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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07610	A mirrour for Christian states: or, A table of politick vertues considerable amongst Christians Divided, into three bookes. Reviewed, and augmented, by E. Molinier, of Tolose priest, and Doctor of Divinitie. And by him dedicated, ro [sic] the most illustrious lord, the Lord Cardinall of Valette, Archbishop of Tolose. Translated into English, by VVilliam Tyrvvhit, Sen. Esquire.; Politiques chrestiennes. English	Molinier, Étienne, d. 1650.; Tyrwhit, William.	1635 (1635)	STC 18003; ESTC S112798	133,530	388

engraven in the hearts of all Commanders Seneca ad Lucil. Ep. 30 s● tibi omnia sub●cere v●li● te sub●ce vations multos reges ●i ratio te rexerit If thou wilt saith he subject all things under thee suffer thy selfe to be ruled by reason if reason rule thee thou shalt rule the world Moreover greatnesse and dignity draweth a strict obligation with it of shining by good example and of imitating the Sunne and Starres which are not elevated above the heavens but to shew day to the earth So as if inferiour bodies take their light from superiour ones is it not requisite that in humane society meane persons take it of Magistrates as the earth doth from heaven If in the order of the Hierarchicall glory the higher degrees as Saint Denis saith illuminate purifie and perfectionate those of inferiour orders if in the order of Grace the Angels inlighten instruct and purifie our soules inferiour unto them if in the order or nature the celestiall bodies afford day ornament and Grace to elementary bodies is it not fitting for the accomplishment of universall order that in the oeconomie of Policy those who are as heavens and Angels to other men should enlighten purifie and elevate them to perfection by the example of their vertues The law of God obligeth them thereto in divers sorts both by the name he giveth them calling them the little Gods of men and by the commandement hee enjoyneth them to shine in good workes and by the charge which hee imposeth upon them to regulate their inferiours and by the ranke he alloweth them above others and by the menaces of a more severe judgement and more rigorous pains he intimateth unto them in case of transgression For their life is of such consequence as it gives the motion and inclination to all people all ages leane to that side where the ballance takes it draught inclining eyther to the left hand toward vice or to the right toward vertue by the estimate of their example Such as are the governours of the Citie such are the Inhabitants saith the spirit of God in the Scripture they are not such as his lawes would but such as his manners are they harken not to his commandements they imita●e his life they regard not the dead law but cast their eyes upon the living law which caused this ancient Chancellour to Thierry King of the Goths to say That it is easier for nature to erre C●ssi●d l. 3 v●r F● 12. F●●●●●e ●●rare natura●● quàn P●t●●ce●em 〈…〉 ●●mare R●●●pu●●can● than that a Prince should frame a Common wealth unlike himselfe One shall sooner see Plants and living creatures fayle in the generation of their likes Bryars to beare Roses Poppies Pinkes Brambles Bayes Cypres trees Shrubs Wolves Lambs Hindes bring forth Lyons and Buzzards Falcons For wee shall never see Princes and Magistrates frame an age unlike themselves lust if they be wicked regular if they be dissolute chast if they be immodest religious if they impious Vnder Romulus Rome was warlike under Numa religious under the Fabritij continent und●r the Cato's regular under the Gracchi seditious under the Luculls and Antonines intemperate and dissolute under Constantine the Great the Empire is Christian under ●ulian idolatrous under Valens Arrian The example of King Ieroboam caused the whole people of Israel to enter into latry whereas during the raignes of David Ezechias and Josias religion and piety were seene to flourish Wherefore the scandall which the lives of great persons give is called Man-slaughter in Scripture since as S. Augustine relateth Ose 1. he who liveth dissolutely in the sight of all men killeth as much as in him is the soules of all such as observe him inflicting death on all those who imitate him and offering the like occasion even to those who follow him not Sinne saith Saint Gregory hath a great and powerfull bait when the dignity causeth the sinner to be honoured and hardly can a man be perswaded not to imitate him whom he is obliged to honour His life is the rule of publicke discipline his manners are a seale set upon the comportments of all men and his example the common Prototype or Patterne by which the world formes it selfe So as this obligeth Princes and Magistrates exposed to the view of all to become such as if all men looke upon them all might safely imitate them They are to consider that being raised to such eminency they are no lesse exposed to eyes and tongues than high mountaines to haile and thunder and that as Seneca saith Those who command runne a greater hazard than those who are judged since these onely feare the sentence of some Senate which condemnes none but upon good proofes and justly whereas those are exposed to the indiscreet censure of a rash multitude and that as Iulius Caesar said in Salust In a great fortune Salust in conjur Catil In maxima fortuna minima licentia est Boet. lib. 4. de Consol si miserum voluisse mala potuisse miserius est liberty is small for if power hath much obligation hath little and that as Boētius said To have willed evill is a miserable thing to have withall beene able to doe ill is yet more miserable CHAP. 14. Of vigilancy and solicitude being the second duty of a Magistrates Iustice toward the publicke GOod example ought to be seconded by vigilancy and solicitude Offices are not conferred upon any for themselves but for others These be noble and divine servitudes saith Xenophon honourable slaveries whose fetters are of refined gold as the Emperour Commodus sayd but though of gold they are still chaines though honourable they are still servitudes yea therefore the rather chaines since they tye men under colour of honour and therefore the rather servitudes because they oblige us to serve all under the title of commanding all and carrying onely the name of commandment they impose a duty they require pains and expect the effects of service Their very name importeth this duty and since the name is drawne from the propriety of the thing thereby to signifie it he who sees himselfe honoured with an Office Three things do prin i●a●ly shew the care Magistrates owe to the publicke 1. the name of Offices what readeth he in such a name but the burthen he hath taken upon his shoulders and the presage of such toyles as he must necessarily undergoe Seeth he not how heat giveth the name to fire light to the Sunne courage to the Lyon reason to man the charge to honour and labour to the charge can hee counterfeit the name without shewing himselfe unworthy to beare it or quit the care he commandeth without losing the honour he communicateth O how doe they abuse themselves saith Caius Marius in Salust who seeke to joyne in one two incompatible things Salust do Bello Iugurth Ne illi fallun● qui diversissimas res pariter expetunt i●navi● veluptates praemia virtatis the pleasures of sloath

for all good States-men it moreover procureth the favour and love of God thereby to cause all their designes gloriously to succeed and happily to surmount all oppositions To this purpose we reade in our Histories that Philip the King of France after so many battels victories and triumphs which crowned him with immortall honour applying himselfe yet daily more and more to piety to the exaltation of Religion to the foundation enrichment and adornement of Churches certaine States-men intimated unto him under colour of publike good that so great liberalities exhausted his treasure and that he might employ this beneficence both to better purpose and with greater glory to himselfe in advancing the poore families of souldiers and gentry then in adding more to the riches of Churches and Altars Yee then wonder answered this wise King at what I doe for the worship of God but if you reflected upon the frequent necessities and perplexities wherein wee have beene formerly plunged in our warres and battels and out of which the mercifull hand of the Almighty hath a thousand times visibly protected and saved us beyond all humane reason and likelihood having wrought so great things both for the safety of our person and the glory of our State yee would finde no excesse but rather a defect in what I doe for his service I alleadge this sage answer as proceeding from a King who understood the truth thereof by experience to shew that if great persons and those who stand at the helme of great States and Empires did feriously consider the occasion they have to invocate the favour and particular assistance of God amidst so many traverses obstacles and difficulties as daily encounter in eminent affaires they would become more pious and religious towards God then divers of them for the most part appeare to be CHAP. 7. Of the duties and particular fruits of Religion and politicke Piety BVt since Religion ought not to be vaine nor without workes nor piety a tree without fruit the fruits therefore of piety fit for a right Politician are zeale towards the worship of God obedience to his ordinances reverence towards his mysteries respect to his ministers and submission to his Church God hath placed in heaven saith an holy Father two great lights the Sunne and Moone and on earth two soveraigne powers the spirituall and temporall but as in the heavens the Moon borrowes her light from the Sunne so on earth the temporall ought to receive from the spirituall the light of true wisedome necessary for its guidance The law of God which the Church proposeth and explicateth ought to regulate the world the light of God which this Sun distributeth ought to illuminate it It goeth astray if it follow not this light and it loseth this light if it turne the backe from this Sunne CHAP. 8. Of the integrity of the Intention which is the other duty of that Politicke Justice which reflecteth on God THe integrity of intention in counsels and actions is the other dutie of Politicke Iustice towards God For it is a quality requisite in every just and honest action as the forme which gives being to morall honesty but the intention cannot bee sincere but by relation of the action to the true end of man which is God So as the action cannot be good and just if it tend not to God either by the hearts intention or at least by the nature of the worke which of it selfe hath relation to God by meanes of the beauty of that object it reflecteth on And in this sense all the excellent actions of Pagans and Infidels performed for the beauty of vertue not for vanity profit vengeance and other vitious and irregular ends and affections had of themselves a kinde of relation to God though man be not aware thereof Nay it is moreover the opinion of the most learned Divines that these actions by their condition appertaine to eternall reward though the hindrance of infidelity causeth them to faile in the attainement For whatsoever is effected purely for a vertuous end is good what is good is gracious in Gods sight that which is agreeable to God is conformable to his will either revealed unto us by his law or ingrafted in us by nature and whatsoever is sutable to his will belongeth to life everlasting since the Scripture saith That life is found in the observation of his will but each thing belonging to life everlasting is not sufficiently availeable for the acquisition thereof if faith charity grace and all other necessary qualities doe not concurre Who knowes not that the faith of a Christian dying out of the state of grace is notwithstanding a thing belonging to eternall life in its owne nature yet by reason of sinne though it appertaine thereto it arriveth not thereto As the childe who is debarred of his paternall inheritance to whom it belongeth when at any time the right acquired by his origine becommeth unprofitable unto him by his offence So all good morall actions have naturally right to the inheritance of celestiall felicity which is mans last end but they faile thereof through their default when either sinne or infidelity maketh their former right unusefull to them Now this is sufficient to shew that all actions purely performed for a vertuous end be they particular acconomicall or Politicall levell and goe directly toward God though man dream not at all of any relation to that end This foundation layd I say that to cause a Politicke action to become just and honest it must be armed with a right intention and which tendeth to God if not by the expresse cogitation and ayme of the soule yet at least by the good and lawfull quality of the object But the object is good when it is conformable either to naturall reason being the unwritten law or to Gods law which is the written reason or to just humane lawes and those not contrary to God and nature which is Reason explicated enlarged unfolded and proposed by those who have authority serving as a rule to all particular actions Every maxime constitution and action being not squared and added to one of these three Rules can reflect upon no other thing than either pleasure profit ambition or some other disordinate passion unlawfull objects not being able to imprint in a morall act other than injustice and dishonesty All this doth punctually shew us that it is an obligation in Politicke justice concerning God to conforme by a right intention our propositions counsels and actions either to naturall reason or to divine law or to just humane lawes and by this meanes to cause the State to tend to God which is the common end both of the Church and State of spirituall and temporall of body and soule And truely since Iustice willeth us to afford to every man his due temporall States being of Gods institution and demaine Iustice commandeth us that an administration conformable to his will should have relation to his glory Thither it is all ought to ayme

able to exact or draw from men by force or win of them by a sweet hand is but constrained not voluntarie painted not pure fraile not permanent The Nature of Man is so noble and generous as there is none but God onely who can truly subject the same Make thy selfe sayth David a Law-maker over men to the end they may know they are men It is God alone who is able to humiliate the spirit of man to abate his sternenesse tame his heart and cause him to acknowledge his condition and the respect he oweth those he hath placed over others who hold his place represent his person and beare his Image The true Wisdome therefore of such who by their counsels give incitation to Princes and by Princes to severall States is to take their motion from God their rule from his will and their counsell from his word as in truth there is neyther true counsell nor true light save that onely which as the Apostle Saint IAMES sayth floweth from the Father of light All wisdome deriveth it selfe from God sayth the Scripture Heaven is the Author of all both corporal and spirituall light the Sun is the light of the one God the fountaine of the other The Eye which taketh not its from God Heaven is in darknesse and the Vnderstanding which receiveth not his from god followeth a falsitie Vaine are all men who order not themselves according to the knowledge of God saith the spirit of God in Scripture The world may well terme them Sages God calls them vaine What counsels can come from lies and vanity eyther for the good or honour of Empires That which it selfe is not at all how can it confer or conserve essence Can soliditie proceed from a non-subsistance or firmitude from no foundation Honour from what truth condemneth or good from what God reproveth CHAP. 6. The sequel of the same Subject REason can not so much as understand these propositions and God sayd unto his people by the mouth of Samuel at what time he spake unto them concerning the establishment of their state Trust not in vaine things 2. Reg. c. 12. which will not at all availe you nor can deliver you because they are vaine All the true good of man both particular and publike dependeth upon the sage conduct of good counsels good counsels on true wisdome and this true wisdome on God Now since according to Philosophicall Maxims one cannot deliver an assured judgement of things but in considering the reference relation and connexion they have with primary causes God therefore who is this first cause ought to be the primary object and principall rule of all our judgements and counsels if we desire to secure our judgements from error and our counsels from temeritie So whatsoever men have at any time established of good or just in temporall lawes eyther imprinted in them by Nature or deduced by Reason or knowne by inspiration or manifested by revelation if it stray from this principle it is unjust and what is unjust is violent and what is violent cannot challenge the name of law Whereupon St. Augustin in his book of True Religion delivereth this advice and instruction to States-men The man saith he who counselleth proposeth or establisheth temporall Lawes if he be an honest man and a just he first takes councel of the Eternall Lawes wherof it is unlawfull for any man to judge all men being injoyned to follow the same to the end that according to these immutable rules he may see what he ought considering the dispositions and necessities of times either to command or prohibit An advice drawne from the commandement God made to the Kings and Iudges of Israel to have at all times his law before their eyes by reading and in their hearts by meditation As King David who sayd unto God Thy Word is as a Lamp to my feet and as a light to my wayes This is the solid ground of the most eminent commendations we can give to the truly wise Politician who over and above the naturall capacitie of spirit and of human wisdome acquired by study and experience of affaires addeth divine knowledge which he taketh as the principall guide of all his motions reasons maxims counsels decrees and actions he doth not as the Lesbian builders whereof Aristotle speaketh who fitteth the Squire or Ruler to the Stones as they doe who seeke to accommodate God to affaires and Iustice to times but he fitteth and fashions the stones to the Squire or Ruler affaires to God and the times to Iustice He imitateth good Pilots who holding the hand on the helme lift their eyes to heaven to receive from the Pole the conduct of their Ships so whilst he manageth the steering of civill affaires he hath his eyes fixed on eternall verities upon the divine law whence he taketh his directions And as the High-Priest of the old law drew the answers and Oracles he delivered to the people from a precious Stone he carried on his breast which in a marvellous manner represented unto him Gods pleasure by its colour sometimes red at another time blacke one while pale then white then changeable according to occurrents In like manner the true wise man taketh his counsels and resolutions from Gods Law a precious Topace as David termeth it not hung at his breast but fastned to his heart O God I have hid thy words in my heart saith he with David There doth he finde in eternall reasons the true rule of things passing in all seasons and contemplateth in immoveable verities the constant Idea of whatsoever is subject to change and revolution whence taking his measures he after guideth the inconstant by the constant causing it to slide into stabilitie the temporall by the eternall the figure of the world which passeth by Gods verity which is eternally permanent CHAP. 7. Of the meanes to conserve and augment in the Soule the light of this true Wisdome BVt to conserve and augment in the soule the light of this true wisdome being the rule and measure of all things It is necessary to make use of the Wisemans advice and so to husband our houres as actions that we may spare at least some small time for consideration and contemplation He who taketh away sometime from affaires to converse with himselfe Qui minoratur actu percipit Sapientiam Eccles 38. becommeth more capable of Wisdome saith the spirit of God by the mouth of Wisdome For to passe over in silence that to yeeld our whole man to others and never to injoy our selves to give our selves to all our selves excepted to receive the whole world into the bosome of our solicitude and onely to exclude the reflection on our particular guidance is one of those follies committed in the world under the name of wisdome since as St. Bernard saith He cannot be wise who is not so to himselfe Non est sapiens qui sibi non est D. Ber. l. 2. de consid c. 3. I will onely say there

distributing and disposing brightnesse to all the rest and as the apple of the eye cleared by the light tiluminuteth the whole body shewes it the way keeps it from stumbling and directeth all its paces towards the end it aymeth at so Prudence enlightned by wi dome illuminateth the whole Soule sheweth her the way to arrive to good hindreth her from tripping directeth her thoughts guideth her motions disposeth her counsels regulateth her affections ordinateth her powers manageth her habitudes arrangeth her vertues and composeth her actions since without Prudence Vnderstanding is vaine Science unprofitable and Wisdome idle plaine dealing faulty zeale indiscreet justice unjust Force full of temerity Temperance distempered all vertues become vices and perfections faults For as wisdome is the eye of speculative life so is Prudence the light of practicall Reason and as without the light of wisdome the understanding erreth in the knowledge of truth so without the light of Prudence it cannot but erre in the conduct of actions It is the first office of Prudence to see what is to be done in the occurrence and circumstance of each particular case then to finde out the meanes of compassing them this being done then to prescribe the measure and limits of the action since as the Philosopher sayth it appertayneth to Prudence to allot a requisite medium to all vertues having waighed what is fitting for time place subject and affaires after to gaine the dexterity of attayning thereto and to prescribe the measure he therein ought to observe his last office is to put commandement in action by prompt and diligent execution by meanes of the soules faculty having the charge of executing the sentence of judgement and the Empire of Reason Now if any one of these foure parts of Prudence eyther counsell meanes measure or prompt commandement bee defective in action how can it merit the title or glory of a vertuous worke If counsell fayle him it is foolish if it want meanes it is vaine if measure it is irregular if prompt and oportune execution it is idle unusefull fruitlesse If foolish how can it beright If vaine how good If irregular how vertuous If idle how laudable VVherefore as Queenes and great rincesses are attended by along traine of Ladyes of Honour so Prudence as Queen of vertues is followed by foure other vertues The first is called Eubulia well to consult of whatsoever is to be effected to examine and ponder what is necessary for the well ordering of actions in all sorts of affayres The second carryes the name of Synesis a vertue requisite to judge aright and to draw solid conclusions our of the principles of the universall Law The third is called Gnomè well to examine in particular what is to be done according to naturall reason when there is in some case no expresse law The last likewise is named Gnomè to resolve and command after due research and judgement There are three acts of Reason which reflect upon humane actions to consult judge and command And to the end this may passe in due place and conformably to reason It is necessary that Prudence be accompanyed with these foure vertues the first whereof serves for consultation the second and third for judgement the last for commandement CHAP. 10. That politicke Prudence is rare and how it is to be acquired IF it be a difficult matter to accompany every particular action with these foure vertues attending Prudence and with those foure perfections thence yssuing how much harder is it to associate them to all the actions of our life and if to the comportments of a private how much more to the actions of a publike life There are three sorts of Prudence as there are three generall conditions of mans life For eyther man hath onely charge of himselfe and hath therefore need onely of an ordinary Prudence or he hath moreover the guidance of a family requiring an oeconomicall Prudence or else the administration of publike assayres which requireth a Civill and Politike Prudence Now if common Prudence necessary onely for particulars be so rare among men the oeconomicall and Politike is farre more extraordinary and if the right and Prudent conduct of our selves requires such parts what shall we say of the conduct of others Of the guidance of Republikes and government of Empires The Scripture sayes That God founded Heaven by Prudence and the Philosopher That this is the proper vertue for him who governes and proceeds not that it is not necessary for private persons but that it is in such sort requisite for him who hath publike charge that as light is to the Sun and heat to the fire so this to him is a proper essence and inseparable quality without which he is no more capable to manage affaires than the Pilot is to guide a Ship without the Helme and Sea-Card God having chosen losyph to govern the State of Egypt under King Pharath endued him with so perfect a prudence as though yong yet was hee able to instruct the Antients And Salomon together with his Diadem received from God the wisedome to discerne judgement as the booke of Kings speaketh to wit the Prudence causing decernment in the occurrences of all affaires presenting themselves And truely since Prudence is the right rule of such things as we ought to execute the whole life of publique persons consisting in execution and practice they cannot escape from falling into manifold errors if they be not adorned with much Prudence And since this vertue as the watching and open eye over the scepter of the Egyptians ought to spreade its circumspection on every side over places times persons humours appurtenances accidents and dependencies over things past present and future over reasons conjectures suspitions briefly over the smallest particularities hapning in this subject the oppositions rancounters and varicties of affaires in a Common-wealth being infinite and the circumstances accompanying these affaires yet more endlesse It is needfull were it possible to have an infinite Prudence perfectly to performe businesse and to be armed against all occurrents in this case Aristotle in his Rherorickes saith That the most excellent among men are the Councellors of State Plato that good consultation is a certaine divine and sacred thing Saint Basil That Councell is a divine thing and God himselfe by the mouth of the wise man in the Proverbs Pro. 3. That the acquisition of Prudence is more precious than the negotiation of gold and silver But as divers things must concurre to forme gold King of Mettals to weet the preparation of the matter the earths disposition the Suns heat and length of them so for the forming this Prudence Queene of Politicke vertues the gold of Kingdomes the treasure of States the pearle of crowns great help and happy advantages are to be required strength of spirit soliditie of judgement sharpenesse of reason and docilitie to learne of Antients are the dispositions Instructions received from eminent persons the studie of Sciences knowledge of history a

oppressed but never an oppressor and which containing it selfe within the limits God hath allotted her and Nature planted hath not suffered it selfe at any time to seeke further save onely eyther to recover her owne right or to represse and repulse injury or to revenge anothers wrong alone resembling to Nilus which onely among all other Rivers never quits or shifts his channell but to doe good All this sheweth that both reason authority and experience should cause men to conclude that whatsoever is unjust is not onely shamefull and unseemely for Empires but moreover both unprofitable hurtfull and pernicious though not at all times for the present yet at least for the establishment of any perdurable greatnesse which all States are to ayme at and that after all what the holy Ghost hath determined in Scripture is undoubted That onely Iustice raiseth people Pro. 14.18 and that there is nothing but Iustice which giveth a firme soliditie to Thrones CHAP. 4. A digression from this discourse of iustice to the title of Iust wherein our King holdeth his name and raigne I Doe willingly enlarge my selfe upon this discourse of justice seeing our King slighting the title of Great which his Scepter giveth him of invincible which his valor prepareth for him Imperiall which his vertue alloweth him of Conquerour which his fortune affordeth him together with all these pompous and specious tules his modesty rejecteth desireth onely to merit the title of lust and to cause France to taste the fruits of so faire and milde a name He well knowes that Iustice is the supreame perfection of Royall greatnesse to draw neare God the strongest armes to subdue men the most sacred Majestie to imprint reverence and the happiest conquest a King can atchieve If a King be a flower among men Iustice is his beauty if a fragrant odour it is his sweet perfume if gold his value if a Diamond his lustre if an heaven his influence if a Sunne his light if an Angell his office if the lively image of God Iustice is the pourtrait of his resemblance if he be the States eye Iustice is the apple of that eye if the arme its nerve if the hand its force if the heart its life if the head its intelligence if the soule its reason● If he possesseth onely riches Griffins who keepe gold surpasse him if onely strength Buls surmount him if onely courage the Lyon exceeds him if onely tallnesse of stature the Elephant is yet higher if onely subtile the Foxe is craftier if onely armes the wilde Boare is better provided if onely pompousnesse the Lilly is better decked than Salomon himselfe But if he be endued with reason he over-ruleth all and if with justice he deserves to command over all Let dignity make him the greatest power the strongest treasures the richest yet doth Iustice make him the most worthy let him secure himselfe by his armes guard himselfe by his treasures command by his lawes but let him raigne by Iustice In briefe Iustice is the rampart of his strong places the Bulwarke of his Cities the prop of his Crowne the mother of equality the cement of union the pillar of authority and the eye of obedience Our King touched with these considerations and inspired from heaven as Salomon in his tender yeares to understand the importance of his charge and weight of his Scepter hath addressed the like prayer to Almighty God exhibiting the same demand as Salomon did in a semblable necessity 1 Reg. 3. O Lord thou hast made mee to raigne in the place of my Father thou hast placed me in the midst of a people which thou hast chosen amidst an infinite people the number whereof passeth all that can be counted Give then to thy servant a docible spirit to the end that discerning good from evill hee may iudge the people with iustice and equity This is the prayer he made to God and the grace hee demanded from heaven in his tender years as did Salomon requiring as he did not riches not prosperity not victories not conquests but onely wisedome and justice Now if this prayer of Salomon were so pleasing to God as hee not onely granted him what he demanded but further added what he required not Because said he thou hast not demanded a long life nor the death of thine enemies nor abundance of treasure but rather wisedome to discerne iudgement and afford iustice behold I have agreed to thy desires and have given thee a wise and intelligent heart even so farre forth that times past have not yet seene the like nor shall future ages ever behold but for an over-plus of my favours I will give thee what thou hast not as yet asked abundance of riches and the greatnesse of a glory which shall surpasse that of all thy predecessors If God recompenced the holy and just desire of Salomon with so many graces shall we imagine he will now be lesse liberall to the Nephew of Saint Louis bearing his name and walking in the steps of his vertues or that he will not grant to the like prayers the same graces to the same vowes the like gifts to an equall disposition equall benedictions The Philosopher in his Ethicks Lib. 5. Eth. cap. 1. compares Iustice to the morning star●e which prepareth the Sunnes way and proclaimeth light to the world Since therefore this faire starre hath begunne to appeare in the rising of thy Sunne O France and since thy Sunne hath chosen justice for his morning starre what canst thou expect from the progresse of his course but a day of peace being as the Prophet speaketh the worke of iustice O●us Iustitiae pax Isa 31. so as if any cloud arise to darken his light it shall onely be to cause his vigour the more to appeare And since the Scripture saith Domus Iu●i plurima s●rti●ude P●c 15. That the house of the iust is a strong Bulwarke what storme what tempest what attempts can prevaile against the Kingdome of the Iust Pursue gloriously O generous Prince thy begun course effect thy holy desires and by thy lawes establish the raigne of Astraea in the age of iniquity March on O cleare Sunne after this faire starre the fore runner of thy glory and the messenger of our felicity Dissipate by these lights the clouds of corruption and God will remove farre from our heads all the stormes of mischiefe Make thy France a Temple of Iustice and God will make it a fortresse of force Plant Iustice there as a rampart and piety as a defence and God will there place felicity peace and assurance as limits Seest thou not already O France the fruits of the vowes and the effects of these generous designes Dost thou not behold his justice as his morning starre shouting forth the point of his first beames how it hath expelled that law which exposed the palmes of vertue either to the hazard of not springing or to the trafficke of avarice See you not how it beginneth to open

and the recompence of vertue Many O yee Romans said farther this States man when they sue for honours shew themselves humble diligent and industrious but when they have attained their pretensions they passe their lives in pride and loytering but in mine opinion I hold we are all obliged to doe quite contrary For by how much the Republicke is preferable to the Consulate and Praetorship Ego existimo quanto ipsa Respublica pluris est quàm Consulatus Praetura tanto maiori cura illa●● administrari quàm hac p●●i dobere by so much ought we to contribute more care to administer that than to demand this The origine of charges confirmes what their name signifieth For nature having made all men equall the superiority of one above another proceedeth not but from necessity of conduct 2 The origine of Offices for maintenance of order and for avoyding confusion Whence it is easie to see that he who hath a dignity enjoyeth it not for his owne ends but for others since being equall to others by his naturall condition he is constituted over others onely by reason of the obligation he hath to watch for them So as at the same instant he is placed over all hee obligeth himselfe to serve all and sels them his owne liberty when he accepteth the honour If after this he will live to himselfe and take no care for others he forgetteth what he is and what he oweth and desiring to recover the liberty he hath sold he obligeth himselfe to restore the honour he hath received in exchange If thou wilt not doe mejustice be no longer King sayd a poore silly woman to Saint Lewis King of France when one day this great King wearied with the toyle he tooke in hearing the complaints of his subjects and in doing them justice in his owne person as his holy custome was hee at length retired to take some rest a word which sodainly stayed him controlling his private necessities to satisfie the publicke obligation of his office Now therefore if the Soveraigne acknowledgeth himselfe to be tyed to forsake his owne rest for the care he oweth to the publicke can those who onely represent his person presume to alter the obligation of their solicitude converting it into occasion of solace ought they not acknowledge that the Soveraigne communicateth part of his authority unto them to discharge himselfe upon them of some part of his obligation and care Even as the Sunne imparteth part of his light to the Moone and Stars to the end by their influences derived from his they may cooperate with him toward the generation conservation and if I may so say administration of things of this inferiour world Know they not what Salust said to Caius Caesar Salust ad Caium Caesar ein de Repub ordinaua● That all those who by their dignities possesse a ranke of more height and eminency than others are likewise obliged to take more care than all others Moreover the Scripture termeth them Sentinels who are appointed over the people and the ranke which raiseth them is as a loope-hole from whence they ought to watch for the good of all whilest others rest The waking eye watching over the Scepter and the Lyon King of beasts who sleepeth not but open eyed were the Hieroglyphicks the Egyptians made use of to denote providence as associate to power and vigilancy as inseparable from authority God whose power extendeth it selfe over all creatures doth likewise manifest his providence over all he sendeth his eye as far as his Scepter hee beholds with the one whatsoever hee toucheth with the other The Prophet Ieremy saw a watchfull rod both to shew his power supereminent above all and his mercy most vigilant over all things The Angels to whom God hath appointed the guidance of the heavens motions the care of Empires and charge of soules cease not to watch continually they never lose sight of what they have in charge And the Prophet Ezechiel beheld them in forme of creatures full of eyes The heavens commanding the Elements and all inferiour bodies turne incessantly keeping continuall watches about them and the Sunne is placed on high to give light and to shew day to all to rejoyce all to quicken all to be as the common father and that by his heat to fructifie and make apt for production all whatsoever is ingendred Observe you not that his vigilancy executeth his charge that his care enobleth his power and how swiftly he runs and like a Gyant as the Prophet speaketh leapes from one end of the heavens to another in the execution of his office Man having the charge and conduct of all this inferiour world casts his eye his spirit and care over all he posts from Province to Province crosses the seas soundeth the depth overpasseth mountaines climes rockes descends precipices opens the entrailes of the earth searcheth into the vertues of living creatures plants and minerals disposeth and applyeth all to the use appointed by nature nor doth any thing subject to his dominion escape his providence The wit of man which oweth direction to all in man to his powers his motions his severall members and whole body doe you not plainely see how it hath received from God a prompt quicke and active quality to foresee all these dangers and to provide for all those necessities Briefly whatsoever God hath established in this world with any power and superiority doth beare witnesse of his providence over all things subjected unto him Care doth at all times attend on power the rod is watchfull the Lyon holds his eyes open and the eye accompanieth the Scepter Are not these so many lessons to those who constituted in dignity are as the moving spirits the heavens the Suns the Intelligences and the petty Gods of this world to shew that as spirits they owe us vigilancy as heavens expedition as Suns light as Angels tuition and as Gods their care and providence If publicke charge be conferred upon thee be not puffed up above the rest but have care of them saith the spirit of God in Scripture Honours and Offices are not subjects of ambition but of care and travaile Besides it is an unworthy thing after one hath sought for offices as though hee merited the same to behave himselfe therein as though he scorned them CHAP. 15. Of Integrity which is the third duty of the Justice requisite in a Magistrate towards the publicke INtegrity followes in the next place without which all the rest are but hurtfull providence provideth but for its private interest exteriour exemplarity doth but gild or plaister covetousnesse good same is but a bait to intrap seeming piety but a cloak for dishonesty and prudence but a forge of all iniquity In a word all other qualities without Integrity mother of fidelity are but instruments of particular profit and publick losse It is the most requisite part as the Apostle saith in oeconomists and Stewards of housholds such as publick Magistrates are who