religion whence Idolatrie and persecution of the Church ariseth Ex mutata religione aurei seculi mutata quoque aurei seculi foelicitas Lact. 5.5 From the change of the religion of the goldeÌ„ world is deriued the changed felicity of the golden world The Heathens acknowledge this therefore Aristotle Pol. 7. amongst the things that are required to the felicitie and integritie of Re-publiques giues the first place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the care of religion and piety seeing that religioÌ„ feare reuerence worship of God is the only foundation of the whol Kingdom for it is true of euery publique societie Mercur. Trism that Mercurius Trismegistus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Godlinesse and religion is the foundation of all publique things Vpon this depends the subiects faith and loyalty to their Prince obedience to Magistrates pietie to Parents charitie to euery one and iustice to all Polyb. 8. Not Polybius himselfe though an Atheist could denie this lib. 8. de mil. disc Rom. nor without cause did the feare of God euer seeme a most effectuall cause of restraining the vulgar within bounds for all men are moued with religion Cicero 5. in Verrem as Cicero 5. in Verrem Numa Pomp. feigned nightly conference with the Goddesse Aegeria Liu. 1.1 Liuie 1.1 Hence also Minos King of Crete was wont euery yeare to go down into a deepe denne and to tarrie there as if he receiued his Lawes from Iupiter Valer. 2.3 On the other side August de Ciuit. 3.3 the Poets Valer. Max 2.3 Prophets and all acknowledge that the Gods forsooke to be friend to their beloued Citie of Troy for the adulterie of Paris Hor. 36. Horat. 26. Dij multa neglecti dedere Hesperiae mala luctuosae the neglect of God brings many sorrowfull euils to Mankind Secondly desire of raigning Camer 2 44. That too much desire of raigning close hatred priuate commoditie and young Counsailes were the bane of Rome Troy Mogunce and Leiden which from free Common-wealthes became Tributaries Princes that gape for others goods often loose their owne Thirdly It is a pest of the Re-publique Arist Pol. 5.2 when vnworthy men are aduanced to honours Arist Pol. 5.2 this is the folly proceeding from Princes Fourthly Pleasures and Lustes are no meane causes of consumption of states and Kingdomes for the Citie that is much giuen to pleasure looseth her greatest Empire but that giuen to labour Valer. l. 4. retaines it Hence Pythagoras was wont to say That first Luxurie entred the Citie then saturitie after contumely Stob. Ser. 4. and lastly destruction The speciall causes of Kingdomes ruines are either the speciall sinnes of Ecclesiasticall persons of Politike Statesmen or of the Vulgars or Commons The first of these may bee ranged vnder the name of Ambition in Ecclesiasticall persons brigging for Politique gouernment This containes all those deadly bickerings raysed from such disputes and questions as may with like pietie bee ignoranced as knowne sometimes being for such thinges and so friuolous as doe so much good in Religion Alciatus as Canis in balneo a Dogge in a Bath Hence proceedeth this miserie so much complained on That no warre is sooner kindled then the Theologicall warre Bucholzer nor any slowlier quenched Hence also do we see a great cause why Epicurisme and Atheisme doe make such an invndation into our Kingdome For as the Ecclesiasticall Annals testifie Seculum contentiosum continuò insecutum est Epicuraeum A contentious Age begets an Atheisticall and godlesse Age. Therefore that the Diuine worship might with more successe bee propagated the people of the East Bodiâ—â— l. 4. de Râ—oâ—â— 7. and of Africa and also the Kings of Spaine did holily prohibit to dispute concerning Religion And in the Common-wealth of Israel albeit there were seuentie one Colledges of Priestes as the Thalmudistes affirme Opt. Mâ—â—â—at l. 3. Bud. yet it was lawfull for noue of them to dispute Which albeit I allow not in that strictnesse yet this insanabile disputandi scribendi cacoethes as Iuenal Satyr 7. calls it this incurable ill custome of disputing and writing of euery common subiect and triuial businesse and sometimes of the greatest mysteries which our reach fals short of in my conceit doth more hurt then good Adde to this a second cause a worme gnawing a-sunder the cords and bonds of Kingdomes namely the licentious vnbounded shamelesse and gracelesse practise of Symonie and vngodly packings and choppings of spirituall Offices places and preferments whereby the Clergie makes themselues verie slaues pack-horses and prophane Drudges and bring all Religion and honestie not onely into disputation but flatly into plaine Irreligion and Atheisme If the fire of the sacrifice which as Augustine had continued seuentie yeares vnder the water of the Babylonian Captiuitie was extinguished when Antiochus solde the Priesthood to Iason thereby shewing vs that the fierie power of the Holy Spirit left to worke in their Sacraments and Seruice God abhorring all their Sacrifices for Simonies sake what can wee expect but that all our Prayers and Sermons and Sacraments shal be turned into sinne seing so many Antiochisses and Iasons amongst vs that will buy and sell sacred things in despite of God For it is true that Ambrose saith Who thus acquire Ecclesiasticall Liuings his bodie may well receiue the dignitie but his soule hath lost all honestie Secondly in the second rancke wee will range the vices of the Magistrates for if Republikes bee rightly gouerned they are either more lasting or in some sort immortall De Repub. Lacedaem as Xenophon saith And then are Kingdomes well gouerned and neuer else when hee that gouernes Greg. Mor. Isid l. 9. de sum bono doth rather command vices then subiects For Kings are called Reges a rectè regendo Kings of well gouerning Hence is it that from the Prince the torrent of good and euil as from a perpetual fountaine Tho. Morus lib. 1. Vtop doth flow But Flauins Vopiscus inquiring in his Aureliano Flau. Vopis what thinges made Princes wicked answereth himselfe thus That first too much licentiousnesse Secondly abundance of things Thirdly wicked friendes Fourthly detestable attendants Fiftly couetous Gouernours Sixtly Detestable and foolish Auliques and Courtiers and Seuenthly the ignorance of Republiques Besides Princes neuer want soothing slauish Claw-backes the perpetuall pests of Kings whose assentation doth more often ruine their riches and Estates then the Enemie Thirdly in the third ranke we may range the militarie order and the occurrences proceeding from the other subiects ingratitude and contempt of Princes who are verie tolerable which contempt God will punish Iun. 1. qu. 1. as Iunius Lib. 1. Quaest 1. Also the contumacie and froward disobedience of the same subiects if either by secret practise or open hostilitie they seeke the life of the Prince I am not ignorant that Claudius Ptolomaeus in the beginning of his Quadripartite convinceth strongly that all changes and fatall punishments
THE CARDE AND COMPASSE OF LIFE CONTAINING MANY PASSAGES FIT FOR These times And directing all men in a True Christian Godly and Ciuill course to arriue at the blessed and glorious harbour of Heauen 2. TIM 2.7 Consider what I say and the Lord giue thee vnderstanding in all things Cato Quicquid feceris honestum cum labore labor abit honestum manet quicquid feceris turpe cum voluptate voluptas abit turpitudo manet Heraclitus Intrate nam his dij sunt LONDON Printed by W. S. for Walter Burre and are to be sold at his Shop in Pauls Church-yard 1613. To the most Heroicall and worthie Prince CHARLES heire apparant to the Crowne of Great BRITAINE Most Religious Prince THE devout Bernard spake it and it is a profitable precept for al Posterities Si vis securus esse time securitatem intimating that man is neuer lesse safe then when he seemes furthest from danger feare of securitie being the gard of safetie great fortunes and high places the rocks of ruine Pythagoras was wont to say That no horse without a bridle could well bee gouerned nor any felicitie without great wisdome well swayed More difficult it is to beare prosperous then aduerse fortune because it chanceth but to few to bee both happie and wise For as one saith well Fortuna quem nimiùm fouet stultum fecit which the wisest King expresseth thus Prosperitie destroieth fooles Pro. 10.22 herein not much vnlike to Merchants who hauing had good successe at Sea adventure for more and loose all So that it is too true That as much light offends the eyes so much felicitie clouds the vnderstanding and abuseth the iudgement 〈◊〉 1. â—1 â— making the conceit of our safetie to be the cause of our sorrow Hence the golden rule of Salomon Pro. 28.14 Beatus est homo qui semper est pauidus Blessed is the man that feareth euer viz. who euer carefully avoides the deceits of the Deuil the World and the flesh who euer liues in the feare of God least hee attempt any thing against his will whoeuer perseâ—ers in true repentance and takes heed of offending God Now seeing the safetie of your sacred person being the most glorious Starre in our firmament the hope of future times and safetie of our safetie is the thing that most doe wish many labour for and is the dutie of all Subiects to ayme at it must be valued of vs at no lesse rate then our deerest liues and of you at no lesse then your hardest and godliest labours Else should wee bee all ingrate to the Diuine goodnesse whose blessed showers of mercies are well approued to vs in the faire-springing blossomes of your grace-promising and religious Youth Therfore knowing ingratitude to be odious with God and all good men Isay 5 insomuch that God by the Prophet hath sentenced a fearefuâ—l destruction vpon the ingrate Nation and at Athens an Action would lie against the ingrate as in other causes 2. IaÌ„ 18.3 wee must all striue to stop this iust plea of God and men against vs. For which cause my selfe to cast from me the iust aspersion of so foule a vice doe euer pay my vowes vnto our good God for your safetie and at this time to beginue a payment of my neuer-dying dutie haue adventured to present your Highnesse with a few chosen flowers much conducing to your present safetie in this life and eternall saluation in a better And seeing there is no greater pest to a King or Prince then the hatred of his Subiects and that as Seneca saith simul ista mundi Conditor posuit Deus God hath euer placed hatred gouernmeÌ„t in one ranke Odium Regnum this little booke being well obserued shall defraught and vnload the Ship of this Kingdome of Odium which is the pest and danger and shall leaue you Regnum which is the Diamond and Treasure Which diuorce betwixt Hatred and Kingdome if firmely made shall make an happie coniunction of King and people by no violence to be sundered I must coÌ„fesse that in Me there is plus ruboris quà m roboris seeing my presumption oner-ballanceth my performance but in the Work it self is plus roboris quà m ruboris being in part wellicke ouer as the Beare doth her welphs by the industrie of those prudent Counsailors who knew well how to fashion an excellent proportion and the rest by me not misse-shapen for my owne part I may well with Apelles lie hid vnder the couert of my picture to espie and heare the diuers iudgements which to know shall not bee vnsavourie vnto mee Pro. 27. For I account the woundes of a friend more happie to mee then the kisses of an Enemie socrates admonition to Deâ—onicus â—lin Iunior to Traian Emperour Vnto my selfe I am conscious of some paines and diligence in the translation of one peece out of Greeke and another out of Latine together with some meditations and matters of moment the Collections of some Aphorismes and Rules out of my owne various reading and the disposition of the whole Something I haue done if but as Ruth in the field of Booz I haue gathered the scattered eares Ruth 2. and albeit I could not bring great hand fuls from the haruest into the Barne yet some few eares and not to be despised haue I cast into the Garner knowing that worthie sentence of the wise Oratour and States-man Omnis nostra curain hoc versari debet semper Cicero 2. de Oratore si possumus vt boni aliquid efficiamus sin minus at certe nihil mali The chiefe care of euery good man ought to be euer to doe what good he can but if hee cannot to take heed that he doe no euil Sure I am that as the Noble Historian saith Nusquà m nee opera est sine emolumento Liuie lib. 5. nèc emolumentum fermè sine impensa opera est No labour is without his profitte not almost any profitte to a mans labour without charge and expense Besides if little profitte should hence bee conceiued to arise by some Lamb. Dan to the 17. Prouinceâ— Lael Zaech to Henrie the 4 K. of France Iacob Simancha to Philip King of Spaine more conceitedly iudicious then truly wise yet it doth much protect my designe and adde winges to my drooping hopes in that some thinges of like nature haue beene tendered by diuers very learned to the greatest States and Personages of our Westerne World Wherin the ancient custome of some Nations confirmed mee which was That none might come to the King or Prince without giftes the Law ordayning that none should passe by them either in their progresse or any part of their Kingdome not giuing them something as the example of the great Artaxerxes Mnemâ—n King of Persia sheweth whom Syneed the poore Husbandman meeting in the field presented with an handfull of water out of the next Riuer and was rewarded by the King with a Persian garment Aelianus a
of your honour and increase of your future happinesse Wherein I truly put on the person of both these PresideÌ„ts though happily I shal be distinguished from them in the successe as I differ from them in deportment for my tunne and all that is within mee shall neuer leaue tumbling and toyling to tender my seruice in the care of your preseruation therin I am like Diogenes but haue nothing left me by the malice of the time but an handfull of water and therin like Syneta Now seeing one way onely of accommodating my selfe to your seruice is left mee namely to represent to you the things that haue beeue prudently written by others of well gouerning aswel the priuate life as publique affaires I could not be wanting in that duty I tender not therfore long perplexed disputes of well managing the life and Republique but most sweet Meditations briefe Aphorismes and Rules concerning the gouernment of both and discouerie of such rocks and dangers as vsually dash the consciences of men and states of greatest Kingdomes in peeces and those not dubious and naked but cloathed and confirmed with the iudgemeÌ„t of most graue writers whence they were collected and approued by the practise and example of great persons hauing the witnesse of all prudent men and times whereby to adde more power and faith to their excellencies Nor may this slender present happily be intempestiue or vnpleasant for as sudden stormes and vnexpected alterations of weather do often driue the most skilful Pilots to great perturbations in their Art in somuch that they know not into what hauen to flie or what shore to fetch so albeit these HalcioÌ„ and blessed times of peace seeme to promise no stormes yet if the great persons be not soundly instructed with diuine and wise precepts to entertaine a gust when it falles or to decline it that it hurt not when it commeth such stormes may so sodainely arise euen when we say peace peace as will put the wisest Polititians and best Leaders to their wits end Therfore that your Highnesse may bring to a safe hauen aswell this noble baâ—ke of your body and soule as the great ship of this Kingdome and these glorious countries and people whereof as God hath made you the most hopefull heire apparant so the same God make you and yours long and happie gouernours cast I besetch you your gracious eye sometimes on these short parcels of instruction and entertaine them into your Princely heart so shall your gouernment be most happie and peaceable your end glorious and for euer blessed your memorie honourable neuer dying which shall euer be the vote and vowed labour of Your Highnesse most humble obseruer RICH. MIDDLETON The Contents of this Booke 1 A Diuine Meditation vpon the foure last things Death Iudgement Hell and Glory as the strongest motiues to make an impression in the soule of detesting all sin but chiefly intemperance and vncleannes and adding wings to our faint desires of heauens glory 2 Of truewisdome what it is and wherein it consils 3 Of the pleasures of the bodie 4 Of things concerning the endowment of the mind 5 Of Religion 6 Of Charitie 7 Of Conuersation 8 How to vse all sorts of men 9 How to carry a mans self towards himself 10 Of a Prince and his whole deportment in fiftie seuen Aphorismes 11 Of the things that preserue Kingdomes 12 Of the things that ruine Kingdomes 13 Prognosticks of the anger and scourge of God to be at hand or of the finall periods of Kingdomes and States 14 That the conuersions euersions and ruines of Kingdomes and States may be foreknowne aswell as the death and dissolution of a dying man may be foreknowne by a skilfull Physition 15 Why men are so blinde that they cannot see their owne ruine and Gods anger hanging ouer them 16 Eight Aphorismes or Rules containing the summe of a happy life blessed death 17 How to obtaine eternall life and auoid eternall death 18 Two Rules neuer to be forgotten restraining man from the pursuite of his carnall and bestiall desires 19 The twelue weapons for the spirituall battell euer to be had in memorie when the desire of sinning tempts vs. 20 The twelue conditions of a louer wherby to know in what degree of the loue of God we stand 21 The twelue abuses of the world 22 The true Anatomie of Contemplation shewing what it is wherein it consists and how worthy a worke it is for a Prince and also for euery good Christian 23 The fruitfull admonition of Isocrates to Demonicus containing eightie fiue most excellent morall precepts neuer before translated out of the Greeke 24 The institution and description of a good Prince by C. Plinius directed to the Emperour Traian neuer before turned out of Latine THE CARDE AND COMPASSE OF LIFE MEDITATION I. A Meditation on the foure last things Death Iudgement Hell and Glorie To restraine sinne and increase pietie WE must not make this Meditation a naked discourse or bare reading onely but a vehement application of the minde to the things themselues with an inward sense of heart all the distractions of our thoughts being abandoned First then that thou maiest meditate profitably of Death put thy selfe humbly in the sight of God who beholdes thee in all thy actions and begge of him thus present that al thy thoughts words workes and all thy strength may wholly be directed to his glorie and thy saluation And here first conceiue thy selfe to be lying vpon thy bed neere vnto death the Physicions despairing of thy health and thy friends sorrowing for thy departure the soule being now readie to giue the last gaspe Secondly entreate God with hartie affections to giue thee grace that thou maist take profit by the consideration of death The first point here to be meditated is that death is ineuitable and certaine the houre of death most vncertain the place and manner of death vnknowne and that this is the common lot and portion of all men of what degree or condition soeuer Therefore it is extreme madnesse for men knowing these things to liue so securely as they do building vnto themselues I know not what Imaginarie Worlds and Castles in the Aire as if all were but fables that are written of death when in the meane time death suddenly seiseth vpon them vnthought on and vnprepared for his stroke which vnto many is the cause of eternall damnation The second to bee considered is that in death by little and little the speech and all the powers of the senses are lost Nor when thou commest to this straight shalt thou vnderstand or know any man any more not canst thou remooue thy selfe from this bedde of death in which thou liest left of all seeing Friends nor Physitions nor any other can helpe thee nor gold and siluer or nobilitie or that great expectation and estimation that all men had of tâ—ee shall profit thee Thy vnderstanding by the strength of griefe and sicknesse shal be obscured
For he loues not himselfe that loues riches honours pleasures or any thing without himselfe or in the bodie seing the principall part is the Minde nor doth he loue himselfe that by ignorance of himselfe deceiues himselfe or suffers himselfe of others to bee deceiued perswading himselfe there are worthie thinges in him when there are none 10 The blinde and inconsiderate loue of the bodie is the source of all euils for it takes away Charitie whence all euil ariseth in the World Hee that too much loues himselfe thus neither loues himselfe nor is truly beloued of others 11 Remember that if thou thinkest those things which serue thee by nature to bee at thy libertie and vnrestrained and shalt take other mens for thine own it shall come to passe that thou shalt bee hindred troubled lament and accuse both God and man but if thou thinkest that to be thine which indeede is thine and other mens as they are to be other mens no man shall euer hinder or trouble thee thou shalt accuse none thou shalt doe nothing vnwillingly none shal hurt thee thou shalt haue no enemie nor receiue any calamitie 12 Those thinges are ours which are in our power as Opinion Appetite Desire Dislike and all our actions those are not ours as the Bodie Monie Glorie Empire nor things which we our selues doe not 13 In euery thing that either delights thee or serues for thy vse or is beloued consider what kinde of thinges they are beginning at the least as if thou louest a pot that it is a pot thou louest for that being broken thou wilt not be troubled if thy sonne or thy wife know thou louedst a mortall Creature for they being dead thou shalt not be grieued 14 No perturbation ariseth to man from the thinges themselues but from the opinions of them Death is not euil but the opinion is ill Therefore when we are hindred or distracted let vs not blame others but our selues that is our opinions To accuse others in our calamities is the part of an vnwise man to accuse our selues the part of him that begins to be wise but to accuse nor others nor our selues the part of him that is wise indeed 15 As in sayling if thou go on land to refresh thy selfe and gather Cockles on the shore thou must haue thy eye on the ship and thy eare readie to the Call of the Gouernour that hauing called hee weigh not anchor and leaue thee behind so in this life if instead of Cockles a wise childe riches or honour be giuen thee these must not hinder thee but that the Master calling thou must runne to the shippe and leaue them all not looking backe but hauing thy minde bent vpon God 16 Thinke neuer that thou hast lost â—â—y â—hing but rendred it Is thy Land taâ—â—n away it is rendred But thou wilt say hee is a wicked man that tooke it away what 's that to thee by whom Hee tooke it from thee that gaue it to thee Therefore whilest thou hast it vse it as the Trauelier doth his Inue 17 Wee must so behaue our selues in this life as in a banquet If any thing be brought thee with modestie put forth thy hand and take it Is it gone care not for it Is it not come reach not out thy appetit too far for it til it be brought thee If thus thou carrie thy selfe towards wife children riches Magistracie thou shalt bee worthie the banquet of God but if when they are brought thee thou despise them thou shalt bee a consort of Gods Kingdome 18 Remember thou art the Actor of such a fable as thy Master approues if short of a short one if long of a long one If he will haue thee play the part of a begger or Prince or Plebeian see thou represent that person ingenuously For this is thy part to put on that person wel that is giuen thee but to choose what part is not thine but anothers euen Gods 19 If thou wilt be truly free and not bonde contemne the thinges which are not in thy owne power 20 Death Banishment and all that is accounted euill haue daily before thy eyes but aboue all death so shalt thou neuer thinke any base thing no nor yet greatly desire any thing 21 Seek not that honor or place in the World which thou canst not attaine or keepe without wracke of integritie and godnesse 22 If thou beest not bidden to the same banquet nor holden in the same Honour that others are grieue not thy selfe for as he which paies the price of the horse must haue him and yet is not he in worse Condition that hath the price then he which hath the horse so if thou wantest Honour and dignitie thou doest want the charge and also the grieuances that goe with it 23 Things that serue the bodie as meat drinke clothing houses and seruice let them bee so far ministred as they are of vse to the minde But refuse whatsoeuer belongs to Ostentation or Delight 24 If any say that some haue spoken ill of thee answere that hee knew not thy other vices for otherwise hee would not onely haue blazoned these but them also 10 Of a Prince and his whole deportment in 57. Aphorismes THE Prince must haue the same care for subiects that his he hath for the members of his owne bodie 2 The Prince ought well to know what belongs to warre but yet let him loue peace 3 Accesse to the Prince must not bee difficult 4 That the Prince may haue his Nobles and Subiects good continent and strenuous the onely way is to be so himselfe For such as is the Prince such will the people be It is the part of a good Prince to ordaine and establish the true worship of God and then to take care that it bee sincerely practised 6 Couetous and ambitious Courtiers in fauour with the Prince doe euer wrap the Prince and Kingdome in great difficulties 7 That Prince makes way for Tyrannie that suffers few or none of his Subiects to come to his presence without a Mediatour 8 The cruell and rash anger of the Prince begets the irreconciliable hatred of his Subiects 9 It is the part of a prudent and good Prince if but in words he haue offended any of his Subiects to mitigate them by acknowledging his errour So did Xerxes to Artabanus 10 The vniuersall rule of institution of Princes is comprehended in the sacred Scriptures therefore is that booke daily to be learned and scanned of him Iosh 1.8 Pro. 5.21 that would be a good Prince 11 The true reason of good and happie commanding Psal 72. Pro. 2.34.8.16.9.10 is in the whole Sacred volume 12 Albeit it much concern the Prince in tender yeares to bee bred in true Religion and Pietie towards God yet except he haue some Worthies about him to retaine him in the feare of God and as it were by their power to moue him hee will easily fall from true Religion to Idolatrie either induced by the
prayers or manners of the people so prone is the vntoward nature of man to Idolatrie specially the mindes of Princes 2. Chroâ— 24.26 5. which are wont to be fearefull seruile and assentatorious when they feare their Subiects or haue beene vexed of them 13 There is nothing more dangerous then the wicked family of the Prince Therefore it should consist of pious and good men and for that cause Himselfe should often examine the conditions of his family that the wicked if any haue crept in Psal 104. or are so become may be abandoned and the good retained and cherished 14 In the Princes family no Idolatrie or any footsteps thereof ought to be suffered Gen. 31.22 15 It is most conuenient that those that bee Princes be wel instructed in true Religion for the Re-publique so long standes in the true Worship and feare of God Iosh 24.31 as they themselues loue and serue God 16 How many euils by the iust iudgment of God fall on Princes for whoredome namely to bee enfeebled in their bodies their Counsailes to bee discouered in conclusion themselues to perish One example of Sampson may serue all Princes Judg. 16. 17 Venereous lustes do horribly corrupt Princes for at length they bring them to all iniquities 1. Cor. 5. Pro. 1.6.24 7.7.31 that their Harlots commands effeminates them and makes them mad Therefore chiefly to flee from this vice 18 Families that haue beene chosen of GOD to gouerne for their impietie sins haue often bin remoued from the regiment or else vtterly extinguished 1. Sam. 2.3 19 Princes must not onely with diligence search and know the publique affaires but also priuate and such as are done with him at home and euery where to punish purge and take away sinne Psal 102. and wicked liuers 20 It turnes euer to the great benefit of the Prince to haue the attendance and counsailes of righteous and good men Pro. 10.30.31 and to preferre them before all others 21 It is Tyrannicall to say That all is iust that is profitable for the Prince It is Tyrannicall to say Plato That the Prince is freed from the Law The Prince is to gouerne and defend the Common-wealth according to the prescript of the Lawes therefore is infinite power not to be ascribed to him The ignorance of the Magistrates dutie and of the true God is the fountaine of innumerable both priuate and publique calamities 25 It is a most odious thing that the Prince should lie with that mouth wherâ— with he invocates God 26 The Prince must loue them hee commaunds and labour to bee beloued of them For the loue of the people is the foundation of a lasting gouernment 27 The Prince must shunne all superfluous priuate expences 28 What measure the Prince shall vse to others the same shal God re-measure to him 29 A little aberration in the Prince is a great hurt to the whole Common-wealth 30 The Prince himselfe must obay the Lawes that by his example hee may teach his Subiects to doe the same Wicked and peruerse men are neither to be suffered nor promoted by the Prince least hee participate with their sinnes For that Prince that punisheth not sinne when he may doth before God partake with the sinner 32 If thou wouldest haue GOD to blesse thy affaires choose such men to be Magistrates Rulers and Officers as are Religious Godly Prudent Faithful and of great integritie For so shall God doe with thee and thy affaires as hee did with Potiphar by the godly industrie of Ioseph Gen. 39. for whose sake all that Potiphar had was blessed 33 VVhen Princes and Magistrates will not suffer themselues to be admonished taught and reprehended Eccl. 4.13 it is a certaine prognostique and signe of the sudden change of thinges 34 It is a rule for a Prince Doe thou that which appertaines to God and be sure that God will doe that which appertaines to thee Gregorius 35 As Religion is the mother of vertues so the departure from Religion is the leader to all vices Hiero. 36 As in bodies so in the Re-publique the most grieuous disease is that which comes from the head Plin. 37 No reason suffers that he should be accounted amongst Princes who doth rather destroy then gouerne the Empire Greg. 38 If thou wilt wel gouerne the Commonwealth Zonaras thou must be guarded with gold and munition Vse thy sword against thy enemies but reward thy faithfull friends with gold 39 The most expedite way to increase thy treasures Cicero is to abate thy expence 40 Plato reproued in some the too too much studie of riding for that it could not be that he who gaue himselfe so diligently to things of no value could haue leysure to handle great and serious businesse Aclian and so must negligently carrie things which indeed are worthie of admiration 41 Let the innocent Prince liue of his owne and accommodate himselfe to liue of his rents Tho. Morus Let him restraine euill and by a right institution of his owne rather preuent then suffer to increase those things which afterwards he may punish 42 A Prince must not learne all Arts but such chiefely as doe set forth the manner of gouerning the Kingdome All letters are not fit for a Prince but such as deliuer the Politiques and Ethicks and as doe demonstrate examples of things well or ill done Such is Historie Tho. Morus 43 He that gouernes the Common-wealth well must auoid all superfluities Amm. Marcell as most steepe and dangerous rocks 44 Antoninus Pius was wont to say That there is nothing more fordide and cruell then to suffer such men to gnaw deuoure the commonwealth who by their labour conferre nothing to it Capitolin and that the traine euen of a most sparing Prince was grieuous to the Prouincials 45 Alexander Seuerus was wont to say That that Emperour was an ill Pupill who of the bowels of the Commonwealth fed men not necessary nor profitable for the Re-publique Lamprid. 46 That Kingdome cannot long stand whose charges are greater then the reuenewes 47 Let Princes take heed how they dissipate or alienate the publike treasure for that is the destruction of Kingdomes and Commonwealthes Therefore all immoderate profusions exhausting the Princes treasure must be forborne Three things are required to the facilitie of well gouerning Tho. Aquiâ—as First wisedome that he erre not in gouerning Secondly Nobilitie of stocke that he be not contemned in commanding Thirdly Power of vertue in executing iustice 49 The Prince must not be auaritious for there is in that heart no footsteps of righteousnesse Leo Magn. where Auarice hath taken vp his dwelling 50 Three affections thrust men headlong into all facinorous courses Anger Auarice Lactant. and Lust therefore are called Furies agitating mens minds Anger desires reuenge Auarice riches Lust pleasures These three are ill counsailers euery where but in a Prince
most dangerous 51 That Kingdome and Citie standes eternally where the desire of Venerie and Monie hath least force Val. Max. For where these most certaine pestes of mankind do enter there iniurie dominiers and infamie flames out 52 No King or Prince is in so much danger by his armed enemies Scip. Afrie as he is by his pleasures euery where breaking in vpon him 53 Prudent sage and ingenuous men and such as can see further then others the Prince is to make much of and reuerence For this is an infallible truth Isocr ad Nicocl That a good Counsailor to a Prince is the most profitable and worthy possession of all others 54 Let Princes take heed of ambitious Courtiers for Ambition is the worst of all the diuels Nazianz. 55 The Prince must not fauour such as speake the truth faintly for hee is a betrayer of the truth that doth not freely Chrysost nay which doth coldly pronounce the truth or doth not freely defend it 56 That Commonwealth which hath an vniust Prince Aug. de Ceuit Dei 2.21 is not onely an vniust Commonwealth but iust no Common-wealth at all 57 Three things are required in the chiefe Magistrate First That he loue the present state of the Re-publique not as Nero Me mortuo misceatur terra cuÌ„igne Secondly to haue so great power Arist Pol. 5 that he may doe what his place requires Thirdly That he be iust not wounding the fundamentall Lawes not taking from any or giuing to any what he pleaseth 11 Of the things that preserue Kingdoms THe things that preserue Weale publiques are of two sorts First Diuine and that is first the Prouidence and Decree of God Psal 125. Psal 147. Psal 91. and secondly the true worship of God For that is infallibly true 1. Sam. 2. I loue those that loue me secondly Humaine meanes which are of two sorts First from our selues as first the site of the Kingdome Secondly the grounds Thirdly the tribute Fourthly moderate libertie Fiftly Counsaile and Prudence at home sixtly concord of subiects Secondly from without as first friends secondly publique faith sincerely kept thirdly firme leagues with the enemie fourthly auxiliarie helps fiftly when by God one Nation is opposed against another Two vertues â—o chiefely preserue Kingdomes Beneficience towards all and truth and fidelitie in performing promises Prou. 20. It is a discourse of very facile demonstration That true religion by her actes seruing the diuine wisedome is truly the end and in some sort the efficient and forme of all humane felicitie aswell of that which consists in the goods of the bodie and externall things as of that which consists in the goods of the minde And if any man presume to say to contrarie the same shall be found to speake against euery part of Philosophie and Diuinitie against the decrees of all wise men against the consent of all Nature And he shall not onely doe so but also contradict all morall Politicall Naturall and Metaphysicall learning he shall be repugnant to the writing of the most learned to the sayings of the greatest Emperours to the wisest Sages of all famous Nations Lawyers Physitions Antiquaries the most renowned men of all times and euen to the euents of all Nations and Kingdomes And it will behoue him if he will speake truth to haue this whole world to perish and another order of naturall things vnlike and contrarie to this world that is to be instituted For it will neuer appeare that true felicitie had euer any other rise then from true Religion Therefore when Religion shall be so oppressed that the Sonne of Men when he comes shall not find faith on the Earth then shal this whole world perish Luc. which doth then also decay and in part fall when true Religion is in any part decayed or shaken And this is that which the Lawyers say That Ius status The Law of state consists before all things in sacris sacerdotibus L. 1. §. Huius D. iust Iur. in sacred things and sacred persons and Priests the same Lawyers also determining that the first precept of the Law of Nations was Religion which they preferred to parents countrey or life it selfe And that this is so yea further that all temporall felicitie depends vpon vertue and religion albeit outward felicitie be no infallible note of the true Religion the vnanimous consent of AEgyptians Assyrians Chaldaeans Persians Greeks and Romanes will cleare it But let first Diuinitie lead the way Doth not our God promise long life to those that honour Father and Mother Exod. 20. which the learned doe interprete to be meant of this temporall life And if it sometimes chance that he be of longer life who hath beene iniurious to his parents and those set ouer him we must not respect that which sometimes but that which for the most part falles out Besides the godly if they die sooner they lead a more pleasant life which doth well recompence the shortnesse of it And I say further that neuer any that was iniurious to their patents came to that age which many godly attained vnto as Enoch and Elias We may also obserue what Iobs opinion was herein The iust shall be claed with the impious mans garments Iob. 27.13.14.15.16 and the innocent shall diuide his siluer Their inheritance and succession is very momentanie and short The same saith Dauid in sundrie Psalmes God shall destroy thee for euer plucke thee out of thy dwelling and roote thee out of the Land of the liuing Psal 52. Againe Let them fall away as water that runneth apace In another place Psal 58.6.7.8.9.10 O how suddenly do they consume perish and come to a fearefull end The same holy Dauid doth also foretell that vnto the good good things shall be more lasting For the righteous shall flourish as a Palme tree and shall multiply as the Cedar of Libanus His seede shall be mightie in the land Psal 91. glorie and honour shall be in his house whereas the bloudie and deceitfull man shall not liue halfe his daies Psal 112. Psall 55. And Basil and Chryfostome interpret the 34. Psalme of the temporall felicitie of Dauid He that would liue and see many good daies let him keepe his tongue from euill and his lippes that they speake no guile c. And this is the tenour of the whole Scripture Consonant hereto is the iudgement of the wisest Heathens the chiefest amongst the Egyptians affirming in the person of God I am present to them that are good Mercur. Tris in Poemandro godly pure religious and holy and my prefence doth so helpe them that they know all things and haue God the father pleased and propitious to them On the other side I dwell farre from the slouthfull the ignorant impious the enuious the vniust and homicides giuing them ouer to the will of the Diuell who takes vengeance of them What can be spoken more diuinely then
seeing they neuer tooke armes but vpon most iust causes which thing did chiefly procure to them the fauour of the Gods So that it is most euident that all Nations with ful consent haue deereed this truth that all felicitie and happinesse temporall eternall hath his dependaÌ„ce root from Vertue Religion and Pietie Therefore the Ciuilians teach that the first precept of the Law of Nations Pompon was Religion towards God the second obedieÌ„ce to parents country the third defence of our self ours the fourth not to insidiate or lie in wait and beguile another From whence wee collect that all deceits iniuries and death it selfe is to be suffered for religions sake our Parents Countrie but together with life Countrie and Parents all thinges are to be esteemed of no worth in respect of our Religion and Dutie to GOD and that is the first precept of the Lawe of Nations Besides the same Ciuilians testifie Vlpian That publike Law consists in Sacred thinges Sacred persons and Magistrates so that Ius status the Law of state or standing as the Politicians cal it hath his life from Sacred thinges and persons And therefore the Common-wealth ruines and cannot stand for hence is it called Status without Sacred thinges and persons And this is it that Cicero speakes Pietie is the foundation of all vertues which pietie towardes God being taken away faith and societie of Mankinde and that one most excellent Vertue Iustice must needes also faile Hence the same Author perswades Cicero de leg 2. Let this from the beginning of all men bee beleeued that the Gods are the Lords and Moderatours of all thinges and that the thinges which they doe are by their power and prouidence done and that they highly deserue of Mankinde and that they behold what kinde of man euery one is what he doth with what minde and what pietie hee reuerenceth Religion and that they take an account of the godly and impious So saith another historian writing of Zaleucus a law-giuer It behoues them that wil inhabit a Citie Diod. Sic. 1. 11. Biblioâ—h to beleeue that there are Gods and that they are chiefly to bee worshipped as the first and most excellent benefactours of mortall men from whom onely are giuen to Mankind Posteritie Riches Vertues and all good thinges And also it behoues them to performe and offer vp to them a minde expiated and pure from all improbitie and blemâ—sh for the Gods will not with a cheerefull eye behold the polluted Sacraments and gifts of the flagitious and sinfull person but the iust and innocent institutes and the holy manners of mortall men are by the whole Diuinities embraced Hence I conceiue it is impregnably concluded by consent of all Nations and wise men and from the Oracle of God himselfe that Kingdomes and Common-wealths and all felicitie euen of temporall prosperitie depends vpon Religion and Pietie as the infallible ground of all Gods blessings 12 Of thinges that ruine Republiques THE thinges that ruine Kingdomes are of two sorts First Diume for this World is transitorie mortall and the place of mortall thinges so that no part of it but is subiect to mutation Yet of these changes and mutabilities there are certaine apparent causes as wee see in plants beasts and men who are the chiefest part of this World So is it in Kingdomes for we see the most potent Kingdomes that euer were as that of the Chaldeans Persians Grecians and Romans ouerthrowne but the chiefest of these causes is God himselfe who hath decreed to euery Kingdome his beginning progresse increase maturitie and death Of which iust will of God the cause to vs is vnknowne but yet it is neuer vniust Dan. 4. for God giues and takes Kingdomes as he list Secondly the worship of God contemned and neglected and so by little and little sliding into Idolatrie a most sure token of the ruine of Kingdomes For that sentence is immoueable The Kingdome and People that will not serue thee shall perish To which that of the 73. Psalme 27. agreeth well It is good for mee to holde fast by God to put my trust c. but besides the violation of the Diuine Law which prescribes our dutie to our neighbour is the cause of Kingdomes ruines Pro. 28.2 For that part of the law containes iustice which if neglected and in stead thereof force violence oppression briberie iniurie and slaughter doe raigne those Kingdomes leaue to be Kingdomes are of God ouerthrowne For as Augustine saith Quid aliud sunt magna Regna absque iustitia nisi magna latrocinia Kingdomes without iustice are but great roberies which God suffers not long vnrevenged Psal 94.15.20 Secondly humane Causes of the periods of Kingdomes are of two sorts First arise from home as First Coniuration Secondly Sedition Thirdly Faction Fourthly Ciuill Warre Fiftly Distraction and Discord of mindes Sixtly Perpetuall Suspition of Subiects against other Subiects that being more vnworthie growe more wealthie and honourable These are the domestique causes of Countries ruines Secondly from without as First the sudden rushing in of our Eenemies Secondly rebellion of Subiects that haue beene vanquished in warre Thirdly the â—â—efection of Colleagues and Confedeâ—â—ces Fourthly continual external wars â—â—â—tly a too warlike people that is such â—â—â—iue by warres and are wholy bent to â—â—â—â—res as the Spartans that ouerthrew â—â—â—â—selues â—here are three causes of the miserie â—â—d destruction of Kingdomes first too â—â—ch leuitie and facilitie of sinning Secondly too much pertinacie Thucydides and lust of enioying idlenesse and pleasures Thirdly too much licence and authoritie of vaine Oratours and prating yong fellowes and Counsailers that emunge and fleece the Common wealth of her treasure making the publike ruine their proper Rise Experience the Mistresse of thinges Tho. Caiet hath taught vs that there is the ruine of the Republique where Offices are vendible It is wisely obserued by Aristotle and from him by Diodorus Siculus and Phil. Comen That the whole Family of those Tyrants who in their gouernment vsed cruell Counsailours seldome or neuer remained in that Kingdome one hundred and twenty yeares but were either vtterly abolished of God or of their Subiects basely dethroned And that wee may not seeke farre fâ—â— matter to set the fairest Kingdomes iâ—â— ruinous and irreparable combustion 〈◊〉 your eyes vpon S. Pauls Prophesie 2. Tim. 3. 〈◊〉 you shall easily espie in eight Vâ—â—â—â— foure degrees of ruine like so many â—â—â—ners digging at the roots of Kingdoâ—â—â— to ouerturne them The first is a full coâ—fluence and deluge of vices The secoâ—â—â—â— is simulate fained and counterfeit piâ—tie The third is Schisme and The fourth is Heresie and grosse impietie And behold how they march in order and succeed one another From all kind of sinne men grow to counterfeit and face-holinesse from this shew of sanctitie they fall to Schisme and Dâ—uision and from that to flat Heresie or ir-religion These are the Antecedents of the
Truth preserue the King Pro. 20.28 and by Clemencie is his Throne established But if a vicious and wicked King who hath not that care of iustice and pietie which becommeth him doe Raigne drawing his subiects by his wicked example to exorbitances and sensualitie of life to carelessenesse of Religion and contempt of pietie casting themselues by the imitation of him into the infectious gulphe of Impietie and Impuritie of life what then can be expected but that Quicquid delirant Regès plectentur Achiui King and Subiects shall both smart for it What other thing can bee hoped for authoritie fayling vertues dying raigning and raging but the hastening of Gods seuere iudgements who vsually plagueth King and people for their sinnes with no lesse censures then extermination and ruine of the whole Weale-publique For we must not think that God is so bound to any limitations of time as that he cannot cancell change and order the times as best serueth for the setting forth of his glorie But such and so insearchable are the riches of his wisdome that he seeth cause sufficient of subuersion of Kingdomes and States where we blind beetles conceiue a perpetuitie And contrarily where wee deeme by certaine coniectures that Kingdomes are not long lasting there he determineth a longer continuation of them for reasons best knowne to his heauenly wisedome And this is it which the wise King witnesseth Pro. 28.2 That for the transgression of the Land there are many Princes thereof but by a man of vnderstanding and knowledge a Realme also endureth long But what transgressions these are and at what time it pleaseth him by ruinating of Kingdomes to take vengeance of these sinnes wee must not precisely and rashly determine because the Cup of indignation is in the 〈◊〉 of the Lord and hee powreth is out at his appointed tiâ—e Nor it is for vs to knowe the times and seasons Act. 1.7 which the Father hath put in his owne power But forasmuch as all the Learned hâ—â—e obserâ—ed that there are three special sinnes in holy Scripture noted causing the ruines of Kingdomes one is Impietie subuerting the Church another is Iniustice subuerting the Politie and State and the third Lecherie subuerting the Family and the house The infection of euerie of which teacheth to another euen as the Pest which infecting one he infected doth also infect another the poyson dispersing it selfe whilest there is any subiect to worke vpon Wee may hence conclude That where these sinnes which by the Diuine Oracle are fore-runners of Kingdomes changes and desolations are most regnant predominant and rise there will the ruine and destruction not slowly follow This I haue noted before as also that Aristotle ascribing the falls and ruines of Kingdomes to the sinnes of Kingdomes collects them all summarily into this one of Inequalitie as if the vnproportioned distinction and difference 〈◊〉 degrees of honour and dignities and the adâ—â—â—cing of vnworthie persons to titles and places of Honour others much more deseruing neglected and cast off were a sinne of all others most dangerous for the rooting out of people and râ—â—â—â—ting of Kingdomes But how true 〈◊〉 vâ—rtue this is I will not dispute This is it that I dare constantly â—vow that the causes and occâ—rences going before any notable change or ruine of a Kingdome are chiefly and alone confined and contained in the exorbitant manners vngodly corruptions and sinfull liues of Kings and people Therefore that I may free my Conceit from this imputation of placing a fatall necessitie of Kingdomes ruines in any fabulous or vngrounded far-fetcht Almanacke of the Philosophers dreames or coniectures of some latter Writers I will plainely shew That I doe not First found any opinion herein vpon the diuination Responses and Oracles of Deuils wherewith many Wise men haue beene deluded Secondly nor doe I binde them to any celestiall influences as many Philosophers haue done nor Thirdly to Harmonie as was Plato's opinion nor Fourthly to Augures Southsayers Astrologers Witches Chaldaeans nor that foolish and deuilish conceit of Iamblieus who calculating to know the name of the Emperour that should succeed Valens caused the Greeke Alphabet to be written in the ground putting vpon euerie one of the letters a barley-corne and in the middest a Cocke so that the letters where the Cocke scraped the barley should signifie his name hee desired Fiftly nor to dreames either naturall deuilish or diuinatorie by the vertue and influence of starres who moued with vnderstanding of thinges to come affect the Braine with impressions and representations of future euents Sixtly nor to the curious obseruation of yeares and moneths as Boain doth who affirmes that if wee obserue wee shall finde the most notable changes of States and deathes of great Princes for the most part to haue fallen in the moneth of September Seuenthly nor yet absolutely and infallibly to the numbers of fiue hundred seuen hundred and two hundred and fiftie of which I haue spoken Eightly nor yet to Comets and blazing starres albeit strange and vn-accustomed euents doe often follow them In none of these I place any absolute necessitie of deuining of Kingdomes changes yet doe I not denie but these and such like predictions haue their vses oftentimes and particular applications to the alterations of Kingdomes adding this That not one of those predictions and rules by which Antiquitie hath presumed to iudge of the fals of Kingdomes is so necessarie as exactly to conclude the point of ruine howbeit God many times suffers Nature to haue her due course and many strange euents to succeed according to such predictions rules and obseruations as are declared From whence wee must learne to take heed of presumption vpon such vncertaine grounds to iudge of certaine ruines of States but rather with patience to expect such end as God in his most wise counsell hath resolued auoyding all such curious searchings as our dull apprehensions cannot reach Yet is not our infirmitie so farre to dispriuiledge vs as that because we cannot diue into the secrets of such hidden predictions and causes we should vtterly abandon all care of Gods terrible comminations holy fore-warnings wherby he seekes to acquaint vs with future euents and calamities to the end to disturne vs from sinne that we may auoide the direfull vengeance of his wrath and thinke them to be of that vn-resistable necessitie that God cannot out of the greatest will worke the greatest good but rather to cast our eyes vpon his soueraignâ— bountie which is infinite and vnâ—â—luable in price to all such as in due time seeke vnto him by true repentance From whence alone is the most true leuell and avâ—â—e of Kingdomes preseruations and felicities as from the contrarie their ruines and infelicities to be setled iudged and determined knowing as a learned Diuine hath concluded that no future euents can of themselues be knowne of any vnderstanding Zâ—â—â—h â—e opâ—r 6.2 saving the Diuine to whom all things are present and therefore I conclude that
performes it with a minde onely of preseruing the Citizens and whom the profit and voice of the Commonwealth and not his own priuate commoditie calles and inuites 3 So long ought the gouernment and life it self to be deare vnto a good Prince as by him the Commonwealth may be safe and sound 4 The first entrance of the Prince into his Cities ought to be ioyfull and festiuall and then a Congiarie gift and benefit to be giuen to the people CHAP IIII. His Actions in generall 1_MEn doe auspicate and enterprise nothing aright nothing wisely without the helpe and counsaile of the immortall God therefore the beginning of all their actions must arise from prayer 2 That which being done doth greatly please did also please before it was done Therefore by this meanes the minde and will of the Prince before hid is discouered 3 It is the part of a good Prince as well to amend the things peccant in the Tents as at home in the Court. 4 Few are of that excellent disposition that they measure not desire or flie from that which is vnseemely and honest according as it is profitable or vnprofitable for them Whence it commeth to passe that in taking politique counsailes as well publique as priuate profit is of great force Yet we must see and take heâ—d that in them profit doe not ouercome true honestie 5 The life of a good Prince is the censure and Law of the Citizens and that perpetuall for all conforme themselues to it 6 It is the dutie of a good Prince most sincerely and most readily to determine right betwixt his subiects but chiefely amongst the Prouinces differing amongst themselues 7 A good Prince ought to restore the dead studies of good letters and to affect the learned with rewards and also to take care that the youth be in them well instituted 8 It is the dutie of a good Prince to haue care that the Iournies Ports and Commercies in the whole Kingdome be safe and free 9 It is the dutie of a good Prince to prouide for victuall and if any Region subiect to him be pressed with scarcitie to relieue it 10 A good Prince must rather defend and restore publique workes then to build his own priuate 11 It is the dutie of a good Prince to restore noble families collapsed and to cherish and increase those that haue or are wel deseruing of the commonwealth 12 A militarie Prince is to be chosen that both his subiects and forrainers through the feare of him may quietly be-contained in their dutie 13 There is the worst militarie State where the care of Armes is translated from the hands to the eyes from labour to pleasure and in militarie exercises not any of the Veterans and old seruitors to assist and gouerne but some Graeculous Master and smatterer 14 That the Prince be Militarie he must much and often be in dangers in the warres himselfe for so shall he be most skilfull in Militarie discipline 15 It is the dutie of a good Prince so to giue Armes to Souldiers that they may vse them against himselfe if he offend against the Commonwealth CHAP. V. The authoritie of a good Prince 1 LEt not a good Prince permit himselfe to forbid that which the Senate commands to be done 2 God hath not giuen power and gouernment to the strongest as amongst beasts so among men therefore the authoritie of Kings is commended and established by vertue and iustice not by violence and strength 3 The innocencie of the Prince and the goodwill of the subiects are his most faithfull keepers and guard 4 Euen the greatest Prince is by his oath as the obliged Officer of the Common-wealth and is lesse then the whole Commonwealth or Kingdome 5 A good Prince is not aboue the Lawes but the Lawes are aboue a good Prince CHAP. VI. The Exchequer of a good Prince 1 LEt the Prince make an account with his Commonwealth and render an account to it of his receits and expences 2 Vnder good Princes it is neither lawfull by all meanes to increase the publike treasure nor yet the exchequer of the Prince But if the Exchequer inuade or occupie what is not his owne it must be granted to take a course against it by like right as against other Citizens 3 The Exchequer is neuer poore or neuer any euill cause thereof but vnder a good Prince for many vrge euer the commodities of the Exchequer chiefely vnder tyrannicall Kings 4 Those that are free take it ill if any of their Fathers inheritance be drawn from them by the Exchequer as a twentieth part therefore that tribute or such-like extraordinaries imposed must be remitted 5 When any thing is giuen by the Prince whereof no euident reason can be yeelded it is to bee thought rather ambition vanting prodigalitie and wastfull riot then the Princes liberalitie CHAP. VII Vnder a good Prince what kind of Counsailers 1 IN him that is Counsailor to a Prince are three things chiefly required Libertie Faith and Truth What kinde of Gouernment 2 The Prince doth ill prouide for the Common-wealth when he procures impunitie to those Prefects of Prouinces or other gowned or warlike Magistrates that through malignitie or negligence doe liue ill in their Offices but to them that doe vprightly discharge their Duties conferres no reward for by this meanes he makes those worse and these more slow to doe well 3 Then most truly may it bee iudged whether a man haue deserued his Honour or no after he hath gotten it For Magistracie argues what a man is yet are those prudently to be iudged and examined before to whom Honours are to be commended What care of the people 4 A good Prince ought to conuerse with his Subiects as with his owne Children 5 A good Prince doth but in vaine studie to defend the Common-wealth or hope that hee can if hee neglect the people euen as a Head wanting a Bodie is readie presently to fall 6 The Prince doth chiefly experience his Subiects minds and bindes them vnto him by beneficence 7 The Prince is neuer deceiued of anie vnlesse hee first himselfe haue deceiued others What kinde of libertie of the people 8 Vnder good Princes there are some rewardes of Vertue which are in libertie and it is profitable to bee an honest man But on the contrarie vnder ill Princes it is hurtfull to be a good man or to be so accounted 9 Men doe complaine almost of no Prince lesse then of him of whom it is most lawfull because the life of those Princes is wont to be most honest which grant that libertie to the people 10 Vnder a good Prince it is lawfull for euery man to retaine and safely to keepe their owne thinges albeit they be magnificall opulent and rich 11 Vnder a good Prince there is that aemulation of Prince and People amongest themselues that they contend which shall loue others most 12 The Prince must not hold any man about him against his will for a mans libertie is more worth to euery man then power 13 That which is sufficient for the Prince cannot bee but too much for priuate men CHAP. VIII Of a Tyrant and who he is 1 IT is the custome of Tyrants to cal the publique businesses of greater moment to themselues alone but consult and detaine the Senate or publique Councell accustomed to advise of these thinges and who otherwise should consult in friuolous questions and thinges of no moment 2 Tyrants by how much more praysed for their true vertues by so much doe thinke their vices vpbraided and therefore themselues scorned whence they grow angrie 3 It is the Tyrants custome to hate those whom the people or Senate as wel deseruing of him commends and loues 4 It is more safe for euerie noble and great man to haue a Tyrant angrie with him then flattering and propitious viz. dissembling 5 It is the Tyrants custome whatsoeuer any Subiect hath that is good excellent and beautifull whether it bee in thinges of the soile or of his owne proper right to occuple and retaine to himselfe 6 The onely crime of treason is the singular crime of them without fault for by this pretext euen the best men are ouerthrowne of their seruants 7 Euen those that make wicked Princes doe themselues hate wicked Princes 8 There is no time no place where the Ghostes of funestious cruell and detestable Princes can rest from the curses of Subiects and Posteritie 9 In the thinges that are wel done by an ill Prince not the thing or deed but the Authour of the fact displeaseth 10 All the whole Age of proud Princes is but short and subiect to various dangers Now to conclude all who shall not take profit by the many sweete instructions which this Booke tendreth him may iustly with hearts griefe Complaine as euery vn-fortunate Courtier doth Whose sorrow I feelingly thus expresse Contriui miserè miser Tot annos Gustando mala gratias agendo Sperando ingenueque seruiendo Tempus terendo pâ—ssima ferendo Tantorum mihi praemium laborum Sunt serô sapere poenitere I wretched wretchedly haue spent thus many yeares in vaine Receiuing wrongs and giuing thankes the haplesse Courtiers baine Hoping yet still and seruing those ingenuously I serued Lossing my time bearing much griefe for all my seruice starued Of all these labours all reward is this that I haue gained Late to be wise and to repent that thus my soule was stained FINIS Errata PAge 22. read shall for so all Pag. 58. seruants for seruice Pag. 69. writings for writing Pag 79. ingenious for ingenuous Pag. 83. Counsails for Counsailers Pag. 109. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 122. off is wanting Pag. 128. and for it Pag. 166. foliati for pliciti Pag. 167. superannated for superanuated Pag. 188. argumentations for augmentations Pag. 210. he is too much Pag. 212. superuacaneous for superuacanuous Pag. 212. goods for Gods Pag. 216. what too much Pag. 221. obuious for obliuious Pag. 222. into for in Pag. 222. shall make is wanting in the second line Pag. 227. baine for gaine
vpon Kingdomes comes from the celestiall influence but the translation of Empires is not indeed principally and immediately to bee referred to the starres nor yet to the will of God but as remote causes For the Sacred Scriptures make these three the nearest causes of all mutations and alterations in Kingdomes First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impietie Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniustice Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luxurie Impietie troubles the Church Iniustice the common societie of men and Luxurie the family yet so as the hurt and malice of euery one of these redounds vpon all Therefore if these three or but one raigne amongst vs no Armie can resist our ruine but the holy troupes of our teares much lesse if all be rife amongst vs. But Aristotle will haue the nearest cause of all ruines to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inequalitie As the bodie is in good health whilest no humour doth predominate so that Common wealth wher equalitie of rewardes and punishments is vsed and none grow in riches and power so potent to oppresse another is strong durable and vndiseased Antiquitie if we will looke into it soberly and beleeue it likewise giues vs plaine euidences that the most part of the greatest Kingdomes haue not endured fiue hundred yeares Some haue fallen short and few or none haue gone beyond but haue either then come to a period or not long before or after The Kingdome of Iudah from Saul to the captiuitie dured but fiue hundred yeares So after the Captiuitie from Esdras to the Emperour Vespasian who ruinated Ierusalem whereby the Iewes were scattered ouer the face of the Earth their Politie being neuer perfectly restored the like space is obserued Adde to these the Gouernment of the Athenians which beginning with Cecrops was in the space of foure hundred and ninety yeares changed into a Democraty About which time also changed the state of the Lacedaemonians vnder the Kings Heraclides till Alexanders time And who knowes not that the Roman Consuls gouerned fiue hundred yeares from the time of Tarquinius Superbus till Augustus And likewise since that time the like is obserued since Augustus till the fall of Valentinian the last Emperour of the West the Empire then as it were dying and the Sauage Vandals Alaricus and others sacking the Countries of Spaine Italie and Rome it selfe And from the time that Constantine translated the Italian and Westerne Empire vnto Constantinople till Charlemans time who reuiued the Empire of the West chasing the Lombards out of Italie is obserued fiue hundred and tenne yeares Nor are stories barren of obseruations touching the periods of Kingdomes by other numbers as well as that of fiue hundred yeares For wee finde that diuers Common-wealths haue not exceeded the halfe of this number The Kingdome of Persia from Cyrus to Darius flourished but in the end of Darius his Raigne which was two hundred fiftie and eight yeares from Cyrus Alexander gaue it a fatall stroke Yea the same Kingdome of the Greekes commencing with Alexander continued but two hundred and fiftie yeares and after was broken in peeces by the Roman power Likewise the Antiquities of France doe tell vs that after Syagre the last Roman Pro-consull was deposed till Pepiâ— father to Charlemaine and so after till Hugh Capet were reckoned two hundred and thirtie seuen yeares which want not much of the said number of two hundred and fiftie Yet doe not Histories here staie their obseruations in respect of these fatall numbers but doe discouer vnto vs that the number of seuen hundred yeares haue brought no lesse famous mutations to States and Kingdomes then the former The Carthaginian Commonwealth hauing when Scipio wholly subuerted it continued seuen hundred yeares The bloudie warre betwixt Caesar and Pompey which was the consumption of the Roman Empire happening seuen hundred yeares after Romes foundation At which time it is conceiued that two fatall periods met in one as well that of fiue hundred yeares from the first Consuls as that of seuen hundred after Romes foundation So may wee say of Rome it selfe which seuen hundred yeares after the destruction of Carthage was by Totâ—â—â— King of Goths spoiled and the principall Lords carried captiue which thing Scipio did with teares prognosticate seuen hundred yeares before when Carthage was destroyed And did not the Moores so with Spaine seuen hundred yeares after Christ after they had beene driuen out by Ferdâ—â—â—â—dâ— of Aragon Grand-father by the mother to Charles the fift And what doe later times affoord vs in this respect VVee may see that it is about seuen hundred yeares since Charles the great founded the Westerne Empire and that period if wee looke into the present mutations and weakenesse of the Empire seemeth not a little to foretell some ruine albeit what is of such absolute necessitie but that our mightie God can dispose of it otherwise then seemeth to vs euen as best pleaseth him and all for the best I know the Learned doe in some sort quarrel the necessitie of these periods of times for the fatal ruines of Empires seeing some doe fall short of these prefixed times and some exceed them But to cleare this doubt I am of opinion that the ground of this obseruation hath no feebler warrant then the infallible Word of God seeing we find there in Daniels seuentie weekes an vniuersall Mappe of the declining of Empires which seuentie weeks doe containe neere-hand fiue hundred yeares from the restitution of the Temple after the returne from the Babylonish captiuitie vntil the comming of Christ in the flesh And albeit the said period bee not vniuersall and perpetuall seeing many Kingdomes reach not to halfe that point yet we shall finde by historicall discourse that this Period hath not failed most Empires as if by Gods appointment their beginnings and endings had beene written in the foreheads of these times Which thing not onely the fore-alleaged examples but many others which learned Antiquaries haue obserued doe clearely iustifie Nor is there want of good groundes from the same sacred Word to warrant the diuersenesse of changes in respect that some Kingdomes in their ruines fal short and some out-strippe these limited and appointed pointes of times seeing God swayeth all scepters as pleaseth him setting vp one and pulling downe another Psal 75. Eccl. 4.14 One commeth out of Prison to Reigne when he that is borne a King is made poore Besides the change of States happens not by chance but is guided by the al-seeing prouidence of God who knowing the preceding causes of Kingdomes ruines so ordereth of Realmes and States as his wisedome seeth fit giuing to such as hee investeth with Kingly Gouerment not onely protection and authoritie as a notable fauour of God but also all graces and necessaries requisite to accompanie the same Whereby that Kingdome as by so many sure pillars is sustained and guarded in an happie Estate for a long time and often beyond the boundes of those fore-named periods of times For Mercy and