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 ye 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, 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 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 ye 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 ye 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 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 ye 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 ye path, which leadeth to Pluto, before that which bringeth to Princely place. Of this 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 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 ye tops of theyr Scepters a Storke painted & poliſhed, in the end therof a ſea Horſe limned and arayed, to the end that by ye 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 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. 〈 in non-Latin alphabet 〉 . Imago autem Rex est animata Dei. Whō Calliope the moſt bewtiful of the nine Muſes doeth alwayes proſequute and accompany, as 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 ye ſentence of Menander: 〈 in non-Latin alphabet 〉 . 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, 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 ye 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, 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 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 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 〈 in non-Latin alphabet 〉 . 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 ye 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 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 ye greate. Whom Homere calleth: 〈 in non-Latin alphabet 〉 . 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 Hiſtories & Annuals (ſayth he) we may learne how that ye 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 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 to his priuate gaine, but to ye 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 ye 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 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 ye 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 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 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 ye 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. 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 deſcriueth him to be bountifull rewards men and a great friend. 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . And ſtrayte way he addeth the Aetiologie therof. For as ye 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 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 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 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, 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 〈 in non-Latin alphabet 〉 , 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 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 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 non-Latin alphabet 〉 , 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 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 ye 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 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 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 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, 〈 in non-Latin alphabet 〉 , 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. 〈 in non-Latin alphabet 〉 . 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 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 non-Latin alphabet 〉 , 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 yt 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 worde of life & ſalvation may be faithfully and purelye preached without ye miſerable mixture of humaine traditions, Matth. 5. Luc. 16. which make of no force ye 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 ye 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 ye 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 ye 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 ye 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 ye 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, 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. 〈 in non-Latin alphabet 〉 , 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 (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 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 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 ye 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 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 ye 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 ye miniſter of God vnto their behouf and wealth, for the which S. Paule teacheth that they do pay tribute, wherof there are three eſpecial reſpectes & laudable endes, to wit, that they ſhould be ornamēts of peace,Cicero pro leg. Manili. ye ſubſidies of warre, & ye knitting ſinnowes of ye whole publike weale. But here eſpecially let Princes take hede, that no ſuch talenges be leuied on ye people, to ſerue, as inſtruments, their priuat luſts and ryotous lyfe. Let them alſo further vnderſtande, as Xenophon warned renoumed King Cyrus, that 〈 in non-Latin alphabet 〉 : 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, yt 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 ye walles of decayed Cities, marching towardes the enimie, fortifying the ſame wyth artillery, prouiding for 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 ye 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 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: 〈 in non-Latin alphabet 〉 . 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 ye 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 the ſame in the ſupplied table of his heart. 〈 in non-Latin alphabet 〉 : 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.