thinking his ill Practices would be less unacceptable if he could engage his Prince Nero to be his Associate in them 8 Validioâ—que indies Tigellinâ—â— malas artes quibus pollebat gratiores ratus si principem societate sâ—eleris obstringeret Tac. 14. Ann. By this means 't is the Commonwealth is disordered and Virtue confounded Princes should therefore lead such a Life so form their Manners that all may learn by them to be Virtuous and Honest which advice they have given them by King Alphonso in the Sixth of his Law For if Vices extinguish the Lamp of Virtue in a Prince who ought like a Beacon to give Light to all and shew them the securest Course to Sail in he cannot avoid dashing against Rocks the Vessel of the Commonwealth it being impossible for that Government to be well ordered where the Prince has abandoned himself to Vice For says King Alphonso the Nature of Vice is such that the more a Man uses it the more he loves it The People easily slight and contemn Laws if they see him that is the very Soul of them not observe them Thus as the Moon 's Eclipses prejudice the Earth so the Prince's Faults are the Destruction of his Kingdom For the Punishment due to them God Almighty generally inflicts upon the Subjects too and that deservedly for that in following his Example they make themselves Accessary to the same Crimes as 't is related in Scripture of the People of Israel under Ieroboam 9 And the Lord shâ—ll give Israel up becâ—use of the Sins of Ierobâ—am who did sin and made Isâ—ael to sin 1 Kings 14. 1â— The bare Shadow of an ill Action which obscured King Roderigo's Fame kept the Liberty of all Spain in Darkness for many Years wherefore that barbarous Custom of the Mexicans is in some measure excusable who at the Inauguration of a New King obliged him to take an Oath he would Administer Justice not oppress his Subjects that he would be in War strenuous and valiant In a word that he would †Lop. Gamar take care the Sun continued his Course and preserved his Splendor that the Clouds should give Rain and the Rivers Water and that the Earth should produce its Fruit plentifully For the Sun himself obeys a Holy Prince as Ioshua experienced for a Reward of his Virtue and the Earth is more than ordinary Fertile out of Gratitude in a manner to the Justice of Kings towards their People This is what Homer would signify by these Verses The King who takes Religion for his Guide Who does for 's Subjects wholesome Laws provide For him the willing Earth shews all its Stock Corn Wine and Fruit for him the teeming Flock Brings double Births the Sea opens all its Cells Where Iustice reigns their Peace and Plenty dwells The goodness of a Year is not to be judged of so much by good Fruit as the Justice of the Prince 10 Annum 〈◊〉 non tam de bonis fructibus quam de juste regâ—â—â—tibus existimandum Boetius And 't is very much the Opinion of the Vulgar that those who Govern them are the only Cause of their Happiness or Misery nay they often impute to the Prince even Casualities as the Roman People did to Tiberius 11 Qui mos vulgo forâ—uita ad culpâ—â— trabentes Tac. 4. Ann. Let not a Prince perswade himself that his Viceâ— will be less censured for suffering them to go unpunished in others or having them in common with the People as 't is related Witiza did For though Subjects love Libertinism they hate the Author of it which was the reason it cost him afterwards his Life being by all Men hated for his scandalous way of living What we usually Censure in others as highly Base and Infamous in our selves we scarce allow to be Infirmities of Nature The greatest Defect in our selves we easily connive at but in a Looking-Glass can't suffer the least Spot Such a one is a Prince in whose Person his Subjects have a view of themselves nor is any thing more unpleasant to them than to see him sullied with Vice Nero was not at all less infamous for having many Companions in his Debaucheries however he thought thereby to avoid Scandal 12 Ratusque dedecus emoliri si plures 〈◊〉 dasset Tac. 14. Ann. Nor should Princes imagine themselves secure from a self-consciousness of their good Actions for whenever the People can't inform themselves of their Actions they begin nicely to examine them and always put the worst Interpretation upon them wherefore 't is not enough for them to do well but necessary also that the means they use have no appearance of Evil. And how will that Man have any thing secret who can't be without his own Grandeur and a Retinue of Courtiers nor do any thing alone whose Liberty draws with it so many Fetters and Golden Chains whose noise every one hears This was signified in the Person of the High-Priest by those little Bells that hung round the bottom of his Garment least he should forget that his Steps were exposed to all Mens Ears 13 And he compassed him with Pomegranates and with golden Bells round about that there might be a sound and a noise made that might be heard in the Temple Eccl. 45. 9. All the Guards both within and without a Prince's Palace all the Courtiers that attend him in his Chamber or Closet are so many Spies of his Words and Actions nay and very Thoughts attentively observing all his Gestures and the Motions of his Countenance that discoverer of the Heart Thus according to the Psalmist's Expression Their Eyes look unto his Hands 14 Psal. 122. 2. But if they observe any failing in a Prince though they pretend to conceal it yet they love to discover it either to get the Reputation of Persons discreet and well acquainted with the Government or that of Zealots Here they look on one another and no one daring to open his Mouth they speak most by their Silence The Secret boils and bubbles within them agitated by the fervent desire they have of revealing it till at last it overflows 15 His word was in mine heart as a burning fire shâ—t up in my bones and I was weary with forbearing and I could not slay Ier. 20. 9. Tongues run to Ears This Man discloses it to that having first obliged him by Oath to Secrecy that in the same manner to another so that while no body knows 't is known to all Thus as 't were in a moment Calumny passes from the Closet to the Offices thence to the Streets and Publick Places But what wonder is it if this happens among Domesticks when Princes are not assured even of their own faithfulness however desirous they are to conceal their Vices and Tyrannies for their own Conscience accuses them as it happened to Tiberius who could not forbear disclosing to the Senate the Miseries which he suffered from his Crimes 16 Quippe Tiberium
requires Conduct and Valour one to form and t'other to execute them to a resolv'd and brave Spirit nothing is difficult but he who is scrupulous and timorous meets with a world of Difficulty and loses many lucky Opportunities Great Men are long in their Deliberations and jealous of what may happen but once resolv'd they Act with Vigour and Confidence 10 Vir ea ratione fiet 〈◊〉 si in deliberando quidem cunctetur praetimâ—â—t quicquid potest 〈◊〉 in agendo autem â—â—nfidat Herod without which the Courage sails and not applying convenient means wholly desists from the Enterprize There are few Affairs which cannot he accomplished by Wit or which time and Opportunity cannot facilitate wherefore 't is not proper wholly to confound them but to preserve 'em entire Chrystal once broken can't be rejoyn'd and so Affairs be the Tempest never so great â—tis safer to keep some Sail abroad than to fuâ—l all Most Affairs die by being despair'd of ' Tiâ— also highly conducive that he who is to execute Orders should first approve them otherwise he will not â—hink 'em necessary or else find Difficulties in them and so â—ot apply himself to them as he ought not caring whether they succeed or no. That Minister is most proper to exeâ—ute who first gave the Counsel For his Honour and Reâ—utation 〈◊〉 concern'd in its Success EMBLEM LXV A Stone cast in a Pond creates such a continual Series of Waves that they at last become innumerable and wholly disturb that transparent Element and calm Looking-Glass from which the Species of things which were before distinctly represented appear now in Disorder and Confusion 'T is the same with the Mind in which from one Errour proceeds many so that the Judgment being confounded and blinded and the Waves of Passion raised the Understanding can't perceive the truth of things represented but striving to remedy the first Errour falls into another and thence into a third which at length become infinite and the further they are from the first the greater they are like Waves that are most distant from the Stone that caus'd ' em The Reason of this is That the Beginning is said to be half of the whole so that a small Errour in the Beginning correspond to the other Parts 1 In principio enim peccatur principium autem dicitur dimidium tâ—tius itaque parvum in Principio erratum correspondens est ad alias partes Arist. pol. lib. 2. cap. 4. Wherefore great Care of the first Errour should be taken for from thence all others proceed 2 Cum fieri non possit ut si in primo atque principio peccatum fuâ—rit non ad extremum malum aliquod evadat Arist. pol. 5. cap. 2. This is visible in Mâ—smissa who being checked by Scipio for marrying Sophonisba thought to remedy that Fault by a far greater in poisoning her King Witiza by his Vices obscured the Glory of the Beginning of his Reign and that the number of the Mistresses he kept might not seem scandalous he allow'd all his Subjects the same Liberty nay and made a Law for impowering the Clergy to marry and at last finding his Errours contradictory to Religion he deny'd the Pope's Authority and thence incurr'd the Odium of the whole Kingdom wherefore to prevent their rebelling he demolish'd the Fortifications of most Cities and Castles and so laid all Spain open to the Incursions of the Moors * Marian. Hist. Hisp. lib. 6. cap. 19. and all these Faults proceeding as you see at last occasion'd his Death The same Series of Crimes is visible in Duke Valentine He endeavoured to build his own Fortune upon the Ruin of others to which End he omitted no sort of Tyranny one piece of Cruelty being follow'd by a greater 3 Ferox scelerum quia prima provenerant volutare secum quonam modo Germaâ—i liberos perverteret Tac. 4. ann which at last cost him his State and Life too proving himself an unfortunate Scholar and Machiavel a pernicious Master The Faults of Princes are Difficulty corrected for that they usually affect many or sometimes because of Obstinacy or Ignorance Great Spirits which are often more ingenuous and tractable than others easily acknowledge their Errours and being convinced of them study to amend them pulling down the ill built Edifice Stone by Stone to rebuild it with more firm and durable Materials The Motto of the Emperour Philip III. was Be not asham'd to alter that which was ill began He who returns by the same way he went will find his mistake and soon recover the right Road Repentance would be afterward insignificant To own you have at last your Errour found * Claud. Is of small use when once the Ship 's aground Policy is a certain Chain in which if one Link be broken the whole is useless unless soon solder'd A Prince who knows the Danger of his Resolutions yet still persists in them is a greater Lover of his own Opinion than his Countrey esteeming an empty shadow of Glory more than Truth and while he would be thought constant he is stubborn and perverse 't is the general Vice of Sovereign Power to think it beneath 'em to retire when they have once advanced He thinks it Brave †Seneca Who grasps the Scepter in his Royal Hand Not to retreat Though the Emperour Charles V. was better advised who having Sign'd a Grant which he was afterwards informed was illegal and disallowable order'd it to 〈◊〉 brought him and immediately tore it I had rather sayâ— he tear my writing than my Soul To know ones â—â—rours and still to persist in them is tyrannick Obstinacy but to defend themâ—upon pretence of Honour is to resolve to Sin on and to incourage Ignorance and Folly 't is gilding Iron with Gold which soon wears of and the Iron appeaâ—â— in its rusty Hue. An Errour corrected makes us more caâ—tious for the future and to commit Faults sometimes is a means to prevent greater So small is our Capacity that we are to be instructed by our very Faults and are taught by them how to Act discreetly 'T is certain that the beâ— Laws and Examples proceed from others Crimes 4 Usu probatum est P. C. leges egregias â—â—â—pta honesta apud bonos ex delictis aliorum gigni Tac. 15. ann The most prudent State committed many miscarriages before it arriv'd to Perfection God alone could compleat the Fabrick of this World without Errour and yet even he did afterwards in a manner repent him that he had made Man 5 Gen. 6. 6. We are sometimes more indebted to our miscarriages than to our Success for those instruct us but these are only the Seeds of Pride and Vanity The Patriarchs Instruct not onâ—y the Wise but the Sinful 6 Instruunt Patriarchâ— non solum docentes sed etiam errantes Aâ—b lib. 〈◊〉 de Aâ—â— C. 6. 't is the Shades give light to a Picture to them we owe the Excellency of
it And if this Dissimulation be a politick Artifice to unite Peoples Minds and to maintain the State true Religion would better do it than false for this is fading that Eternal Many Empires founded upon false Religions proceeding from Ignorance God has preserv'd a long time rewarding by that means their Morality and blind Worship and barbarous Sacrifices with which they fought him not that they were acceptable to him but for the religious Simplicity wherewith they were sometimes offer'd But has never preserved those Empires which counterfeited Religion more through Malice and Artifice than Ignorance St. Isidore at his Death foretold the Spaniards that if they stray'd from the True Religion they should be subdu'd by their Enemies but if they persisted in it their Grandeur should be rais'd above all Nations Which was verified by the Yoak of the Africans which began from the time that Witiza deny'd Obedience to the Pope after which liberty of Worship and licenciousness of Vice disturbed the Publick Peace and ruined Military Discipline which brought heavy Misfortunes upon the King himself and his Sons as well as upon the Kingdom till being subdu'd and chastis'd Spain acknowledg'd its Errors and again found Heaven propitious in that little handful of Christians with which Pelagius retir'd into a Cave in the Mountain Ausena call'd Cavâ—longa where the Arrows and Stones of the Moors were miraculouâ—ly retorted upon themselves †Mar. Hist. of Spain From that the Monarchy began to revive and rose though after a long time to that greatness which it at present enjoys as a Reward of its constancy in the Catholick Religion Since then Religion is the Soul of Governments a Prince ought to use all possible care to preserve it The first Spirit which Romulus Numa Lycurgus Solon Plato and other Founders infus'd into them was Religion 1 Omnium primam rem ad multitudinem imperitam efficacissimam Deorum metum injiciendum ratus Liv. for that unites Mens minds more than necessity The Emperors Tiberius and Adrian prohibited all Foreign Religion and were wholly intent upon the Preservation of their own As also Theodosius and Constantine who established Laws and Punishments against those who revolted from the Catholick Faith Their Majesties Ferdinand and Isabella never tolerated the Exercise of any other Religion In which commendable was the Constancy of King Philip the Second and his Successors who could never be induc'd to compose the Seditions of the Netherlands by Toleration of Liberty of Conscience though they might thereby have retainâ—d those Provinces and sav'd those Immense Treasures which were expended in the War They preferr'd the Honour and Glory of God to their own Ease and Tranquility imitating Flavius Jovianus who being proclaim'd Emperor by the Army excus'd himself saying That he was a Christian and that 't was not fit he should Command them who were not so and would not Consent till all the Soldiers had promis'd to turn Christians Though he might inherit this pious Constancy from his Ancestors since the Eighth Council of Toledo mentions the same thing of King Recefuinthus 2 Ob hoc sui Regni apicem à Deo solidari praeoptaret si Catholicae fidâ—i per euntium turmas acquireret indignum reputans Catholicae fidei Principeâ— sacrileges imperare Conciâ— Tol. 8. cap. 11. Of which Piety your Royal Highness's Father Philip the Fourth of glorious Memory is a signal Example to your Royal Highness In the beginning of whose Reign it being argu'd in Council whether the Truce should be continued with the Dutch and some of his Counsellors urging that it was not Policy to begin War or any change of Affairs in the beginning of a Reign he oppos'd them saying That he would not have his Name branded with the Infamy of having maintain'd one hours Peace with the Enemies of God and his Crown and so immediately broke the Truce For this ardent Zeal and Constancy in the Catholick Religion King Recaredus merited the Name of Catholick as long before the Kings of France that of most Christian In the Third Council of Toledo and in that of Barcelona which Title the Kings Sisebutus and Ervigius kept which their Successors afterwards lost till re-assum'd by King Alphonso the First to distinguish him from Hereticks and Schismaticks Though 't is a King's Duty to maintain Religion in his Realms and to promote the Worship of God as his Vicars in Temporal Affairs that they may Govern to his Glory and their Subjects Safety yet they ought to know that 't is not in them to decide Controversies in Religion and Divine Worship for the care of this belongs directly to the Spiritual Head of the Church to whom alone Christ has given this Authority the Execution Preservation and Defence thereof only is committed to Kings as that Head shall order and direct The Priests sharply check'd King Uzziah and God severely punish'd him because he offer'd Incense 3 And they withstood Vzziah the King and said unto him it appertaineth not unto thee Vzziah to burn Incense unto the Lord but to the Priests 2 Chroâ— 26. 18. 'T is necessary for the Preservation of the Purity of Religion that it be the same in all the Parts of the Christian World True Worship would soon be lost if each Prince might accommodate it to his own Ends and Designs In those Provinces and Kingdoms where this has been attempted there searce remain any Tracts thereof so that the poor distracted People are wholly ignorant of the True Religion The Spiritualty and Temporalty are two distinct Jurisdictions this is adorn'd by the Authority of the other and that is maintain'd by the others Power 'T is an Heroick Obedience which submits to the Vicar of him who disposes of Crowns and Scepters As arbitrary and free from the Laws as Princes pretend to be they must still pay Obedience to the Apostolick Decrees and are oblig'd to give force to them and see them strictly observ'd in their Dominions especially when 't is not only expedient for the Spiritual but also the Temporal Good that those Holy Decrees be put in Execution nor should they suffer any one to violate them to the dammage and prejudice of their Subjects and their Religion EMBLEM XXV THE Stork builds its Nest upon the Church Steeple and by the Sanctity of the Place makes its Succession secure The Prince who founds his Kingdom upon the Triangular stone of the Church renders it strong and lasting The Athenians once consulting the Oracle of Delphi how they might defend themselves against Xerxes who with a vast Fleet of twelve Hundâ—ed Sail was coming to fall on them were answer'd That if they could fence their City with a wooden Wall they should get the better Themistocles interpreted Apollo's meaning to be that all the Citizens should go on Ship board which done they obtain'd a Victory over that prodigious Fleet. The same Success will attend a Prince who shall embark his Grandeur in the Ship of the Church for
Holy Sword a Gift from God with which thou shalt wound the Adversaries â— Mach. 15. 16. and on their Arms the Buckler of Religion and continually before their Eyes that eternal Fire which went before the Persian Monarchs An Emblem of that other incomprehensible Fire from which the Sun receives its Rays This is the true Religion which the Soldiers ador'd as oft as they prostrated themselves before the Emperour Constantine's Banner for when the â—â—ape of a Cross in the Heavens made by the Sun 's light with this Inscription Thou shalt Conquer under this Sign * In hoc signo vinces Euseb. I. 9. Hist. St. Ambr. Ep. 29. seem'd to promise him the Victory over Maxeâ—tiâ—â— he commanded a Standard to be made in the same Form with that of the present Emblem with the Letters X and P Cyphers of Christ's Name over it and the Letters Alpha and Omega the Emblem of God the Beginning and End of all things This Standard the Emperors after him made use of till Iulian the Apostate's time †Geâ—â—br l 4. Chron. Anno 1572. and Don John of Austria had on all his Colours embroider'd a Cross with this Motto With these Arms I have conquer'd the Turks and with the same I hope to overcome Hereticks * Mar. Hist of Spain King Alphonsus the Great put the Words of Constantine's Cross on another sort of Ensign which he afterwards offer'd in the Church of Oviedo And of those I have thought fit to make use on as well as Constanstine's Standard to form this Emblem and to imprint on Princes Minds that Faith and Assurance with which they ought to erect the Standard of Religion against their Enemies At the Battel of Navas a Person made way three times through the thickest of the Enemy with the Cross of Roderigo Archbishop of Toledo though all the Darts and Arrows of the Moors were aim'd at it and many stuck in the Lance. Angels are the Guards of this Banner two Angels upon white Horses were seen to Fight in the Front of the Battel of Simaneas when King Ramiro the Second vanquish'd the Moors and in that of Clavigio in time of Ramiro the First and also in that of Merida under King Alphonsus the Ninth appear'd that Divine Light the Son of Thunder St. Iago Patron of Spain on a White Steed carrying Colours distinguish'd by a Red Cross. No one shall be able to stand before you said Ioshua upon his Death-Bed if you put your Hope and Confidence in God 6 Josh. 23. 10. Your Sword shall Conquer thousands for he will fight for you 7 Ibid. The Holy Scriptures are full of Instances of this Divine Assistance God put the very Stars in array against the Canaanites 8 They fought from Heaven the Stars in their courses fought against Sisera Against the Amorites he arm'd the Elements and rain'd great Stones from Heaven 9 The Lord caâ—t down great Stones from Heaven upon them to Azekah and they died Iosh 10. 11. Nor did the faithful need any assistance against the Madianites for the Lord set every Man's Sword against his Fellow 10 Judg. 7. 22. Thus whoever is God's Enemy brings Vengeance upon his own head EMBLEM XXVII WHAT neither Force nor a close Siege of many Years could do against Troy Fraud at length effected under pretence of Religion the Graecians conveying their Arms into the City within the Body of a Wooden Horse under pretext of a Vow to Minerva Neither the clattering noise of the Weapons nor the Advertency of the most prudent Citizens nor the Consideration that it could not be brought into the City but by a Breach nor that of its being to continue within the Walls a considerable time were sufficient to open the Peoples Eyes and to discover the Treachery Of such Influence is Religion This Scipio Africanus Sylla Sertorius Minos Pisistratus Lycurgus and many others have advantageously made use of to authorize their Laws and impose upon the People The Phoenicians coming into Spain built where Medina Sidonia now stands a Temple in the Form of a Fortress dedicated to Hercules saying That they were so commanded in a Dream The Spaniards believ'd that to be Devotion which was Stratagem that to be Piety which was a Trick whereby religiously to enslave and plunder the People By means of another Temple on the promontory Dianea now Denia the Inhabitants of the Isle of Zante conceal'd the Design they had of bringing Spain under their Subjection King Sisenand having depos'd Swinthâ—â—â— to secure to himself the Crown call'd a Provincial Synod of about Seventy Bishops under Colour of making new Laws for regulating Ecclesiastical Discipline which time had corrupted whereas his chief and reâ—l Design was to get Swinthila depos'd and himself inthron'd by a Decâ—ee of these Fathers the better to satisfy the People Which very Artifice Ervigius made use of to confirm his Election and the Abdication of King Wamâ—â— Malice well knows what effect Religion has on Mens minds and therefore makes that the principal Instrument to execute its Designs which easily impose upon the simple Vulgar who poor Souls not being able to penetrate all their ends believe their only tendency is to render God propitious to make him prosper their Temporal Affairs here and reward them Eternally hereafter What nauseous Delusions have Nations swallow'd when gilt with Religion miserably abandoning themselves to Superstition What servile and barbarous Custom has not that introduc'd to the prejudice of Liberty Life and Fortune Let Princes therefore be upon their Guard in these times particularly when Policy puts on the Mask of Piety and not easily admit those Stalking-horses of Religion which have ruined not only Cities but whole Countries and Kingdoms For if under that Title Ambition and Avarice creep in and the People be oppress'd they will renounce God's easy Yoak and will look upon this Natural and Divine Law of Religion to be nothing but a piece of State Policy and that Princes under that Veil conceal their Methods to keep Subjects in Allegiance and strip them of their Fortunes Let Princes therefore throughly examine whether the Novelty introduc'd be really upon the account of Religion or meerly a specious pretence to the prejudice of their Power and Authority to the detriment of their Subjects or the Publick Peace which they may find out by the ends it proposes by observing to what such Innovations tend whether to Interest or Ambition whether they conduce to the Spiritual Good or not or if this can't be procur'd by other means less prejudicial In such cases an Evil is with less danger prevented than afterwards remedied and the only means to prevent it is not to give place to these Pretexts and Abuses however if they be already introduc'd they ought to be corrected with all the mildness imaginable not rashly nor with Violence or extream Rigour especially if the Case fall not under the Prince's Jurisdiction but with extraordinary address having duâ— respect
of Subjects and the greater Ties of Friendship and Relation are loos'd and broken upon account of Religion King Witeric was put to Death by his own Subjects for endeavouring to introduce Arianism the same befel Witiza for altering the Rites and Ceremonies of Divine Worship Galicia rebelled against King Froilus for the abuse of the Marriage of the Clergy As soon as Dive sity of Religions was introduced among the Dutch they rebell'd against their lawful King and Master So Honour as it is the Defence and Preservation of States and the chief Spur to Loyalty so it also disturbs them to clear it self from Affronts Contempt and Injuries the People preferring Honour before Life and Fortune 8 Honor quoque quantâ—â— valeat quomodo sit causa seditionis 〈◊〉 est Arist. 5. Pol. c. 3. Count Iulian invited the Moors into Spain because he suspected that King Roderick had violated the Honour of his Daughter Cava the Nobles of Castile took up Arms against Alphonsus III. for that he would infringe their Privileges and oblige 'em to pay Taxes as did the Subjects of Ramires III. King of Leon for his severe and servile usage of them For Affronts received by the People always provoke to Revenge upon the Prince 9 Et multae conspirationes invasioâ—s in Monarchas propter pudendas contumelias in corpus illatas factâ— sunt Arist. 5. Pol. l. 10. and Contempt creates Seditions 10 Propâ—er contempâ—um etiam seditiones conspiratâ—â—â—quâ— fâ—â—nâ— Aâ—â—st 5. Pol. c. 3. And this either when the Prince contemns the People or the People the Prince which is when they don't find him fitly qualified thinking it base to obey one who knows not to Command and make himself respected and takes no Care of the Government So the People of Arragon served their King Iohn I. the same thing befel Iohn II. of â—astile for his insufficiency Henry IV. for his Vices and Alphonso V. of Portugal for suffering himself to be govern'd by others Nor do Subjects take it as â— less Injury and Contempt for the Prince to make Foreigners his chief Ministers and to dispose of all Dignities and Preferment among them for as King Henry said That is declaring plainly that his own native Subjects are insufficient and unworthy * L. 14. tit 3. lib. 2. recop This was the cause of the Commotions of Castile in the time of the Emperour Charles V. The same thing happens upon an unequal Distribution of Honours for that Men of great Spirits can't brook 11 Non multitudo quâ—dem gravitâ— fert inaequalitatem patrimoniorum praestantes autem honorum inaequalitatem Arist. lib. 2. Poâ— c. 5. and take it as an Affront that Men of leâ—â— Desert are preferr'd before them 12 Nam homines tum quod ipsi inhonorati fiunt inovent seditiones tum quod alios videant in honore Arist. 5. Pol. 3. The greatest Disease of a Government is Incontinence and Lust in the Governours hence proceed Seditions and Revolutions of States for that violates the Honour of many and is severely punished by God One such Action buried Spain in ashes for many Ages the same call'd down great Plagues upon Egypt 13 Gen. 12. 17. And David suffered great Troubles both in his own Person and in his Posterity 14 2 Sam. 12. 10. who were continually persecuted and destroy'd by the Sword There is danger in those States where many are excluded from Offices for they are all so many Enemies 15 Cum enim multitudo inâ—pum est in civitate eademque ab honoribus exclusa necesse est eam civitatem plenam hostium Reipub Arist. lib. 3. Pol. c. 7. no Man is so stupid as not to desire Honour and take it ill to be deprived of it 16 Honori incumbit tam ignarus quam bonus Arist. 2. Pol. 5. Those States also are subject to the same Inconveniency in which the Magistracy is divided among a set number of the Nobility all the rest being excluded The third Cause of the Revolutions and Troubles of States is the desire of preserving Life that is when the Subjects think the Prince so Lazy and Cowardly as that he can't preserve and defend them or else when they hate him for his Severity as they did King Alphonso III. or for his Cruelty as they did King Peter or for his Injustice and Tyranny which endangers all their Lives as they did King Ordonius for the ill usage and Murther of the Counts of Castile whence proceeded the Change of his State * Mar. Hist. Hisp. The last is Estates that is when a Prince idlely squanders away his Subjects Fortunes which occasion'd Garcias King of Galicia to lose both Kingdom and Life too or when he extravagantly spends his Revenues which was Ramon's Pretence for killing â— his Brother-in-Law Sancho King of Navarre or when he is very covetous as was King Alphonso or when through his ill management the State suffers by Scarcity or when the Price of things rises or Trade fails which render'd the same Alphonso so odious or when the Coin is bad as 't was in the time of Peter II. King oâ— Arragon and in many other Kings Reigns or when Places of Profit or Riches are unequally despos'd of For Envy and Necessity take up Arms against the Rich and so raise Commotions 17 Insuper seditiones oriuntur non solum ob patrimoniorum verum etiam ob honorum inaequalitatem Arist. lib. 2. Pol. 5. This also happens from the Male-administration of Justice from the quartering of Souldiers and from other Burthens which oppress the Subjects Estates and Goods Besides these general Causes there are others particular to the three Distinctions which I made of Kingdoms in the last Emblem which may be inferr'd from what I propos'd for their Preservation for the Knowledge of preserving a State implys the Knowledge of what will ruin it and so on the contrary 18 Sed illud primum omnium dubitarâ— non potest quin cognitis iis quae Reipub interitum important ea quoque quae salutem afferunt intelligantur Arist. lib. 5. pol. cap. 8. for all this I cannot but enlarge a little though I run a Risque of repeating what has been already said Hereditary States are usually ruined for want of Care and Diligence in the Successour especially when they are considerable for then their Greatness makes him secure and negligent careless of all Danger and dubious in his Councels In Execution timorous least he should disturb the Quiet he injoys he takes no Care to prevent misfortunes but thinks it sufficient if he can remedy them not considering that this latter is more chargeable and less effectual 19 〈…〉 diora sunt remedia quam mala Tac. in vit Agr. He thinks Bravery too dangerous and in procuring Peace by certain idle and uncertain means he brings a War upon himself and so ruins himself by the very means he us'd for his Preservation This is the misfortune
to delude with its Artifices 'T is a Victory truly worthy a Prince to conquer Frauds and Cheats with Ingenuity Lyes with Truth To lye is a slavish Vice and consequently very unbecoming the generous Mind of Princes who above all Men should endeavour to render themselves like God who is Truth it self 2 Excellent Speech becometh not a Fool much less do lying â—ipâ— a Pâ—ince Prov. 17. 7. Whence Kings says King Alphonso who keep its place upon Earth and to whom it particularly belongs to guard it ought to take special care not to contradict it by falsity if a King should once give himself to Lying he will not be believed even when he speaks truth and will farther give incouragement to others to follow his Example This inconveniency Tiberius experimented who often pretending to restore Liberty and the Consular Government to the Commonwealth and to remit the Management of Affairs to others caused the People to mistrust him when he meant really and honestly 3 Ad vana toties irrisa revolutus de reddenda Repâ—â— utque consules seâ— quis alius regimen susciâ—eret â—â—ro quoque honesto fidem dempsit Tâ—c 4 Aâ—n The greater Monarchs are they are the more exposed to Vanity and Lyes 4 Câ—ncta mâ—gâ—is impeâ—iis objectaâ—i solitus Tâ—c 4. Ann. The Rays of a plentiful Fortune easily contract the Clouds of Detraction In great Empires all things have the worst Construction put upon them and are obnoxious to Reproaches What open Force can't do Calumny by secret Mines attempts in which thing he that hath the Rule over others has need of great Courage not to change his Course or suffer himself to be stopt by the Clamours of Cavillers This constancy and firmness of Mind has always eminently appeared in the Kings of Spain to whom it has been in a manner natural to despise Envy and Calumny by which means alone many Clouds of that Nature have been dispelled which as Majesty raises so it also by the force of Truth dissipates as the Sun's Heat does Vapours What infamous Libels what manifest Falsities what forg'd Stories what Calumnies have malicious Men often spread against the Spanish Monarchy Nor for all this could that Envy be able to cast the least Blemish upon its so just Administration of the Kingdoms 't is possessed of in Europe because that is open to the World and visible to all Among other things by new contriv'd Devices and studied Lyes to render its Government odious and so make the Rebellious Princes less desirous of a Reconciliation I know not what Author under the Name of the Bishop of Chapa has published a Book wherein he gives a large Account of the Inhumane and Barbarous Usage the Indians received from the Spaniards and that those Lyes might have a more easy Credit the Book was first spread about in Spain as Printed at Sevil afterwards Translated into other Languages An ingenious Invention indeed and accute piece of malice and of more consequence than perhaps can be believed for upon some easy Minds it had very ill Effect though most of the more prudent soâ—â— soon discovered the Cheat in as much as all those things are abundantly confuted by the extraordinary Zeal for Religion and Justice the Spanish Nation always with great Constancy exercises and maintains all over the World nor is it unlike its self in the Indies only I won't however deny but at the first Invasion of America some things happened not altogether to be approved but this was only by their fault who thinking this Known World too little for their vast Minds had the boldness by the Permission rather than Command or Choice of their King to try their Fortune in other Parts and discover New Countries hitherto unknown where they found a barbarous People Idolatrous to Superstition more Savage than Beasts who brutally lived on Man's Flesh whose Inhumanity was incorrigible but by force and utmost rigour But it was not long before their Catholick Majesties provoided a Remedy against these Disorders for they sent to those Coasts Commissaries to punish those severely they found had been guilty and to maintain entire Justice among the Indians they gave afterwards many Paternal Orders for their Preservation of which it was none of the least to exempt them from those severe Labours they daily underwent in the Mines and in other things before the Discovery of those Countries They sent besides Divines with great Zeal to teach them the Mysteries of the Christian Faith founded Bishopricks at their own Expences and those of the Crown and maintained Religious Convents for the benefit of that new planted Church without suffering them from the time those vast Countries fell into the Spaniards hands even in the absence of their new Masters to want any any thing which 't is a King's Duty to supply his Subjects withal In which the Government of this State and the Vigilance of its Ministers may in a manner seem to surpass that of the Sun it 's self of the Moon and Stars and the Influence they have over things below for but a few hours in which the Sun's presence lightens one Hemisphere the other is in Confusion while Malice cloaths and covers its self with the Darkness of Night and under the Mask as it were of that Obscurity commits Murders Robbeâ—ies Adulteries and every thing that 's ill the Sun's providence not being able to prevent them though indeed even in the Night he spreads some Twilight above the Horizon or in the interim leaves the performance of his Office to the Moon as his Vicegerent and the Stars as his Ministers and communicates to them the Authority of his Rays From this our World the Kings of Spain govern that other in Justice Peace and Religion with the same Political Happiness the Kingdoms of Castile enjoy to their satisfaction But least the Envious and Enemies of the Spanish Monarchy should triumph with these their Artifices and that all the Calumnies of that Book may be entirely overthrown let us suppose all those Evils which Malice has feigned the Indians to have suffered to be true and compare them to what have been really undergone in our own time in several Wars as well against Genoa as in Germany Burgundy and Lorrain and 't will appear clearer than light that that lye comes far short of the truth of these What cruel Torments have Tyrants ever invented against Innocence which in these our times we have not seen put in practice not against inhumane and barbarous People but civilized Nations and those not always Enemies but even their own Members without respect to Propinquity of Blood or Piety towards their Country How often have we seen Auxiliary Forces turn their Weapons upon them that sent them Defence been more bloody than open Offence Protection become immediate Destruction Friendship Hostility Not a stately Edifice not a Sacred Place has been spared by Fire and Sword In a little time we have seen an infinite number
Pluâ—arch Let your Highness I say compare your own Actions to those of your Ancestors and you will easily see the difference between yours and theirs that you may either give a true Colour to their Actions or rejoyce in the Worth of your own if in any thing you happen to have out-done your Predecessors Let your Royal Highness therefore please to consider whether you Equal your Father in Courage your Grandfather in Piety Philip the Second in Prudence Charles the Fifth in Greatness of Spirit Philip the First in Affability Ferdinand the Catholick in Policy in Liberality that Alphonso who was Nick-named from his broken Hands in Justice King Alphonso the Eleventh and lastly King Ferdinand the Holy in Religion And that moreover your Highness would be stir'd up by a generous Emulation to a glorious Desire of imitating these Great Men. Quintus Maximus and Publius Scipio were used to say that when e're they beheld the Images of their Ancestors their Souls were fired and excited on to Virtue Not that they were moved by the meer Wax or Stone but that comparing their own Actions to those of others they could not rest till they equall'd them in Glory and Renown Elogies inscribed on Tombs speak not to the Dead but to the Living They are certain Summaries which for Memory's sake the Virtue of the Predecessor leaves to the Successor Mattathias said That by calling to mind the Actions of their Ancestors his Sons should acquire present Glory and eternal Renown 2 Call to remembrance what Acts our Fathers did in their time so shall ye receive great Honour and an everlasting Name 1 Macc. 2. 52. For which Cause also the High Priests who were Princes of the People wore upon their Breasts the Virtues of the Twelve Patriarchs their Predecessors engraven upon as many Stones 3 And in the four Rows of Stones was the Glory of the Fathers graven Wisd. 8. 24. In effect it becomes a Prince to vie with his Ancestors in Glory not with his Inferiors for 't is no praise to excel them and to be out-done by them the greatest Scandal The Emperor Tiberius observed as Law all the Sayings and Exploits of Augustus 4 Qui omnia facta dictaquâ— ejus vice legis observem Tac. 4. Ann. Moreover let your Highness compare the Purple you wear at present to that you wore formerly for we are oftentimes desirous to forget what we have been for fear of upbraiding our selves with what we are Let your Highness consider whether you are grown better or worse for we find it often happens that at the beginning of their Reigns Princes minds are gloriously bent upon the Execution of their Office in which afterwards they grow more remiss Almost all begin their Reigns with Great and Glorious Spirits but at last by degrees either they sink under the Weight of Affairs or grow Effeminate by Luxury and Ease with which they easily suffer themselves to be taken forgetting they are obliged to keep and preserve their once gotten Glory This very thing Tacitus remarks in the Emperor Tiberius that at last after a long Experience in Affairs he was altered and ruined by the mere force of Government 5 An cum Tiberius pâ—st tantam â—erum experientâ—am vi dominationis convulsus 〈◊〉 sit Tac. 6. Ann. A long Reign creates Pride and Pride the hatred of the People as the same Author observes in King Vannius 6 Prima Imperii aetate clarus acceptusque popularibus mox diuturniâ—atem in superbiam mutans odio accolarum sâ—â—al 〈…〉 circumventis Tac. 12. Ann. Many begin their Reigns with extraordinary Modesty and Justice but few continue so because their Ministers are Flatterers by whom they are taught to Act boldly and unjustly As it happened to Vespasian who in the beginning of his Reign was not so much bent upon Injustice until by the Indulgence of Fortune and Advice of Evil Counsellors he learnt it 7 Ipso Vespasiano inter initia Imperii ad obtinendas iniquitates hanâ— perinde obstinato donec indulgentia fortunae praâ—is Magistris didicit ansusque est Tac. 2. Hist. Let your Highness compare not only your own Virtues and Actions but those of your Ancestors with one another by confronting the Purple of some stain'd with Vices to that of others glossy and shining with great and noble Actions For Examples never move us more than when they are confronted one with another Let your Highness compare the Royal Robe of King †Marian. Hist. Hisp. Hermenigildus with that of Peter the Second King of Arragon one glittering with Stars and died with Blood which he had gloriously spilt in the War against Leuvigildus his Father who was infected with the Arrian Heresy the other trampled under the Feet of Horses in a Battle at Girone when he brought Succours to the Albigensians in France Let your Highness cast your Eyes back upon past Ages and you will find Spain ruined by the licentious Lives of the Kings Witiza and Roderick but recovered again by the Piety and Courage of Pelagius You 'll see Peter deposed and killed for his Cruelty and his Brother Henry the Second advanced to the Crown for his singular Mildness You 'll see the Glorious Infant Ferdinand blessed by Heaven with many Kingdoms for that he would not accept of that of his Grandson King Iohn the Second although there were those who freely offered it him On t'other side the Infant Sancho accused by his own Father of Disobedience and Ingratude before Pope Martin the Fourth for that he would have usurped the Throne in his life-time This Comparison your Highness may follow as a sure Guide in the Management of your Affairs for though by Discourse and Conversation you may know the Lustre and Brightness of Heroick Exploits as also the Baseness and Infamy of Ill Actions yet all these move us not so much considered in themselves as in those Persons whom they have made Glorious in the World or Despicable EMBLEM XVII A Tree bedeck'd with Trophies is still a Trunk as afore those which were an Honour to others are but a burthen to it So truly the glorious Exploits of Ancestors are but a Shame and Disgrace to the Successor unless he imitates the same Nor does he inherit their Glory but their Actions only by an Imitation of which he will obtain the other Just as light is reflected from a Diamond because it finds substance but quickly pierces Glass which is thin and transparent so if the Successor be Stout and Brave the Glory of his Predecessors adds yet a greater Lustre and Brightness to him but if like thin and paultry Glass he can't withstand the Lustre it serves only to discover his vile and abject Soul The Actions of Ancestors which are only Examples to others are Laws to the Successor for the whole Esteem and Prerogative of Nobility is grounded upon this Supposition that the Descendants will imitate the Actions of their Forefathers He who
for his Mind not to remember his Love towards them 12 Facilius quippe est ut oculis ejus â—ultâ—â— absentis quam animo charitas excidat Plin. in Paneg. Yet this advice for absent Ministers to repair sometimes to Court ought not to be effected by desiring to be dismist from their Offices but still retaining them by giving several Reasons to get leave of the Prince to be sometimes with him for so they may obtain what they desire still retaining that which if they should quit might be confer'd upon another Many either dissatisfied with their present Station or Ambitious of greater resign it and afterwards repent finding their Hopes and Expectations frustrated for the Prince looks upon it as a Slighting and Contempt of his Favour Let no man presume so much upon his own Person and Parts as to think the Prince can't Live without him For Princes never want Ministers and being once Slighted they often forget their Chiefest This I speak to those who canvass for publick Employs not those who knowing the Vanity of them choose to live Solitarily and Retir'd Only let them consider that great Souls formâ—d for Business don't always find in retirement that Ease and Tranquâ—lity of Mind which they propose and being once ingag'd therein without being able to change their Resolutions they live and die miserable Modesty in receiving Rewards and Gratuities is of great use together with such a prudent Carriage as may make them appear Obligations to farther Services not to drain the Prince's Liberality for this obliges him yet more As God when Solomon ask'd for nothing but an understanding Heart not only gave him that but also Riches and Glory 13 And I have also given thee that which thou hast not ask'd both Riches and Honour so that there shall not be any among the â—ings like unto thee in thy days 1 Kings 3. 13. They ought not to be demanded as a Debt for Virtue is to it self a fair and large Reward and though some acknowledgement be due yet does it depend upon the Prince's Favour And all had rather it should be receiv'd as their Bounty not a just Debt to desert Whence Princes are more inclin'd to Reward liberally small Services but great ones more sparingly for they think they shall receive more acknowledgments from the one than the other Whence he who has receiv'd many favours may expect to receive more for Bounty once bestow'd causes farther Benefits For a Prince had rather another should acknowledge himself his Debtor than he his the first being the more honourable Lewis the Eleventh King of France used to say That he had more regard for one who for small Services had been well rewarded than for others who for great Services had receiv'd but small Reward The Emperor Theodorick owning this failure confess'd That 't was from Ambition that Rewards sprouted out without the least care of him who planted them and that it provoked him to give more to those whom he had once began to favour 14 Amamu◠〈◊〉 beneficia germinare nec semel praestaâ— largitulis collatae fastidium maâ—â—sque nos provocant ad frequens praemium qui initia nostrae gratiae suscipere â—â—ruerunt novis enim judicium impenditur favor autem semel placitis â—xhibetur Cas. lib. 2. Epist. 2. This is visible in Favourites towards whom Princes Favour and Liberality seem a kind of Obstinacy EMBLEM XXIV THough as we have said before Justice arm'd with the Laws and Rewards and Punishments are the Pillars which support the Structure of the State yeâ— will these Pillars be in the Air unless founded upon the Basis of Religion which is the Bond of the Laws for the Jurisdiction of Justice comprehends only external Acts legitimately approv'd of but donâ—t extend to privaâ—e and internal ones It has Authority only over tâ—e Body not the Mind so that Wickedneâ—â— would little heed Punishment when it could privately commit Injuries Adulteries and Rapine nay he would make a jest of the Laws were there not another inviâ—sibâ—e one menacing within So necessary is this 〈◊〉 in a Government that some Atheistical Persons esteeâ— Religion but a meer Politick Invention who without â—t would be content with his Poverty and present Condition What Trust in Bonds and Covenants What Integrity in the Administration of Goods What Fideâ—ity in Offices and Employments What Security of Life Few would be entic'd by Rewards if they could obtain the same thing by private Injustice few would be charm'd with the Beauty of Virtue if through hopes of a more lasting Garland than one of Palm they did not confine themselves to the strict Rules of Continency Vices would soon confound the Order of Government without the principal end of Happiness which consists in Virtue and in this Foundation and Bulwark of Religion which sustains and defends the Civil Power if the People did not think that there was another Supream Tribunal to Judge the Thoughts and Imaginations whose Rewards and Punishments will be Eternal The hope and fear of this being born in the most barbarous and impious Sinners do regulate and compose their Actions Caligula scoff'd at and ridiculed the Gods yet when it Thundered he was forc'd to own a Supream Hand which had Power to punish him This Hand all acknowledge for there is no Heart which is not touch'd with that Divine Magnet And as the Mariners Needle from a certain natural Sympathy is in perpetual Motion till it stops aâ— the Light of that fix'd North Star about which all the Coelestial Orbs are turned so we can't live quietly till we acknowledge and adore that increated North in which is true rest and from whence proceeds the Motion of all things Who ought to observe this more than a Prince who is the Pilot of the State upon whose care it depends to bring the Sâ—ip safe into Port Nor is it enough for him to seem to look at that while he keeps his Eyes upon other dark and obscure ones for so he would lose his Course and run the Vessel upon Sands and Rocks and so make a Wreck The People will be divided in Opinions and thence into Factions from whence arise Plots and Seditions and from them changes in States and Empires * Mar. Hist. of Spain More Princes are ruined by Dissention in Religion than by Arms. For which reason the Sixth Council of Toledo prudently enacted †Concil Tolet. cap. 3. That no Prince should come to the Crown before he had first taken an Oath not to tolerate any one in his Realm who was not a Christian. Spain could never be at quiet till 〈◊〉 rejected the Errors of Arius and wholly embrac'd the Catholick Religion since which the People have liv'd so happily that when King Weterick afterwards endeavour'd to introduce that Sect he was killâ—d in his very Palace but notwithstanding many like Examples there are some who dare impiously teach Princes to dissemble and counterfeit Religion He who dissembles it does not believe
to the Persons under whose Cognizance it falls 1 For the Priest's Lips should keep knowledge aâ—d they should seek the Law at his Mouth Malach. 2. 7. laying before them the truth of the thing and the ill Consequences and Inconveniences of it For if the Secular Prince attempt to do it by force and those Abuses should be establish'd into a Custom among the People they will interpret this Violence to â—e Impiety in the Prince and rather obey the Priests than him On the other side if they see the Ecclesiastical and Civil Power disagree they will throw off all Obedience and emboldened by the declared Will oâ— the Prince they will make an Insurrection against Religion it self and be insensibly inducâ—d to beliâ—ve thâ— Inconveniencies of these Contentions extend even to the Substance of Religion which will easily bring them to change their Opinions and that too And by this means the Prince being engag'd in Civil Broils and Dissentions with the Clergy and the People in new Opinions all respect for things Sacred will cease and Errors arise upon the Eclipse of that Divine Luminary which before enlighten'd and united their Minds which is the scource of the Ruin of many Princes and of the Revolutions of States 2 Nullae res multitudinem efficacius regit quam superstitio Curtius Great prudence is requisite to govern the People in such matters for 't is equally obvious for them to despise them which is impious and to be over credulous in them which is Superstition this last most frequently happens in that their Ignorance is presently taken with appearances of Devotion and new Opinions before Reason has had time to examine them wherefore 't is very necessary gradually to remove from them all occasions of Ruin those particularly which usually arise from frivolous Disputations about too subtle Points such as very little if at all promote Religion not suffering them to be defended or printed otherwise they will be divided into Factions and every one's maintaining his own Opinions with as much Heat and Obstinacy as if they were Matter of Faith may occasion no less Disturbances than even a difference of Religions or a Toleration of them It was an Apprehension of this made Tiberius forbid the Books of the Sibyls to be seen whose Prophecies might cause Seditions 3 Censuit Asinius Gallus ut libri Sibyllini adirentur renuit Tiberiâ—s perinde divina humanaque obtegens Tac. 1. Ann. In the Acts of the Apostles we read that the Books which contain'd idle Curiosities were burnt 4 Many of them also which us'd curious Arts brought their Books together and burnt them before all Men Acts 19. 19. An appearance often miserably deludes the Common People who blindly follow any Superstitious Devotions with a Submission wholly effeminate which renders them Melancholy Cowardly and very Slaves to their own Imaginations which debase their Spirits and prompt them to idle away their time in Convents and Pilgrimages where oft-times many Abuses and Vices are committed This is an Infirmity of the Vulgar and not a little prejudicial to the Truth of Religion and the Publick Safety and unless nipp'd in the Bud creates great Inconveniencies and Dangers being a kind of folly that under the appearance of Good does every thing hand over head following new Notions of Religion and devilish Inventions Some Submission is requisite but that without base and ssavish Bigottry such I mean as has Virtue in esteem abhors Vice and holds Labour and Obedience to be more agreeable to God and the Prince than Convents and Pilgrimages this Devotion being usually celebrated with Banquets Balls and Plays like that of the People of Israel at the Consecration of the Molten Calf 5 And they arose up early on the morrow and offered burnt offerings and burnt peace-offerings and the People sat down to eat and to drink and rose up to play Exod. 32. 6. But if the People once begin to be too opinionative in Matters of Religion and to introduce any Innovations in it immediate Remedy must be apply'd and the ill Seed be routed out before it take Root and spread farther so as to grow into a Body too powerful for the Prince against whom they may afterwards if he refuse to conform to their Opinion contrive some pernicious Innovation in the Government 6 Eos vero qui in divinis aliquid innovant odio habe coerce non Deorum solum causâ quos tamen qui contemnit nec aliud sane magni feceriâ— sed quia nova quaedam numina hi tales introducentes multos impellunt ad mutâ—â—ionem rerum unde Conjurationes Seditiones Conciliabula existunt res profecto minimè conducibiles Principatui Dion And though the Understanding be free and without destroying its liberty canâ—t be constrain'd to believe and so it may seem to belong peculiarly to God Almighty to punish those who have unworthy Sentiments of him 7 Deorum injâ—rias Diiâ— curae Tac. 1. Ann. yet would it be of very ill consequence to commit the Decision of the sublimest Mysteries of Faith to the blind and ignorant Mob 'T is therefore infinitely requisite to oblige Subjects to think as the Ancient Germans did that there is more Sanctity and Reverence in believing than knowing things Divine 8 Sanctius ac reverentius visum de actis Deorum credere quam scire Tac. de Mor. Germ. What monstrous Errors were a Kingdom obnoxious to if each man were allow'd to be a Jugde in Matters of Religion Hence the Romans were so careful in Prohibiting the Exercise of any new Religion 9 Neque nisi Romani Dei nec quo aliâ— more quam parvo colerentur T. Liv. and Claudius thought the Foreign Superstitions a sufficient Subject for complaint to the Senate 10 Quia externae superstitiones valescant Tac. 11. Ann. But if Malice have already got footing and Punishment be too weak to resist the Multitude 't is necessary that Discretion perform the part of Fire and Sword For obstinacy in Faults sometimes increases by an untimely Application of Remedies too violent nor does Reason always surrender to Force King Ricaredus by dexterously adapting himself to the times now dissembling now flattering brought his Subjects to renounce Arianism and to return to the Catholick Church Great Men have anciently made use of Superstition as we have before intimated to authorize their Laws animate their People and keep them in Subjection and Obedience to this end they feigned Dreams and Divine Revelations and pretended to have private Conference with the Gods but although these Artifices extreamly influence the simple People whose Superstitious Humour is easily affected with things that have an appearance Supernatural 'T is not however allowable for Princes to delude them with counterfeit Miracles and a false shew of Religion Of what use is the Shadow where one may enjoy the Light it self To what purpose those Divine imaginary Prodigies of Heaven since it gives as we see so many
of Ecclesiasticks and religious Orders should exceed the Laity which should support 'em it would not be of great Detriment even to the Church it self The Council of Lateran in the time of Innocent III. provided a Remedy for this Inconveniency by prohibiting the Introduction of new Religions 3 Ne nimia Religionum diversitas gravâ—m in Ecclesia Dei confusionem iâ—ducat firmiter prohibemus nequis de câ—terâ— novam Religionem invenâ—at c. Conc. Later The Royal Counsel of Castile also perswaded his Majesty to request of the Pope that there might be none admitted into any Convent under the Age of sixteen years and not be ordain'd under twenty but pretended Piety and nice Scruples of Conscience easily pass over these Inconveniencies But this Proportion in those who are design'd for Business or Speculation will be of small use unless the Prince also take Care of the Nurseries of the Commonalty which should produce a sufficient number of well qualified Citizens to succeed in the room of those whom Death daily takes off The Ancients were always very careful of Propagation that each Individual might be succeeded by another Of the necessity of this the Romans in particular were so well satisfied that they not only proposed Rewards for Procreation but also looked upon a single Life as infamous Germanicus the better to oblige the People to revenge his Death among the rest of the Services he had done the Government he urg'd that he had six Children by his Wise 4 Ostendite populo Romano Divi Augusti neptem eandemque conjugeâ—â— meam numerate sex liberos Tac 2. ann Tiberius also told it as a good Omen to the Senate that Drusus's Wife was brought to Bed of Twins 5 Nulli ante Romanoruâ—â— ejusdem fastigii viro gâ—â—inam stirpem editam Tac. 2. ann The Strength of Kingdoms consists in the number of Subjects and he is the greatest Prince whose State is most populous not he whose Territories are largest For they of themselves can neither defend nor offend but by means of their Inhabitantsâ— on whom all their Glory depends The Emperour Adrian us'd to say That he had rather his Empire should abâ—und with Men than Riches and with a great deal of Reason for Riches without Subjects do only invite Wars without being able to defend themselves as on the contrary Subjects without Riches want neither Power to acquire or maintain them 6 Cum ampliari imperium â—ominum addâ—â—â—iionâ— potiùs quam pecuniarum copiâ— malim in the multitude of People is the King's Honour but in the want of People is the Destruction of the Prince 7 Prov. 14. 28. The Wise Alphonso would have a Prince take particular care to People his State and that not only with Commonalty but also with Nobility in which he judg'd with great Prudence for one without the other is like a Body without a Soul the Commonalty being insignificant without the Nobility which are their Life and by whose Example they learn to covet Glory and despise Danger It ought therefore to be a Prince's chief Care to preserve and maintain them As Augustus did who not only caus'd Hortalus to marry but also allowed wherewithall to his Quality that that Noble Family might not be extinct 8 Ne clarissima familia extingueretur Tac. 2. ann The Germans are very circumspect in this Point for which Reason they anciently gave no Portion with their Women 9 Dotem noâ— uxor marito sed uxori maritus affert Tac. de Mor. Germ. and even now give very small ones that their Vertue and Nobility might be their only Dowry and that their Lovers might respect the Endowments of their Minds and Bodies more than their Fortunes that Marriages might be sooner concluded without losing so much time in Fortune-Hunting for which Reason Lycurgus wholly prohibited the giving Dowries to Women and the Emperour Charles V. regulated them 't is said also that Aristotle reprehended the Laâ—edaemonians for giving such large Fortunes to their Daughters 10 Statuit virgines sine dote nubere jussit uxores eligerentur non pecunia Trog lib. 3. King Alphonso also advises that a Prince unless upon extraordinary occasions should not People his State with Foreigners and truly with a great deal of Reason for different Manners and Religions are the worst Domestick Enemies This made the Spaniards drive the Iews and Moors out of Spain Foreigners introduce with them their Vices and Errours and are ready upon every occasion to rise against the Natives 11 Quare qui inquilinos advenas antehac in Civitatem receperunt â—i magna ex parte seditionibus jactati sunt Arist. â— 5. pol. c. 3 But this Inconveniency would not be much to be fear'd if only Labourers and Husbandmen were admitted nay this is sometimes of great Advantage So the Grand Signior Selim sent a vast number of Labourers from Cairo to Constantinople The Poles having Elected Henry Duke of Anjou King among other Articles 't was agreed That he should bring with him several Families of Artificers Nebuchadnezzar upon the taking of Ierusalem carried away all the Men of might even seven thousand and Crafts Men and Smiths a thousand and all that were strong and kept for War even them the King of Babylon brought Captive to Babylon 12 2 Kings 24. 16. But because this method may be too troublesome and chargeable and also because such a Supply may be insufficient I will here set down the usual Causes of want of People in Nations And these are either internal or external External are Wars and Plantations War is a sort of Monster which feeds on humane Blood and since 't is the Interest of each State to maintain it abroad as the Romans did it must necessarily be done at the Expence of the Lives and Estates of the Subjects 13 Fuit proprium Pop. Rom. longe à domâ— bellare propugnaculum imperii sociorum fortunas â—on sua tecta defendere Cic. pro leg Man Neither can Plantations be long maâ—ntain'd without great Supplâ—es of Men as we have found in Spain for which Reason the Romans during the War with Hannibal and for some years after took little Care of planting new Colonies 14 Deiâ—dâ— neque dum Annibal in Italia moraretur nec proximis post excessum ejus annis vacavit Romanis Colonias â—â—ndere cum esset in bello conquirendus potius miles post bellum vires refâ—veâ—dae potius quam spergendae Vell. lib 1. they having more reason to recruit than weaken their Forces Velleius Paterculus esteem'd the planting Colonies out of Italy as very pernicious because being so far distant from the Heart of the Empire they could â—ot assist it upon occasion 15 In legibus Gracchâ— inter perniciosissima numâ—raverim quod extra Italiam Coloniâ—s posuit Vell. lib. â— The other Causes are Internal The principal of which are Taxes want of Husbandry and Trade and too great a number of Holy Days
so distant from one another would be in imminent Danger were it not as 't were united by Oars and Sails and timely supplied with Recruits for its Support and Defence So that Ships and Gallies seem to be nothing but a kind of Sea-Bridge For this Reason the Emperor Charles V. and Ferdinand Duke d' Alva advis'd King Philip II. to maintain a great Fleet at Sea King Sisebutus well knew the Advantage of it being the first that kept a Fleet upon the Spanish Seas Themistocles gave the same Adice to his State and the Romans made use of it afterwards to conquer the World This Element begirts and conquers the Earth In it Strength and Speed are united and whoever can make use of them with Valour has the World at command Arms at Land attack and terrifie only one Nation but at Sea they Alarm the whole World There is no Circumspection or Power sufficient by Land to defend the Sea Coasts 'T is the Sea which has civiliz'd all Nations which had been rude and barbarous without the Use of Navigation and Commerce which has taught 'em to know one another's Languages and Customs This Antiquity meant when they feign'd that the Rudder of the Ship Argo spoke intimating that by the Help of that foreign Languages were learn'd 'T is Navigation that supplies each Nation with the Goods and Riches of others all Nations mutually furnishing each other with what they want which Advantage promotes that mutual Love and Correspondence between Men which is necessary for their reciprocal Assistance This Marine Power is more necessary for some Kingdoms than others according to their several Situation and Disposition The Asiatick Monarchies have more Occasion for a Land than Sea Force Venice and Genoa of which one lies upon the Sea the other near it being utterly unapt for Husbandry and Agriculture apply themselves wholly to Navigation And as long as they maintain'd their Power at Sea they were the Terrour and Glory of the World So Spain which is in a manner surrounded with the Ocean must establish its Power at Sea if it would aspire to Universal Monarchy The Situation of its Ports is very commodious not only for the Support of such Force but also for hindring the Navigation of other Nations who by our Trade get Riches and Strength to make War upon us afterwards For which Reason 't will be convenient to provide sufficient Security for Commerce and Traffick they being the principal Causes 't is they turn all the Ports into Magazines and Stores furnishing the Kingdom with all things necessary making it flourish and grow Populous These and other Conveniences the Prophet Ezekiel intimated in the Allegory of the Ships which belong'd to Sidon a City situate at the Entry of the 1 Ezek. 27. 3. Sea which was full of Merchants and Mariners 2 Ibid. They of Persia and of Lud and of Phut were in its Armies Men of War they hang'd the Shield and Helmet in it they set forth its comeliness 3 Ibid. ver 10. Tarshish was its Merchant by reason of the multitude of all kind of Riches with Silver Iron Tin and Lead they traded in its Fairs 4 Ibid. ver 12. In a word There was nothing in any Nation which was not sold in its Fairs so that it might be truly called glorious in the midst of the Seas 5 Ibid. ver 25. We find also its Prince exalted and lifted up by its Traffick 6 Ezek. 28. 5. The Republicks of Siâ—â— Nineveh Babylon Rome and Carthage flourish'd boâ—â— in War and Peace as long as they maintain'd theâ—â— Trade and Commerce When Venice and Genoa fail'd â— Traffick and Navigation their Grandeur and Glory soon faded Holland situate upon a barren Sand 〈◊〉 capable of being manur'd by either Spade or Plow supports very numerous Armies by their Trade anâ— Commerce and maintains such populous Cities as the most fertile Plains would not be able to supply Frâ— â—â— has neither Mines of Silver nor Gold yet does it enriâ—â— it self by its Trade in several kind of Toys and Gugaâ— in Iron Lead and Tin Whereas we through Laziness neglect these Riches which the Conveniency 〈◊〉 the Sea offers us We with great Toil and Danger bring Home the Treasures of both the Indies as Diamondâ— Pearls Spice c. without proceeding any further whereâ—as other Nations reap the Benefit of this our Labour bâ— transporting them into all the Countries of Europe Asia and Africa We support the Genouese with Gold 〈◊〉 Silver to trade with and afterwards pay 'em extravagaâ— Prices for their Commodities so paying Interest for oâ— own Money We furnish other Nations with Silkâ— Wool Steel Iron and many other Commodities which after they are wrought are brought to us again and we buy them at a prodigious Rate by reason of thâ— Carriage and Workmanship So that we pay very deâ— for the Ingenuity and Industry of other Nations Thâ—â— bring us trifling insignificant Ware and carry henâ—â— our substantial Gold and Silver Whence it is â— King Henry II. said That Foreigners nay sometimes 〈◊〉 very Enemies grow Rich and Powerful while our own 〈◊〉 are Impoverish'd and Beggar'd This the Emperor Tiberâ—â— formerly complain'd of when he saw the Extravaganâ— of the Roman Ladies in Pearls and Jewels 7 Quid lapidum causa pecuniae nostra â— hostiles gentes transferuntur Tac. 3. Annal. Yoâ— R. H. would gain Immortal Honour in Encouragiâ— and Promoting Trade and Navigation both in the Citizens and Nobility for the Products of the Earth are not more Natural than those of Traffick and Commerce The Kings of Tyre did not disdain to Trade and the Fleets which Solomon sent to Tarshish carry'd not only Necessaries but also Merchandize and Effects to Trade with that he might exceed all the Kings of the Earth for Wisdom and Riches 8 1 King 10. 22. We read that Pompey put out his Money to Use. The Nobility also of Rome and Carthage thought it not beneath 'em to Traffick Rome Instituted a College of Merchants whence I believe the Dutch took the Institution of their Companies How much more commodiously might Spain Establish them by securing them with Men of War which would make it not only Rich but Formidable These Conveniencies the Kings of Portugal considering setled their Commerce in the East by Force of Arms maintaining their Arms by their Trade and by the help of both founded a new and large Empire 9 Psalm 71. 8. Establishing Religion before unknown to those remote Countries As it was also to the Western Part of the World till introduc'd by the Valour and Prowess of the Castilians who instructed that Heathen Country in what before they never so much as heard of 10 Isai. 49. 12 so that receiving from them the True Religion of the Gospel and the Mysterious Bread of the Encharist brought them so far 11 Prov. 31. 14. that they cried out for Joy with the Prophet Isaiah Who hath begotten me
time unprofitably exhausting their Treasuries without considering that if they should once be attack'd by those of this House it would be much better to have still by them for their own Defence what they had laid out upon the Diversion of their Forces And this whole Doctrine has place without any scruple in Policy in an open War where the Reason of Self-Preservation is more cogent than other Considerations less solid and the same Cause that makes the War lawful justifies also this Discord But when the case is nothing but an invidious Emulation of Grandeur these Artifices are not warrantable for he who stirs up the Subjects of another Prince to Rebellion at the same time teaches his own to be Traitors The Emulation should be between the Persons not the Offices Dignity is of the same kind in all its parts that which wounds one wounds all Passions and Hatreds are transient but Bad Examples remain for ever It is the Interest and Concern of every Prince not to suffer the Dignity of another to be injured by Contempt or Disobedience or his Person by Treason 'T is an Action unworthy of a Prince to conquer by Poison not by the Sword It was ever accounted base among the Romans 8 Non fraude neque occultis sed palam armatum populum Romanum bostes suos ulcisci Tac. Hist. l. 2. and is to this day with the Spaniards who have been so far from making use of such secret Practices against their Enemies that they have often been assisting to them A remarkable Example of which our Catholick King left your Highness when he sent an Army to aid the French King against the English who had possess'd themselves of the Isle of Rhea not regarding the Duke of Roan's Advice which was to divide the Kingdom into several Governments And another time when His Majesty offered by Monsieur de Maximi the Pope's Nuncio to assist the same King in Person to subdue the Hugonots of Montauban and drive them out of his Country Which Signal and Heroick Kindness had no other Return but Ingratitude leaving a Lesson to Reason not to let it self be too easily touch'd with Compassion towards a Foreign State From what hath been said it is obvious to deduce how much the Agreement of Subjects Minds and the Union of States contribute to their Common Defence If I say every particular Person did look on the Danger of his Neighbour as his own be it at never so remote a distance and accordingly endeavour all ways both with Men and Money to relieve him that the whole Body may be preserved But not a few are deceived in this Point they who are far off flattering themselves with the Thoughts that the Danger will never reach them or that they are no way obliged to anticipate such Expences and that it is greater Prudence to keep their Forces entire till the Enemy come nigher But alas then all the Difficulties being surmounted and those States taken which served them for Out-works the rest will never be able to hold out This was the Fate of the Britains of whom thus Tacitus Heretofore they were under Kings now are by petty Princes distracted into Factions nor does any thing further our Designs against the strongest Nations than their not consulting the Common Good Seldom above two or three Cities associate to repell the Common Danger Thus while every one fights single all are overcome 9 Olim Regibus parebant nunc per Principes factionibus studiis trabantur nec aliud adversus validissâ—mas gentes pro nobis â—â—ilius quam quod in commune non consulunt Rarus duabus tribusve civitatibus ad propulsandum commune periculuâ— conventus ita dum singuli puâ—nant universi vincuntur Tac. in Viâ— Agric. The Kingdoms of Spain and Provinces of Italy Burgundy and Flanders are sensible of this Danger with a greater Prudence a more eminent and exemplary Piety Zeal and Affection towards their Lawful Lord in that with a generous Emulation they voluntarily offer His Majesty their Lives and Fortunes to protect them from their Enemies who with joint-Forces conspire the Overthrow of the Catholick Religion and that Monarchy Let Your Highness ingrave these Services on your tender Breast and let the Gratitude and Esteem due to Subjects so Loyal encrease with your Glorious Years Then you will judge which is most excellent To Rule the World or such a Government * Cam. Lus. EMBLEM XCI FRiendship seems to restrain a Government more and to have been more considered by Law-Givers than Iustice. For if all Men were Friends there would be no need of Justice but though all were Just yet would they want the Protection of Friendship 1 Videtur amicitia magis continere majore quam justitia in studio fuisse Legislatoribus Nam si amicitia inter omnes esset niâ—il esset quod justitiam desiderarent at si justi essent tamen amicitiae praesidium requirerent Arist. Ethic. l. 1. Friendship is the greatest good Mankind enjoys a sure Sword always by one's side both in Peace and War a faithful Companion in both Fortunes With this Prosperity is crown'd and Adversity becomes more easie For it neither is diminished by one or encreased by the other In one it is guided by Modesty in the other by Constancy in the one and the other always at hand as if by both it were like to gain Consanguinity may be without Kindness and Affection Friendship cannot This comes from our own Choice that from Chance That may be without the Bond of Communication and Mutual Assistance this cannot forasmuch as there are three things which as constituent parts of its Being unite it Nature by the means of Resemblance the Will by that of Good Humour and Reason by that of Honour Hereunto certainly King Alphonsus the Wise alludes when he accuseth a certain Person of Cruelty and Injustice for carrying away Prisoner one of two Persons who were endeared to each other by Consanguinity and Friendship 2 L. 19. Tit. 2. p. 2. The more tried therefore and sincere the Friendship has been so much the less valuable will it be when once violated A Crystal crackt is good for nothing The Diamond loses all its Worth when divided into Pieces A Sword once broken can never be solder'd again Whoever trusts to reconciled Friendship will find himself deceived for upon the first Blow of Adversity or Prospect of Advantage it will presently relapse again Neither David's Mercy in sparing Saul's Life nor the Acknowledgments and fair Protestations of Saul confirmed by Oath were sufficient to make the first think himself e'er the safer for this Reconcilement or the last to cease Plotting against him 3 And Saul went home but David and his men gat them up unto the hold 1 Sam. 24. 22. Esau with Embraces and Tears in his Eyes tried to regain the Favour of his Brother Iacob and though there passed great Signs and Expressions of Friendship on both
to impose In the Heat of Arms when Success is yet dubious to shew a Desire of Peace betrays weakness and gives Heart to the Enemy He that is too passionate for it at such a time never obtains it Valour and Resolutions are much better Persuasives to it Let the Prince then love Peace yet not to that degree as to commit Inâ—ustice or suffer Indignities for the sake of it Let â—im not look on that he has made with a Neighbour superiour in Strength to be safe for it can never be where the one is powerful the other weak 11 Quia inter innocentes validos â—also quâ—escunt Tac. de Mor. â—â—rm Ambition knows not how to contain it self where â—here is a prospect of Usurping any thing and specious Names and Pretexts of Moderation and Justice are never wanting to him that seeks to enlarge his Doâ—inions and aspires to be a Monarch For one who is so already aims at nothing more than the Enjoyment of his own Grandeur without going to intrench â—pon that of another or designing any thing against it 12 Vbi manu agitur modestia ac probitas nomina 〈◊〉 sunt Tac. ibid. EMBLEM XCIX HE knows not how to value the Quietness of the Harbour who has not felt the Storm nor is he sensible of the sweetness of Peace that has never tasted the bitterness of War Then first this wild Beast the sworn Enemy of Life appears in its true Colours when it is tamed To that agrees Samson 's Riddle of the dead Lion in whose Mouth Bees swarmed and wrought their Honey-Combs 1 And behold there was a swarm of bees and honey in the carkass of the lion Iudg. 14. 8. For when War is ended Peace opens the Doors of Commerce brings the Hand to the Plough re-establishes the Exercise of Arts the effect of which is Plenty as of that Riches which freed from the Fears that drove them away then begin to circulate Peace then as Isaiah the Prophet speaks 2 Lord thou wilâ— ordain Peace â—or us for thou hast wrought all our works in us Isai. 26. 12. is the greatest Good that God has bestowed on Mankind as War the greatest Evil. Hence the Egyptians to describe Peace represented Pluto the God of Riches as a Boy crowned with Ears of Corn Laurel and Roses to signifie all the Happiness it brings along with it God has given it the Name of Beauty in Isaiah saying his People should take their Rest in it as upon a Bed of Flowers 3 And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places Isai. 32. 18. Et sedebit popâ—lâ—s 〈◊〉 in pulcâ—ritudine pacis Vulg. Even the most insensible Beings rejoyce at Peace How chearful how fertile do the Fields look which that cultivates How beautiful the Cities adorned and enriched by its Calmness On the other side what Desarts what ruinous Countries are not those where the Fury of War has ranged Scarce can one know now the fair Cities and Castles of Germany by those disfigured Carkasses Burgundy sees its Verdant Perriwig as I may call it dy'd in Blood and its Cloaths once so gay and fine now ragged and scorch'd up with amazement at so wonderful a Change Nature has no greater Enemy than War He who was the Author of the whole Creation was at the same time Author of Peace Justice gives it self up to its Embraces 4 Righteousness and Peace have kissed each other Psal. 85. 10. Laws tremble hide themselves and are dumb at the frightful sight of Weapons Hence Marius excuses himself for having done something against the Laws of the Country by saying he could not hear them for the Noise of Arms. In War it is equally unfortunate to good Men to kill and to be kill'd 5 Aequè apud bonos miserum est occidere quam perire Tac. Hist. l. 1. In War Fathers by a subversion of the Order of Mortality bury their Children whereas in Peace these bury them Here every one's Merit is considered and Causes examined In War Innocence and Malice run the same Fortune 6 Nam iâ— pace causas merita spectari ubi bellum ingruaâ— innocentes a noxios juxta caâ—dere Tac. Annal. l. 1. In Peace Nobility is distinguisht from Populacy In War they are confounded the Weaker obeying the Stronger In that Religion is 〈◊〉 in this lost that maintains this usurps Dominions the one breaks the haughty Spirits of Subjects and renders them Submissive and Loyal 7 Sed longa pax ad 〈◊〉 servitium fregerat Tac. Hist. l. 2. the other makes them haughty and rebellious This made Tiberius fear nothing so much as disturbing the Repose Augustus had left in the Empire 8 Niâ—il aque Tiberium 〈◊〉 habebat quam ne composita turbarentur Tac. Annal. l. 2. With Peace Delights and Pleasures encrease and the greater these are the weaker are Subjects and more secure 9 Quantâ pecuniâ dites voluptatibus opulentos tanto magis imbelles Tac. Annal. l. 3. In Peace all depends on the Prince himself in War on him that has the Command of the Armies Hence Tiberius dissembled all Occasions of War that he might not commit it to the Management of another 10 Dissimulante Tiberio damna ne cui bellum permitteret Tac. Annal. l. 4. Pomponius Laetus well knew all these Inconveniencies when he said That while the Prince could live in Peace he should by no means kindle War The Emperor Marcianus used this Motto Pax bello potior and certainly not without Reason forasmuch as War can never be convenient unless carried on to maintain Peace This is the only Good that Infernal Monster brings with it That of the Emperor Aurelius Caracalla Omnis in ferro salus was a Tyrannical Saying and fit for that Prince only who cannot maintain himself but by Force That Empire is of a short continuance whose support is War 11 Violentia nemo imperia continuit diu â—â—derata durant Seneca As long as the Sword is by the Side Danger is so too and though Victory be in one's Power yet Peace is rather to be embraced for there is none so happy but the Damage that attends it is greater Peace is the greatest Treasure Man e'er knew A Thousand Triumphs to it seem but few * Sil. Ital. No Victory can make amends for the Expences of it So mischievous is War that even when triumphant it throws down Walls as it was the Custom among the Romans Now then we have conducted our Prince amidst Dust and Blood and thus seated him in the quiet happy state of Peace our next Advice is That he do his utmost to preserve it and enjoy the happiness thereof without imbittering it with the Perils and Calamities of War David never took up Arms but when indispensibly obliged The Emperor Theodosius did not seek but rather found War It is a Glorious and Princely Care that of procuring
Communities proceeded common Government in which not to admit Sovereignty is the means to preserve their Freedom but if the Seeds of Royalty are once sown they will produce the Desire of Monarchy which puts an end to their Liberty In a word 't is Peace alone as we shall shew elsewhere that preserves aâ—quir'd Kingdoms provided that Peace be cautious and arm'd For so it gives opportunity to Possession to settle its Government and justifie its Title without the trouble of War which confounds all Right and gives opportunitâ— to turbulent uneasie Spirits and robs the Commander oâ— his Authority Wherefore a Prince ought not only to endeavour to procure Peace to his new Kingdoms but also to the neighbouring Provinces for the same sparks of Fire easily catch and the fury of Arms soon embroils those that are near them This was the Reason that King Philip III. took up Arms against Emanuel Duke of Savoy when he would have taken Monferrat from the Duke of Mantua his Majesty endeavouring to decide those Pretentions by Justice not Force nor would he suffer the Ambition of one person to disturb the Quiet of all Italy The same Danger is at present to be fear'd unless these Animosities which have put so many Princes in Arms be accommodated for the Sword once drawn either revenge thinks of satisfaction for Affronts received or Justice of recovering her Right or Ambition of extending its Dominions or Mars himself of trying his Strength I conclude this Discourse with four Verses of Tasso in which he very judiciously and concisely comprehends the true Grounds upon which any new Kingdom should be established EMBLEM LX. AN Arrow sent from a Bow either mounts or falls without suspending in the Air like time present which is so imperceptible that it no sooner is but is past Or like Angles in a Circle where the acutâ— becomes obtuse without ever forming a right Angle The first point of the Arrows consistence is the first of its Declination the higher it mounts the nearer 't is to its fall All things when they arrive at their highest Pitch muâ—â— necessarily decline Hippocrates observ'd this in humanâ— Bodies that when they are past thriving they immediately begin to decay 1 Nec enim in melius verti nec diu sistere valent reliquum est â—t 〈◊〉 deterius dilabantur Hippoc. Nothing in Nature is Permanent the Heavens themselves never rest no more do their Effectâ— which they imprint on things below for which Reason Socrates attributed all changes of Government to them 2 Qui causam esse tradit quod nihil perpetuò maneat sed omnia motu quâ—dam orbicular mutentur Arist. 5. Pol. Monarchies differ not from Animals and Vegetables they are born live and die like them nor have they any time of Consistence so that their falls are natural 3 Naturales esse conversâ—â—â—es Rerumpub Cic. lib. 2. de nar Deor. In not increasing they decrease There is no interval in the fall of the highest Fortune when it once begins to fall 't is impossible to stop it 't is more difficult for the Majesty of Princes to fall from the highest Pitch to the middlemost than from thence to the lowest Degree 4 Regum majestatem dissiâ—ilius à summo fastigio ad medium detraâ—i quam a mediis ad ima praeâ—ipitari Livius But all Kingdoms don't rise and fall by the same Degrees when they are got up to the highest Point they fall with more speed than they rose 5 Fati maligna perpetuaque in ommbus rebus Lex est â—t ad summum perducta rursus ad infimum velocius quidem quam ascenâ—erunt relabantur Seneca Alexander was twelve years in raising his Kingdom which decay'd in a very small time being rent and divided at first into four and afterwards into more Principalities The Causes of the Rise and Fall of States are many those who attribute them to Motion or the power of the Stars or the number of Plato or Climacterick years deny Providence the care of Sublunary things He who has design'd to make the World will not disdain to govern it Nay to create and not take care of the World would be disapproving his own work If God vouchsafed himself to paint the Peacocks Tail and the Butterflies Wings shall we think he will commit to Chance the management of Empires and Monarchies upon which depend the Happiness or Ruin of Mankind for whom all things were created 'T would be impious to believe it and to attribute the Success of things to our own Counsels the highest Arrogance By him Kings Reign and with his own Hands he disposes of Scepters and though in their Preservation he give their free Course to those natural Inclinations which were either born with us or imprinted in us by some other influence without giving any check or restraint to Free-Will yet does God himself order and dispose them 〈◊〉 that no Government was ever ruin'd without the intervâ—ning of some humane Folly and Bindness 6 Ego ita comperi omma Regna Civitâ—tes Nationesque usque eo prospâ—â— imperium habuâ—sse dum apud eos vera consilia valuerunt ubicunque Grâ—â— Timor Voluptas â—a corruptâ—re post paulo immâ—nutâ— opes deinde 〈◊〉 in perium postremè servitus imposita est Sallust I cannot forâ—bear thinking that Empires would be pepetual if Princeâ— would accommodate their Will to their Powâ—â— their Power to their Reason and their Reason to Accidents Since then Prudence and humane Counsel have their 〈◊〉 in the falls of Empires we may easily find the Causes therâ— of which are either general or particular general which comprehend all Kingdoms whether acquir'd by Successioâ— Election or Conquest and are many but may be reduâ—â— to four Principal ones from whence proceed the rest 〈◊〉 in the Horizon of the World from the four Cardiâ—â— Winds proceed many collateral ones These Causes are Râ—â—ligion Honour Life and Estate for the Conservation 〈◊〉 which Civil Society was first instituted and the People â—â—â—came subject to the Government of one a few or many and whenever they find themselves oppres'd in any one 〈◊〉 these four they rebel and change the Form of the Governâ—ment We will therefore touch upon these with as muâ—â— brevity as the Subject will admit Though Religion as we said before be the strongâ— Bond of Governments yet is it that which disunites thâ—â— most and reduces them into many Forms when it is 〈◊〉 universal for those who are of different Opinions 〈◊〉 God never live in Unity among themselves If they â—â—â—gree and quarrel about trivial Customs and Manners 〈◊〉 much more will they about their Affection and Loyaâ— due to the Creator of all things and furious Zeal of â—â—â—derstanding things of such importance Liberty of Câ—â—â—science is the ruin of any State Those who disagree matters of Religion are to one another as the Holy Sâ—â—rit says Pricks in their Eyes and Thorns in their Sides 7 Numb 33. 5. The Duty