies he maye obserue, estranging from his heart all presumpteous pryde aboue hys brethren. And neither leaning to the ryght or lefte hand, may liue long with al his line.Exod. 18. Wherefore Moyses to this effect and purpose chose oute wise men from the Elders of Israell, euen such as feared God, in whome the truth with an immortall hatred of couetousnesse was planted. Whose politie and experience was openlye knowen.

Whose godly conuersation was allowed of al the people: accordyng to this short verse: Iudex esto pius, sapiens, verax, misodorus. Wherin first of [Page] all, godlynesse causeth all iudging Princes to respect God in all their doings, and to take di­ligent hede, that they committe no such thing, wherewith he maye take iust offence. Wisdom gouerneth all theyr affections, so that by error they may not wander out of the way. Truth burieth all false interpretations, and putteth to silence al Sicophantes of lawes. The hatred of couetousnesse continueth alwayes sinceritie in iudgement. And as these thyngs be incident to a Princely gouernment: so most chiefly ought he to prouide, that religiously, and godlye, and (as the Greke text is) [...], in omni pietate, 1. Tim. 2. & vero cultu Dei viuere possint, in all pie­tie and true worshipping of God his subiectes maye lead their liues. This was commended in Abraham by the Aungell,Gene. 18. he practising the same in the Fatherlye gouernement of his sonnes: beyng muche more laudable in a Prince. Who by aucthoritie, care, primacie, and power, is the common father to al his sub­iectes. So that, as Abraham gaue commaun­dement to his sonnes: so ought a Prince vnto hys subiectes De custodienda via Domini, of the keping of the way of the Lorde, as the Scrip­ture saith, shewing him selfe a Nursse of Gods Church, a setter vp of Colleges and schooles, in the which a true and liuely knowledge and [Page] inuocation of God with al other necessary dis­cipline may be preserued and kept. Whervnto not onely the example of Abraham, of Iacob, Gene. 18. Gene. 28. Gene. 39. but moste especially of Ioseph, that noble Pa­triarke and Prince of Egypte, may as a most worthye mirror, induce al Christian Princes, of whom the Prophete Dauid writeth in this sort: Deus misit ante eos virum: In seruum venun­datus est Ioseph. Misit Rex, & soluit eum, Psal. 104. cōstituit eū dominum domus suae, vt erudiret Principes doctrina sua, & senes eius prudentiam doceret. God sent be­fore y^e Patriarches Ioseph, who was sold into Egypt as a bond seruant. For whom the king of Egypte sent, setting hym at freedome and libertie.Gene. 41. Gene. 38. He made hym Prince ouer his house and kingdome cleaping him the Sauior of the world, and a Father of Religion, that he might instructe wyth hys doctrine hys Nobles and Peeres, & might teach hys Senators the wise­dom of God, to wit, the fall of the first fathers, preaching vnto them of the sanctified feede to come of the ingraffed humors of all naturall things, to wete, of the heauenlie influences, of the celestial signes and Planets, with the ver­tues and powers of plantes, and might also prepare all necessary foode for thē throughout all Egypt, aswell for body as minde, visiting all Regions and Cities throughoute al Pha­raos [Page] Kingdome, shewing hym selfe bothe a Prince and Byshop. This appeared in Moy­ses that mighty Magistrate,Exod. 32. who settled in the people of Israell all true Religion and wor­shypping of God, which he had immediatlye receyued of hym, prescribing vnto Aaron and all the Leuites, what was to be followed, and also what was to be eschued, sharply rebuking Aaron for his idolatry, and the defiling of the Religion of the God of Israell. The lyke may they behold in Iosue the sonne of Nun, Iosuae. 8. & vltimo. Gene. 17. who receyued a commaundement from God to re­store his Religion firste deliuered vnto Abra­ham, to wete, that he might the seconde time circumcyse the chyldren of Israel (for Circum­cision was a pledge of Gods couenant.) altoge­ther respecting Gods Religion, at whose com­maundement the Arke of God was caried of the Priestes, aultars were buylded, the people were sanctified, straunge Gods were abando­ned, a truce betwene God and the people re­nued, the worde of the League in the Lawe of God indited, and a title as a witnesse thereof was by hym erected. And who knoweth not, that King Dauid brought home agayne the Arke of God, whyth was negligently suffered to remayne amongst the Heathen by the Iud­ges,1. Paral. 13. and Kyng Saule, restoring the Religion [Page] of God, appointyng Priestes and Leuites the singyng of Psalmes and Hymnes by course. Who is ignorant of Salomons zeale in buil­ding the Temple of GOD?2. Paral. 6. 3. Reg. 8 at whose dedica­tion he made an excellent Oration of his wor­shipping vnto the people, remouing Abiathar from his Bishopricke, and placing Sadoch in his rowme. Whose eares hath not the fame of Kyng Asa pierced, Kyng of Iuda, who de­stroyed all Idolles in the land of Iuda, Benia­min, and Ephraim, building an Aultare vnto the Lord? What Countrie doeth not reuerence the Religion of Iosaphat, who destroyed the hyll aultars and groues in Iuda, and sent the Princeliest persons of hys Kyngdome wyth Priestes and Leuites to teache all the Cities in Iuda: Habentesue librum legis Domini, 2. Para. 17 circui­bant, atque erudiebant populum. And hauing the booke of the Lawe of God, trauailed rounde a­boute, and taught the people both in Iuda and Ierusalem. To whom is Ezechias earnesty vn­knowen,2. Para. 29. who purged the Temple of all Ido­latrous Reliques, burning lightes therein,4. Reg. 18. 4. Reg 23. 4. Reg. 12. 4. Reg. 20. ma­kyng sweete perfumes, breaking the brasen serpent, and puttinp it to pouder. I nede not make mention of Iosias, Iehu, & Ioas, who stil warned the Priests of their duty, restrained their riot and insolency, and last of all deliuered to death [Page] the false and peruerse Prophetes. But what do I (as the Latine prouerbe sayth) lyght a Can­dle to helpe the moste glorious beames of the shinyng Sunne? Thys not onelye in the time of shadowes, but also in the time of grace and truth, hath most plainely appeared. As of Constantine we reade,Euseb. li. 1. Cap. 5. in promoting the Religion of God in the Counsel of Nice: of Theodo­sius the firste, at the Counsell of Constanti­nople: Theodosius the second, at the Counsell of Ephesus: and to be short, of Martianus, at the Counsell of Calcedon. Who shewed them selues the true and naturall Nursses of Gods Church, and the fostering fathers of Christ his Religion, according to the saying of the Pro­phet Esay: Esay. 44. Reges erunt Nutritij tui. Kings shal be thy feeders and fosterers. Makyng this the chiefe care amōg the musters of their though­tes, [...], to conforme their will to the will of God, to set forth his holye worde, to direct all things to his honor and glory, and to make hym in all things both theyr beginning and ending, fullye aunswering the definition of S. Paule:Rom. 13. [...]. Dei enim Minister est tibi in bonum. For he is the Minister of God for thy wealth. Which is not onely extended to the bodye, but also to the soule. Forasmuche as man is composed [Page] of these two principall partes, who lyueth not onely by bread a bodilie life, but also a spiritu­all lyfe,Deut. 8. Math. 4. Iohn. 6. Rom. 2. Cant. 2. Io. 15. Rom. 13. euen by euery worde proceeding out of the mouth of God, which is spirite and lyfe, which is the power of God, working saluation in the beleuers, mollifying their heartes, and perfectly cleansing them. For the which Prin­ces continually ought to care, as the Greke text teacheth, [...], in hoc ipsum constanter ac perseueranter incumbentes ac immorantes. they vncessantly prest to be occupied & busied in propaling the pure Religion & true worshipping of God: according to y^t saying of S. Augustine: In hoc Reges seruiunt Deo, Lib. 3. ad Chrys. si in regno suo bona iubeant, mala ꝓhibeant: non solùm quae per­tinent ad societatē humanam, sed quae ad Religionem diuinam. In this Kings doe seruice vnto God, if they in their Kingdomes commaunde good things, and forbid euill, not only appertaining to humaine societie, but also to the Religion of God. Authorizing Godly and learned persona­ges to the superintendment and Ministerie of the Churche, estranging from thence Drones and time slaues, Almon eaters,3. Reg 13. Io. 6. Ieroboams Priests, and Barly bread Gospellers, foreclo­sing lose liuers and seducers by leauened doc­trine, maintayning peace and concord among them, keeping a continuall watche, that the [Page] worde of life & salvation may be faithfully and purelye preached without y^e miserable mixture of humaine traditions,Matth. 5. Luc. 16. which make of no force y^e cōmaundement of God, they beyng abhomi­nation vnto the Lorde, although (greatly este­med of men,) vtterly deceiuing them, who are the first finders out therof, according to the testimony of y^e Prophet Esay: Esay. 47. Sapientia tua & sci­entia tua, ea ipsa decepit te. Defecisti in multitudine adinuentionum tuarum. Thy wisedome, and thy skill, euen the selfe same hath deceyued thee. Thou haste soultred in the multitude of thine owne inuentions, wherein God taketh no de­light. For he regardeth not flesh and bloud. He weyeth not outward signes & silly ceremonies, neither wil he be worshipped in thē, but in the spirite of truth by Christe Iesus. For he is a busy beholder of faith,Iohn. 4. considering the inwarde intent, being a subtile searcher of hidde hearts. These things not promoting vs to God, with whom nothing is attentiuely accepted beside a firme faith in Christ: these did Plato remoue from the worshippyng of the highe God, for the which he was called, Diuinus Plato. These did Christ vtterly put to flight, when as he de­clared all things to be fully ended, which were necessarie for mans saluation, not fastening his Church to the bondage of figures, but to y^e [Page] freedome of the spirit. A Christiā Prince there­fore must (all trifeling traditions sette a part, and the ydle inuentions of mortall men) direct his subiectes vnto the Law and testimonies of God,Esay. 8.34. to make diligent search in the booke of y^e law, and to reade therein, to shewe vnto them that which is expressed in the Scripture of trueth, to cause them to heare Moyses, Dan. 11. Luc. 16. Iohn. 5. Act. 3. Act. 5.13. and y^e Prophets, earnestly to exhort them to reade the Scriptures, which beare witnesse of Christ and of his power, which fittingly shewe forth hys dayes, and that eternall lyfe and health settled in him. Whiche thing if it had bene practised in all ages of all Christian Princes, poyson had neuer bene shedde in the Church.De praescrip. Haeret. Then the blessed Church (as Tertullian wit­nesseth, and the most simpliest, as Damascius writeth to Ierom) had neuer receyued any mans doctrine against the doctrine and insti­tution of Christe. Then had not Religion brought and chylded forth that Cocatrice egge (Riches) neyther should the daughter haue de­uoured y^e mother. Then had neuer the Kings of the earth willingly dronke the cup of sorce­ring Circes, & wittingly haue ben empoisoned therewith. The discipline of the Apostles (as Cyprian writeth) had neuer by idlenesse,De lapsis. and the want of Christes Crosse, bene corrupted, [Page] and by heaping of Patrimonie, generally for­gotten. Then palpable darkenesse had neuer been receyued in the place of cleare and large light:Ierem. 5. when as (as the Scripture witnesseth) the Prophetes preached lyes, and the Priestes allowed the same by clappyng their handes, and the people loued such seruice. Then should neuer Gods siluer haue ben turned into drosse.Esay. 1. Then shoulde the Citie which in times paste was faithful, not haue bene prostituted and de­filed, to wit, the chast Churche of God, vnder the maske of a haunted harlot. Then shoulde neuer the house of God, whiche by institution is,Math. 21. Luc. 19. Math. 24. 2. Thess. 2. 2. Pet. 2. 2. Tim. 2. [...], the house of true worshippe and religion, haue bene made a house of foolish fables. Then desolatiō (as Christ saith) should neuer haue stoode in holie place, nor Anti­christ haue pitched his pauilion in the Temple of God, lying Legendes and Masters of lea­sings, had neuer taken place in the Church of Christ.Math. 21. Luc. 21. 3. lib. Ep. 3. ad Ce. Then had not the Sunne nor Moone lost their light, and the starres haue fallen frō heauē. But (as Cyprian saith) Vbi (que) lex Euan­gelica, & traditio dominica seruata fuisset. The law of the Gospel, and the traditiō of the Lord had still bene retinued euery where and from it which Christ taught, there had bene no de­parture nor reuoltment, and al other doctrines [Page] (as Ambrose writeth) had bene iudged dete­stable, and to bee defied,Offic. 1. de vir. vel. 4. super. 1. ad Co. Super vlt. Cap. ad Ro. yea (as Theophila­ctus witnesseth) had bene accompted heresie, stumbling blocks and dissentions. To be short, then neuer such calamities had happened, and confusion of truth whereby the verye electe of God (if it had bene possible) shoulde haue bene allured to ignorance the mother of error,Math. 24. euen of the Scriptures, as Ierom writeth,Prolog. sup. Isaiam. which is the ignoraunce of Christ. And I would to God that Princes in these daies would consider the necessitie hereof, especiallye those, who boaste most of the reformation of Religion. Then woulde they not be afraide boldly to enter into the Churche, and whyp buyers and sellers out of the Temple of God, not suffering the Lords Pigeons to bee solde therin: pulling vp by the rootes euery plant which the heauenly Father hath not planted.Matth. 15. Then woulde they burst out into these semblants of wordes: Holynesse,Psal. 103. O Lorde, becommeth thine house for euer and e­uer. The zeale of thy house hath deuoured me vp.Psal. 68. Then would they commaund superstitious Ceremonies euen wyth the earnestie and zea­lous affection of Christe to be done awaye: Auferte ista hinc, Luc. 19. & nolite facere domum patris mei domum negotiationis. Away wyth bag and bag­gage, wyth all your trashe and trumpery, and [Page] make not my fathers house a house of traffike: least that plague followe which the Prophete threateneth:Esay. 6. Regnum quod non seruierit Christo, pe­ribit. That Kingdome whych shall not serue Christ, shal come to deadly downefall. So that as fyrst the Prince ought to cast his chiefe care vpon doctrine: so secondly, with the like consi­deration ought he to regard the Sacramentes instituted by Christe, and the administration therof according to his institution. Wherin he may folow Iustinian, with diuers others, ap­pointing vnto them by a generalitye of facte, comely ryghtes: but in specialitie of circum­stance leauyng them indifferent, cutting of noyfull and superfluous Ceremonies, seques­tring them which euidently struggle with the worde of God, euen such, whose worke and vse are not free. But these thyngs put in vre of a Prince, he must not so ceasse, nay to the fulfil­ling of all righteousnesse, he muste retayne the seueritie of Lawes, chastening by them, as it were the rod of discipline. For then (as Gre­gory writeth) Summus locus bene regitur, 3. Lib. Mo­ralium. cùm Principes vitiis potius quàm subditis dominantur. The Princelye place is well furnyshed, when as rather vices than Subiectes be kept vnder, and tamed: The which place (as Chrisostom teacheth) Nō sanguini debetur, In Policrat. sed meritis. Et inuti­liter [Page] regnat, qui rex nascitur, & non meretur. Is not due to byrth, but to merits. And he vnprofita­bly ruleth which is borne a King, and by noble prowesse deserueth not the same. So that they may vnder him lead an honest & godly life, con­sideration had, that they be not the children of the night, but of the day: not of darkenesse,1. Thess. 5. Ephes. 50.13. Rom. but of the light, and therefore accordinglie preast to walke. Yea he muste cut of all corruption of maners, all lasciuiousnesse, all vnchaste songs, all vnfitting attire, al surfetting and dronken­nesse, all whoredome and wantonnesse, all fay­ned profession of chastitie without a continuall continencie both of minde and body, he beeyng first of all, a myrrour to his subiects in y^e tem­perature and moderation of dyet, for thē most chiefly Kingdomes be blessed,Prouerb. 29. Eccles. 10. Cùm Principes ves­cuntur in tempore suo ad reficiendum, & non ad lu­xuriam. When Princes doe feede in due season to refresh & sustaine their weake bodyes, and not pamper vp to lothsome lustes. And as So­crates sayth:In suis exhor. Illud Regnum in gradu aeterno facilè steterit, vbi minimū virium Veneris cupido sibi ven­dicauerit. That Kingdome shall stande in sted­fast estate, where as Venus retinue shall haue least accesse. Wherefore the Kings of Egipte vsed very precyse dyet, drinking a small quan­titie of Wyne, feeding onely vpon Heale and [Page] Goose, to the ende that by their example theyr Subiects likewise might be allured therevnto. For vainlie do Princes redresse maners, when as first of all the saturitie of breade, gluttonie, surfetting, is not surprysed and layde in wa­ter. Of which and like enormious crimes, all Princes shal giue a strayght accompt vnto the dreadfull Iudge both of the quicke & the deade, when as no priuileges nor charters shall be a­ble to excuse them,Eccle. 24. Sop. 1. Sap. 6. Iob. 7.15.12.34. Amos. 9. who shall search both their wordes and their workes. Et potentes potenter tormenta patientur. And pourable persons shall suffer passing punishments, yea the Lords eies be vpō suche, & conteret illos à facie terrae. And he shall roote thē frō the face of y^e earth. For they be as S. Paule calleth thē vltores ad irā, wrath­ful reuengers of malefactors,Rom. 13. they bearing not a sworde in vaine. Holding one to be awarded against his Subiectes, and an other to be com­menced against the forren enimy. The first is called the sworde of iudgemēt, wherewith the euill members are cut of. The second is called the sworde of warre, tendered against the for­rener, whereby publike peace, equitie, & quiet­nesse may be by hym obtayned for his subiects, he being y^e minister of God vnto their behouf and wealth, for the which S. Paule teacheth that they do pay tribute, wherof there are three [Page] especial respectes & laudable endes, to wit, that they should be ornamēts of peace,Cicero pro leg. Manili. y^e subsidies of warre, & y^e knitting sinnowes of y^e whole pub­like weale. But here especially let Princes take hede, that no such talenges be leuied on y^e peo­ple, to serue, as instruments, their priuat lusts and ryotous lyfe. Let them also further vnder­stande, as Xenophon warned renoumed King Cyrus, that [...]: Regula Regis non affectus, sed lex esse debet. Not the will or affection of the Prince, but the lawe oughte to be a rule vnto him in gouern­ment, y^t which giueth them no interest or right in the occupying & possession of their subiects goods, but as they may be applyed for defence & munition sake, wherewith vnder them quiet­ly they may be gouerned, for the atchieuement whereof, as subiects ought to pray,1. Tim. 2. so Princes ought to vse greate pollicie and care: not one­ly in a continuall furnishing of their Realmes with certaine ordinarie bandes and frontires of men, but also in maintayning Nauigation and Ships vnto the Sea, strengthning Forts & Blockhouses, repayring ruinous Rodes, Ha­uens and landing places, both for trafficke and safegarde sake, raysing vp y^e walles of decayed Cities, marching towardes the enimie, forti­fying the same wyth artillery, prouiding for [Page] warre in time of peace, weighing in the bal­lance of reason, that be there neuer so great a calme, as great a flaw and storme doth follow: yea neuer so high a hill, but there is as lowe a dale & valley. Wherefore Salomon is commen­ded in holy writ, and so also is King Asa in the Scriptures. Whose examples all other Prin­ces ought to imitate and follow such exploits and trauelles, being worthie for their perso­nages,Esay. 32. according to the testimonie of the Pro­phet Esay: Princeps ea quae sunt digna Principe co­gitabit, & ipse super duces stabit. A Prince shall respect those things which be sitting for hys estate, & he shal guide & order the enterprises of his captaines. Whose maiestie and authoritie is the only gift of God, whose lucky successe in battaile commeth from the Lorde of Hostes, whose reuerence, loue, and loyaltie in y^e people, issueth from Gods spirite, according to the say­ing of Salomon: Pro. 20. Vt oculus videat, & auris audiat, Dominus facit vtrum (que). That the eye should see, and the eare heare, the Lord bringeth both to passe. Which we may behold in the Patriarch Ioseph. Whome God made to excell in wis­dome, to foresee that famine to come, to remedy that present mischiefe: to be short, that the eare of Pharao with al the Egyptians should heare this yong man being a prisoner, and shoulde [Page] also obey his motions, it was the onely bene­fit of God. The like is to be sayd of Themi­stocles, in whome God maruellously brought to passe, that he should through counsell pre­uayle, weighing how warre was to be tēdered against Xerxes, commending his policies vnto the Grecians, who willingly should obey and receyue the same. Vnto these must a Prince wyshe good successe, according to the desier of Aeschylus: [...]. Post Consilium sequatur obedientia & successus. After aduisement lette obedience consequent­ly follow in the Subiects, and in the feates of chiualrie good successe, so that the common A­phorisme may take place: Par sit fortuna labori. Let Fortune aunswere trauayle and toyle. So shall his Kingdome prosper & florish, his wis­dome shalbe spread throughout y^e whole world, his noble conquestes to immortalitie shall be commended, his Princely ofspring shall neuer fayle, he shall be blessed in the length of dayes,Pro. 14. Psal. 60.62. the multitude of people, with obedient and loy­all subiects, and in the aboundance of all good and profitable things.Da. 9. So should all plagues and famines be farre estraunged from him, the confusion of face and familie arrefte, the feare of forren enimie farre foreclosed, hauing all­wayes before his eyes this short verse, writing [Page] the same in the supplied table of his heart. [...]: Principium & finem in omnibus facito Deum. 2. Para. 16. In all thinges make God thy begynning and ending, in him onely put thou thy truste, and not in other Princes, who placeth Princes in their Soue­raygne seates,Da. 2. &. 4. Pro. 8. Esay. 32. Iob. 36.41. and there confirmeth them for euer, by whome Kings doe rule, and Lawegi­uers yelde iust sentence, hauing dominion in all Kingdomes, and on whom he wil, he be­stoweth them. To whom euen God the Father, God the Sonne, and God the holy Ghost, three distinct persons, and one immortall and euer­lasting God, be all honor, glorie, and prayse worlde wyth­out ende. Amen.