distributing and disposing brightnesse to all the rest and as the apple of the eye cleared by the light tiluminuteth the whole body shewes it the way keeps it from stumbling and directeth all its paces towards the end it aymeth at so Prudence enlightned by wi dome illuminateth the whole Soule sheweth her the way to arrive to good hindreth her from tripping directeth her thoughts guideth her motions disposeth her counsels regulateth her affections ordinateth her powers manageth her habitudes arrangeth her vertues and composeth her actions since without Prudence Vnderstanding is vaine Science unprofitable and Wisdome idle plaine dealing faulty zeale indiscreet justice unjust Force full of temerity Temperance distempered all vertues become vices and perfections faults For as wisdome is the eye of speculative life so is Prudence the light of practicall Reason and as without the light of wisdome the understanding erreth in the knowledge of truth so without the light of Prudence it cannot but erre in the conduct of actions It is the first office of Prudence to see what is to be done in the occurrence and circumstance of each particular case then to finde out the meanes of compassing them this being done then to prescribe the measure and limits of the action since as the Philosopher sayth it appertayneth to Prudence to allot a requisite medium to all vertues having waighed what is fitting for time place subject and affaires after to gaine the dexterity of attayning thereto and to prescribe the measure he therein ought to observe his last office is to put commandement in action by prompt and diligent execution by meanes of the soules faculty having the charge of executing the sentence of judgement and the Empire of Reason Now if any one of these foure parts of Prudence eyther counsell meanes measure or prompt commandement bee defective in action how can it merit the title or glory of a vertuous worke If counsell fayle him it is foolish if it want meanes it is vaine if measure it is irregular if prompt and oportune execution it is idle unusefull fruitlesse If foolish how can it beright If vaine how good If irregular how vertuous If idle how laudable VVherefore as Queenes and great rincesses are attended by along traine of Ladyes of Honour so Prudence as Queen of vertues is followed by foure other vertues The first is called Eubulia well to consult of whatsoever is to be effected to examine and ponder what is necessary for the well ordering of actions in all sorts of affayres The second carryes the name of Synesis a vertue requisite to judge aright and to draw solid conclusions our of the principles of the universall Law The third is called Gnomè well to examine in particular what is to be done according to naturall reason when there is in some case no expresse law The last likewise is named Gnomè to resolve and command after due research and judgement There are three acts of Reason which reflect upon humane actions to consult judge and command And to the end this may passe in due place and conformably to reason It is necessary that Prudence be accompanyed with these foure vertues the first whereof serves for consultation the second and third for judgement the last for commandement CHAP. 10. That politicke Prudence is rare and how it is to be acquired IF it be a difficult matter to accompany every particular action with these foure vertues attending Prudence and with those foure perfections thence yssuing how much harder is it to associate them to all the actions of our life and if to the comportments of a private how much more to the actions of a publike life There are three sorts of Prudence as there are three generall conditions of mans life For eyther man hath onely charge of himselfe and hath therefore need onely of an ordinary Prudence or he hath moreover the guidance of a family requiring an oeconomicall Prudence or else the administration of publike assayres which requireth a Civill and Politike Prudence Now if common Prudence necessary onely for particulars be so rare among men the oeconomicall and Politike is farre more extraordinary and if the right and Prudent conduct of our selves requires such parts what shall we say of the conduct of others Of the guidance of Republikes and government of Empires The Scripture sayes That God founded Heaven by Prudence and the Philosopher That this is the proper vertue for him who governes and proceeds not that it is not necessary for private persons but that it is in such sort requisite for him who hath publike charge that as light is to the Sun and heat to the fire so this to him is a proper essence and inseparable quality without which he is no more capable to manage affaires than the Pilot is to guide a Ship without the Helme and Sea-Card God having chosen losyph to govern the State of Egypt under King Pharath endued him with so perfect a prudence as though yong yet was hee able to instruct the Antients And Salomon together with his Diadem received from God the wisedome to discerne judgement as the booke of Kings speaketh to wit the Prudence causing decernment in the occurrences of all affaires presenting themselves And truely since Prudence is the right rule of such things as we ought to execute the whole life of publique persons consisting in execution and practice they cannot escape from falling into manifold errors if they be not adorned with much Prudence And since this vertue as the watching and open eye over the scepter of the Egyptians ought to spreade its circumspection on every side over places times persons humours appurtenances accidents and dependencies over things past present and future over reasons conjectures suspitions briefly over the smallest particularities hapning in this subject the oppositions rancounters and varicties of affaires in a Common-wealth being infinite and the circumstances accompanying these affaires yet more endlesse It is needfull were it possible to have an infinite Prudence perfectly to performe businesse and to be armed against all occurrents in this case Aristotle in his Rherorickes saith That the most excellent among men are the Councellors of State Plato that good consultation is a certaine divine and sacred thing Saint Basil That Councell is a divine thing and God himselfe by the mouth of the wise man in the Proverbs Pro. 3. That the acquisition of Prudence is more precious than the negotiation of gold and silver But as divers things must concurre to forme gold King of Mettals to weet the preparation of the matter the earths disposition the Suns heat and length of them so for the forming this Prudence Queene of Politicke vertues the gold of Kingdomes the treasure of States the pearle of crowns great help and happy advantages are to be required strength of spirit soliditie of judgement sharpenesse of reason and docilitie to learne of Antients are the dispositions Instructions received from eminent persons the studie of Sciences knowledge of history a
the dignity of high charges the most assured meanes is that which King Agesilaus sheweth us To say that which is good and to do what is honest which in a word is to shew our selues irreprehensible in our counsels and actions If you will have good renowne learne to speake well and to do better saith Epictete in Strabo Whereupon Socrates giveth this briefe instruction to Magistrates for the acquiring a good name to wit to endevour to be the same they would appeare For both mines of gold and springs of water though hidden do notwithstanding continually send forth certaine marks upon the surface of the earth which discover them the former small graines of gold the latter coolenesse and humidity So likewise true vertue engraven in the soule daily sendeth forth certaine and evident signes of her presence as flashes of her light Dissimulation may counterfeit truth but never imitate her and lesse perfectly represent her The Ape beareth certain touches of mans face but every man still knowes it for an Ape The painted grapes of that ancient Limmer had the forme and colour of true ones but they deceived onely birds The counterfeit Cow of Myron deluded onely other cattell The apples of Sodome deceive the eye beholding them but not the hand touching them Counterfeit gold may impose true apparances upon the eye but it cannot cosen the test Apparances and pretexts may well disguise vice but facts will manifest it and if Midas have Asses cares hee is much the nearer to hide them or to stoppe mens mouthes when Reedes and Canes having neither eyes to see nor cares to heare will finde a tongue to discover and divulge it There is nothing so bidden but comes to light saith the Scripture A good name and chiefly in men elevated to honour is a tender businesse and of the nature of flowers which lose their smell and grace if they be but onely touched It is therefore not onely necessary to preserve it from blame by avoyding ill but even from suspition in eschewing whatsoever carryeth the shadow thereof blame foyleth honour suspition blasteth it and though after difference vertue rest entire yet doth the authority thereof remain wounded and as the Sunne eclipsed by the opposition of the gloomy body of the Moon remaineth still cleare in it selfe but darkesome to us So vertue eclipsed by the mischievous encounter of suspition and publicke distrust though she be at all times cleare and shining in her selfe yet so it is that she becommeth obscure and uselesse for others 2 In producing the workes of vertue To leave one terme is not to touch the other To avoyd evill is as much as not to be ill but it is not presently to be good Vertue faith the Phâ—losopher tendeth to operation to avoyd blame is not to be reproachable but it is not instantly to be commendable Praise is due onely to vertuous actions but to flye vice and practise vertue to avoyd reproach and merit glory is the perfection It is from thence the splendor of a faire and solid renowne resulteth Men cannot praise but what they prize nor prize but what they know nor know but what they discover Vertue appeareth not it is hidden in the soule but the reputation her workes produce in the opinion of men is a light causing her to be both admired and reverenced To this purpose the Astrologers say that we see not the Sunne but the light thereof onely and the Philosophers that we discover not the presence of spirituall substances but by their actions The good odour discovers the Muske good workes vertue Wee see not God the Angels the soule nor the winde but we perceive Gods presence in the world the Angels in their place the soule in the body the winde in the ayre by their effects of God by his Providence of the Angels by his wonders of the soule by its discourse of the winde by its blast Wouldst thou have thy vertue commended let us see it Desirest thou we should see it cause it to operate shew her workes and we shall perceive her presence afford us her fruits and we will returne her due commendations How wilt thou have us know that thou art in possession thereof if thou producest it not or that it is living in thee if it have no operation It cannot be without living nor live without working Habitude saith the Philosopher is in the power vertue in the action vertue cannot be idle if shee be so she dyes if she dyes she is no more Fire leaves to be when it gives over burning the spring dryeth up when it leaveth running the tree dyeth when it putteth forth no more leaves The Crocodile as they say leaves to live when he makes an end of growing the heart loseth life as sâ—one as motion The life of all things ends with theâ—r operation So vertue ceasing to operate is eyther not any longer any thing or will speedily be reduced to nothing She is either dead or drawing on towards her end her vigour is extinguished with her action and her idle languishing and dying habitude onely remaineth CHAP. 12. Of the ordering of life and manners which is the other head of Politicke Iustice towards himselfe VErtuous actions then are necessary both for the conservation of vertue and for the production of honour and praise which is her light lustre Here may enter nay here ought all vertues to meet not onely Politicke but even those vertues proper to a private man as temperance chastity sobriety humility modesty benignity and others which regulate their lives and manners who are therewith adorned these being not precisely necessary in a Magistrate as a Magistrate but very fitting as he is a man and more as he is a Christian Nay I say as a Magistrate he ought to possesse them in a higher degree than the vulgar since in a selected person nothing ought to be ordinary but all choice all high and all proportionable to the place he holdeth For as man as touching the body participateth of the elements with beasts and plants but yet in a more excellent manner proportionable to the dignity of his reasonable nature raysing him above the rest of corporall things so those vertues practised in a slacke manner among the people ought in Princes and Magistrates to be farre more eminently exercised For they being instituted not onely for the maintenance of peace but of good manners likewise among the people they owe for the one vigilancy and conduct for the other example and good life and if peace requisite in society be not ordained and appointed but to cause them to live vertuously and according to the lawes of just reason it seemeth that those who governe them are not so much redevable for their good guidance in causing them to live in peace as for their good example in procuring them to live well The one is but the meane the other the end Wherefore it is that not onely Politicke vertues but all the rest
having only the trust and dispensature of power in their Offices cannot without publick injury seeke after their propriety And the Gospell speaking of the good servant constituted over a family cals him faithfull and prudent giving fidelity the first place as being first in the order of necessity though posteriour in order of nature and dignity And truely fidelity though without prudence seeketh at least the publick good though it finde it not but prudence voyd of integrity seeketh nothing lesse Imprudent integrity if it chance to hurt it is unwillingly but unfaithfull prudence both hurteth and endeavoureth to bee harmfull the former is in some sort excusable the later is merely malitious besides the one may happily do some good by chance since it is inclinable thereto whereas the other cannot but do mischiefe since it aymeth only thereat upon the matter It is easie to be observed in History that if imprudent fidelity hath been the ruine of one City prudent infidelity hath overthrown a hundred and that for one errour the former hath faln into through indiscretion the later hath comitted thousands of faults upon set purpose Was Rome ever more powerfull than when it was most simple and least subtile but so soon as it became learned and more prudent was it not at the very brink of its ruine This is not to prove that ignorance raysed it or that prudence ruined it but only to shew how the integrity of her innocent age though rude and grosse caused her to flourish and how the corruption of her riper age though farre more wise and subtile did at length overthrow her and to prove that simplicity joyned with fidelity profiteth more than prudence if malice merit that title with particular interest So long as their Commanders refused the Sabines gold and Pirrhus his presents Salust dâ— Corjur Cat. whilst as Salust saith they desited eminent glory and indifferent wealth whilst they disdayned not to match the conquering Laurell with the labouring Coulter the Arch triumphall with the toyling Cart dignity with frugality this flourishing Republick daily more and more extended the limits of her large dominions even to become Mistresse of the world But so soon againe as the ambition avarice and infidelity of Magistrates had reduced her to so sad a desolation that the houses of particular persons as the Roman Orator saith of Mark Antonies became Marts Cic. Philip. 〈◊〉 where whole Provinces were set to publick sale and where all was venall her selfe sayd the King of Numidia being to bee bought Salust de bellâ— lugur Et ipsa Roma venalis esset si haberet emptarem if Chapmen could have been found for her shee then began by little and little to settle from her greatnesse and altering her ancient form of government shee withall changed both state and fortune What was it that so often exposed Athens and the other Graecian Republicks to the fury of forrain and civill warres and in conclusion to their finall overthrow not want of capacity but defect of fidelity Greece never so flourished with Philosophers Orators and eminent Statesâ—men as when her prosperity began to decline But as it is said that when Castor riseth Pollux setteth and when Nilus swelleth other rivers settle so sufficiency augmenting integrity diminisheth tongues turned golden manners steely wits puffed with science empty of perfect prudence Gold breedeth the squinzy in the mouthes of some Ambition breeds apostumes in the hearts of others Fortresses though otherwise inexpugnable by souldiers armed with iron yet can they not maintayn the breach against Asses loaden with gold Loyalty becomes vendible and Cities also and in proportion as corruption encreaseth prosperous fortune decayeth It is said that where gold groweth no plant will prosper all withers in that soyle all is barren so likewise in those parts where the love of gold taketh root not any good or wholsome counsell can spring vertue withers there fideliâ—y swooneth away prosperity perisheth and the greatnesse of Empires roll on to their utter ruine Since gold began to creep into credit sayd Seneca the true honour of all things is faln to ground Sen. Ep. 215 wee being mutually become Merchants and Traffiquers no further enquiry what each thing is but only at what rate it is sold Sen. c. 1. l 4. d. benef wee no longer love said the same Authour vertue on free cost which notwithstanding hath not any magnificence if shee bee at all mercenary Whereupon Salust writ to Caius Caesar Salust ad Caâ— Cas de Rep. orain as a true maxime of State That in Republicks where gold and silver are in request vertue is discredited since gold ravisheth all recompences due to vertue and vertue barred of reward hath nothing remayning but gaule and griefe For though vertue be of it selfe amiable yet so it is that most men know not how to court her but only for the honour and utility she bringeth So as gold over powering and doing all vertue becometh fruitlesse and is presently unfollowed Since only the golden key is able to open the doore to honours men importunately and pressingly flock to usury peculates cheatings concussions and deceipts to hoard gold which can and doth all things and humane society becomes a Park of savage creatures where the weakest become a prey to the wealthiest or a Sea where the greater fishes devoure the small floaters Then doth that happen which Salvian spake of the miseries of his time Those honours which few purchase Salvian de providentia Dignitates quas pauci emunt omnes solvunt pauperes emptiones nesciunt solutionem sciunt all the world payes for the poore which are not at the sale contribute to the charge They are not culpable of the ambition of riches yet beare they the burden This caused Licurgus to banish gold from Sparta purposing thereby to cut of all occasions of such disorders But it is not needfull to banish gold from Cities but only to barre covetousnesse from seazing on soules Covetousnesse plague of all vertues root of all vices spring of all perfidiousnesse mother of all mischiefes and which as the Trojan Horse produceth the subversion of all States For since those who should study the publick good have no other ayme than their private interest doth not the like happen to the body Politick as would fall out in humane bodies if the stomack appointed to concoct meat for all the members should only performe this office for it selfe or if the lungs whose office it is to coÌ„municate respiration to the whole body should keep it solely to it selfe the body receiving this wrong from the noble parts could not subsist and civill society enduring a greater from those from whom it ought to expect conservation how can she avoyd her utter ruine CHAP. 16. Of the mischiefes which the respect of private profit produceth FIrst the respect of private interest smothers in all counsels profitable for the publick all the good whatsoever prudence conceiveth malice destroying
retirements as well to reenforce their spirits dissipated by the throng of affaires as the better to discerne what was good and necessary during this solitary tranquility for the further authorisement of their lawes and decrees by the esteeme of Religion If therefore Heathens have attributed so much to meere opinion what ought Christians doe to manifest truth I will now conclude this subject by a notable speech of Saint Bernard to Eugenius then Pope To the end your charity may be full and entire exclude not your selfe from the bosome of that providence of yours which receiveth all others What availeth it thee to procure the good and salvation of all others if this happen by the losse of thy selfe Wilt thou alone be frustrated of thy private felicitie All drinke at thy breast as at a publicke fountaine and thy selfe remainest behinde panting and thirsly amidst thy owne waters Remember I beseech thee I will not say alwayes nor will I say often yet at least sometimes to allow thy selfe to thy selfe Enjoy thy selfe with many or at least after many And in another place Take example saith he of the soveraigne Father of all D. Bern. l. a. Eugenium who sending his WORD into the world did yet retaine him nere his person Your word is your thought and consideration which if it part from you to imploy it selfe for the publike good let it yet be in such sort as it may still remaine within thee That it communicate it selfe without leaving thee void and diffuse it selfe over others without forsaking thy selfe CHAP. 8. Of other Vertues which cause a Politicke sufficiencie and chiefly of Prudence I Have sufficiently spoken of Wisdome the smalnesse of this worke considered I will therefore proceed to speake of other parts instructing the Vnderstanding for the knowledge of such things as are necessary for publike good and which finish the perfection of a publike sufficience The Philosopher in his Ethicks Arist l. 6. Eth. assigneth five kinds of intellectuall vertues the Intellect Science Wisdome Art and Prudence Intellect is no other than the habitude and disposition to know the primary principles which are perceived by themselves and presently apprehended by the intellectuall power without the assistance of ratiocination Science is a demonstrative habitude of necessarie things which cannot otherwise be and this habitude is acquired by the discourse of Reason sounding and searching the causes thereby to know the effects Now this knowledge of effects by the causes is called Science Wisdome is a very perfect and exact Science knowing both the consequences deduced from the principles and the principles themselves with the most universall causes so according to the Philosopher the excellent knowledge of every Science Discipline and Art may be called Wisdome Art is an habitude and just reason of certaine workemanships which are to be made and produced to the shew as building and painting with the like Art reflecteth not upon the interiour residing in the soule but on the action passing and flowing from the interiour understanding to imprint it selfe upon exteriour substances Prudence is a just reason of the actions of human life and of what man ought to doe and practice according to his estate and condition Now of these five habitudes or vertues which instruct and perfectionate the intellective power Art suteth not with our subject The Intellect and Science have bin cursorily touched when I sayd that a good wit and the study of Letters were requisite as necessary parts for the forming of Wisdome There now remaineth onely Prudence which being the right rule of of human actions is as it were the soule and life of the active civill and Politicke life For Intellect Science and Wisdome are onely serviceable for the understanding the universall reasons of things and the true ends whereto they are to be referred Prudence ought after this to applyâ—â—◠〈◊〉 â—â—â—eral reasons to the occurrencies particularities of affaires presenting themselves and to finde out the convenient meanes to arrive to the proposed end The Intellect seeth the first principles Science is acquainted with the universall causes of particular effects VVisdome is the perfection of the Vnderstanding the flower and Creame of Science Prudence is that which putteth in practise the Intellect Science and Wisdome The Vnderstanding affords the light Science frames the reason Wisedome perfecteth the knowledge Prudence directeth the action briefly Intellect Science and VVisdome do show in grosse what is fitting to be effected why it is to be done and to what end it is to be undertaken Prudence sheweth in each particular action how it is to be effected the former doe onely propose the end This besides the way doth likewise afford the skill and delivers unto us the conduct This is that of which the Philosopher speaketh in his Ethicks that it is the proper office of Prudence to dispose the meanes to arrive to the end The Vnderstanding searcheth it Science findeth it VVisdome sheweth it but Prudence conducteth it CHAP. 9. Of the Necessitie Excellencie and Offices of politicke Prudence PRudence as the Philosopher sayth in his Ethicks regardeth as its object things either good or evill profitable or pernicious honest or reproveable in a man following his calling and charge and it is proper to the prudent to consult and solidly to advise with himselfe in each affaire and particular action what is fitting and convenient to the present subject to his duty ranke and office So as to say truly looke how requisite Art is for the workes of industry so fitting is Prudence for the affaires of vertue An ancient Authour termeth Prudence the Art of living Now to live as a man ought is to live according to reason A man without Prudence is as a workeman without Art who hath tooles in his hand but wanteth act to make right use of them for the impression of convenient formes in the matter whereon he is to worke Man likewise who hath Science and VVisdome without Prudence seeth well the Reasons and the end whereto he is to ayme but is destitute of the right application of reasons whereby to finde out the meanes and attaine to the end And as the unkilfull crafts-man spoyles the matter thinking to polish it So the imprudent man ruines affaires presuming to rectifie them nor is there other difference save onely that the former spoyles Iron stones wood or some other matters of slight consideration the other ruines himselfe his particular fortunes yea whole States and Empires if he have thereof the administration VVherefore Saint Ambrose tearmeth Prudence D. Amb. l. I. Do offic c. 27. Cas Collat I. cap. 27. the sourse and fountaine of vertuous actions and Cassian expoundeth this saying of the Gospell Thine Eye is the Lampe of thy Body understandeth by this eye Prudence being the eye of the soule Or if the understanding be the eye of the soule and wisdome the light of this eye Prudence is the Apple of this Eye and as the lampe of this light
toward the safety of Common-wealths Choller likewise with Envie Feare Voluptuousnesse and other passions drawing the soule to their side cause it to become evill affected toward the true end tempting it to undertake wicked waies transporting it to foolish and rash inconsiderations Whereupon Iulius Caesar in Salust setteth downe this maxim of State Sal. de Coniur Catil Those saith he who consult ought to be void of all affections and passions which obfuscate the spirit and hinder it from discerning the truth And the Philosopher hath this excellent sentence or rather Oracle worthy to be written in letters of gold That it is a most apparent truth that none can be truely Prudent if he be not good and iust Wherein even by this naturall reason hee condemneth of imprudencie and timerity what commonly is called worldly Prudence And the spirit of God telleth us in holy VVrit Ezod 23. That covetousnesse and bribery blindeth the hearts of the Prudent and concupiscence perverteth their spirits with the like words of holy Scripture shewing vs that the smoake of vitious passions dim the light of Prudence in the eye of understanding Dan. 13. But what either more solid or safe instruction is there for the right learning to rule our passions than Gods word VVhat more harmonious musicke for the stilling these furious divels than the sound of this divine Booke what more direct rule to moderate these naturall motions than the Law of the Author of Nature what more powerfull armes to overcome them than his precepts what stronger restraint to containe them than his feare They transport Nature they surmount reason they slip from morall vertue Humane Philosophy cannot master them there is nothing save onely the law of God which can rightly regulate them it belonging solely to God to subdue mans spirit The Law of God is without imperfection saith the Prophet and doth perfectly convert soules For there it is where we learn the true force to vanquish the passions of the â—rascible and the true temperance to rectifie the motions of the concupiscible part It is there where we are instructed by Gods owne mouth who hath not onely truth it selfe to instruct us but supreame authority to command us mildnesse against choller love to our enemies against hatred pardon against vengeance resolution against feare patience against persecutions whereon is formed in the soule a divine forme to overcome whatsoever might terrifie us it is therin where we are taught the feare of God against the baits of the flesh the vanity of the world against the desire of Riches the obligation and danger of great Offices against the ambition of honours whence the soule draweth a blessed temperance to slight all whatsoever allureth to the contrary Being thus armed with sorce against the feare of apparent mischiefes and with temperance against the love of all perishable substance it can no way feare any thing but evill it selfe which is iniquity nor love but the true good to wit vertue No assaults can cause us to waver from our dutie nor baits draw us to injustice And herein consisteth the true Prudence of the Serpent according to holy Writ who exposeth his whole body to preserve his head It teacheth us that this Prudence knoweth how to forsake upon just occasion both goods honours and life it selfe to conserve justice a right necessarie qualitie for publique persons who in the execution of their offices if therein they seeke publique good finde not their particular advantage but divers baits to slight and many assaults to overcome Here you see how the Law of God is the sacred Schoole of true Politick Prudence Jnstruct your selves saith God O you that iudge the earth serve God in feare It is from thence the Magistrate ought as Samuel did to take his light and conduct to administer affaires by true Prudence It is thence the noble acts of fortitude are seene to spring in the resistance of all assaults when at any time vertue is engaged in difficult times From thence it is we see occasions of heroick acts of temperance in scorne of dignities and honours to proceede Acts which crowne their Author with immortall honour and fill these with confusion whom they cannot draw to imitation Briefly it is from thence a magnanimious heart deriveth this generous Prudence and this resolute spirit the testimony whereof he produceth in his life the fruit in his offices and the glory in his good name The end of the first Booke THE SECOND BOOK Of those vertues which doe forme honesty and integrity for the well imploying of sufficiencie CHAP. 1. Of Politicke Iustice in generall NAture hath not contented her selfe in having bestowed on all things necessarie faculties whereby to operate but shee hath further added to those faculties certaine inclinations and dispositions which cause them to tend to their objects for the production of their actions For the eye besides the facultie of seeing hath an inclination to visible objects the care to harmonies the taste to savours the smell to sweet scents Now this inclination is added to serve as a provocation to the powers lest they should remaine idle So God framing and adorning the soule doth not onely bestow thereon those vertues requisite to understand how to operate rightly but doth besides adde others which incline dispose and give it a propension towards the objects convenient for the production of vertuous acts VVisedome and Prudence are the two general vertues which acquire to a Politician the sufficiencie worthily to governe Common-wealths â—ustice and honesty with the vertues thereon depending follow after to infuse into the soul the disposition inclination motion and propension to employ to good purpose both Wisedome and Prudence which without justice and honesty would in truth not remaine idle but become pernicious These being not vertues but dangerous vices Wisedome in a perverse soule becomming deceitfull and Prudence in a dissembling one malitious It is as the Peach-tree which receiving the qualitie of the soyle where it is planted in Persia is poysonous elsewhere nutrimentall It is the Camelion which taking its tincture from the objects nearest unto it being neare clay appeareth of a muddy colour neare gold of a glorious hew neare filth of a foule colour neare a Diamond it casteth the lustre of a pretious stone So the will imprinteth the qualitie the die and colour in the action either good if it be sincere or evill if it be pernicious For there is this difference betweene the workes of injustice and the actions of vertue that in the former there is no regard but onely to the dexterity in the latter the workmans honesty is considered there the hand and art performe all here the heart and intention have the greater share So as if the heart be not good the intention upright and the end lawfull the worke cannot be exemplarie though it appeare excellent If the Architect build a faire house for a foule end his irregular intention disgraceth not his skill but if
thereby convert their exaltation into occasion of ruine So the great ones of this world who hold their dignities not of nature making all men equall but of the will providence and ordinance of God which hath distinguished them into divers rankes as they are more obliged to God than all other men so ought they be more humble gratefull and religious toward God than others and by how much the more his favour exalteth them by so much the more should the consideration of their originall meanesse humiliate them See we not that the farther a tree shooteth up his branches toward heaven the lower it sinkes its root into the earth the higher a house is the deeper is the foundation and the wonder herein is that its profundity supports it sublimity and the sublimity would become its ruine were not the depth of the foundation its firmest solidity Is not this an instruction to the great men of this world that they should abase themselves by homage Religion and piety towards God in proportion as God raiseth them in authority over men and if the humility of this acknowledgement be not the foundation and support of their greatnesse their owne pride will be their destruction God will debase thee said Daniel to King Nabuchadnezzer who would not acknowledge God but rather seeke to make himselfe God God will debase thee even so farre as thou shalt learne that the most high hath dominion over the raigne of men The Angels of the highest order are most obedient to God most prompt to execute his will and who more then all others acknowledging their owne impotency and his omnipotency and he who in his creation was the principall of all other Angels was not cast downe from his ranke but for having falne from this humble acknowledgement God putteth downe the proud and exalteth the humble saith the Scripture And in truth if wee observe in Histories all those proud and impious persons who as Nemrod strive to scale heaven and lay the foundation of their greatnesse in Atheisme and irreligion wee shall finde that they have all of them builded Towers of Babel that God hath coÌ„founded them all and left the markes of their follies in their confusions and of his wrath in his revenge wee shall in conclusion see this truth of the wiâ—ked Antiochus his confession which Gods chastisements as a racke wrested from his sinfull lips Truely saith hee it is a iust thing to subiect our selves to God and that a mortall man should not dare to march equall with God We shall on the contrary side observe that the piety of Princes hath caused their estates to flourish and their religion hath at all times maintained their crownes Who hath raigned either longer more happily or more gloriously in Iudaea than David Salomon before his prevarication Ezechias Iosias At Rome than Constantine the great In Greece than Theodosius the yonger in France than Charlemaine and Saint Lewis is not this to prove that religion and piety propose temporall prosperity for recompence Time is her course eternity is her ayme Yet would God shew by these examples that in consequence of his promise when we first seeke his Kingdome his justice and the observation of his lawes temporall blessings are further added as by accessary and dependant rights But that which should further incite those who have the government of States to a higher straine of Religion and piety towards God than ordinary persons is the greatest need they have more than all others of his illumination in their counsels of his conduct in their enterprises of his force in their executions and of his provident care in their various occurrents dangers and difficulties How often finde they themselves entangled in Labyrinths whence neither humane reason nor morall vertue can any way dis-engage them And then it is when they stand in need of a more sublime instinct a more eminent light and more heroicall vertue which Aristotle himselfe though a Pagan acknowledged in his Ethicks where he termeth this vertue Divine and supernaturall and those who are therewith adorned divine persons And in another place he saith that those who finde themselves toucht by this divine instinct ought not as then to take advise of humane reason but onely to follow the interiour inspiration by reason they are inspired by a better and more sublime principle than is the knowledge of reason or the motion of nature But who seeth not that they who administer the weighty affaires of Kingdomes and Common-wealths where reason and humane Prudence often comes short have more need than all others of these instincts and these divine motions which God doubtlesse doth more easily communicate to those whom a true devotion draweth nearer unto him D. Tho. 12. Quest 68. Theologie informeth us upon this subject that for the inducement of soules to these sublime motions poducing the generous acts of heroicall vertues God imprinteth in them certaine divine habitudes and supernaturall inclinations which are called infused gifts of the holy Ghost Gifts which being distributed by God not so much for the particular good of the receiver as for the generall good of others seeme to be more particularly reserved for them who have the charge and conduct of States whether spirituall or temporall But is it not apparant that those who become the most pious and religious towards God are the best disposed subjects to receive these spirituall endowments necessary for the high attempts of generous actions Vpon whom shall my spirit descend saith God by the Prophet but upon him who humbleth himselfe before my face and who feareth my words The feare of God daughter of true piety is one of those gifts of the holy Ghost reduced to the number of seaven by the Prophet Isaiah Isa 11. A feare which dejecteth not the spirits as Libertines will have it but doth rather rayse them and by submitting them to God elevateth them over the whole world Examine History and ye shall finde that they who have had piety and the feare of God engrafted in their soules are the men who have produced the bravest acts both of Magnanimity Constancy Wisedome Prudence Valour and Counsell as well in warre as peace nor have they been weake in any thing save onely in iniquity a thing wherein the world so much sheweth its strength But iniquity is not strength it is no better than weakenesse either of the understanding which errour blindeth or of the Will which passion transporteth or of the Appetite which pleasure captivateth or of the Sense which the world deceiveth wheras piety and the feare of God arming the understanding against falsity the will against concupiscence the appetite against voluptuousnesse and the senses against all snares it causeth the soule to become valiant invincible and inexpugnable against all manner of attempts and proper for the production of generous actions and heroicall atchievements Now besides that piety towards God disposeth the soule to great and glorious actions a requisite disposition
virtutibus alienum bonum videtur spectare qui ad alterum spectat Agit enim qua alteri conducunt aut Principi aut Reip. saith the Philosopher to those who are encharged with the publick good either of the Prince or State It is the essentiall and inseparable quality constituting the nature of their office and without which they leave to be what their titles import and are as men in picture being nothing lesse than men though they retayne the name and forme So the Scripture termeth the Pastor who hath no care save for himselfe only but an Idoll since he is not what men call him he is called Pastor by relation to others and he only feedeth himselfe so as hee is no better than a painted Idoll having in him nothing lesse than what his name imports nor is any thing so little as what he appeares to bee A title likewise belonging to all those who obliged to the publick regard nothing save their particular interest and are to say truly none other than Idols and phantomes whose appearance dazleth our eyes and whose name deludeth our eares And truly since they are not established over the publick but with obligation to have care on them they violating the duty of their dignity disgrace its glory and not performing what they promise they are not really what they stile themselves They are rightly Idols since the figure only remayneth not quick bodies since the soule is vanished One may say of them as David did of the Idols among the Gentiles They have eyes but see not eares but understand not mouthes but speak not feet but walk not for they have eyes but connive eares but counterfeit the deafe dumb mouthes and feet fixed to the center of their proper interest since they walk not toward their obligation They have hands but feele not for they being ordinarily employed in touching and taking they lose both sight hearing speech and motion Wherefore the The bans painted their Iudges and Magistrates without hands Pitrius in hierogly l. 38 since when their hands are over long it is much to bee feared their feet will become gouty their tongues tied their cares deafned and their eyes dimmed And the Scripture saith That those who take bribes do likewise retaine injustice I intend not hereby to prove that injustice destroyes authority being both by divine and humane right inviolable but only that in such persons the honour and merit of possessing places of judicature perisheth the title remayneth the merit is missing Iustice therefore tending to the good of others is as it were an essentiall quality to publick persons obliging them to love and daily to procure the generall good which not only lawes and reason teach us but even nature it selfe dictates unto us For is it not apparant in all sublunary things that whatsoever is destinated for common good operateth not for it selfe but imployeth it selfe for all Do not the heavens send forth their influences the Sun his beames the earth its fecundity the trees their fruits fountaynes their waters Bees their honey Silk wormes their subtile webs for all Doth not the liver distribute blood to all the veynes the head motion to all the nerves the heart vigour to all the members Is there any thing in nature which converteth to its owne use what it hath received for the common good See wee not in reasonable creatures a desire in unreasonable ones a motion in insensible things a kinde of inclination toward the generall good of the Vniverse whereby their particular good subsisteth Is it not true that by naturall instinct the hand casts it selfe before the body to receive upon it selfe the strokes comming upon it and how each part is inclinable to preserve the whole though to its owne ruine Shall not then knowledge reason and justice cause that in man which a mere naturall inclination effecteth in all other things But is there any thing either more glorious or which draweth the creature neerer to the imitation of God than to seeke and procure publick good to go lesse therein is it not a signe of indigence and to enlarge our selves a token of abundance Who is so abundant as God and who diffuseth himselfe like him poverty pincheth and restraineth plenty enlargeth and dilateth Moreover whatsoever is most excellent and principall in all things doth it not communicate most and become most abundant The highest and most elevated among the Angels do they not take greatest care both of the heavens motions of the worlds government and of mankinde in generall those of inferiour orders having the oversight only of some single Kingdome Province or City and the lowest orders those who have the single conduct of each particular person Among the starres the Sunne holding the highest rank doth hee not bestow his lights and influences both upon the celestiall and elementary world The Moone succeeding in the second place to the elementary globe only The starres as least in dignity to a certain species or individuity of sublunary things But I beseech you is there any thing so noble in the world as God in man as the soule in the body as the heart in the tree as the root All the tree is nourished by the root the heart causeth life in the whole body the soule guideth the whole man God governeth the whole world To practise vertue in our owne particular is a great matter but to exercise it toward others is much more glorious to make use of it toward many is excellent but to impart it to all is supereminent And even as saith the Philosopher hee who is malicious toward himselfe and others Arist lib. 5. Polit. cap. 1. is the worst and most wicked of all men So he who practiseth vertue both toward himselfe and others is the best and most just among men It is the highest pitch of vertue the consummation of justice the perfection of man and the degree neerest approaching to the Divinity CHAP. 18. The Epilogue of all this Discourse of Iustice by way of Epiphonema BVT Plato saith that if vertue could be viewed living and animated with her proper attractions she would cause admiration in mindes and amorous motions in all hearts Discourse can only represent her in picture and Eloquence is not stored sufficiently with lively colours to inspire thereinto the soule and beauty of a naturall body So as to behold Iustice which my weak pencill is forced to expresse in her lively and native grace it is necessary to cast our eyes upon some living modell if the world yet affords any such expressing in it selfe the beautifull idaea of this eldest daughter of God which the pen is unable to depaint O more worthy the name of Great than Alexander or Pompey a man given from heaven and more resembling God than man he who mouldeth himselfe upon this image and whose soule is the table his vertue the pencill his actions the colours and whose life is the soule of that living image drawn upon the
love and search the known good if wee do not farther adde those qualities requisite to enable us for the production and putting them in practise to the end to arm politick vertue with all her necessary peeces First then wisdome and prudence afford capacity and sufficiency Iustice honesty and their associats inspire a good affection and right intention It remaineth that I shew those parts adding thereto force and efficacy But even those vertues serving for knowing and willing good do also concurre to the enablement and action For every vertue is a habitude and perfection added to the powers of the reasonable soule to afford it the dexterity the vigour the ease and facility to operate and act agreeably to the rules of reason Whereupon the Philosophers generally call Vertue an operative habitude since every vertue tends to action and as Aristotle saith Vertue is no other than a quality making him good who possesseth it Arist lib. 2. Eth. cap. 6. Virtus est qua honum facit habentem opus ejus reddit bonum and his operation laudable So as Saint Augustine was in the right when in generall hee names Vertue A quality for the well ordering the actions of this life and more briefly The good Virtus est qualitas qua rectè vivitur Aug. l. 2. de lib. arb c. 18. 19. Virtus est honus usus liberi arbitrii ibid. and right use of freewill So in that every vertue reflecteth upon the action as its aym and fruit those vertues shewing light whereby to know good and inclining us to love it do likewise afford us the ability to produce it The same vigour of the root of which the tree makes use towards the conception and form of the fruit is likewise serviceable thereto for the production and perfection thereof And the same wind causing a ship to lanch forth and sayle doth likewise drive it into the haven The like agility animating the runner of the Olympick games to appeare in the lists doth also cause him to perform his race to touch the goal and gain the prize and that which begins to give him motion to his course doth consequently afford him both progresse and victory Wisdome and Prudence are not only even before the action usefull for the understanding of what is fit to bee done and of the meanes we are therein to use but they further guide the course of the action and the one serving as a fane the other conducting and prescribing the measure accompany and carry it to the desired end In like manner justice honesty and all vertues thereon depending besides that they dispose and inc ine the soule to honest and laudable actions they are likewise very usefull in the exercise of the very actions themselves not only causing man to be willing but to be able also to do good yet do I find notwithstanding certaine qualities and vertues properly destinated for the disclosing and producing of what prudence hath conceived and justice designed as honest and profitable Vertues and qualities without which justice hath often only good wishes without fruit and prudence sage counsels without successe Now these qualities are chiefly required in publick persons encountring in their most pious enterprizes a thousand obstacles through which they are to break lets which they are to rebate difficulties which they are to overcome and this not being feaseable for them without necessary armes their honesty remayneth uselesse and their wisdome fruitlesse if they be thereof unprovided I reduce these qualities to foure heads Authority Good Fortune Courage and Eloquence Authority causeth sage and just counsels to bee received Good Fortune makes them succesfull Courage addes credit therto and Eloquence perswades the performance and in truth without Eloquence they often appeare bitter without Courage weak without Good Fortune fruitlesse and nullified without Authority So as Authority causeth them to overcome all obstacles Good Fortune all difficulties Courage all resistances and Eloquence all humane aversions and passions Yet will I not say either that Eloquence is a vertue or that Authority or Good Fortune are inherent qualities and fastned to man as habitudes Courage arising out of Fortitude and Magnanimity justly holdeth one of the first ranks among politick vertues as I will shew in the sequell of this Discourse But Authority and Good fortune are but exteriour guifts of God being not in us but by his onely favour when at any time he authorizeth us among men causing our good counsels happily to succeed both for his glory and the generall good And as for Eloquence it is no vertue but an Instrument causing vertues to be of validitie and an ornament decking and beautifying them Now to place these foure qualities in their proper rankes and offices know that authority conferreth credit Good fortune successefulnesse Fortitude resolution and constancie Eloquence perswasion gracefulnesse and as it were Beautie And all these foure united give perfection to Politicke Vertue and a Period to my intended Worke. CHAP. II. Of Authoritie THe Authoritie whereof I speake in this place is not the dignity nor power which the charge conferreth but a reputation or if you please a wright and price which generall opinion and esteeme with a joynt consent affords to the vertuâ— counsell deeds and words of certaine persons clevated to high offices which all looke upon as Gods on earth or as men sent by God for the publike benefie and safety of all For there are diveâ—â— advanced to dignities who though adâ—â—â—ed with vertue and endued with judgment and science yet being unfurnished of this Authoritie which opinion affordeth to some particulars they misse the principall instrument setting a value upon men among men though their counsels be never so good and well grounded yea even where sufficiencie equally shineth with integritie yet so it is they are not so much as listned unto What in some other mans mouth would carry weight with it looseth its estimate in theirs and their Prudence is like the Gold and Pearles in some Countryes where the Inhabitants eyther regard them not or slight them as not knowing their worth Who knowes not that Cockles marked with the publicke stampe are the currant coyne in certaine newly discovered Countries namely in Congo For it is not the scarcitie of gold and silver which reduceth them to this extremitie but either the ignorance contempt or a contrary custome Gold and silver abound there but these people yeeld the precedence to base Cockle-shels if not in price at least in imployment The former loosing in these mens opinions the ranke and dignity Nature allowes them Gold was not in use in the Citie of Sparta by Lycurgus his Lawes but Iron onely which bearing the publike stamp was able and did all things in matter of commerce whilest gold though more rich and precious lay unprofitably moulding in some obscure retreat The like estimate the publick stamp gives to coynes generall opinion but chiefly that of the Prince whence authority hath its
good so farre forth as hee who hath not this benefit is deficient in a necessary good and whoso hath this prerogative above others though otherwise all things be equall yet hath he still advantage over him And besides wee do not consider man metaphysically alone abstracted and divided from other men but reflect upon him as in civill community and society where doubtlesse the splendor and nobility of race doth readily confer that estimation and credence upon him which a new commer how wise and vertuous soever he be shall not acquire till hee have given divers good testimonies of his actions Wherefore Salust observeth that the ancient Romans were of opinion that it was a stayn and blemish to the Consulary honour if they should confer it upon a new commer though adorned with vertue and merit yet when all is sayd we must avow that nobility without vertue is but disgracefull as on the other side vertue without nobility remayneth low priced but nobility adorned with vertue and vertue embellished by nobility rayseth a man to the highest rank of honour and hee in whom these two concurre hath the glory a man can astayn unto since he hath the hereditary joyned to the acquired right In a second place riches adde much to authority when they come either by just succession or by lawfull and honest acquisition Now it is the like of riches as of waters which cannot be clear and wholsome if their source be impure for if wee see a family abounding in temporall substance men presently dispute how it was raysed as the Geographers do of the river Nilus Dogs are ordinarily suspected by reason of their dangerous teeth the Wolfe for his wide throat the Lion for his pawes the Eagle for his tallents the Fox for his crafty tricks and all beasts of prey for their fraud and violence And though Cacus forced the stoln cattell hee conveyed to his Cave to be drawn thither back ward yet so it is that the simplest persons could go directly thitherto discover what they supposed to bee there concealed But when riches are lawfully acquired they contribute much credit to vertue besides the service they afford thereto in the execution of her just and generous designes Arist lib. 2. Eth cap 8. Whereupon the Philosopher desired the goods of fortune as necessary parcels toward the intire accomplishment of mans beatitude D. Thomas 12. qu. 4. artic 7. And even Saint Thomas the master of Theology receiveth this proposition as for what concerneth the imperfect beatitude of this life wherein man hath not only a soule contenting it selfe with interiour blessings but a body likewise needing externall benefits but in the life to come wee being then quit of this fraile flesh God alone shall be our absolute good and our perfect felicity though after the resurrection the body being again reunited to the glorious and immortall soule corporall benefits againe concurre though not as essentiall and necessary yet at least as adjuncts and well befitting the perfection of our beatitude So as you see on all sides how externall substance addeth something to humane felicity yet not to cause us to bee of the Peripatetians opinion who in conformity to their Aristotle supposed a man could not be happy in this life without the affluence of externall things since to the contrary Christian discipline preferreth the indigence of things before abundance and the despisement thereof before the possession but wee only say that a well ordered reason making use of temporall blessings to Gods glory they become a great and powerfull instrument in the exercise of vertues in the well using whereof consists our present felicity Riches are of themselves things of indifferency the well bestowing them makes them good and the abuse thereof causeth them to become naught and as they serve for subject of vice in the hands of wicked persons so afford they weapons to good mens vertues and chiefly to the vertue appearing in publick and which rightly to shew it selfe upon this worlds Theater hath use of exteriour assistances Without which vertue becomes weak and languishing and though not without merit in Gods sight yet at least without action fruit and glory before men For as the faults which are only in the will are no way prejudiciall to civill society and consequently deserve no punishment by humane justice according to the Civilians rules save only in case of high treason where all is punishable Voluntatis poenam nenso patitur both the desire the effect the heart the hand So the good which is only in intention brings no commodity to the publick nor doth it from thence merit either glory or recompence But vertue wanting the instrument of riches to bring to light her fayre designes is constrained to smother thousands of good intentions as being unable to disclose them and as much as poverty bereaveth him of divers occasions to appeare and profit in publick so much glory credit and authority doth it cause him to lose So as his generous inclination elevating him on the one side and his disability dejecting him on the other Alciat Vt me pluma levat sic grave mergit onus it hapneth to him as to the party in the Emblem whom the weight clogged as much as the wing elevated Moreover the things of this world are so disposed and the judgements and affections of men have taken such a propension Pecunia obedinut omnia Prov. c. 10. that all yeeld unto and obey riches as the Wiseman in the Scripture affirmeth Gold saith the Philosopher serves as a surety or safe pledge to obtain what we seek for Nummus est quasi fide jussor habendi pro co quodcunque home volucrit Arist lib. 5. Polit. c. 6. whence it hapneth that being able to do all and effecting every thing in humane occurrents it acquireth great credit to the possessors and bereaveth those of as much who enjoy it not CHAP. 4. The sequence of the same Discourse MOreover offices honours and dignities do greatly contribute toward the acqu sition of Authority and chiefly when they are the recompence of merit and not the preys of ambition or hire of vice For when any illegall or dishonest way hath served as a plank or ladder to rise to honours in this case a man cannot exercise his office with requisite resolution and liberty but shall infallibly encounter divers oppositions founded upon taxations tainting publick credit But he whose vertue hath served as a step to rayse him to dignity goes on with a resolute heart bearing his head aloft his constancy rayseth his courage and in whatsoever just or honest thing he undertaketh honour marcheth before him freedome accompanies him and authority attends him Dignities are the theaters of vertue there it is where shee appeareth producing her fayre actions to the view of all men Offices authorize men provided those men honour their places and that one may justly report of them as was sayd of Epaminondas the Thebane That
Souldiers of Cadmus rise up and iussle each other appearing and perishing in a moment And truly J must confesse that this conceit had almost perswaded mee to commit Paricide and as the Lamias to smother mine owne Creature in his Cradle For it being perhaps like those untimely Productions which according to Physicall tenets are not vitall it had beene more advantagious for him to have received death with Patience than to have expected it with Apprehension specially since parents have absolute power of life and death over the babes of their braine and that in this case onely a voluntary death may with honour prevent an ignominious end But fatherly affection taking advice in favour of his children hath suppressed this first motion perswading me it tasted more both of Humanity and conveniencie to abandon it than to kill it Now whether Reason hath rightly advised me or Selfe-love deceived mee I blame not my Friend If any fault bee committed I desire not they should beare the blame I will therefore expose it to thy Iudgement and lay it open to thy mercie It may happen upon the like good Fortune as those forlorne children doe whose hazard often proves more advantagious to them than their Parents providence their Fates relieving the infelicitie of their birth but howsoever it shall please God to dispose thereof I dedicate it to his Honour and thy service and the designe it hath to become usefull to those who please to entertaine it will as I hope cause it to deserve from them if not praise yet at least favour and pardon The subiect is not new as touching the matter but onely in the invention order stile and way of handling the same Now to the end to deliver thee a just account of my designe and that you may know what you are to expect from mee in this worke and how I proceed I am to let you understand that here I speake of the Politicall Art as Cicero did of the Oratorial in his Book De Oratore where he rather treateth of the Eloquent than of Eloquence of the Orator than of this Art so my obiect in this discourse doth not properly touch upon the Art of Policy but on the Politicke person not on the matter but the man not on the Formes Lawes or Maximes of States but on the vertues and qualities proper for him who governes by his Councell or by administring Iustice under the Authority of asoveraigne Now since God is the finall end of man and consequently whatsoever concerneth man the soule and body the spirituall and temporall ought equally to ayme at God and for the taking a true sight to receive the rule and conduct thereof from his divine Law I therefore consider Politicke Vertues with the Order habitude and reference they ought to have to this finall end Since humane Society whether Ecclesiasticall or Civill ought onely to tend to the happy societie of Saints and that in vaine the Ecclesiasticall part endeavoreth to draw them thereto if the Civile divere them The Name Arist Non est amicitia inter Deum homines The same Subiect giveth it the Name of Christian Politicks for the Pagan Philosophers who have treated upon this Subiect having not acknowledged God as the finall End of man but holding there could not be any amity or correspondency betweene two so infinitely distand they have therefore not referred either civill society or the direction thereof to this end So that Christians who knowing and adoring the true God and apprehending by Revelation his great love towards us and how he being our Center and Beatitude we ought to referre all to him cannot in this case finde in the Books of the ancient Sages any exact or perfect rule herein but are to deduce their principles from a higher spring and to levell their marke at the true obiect if they desire to draw a true and direct line Besides as the Apostle saith IESVS CHRIST is the onely Corner stone that ought to be placed which is to be understood not onely of what concerneth Faith but of whatsoever belongeth to manners life administration of Offices and conduct of affaires The order and division of this Discourse followeth the nature and quality of the subiect and as the Politicke life consisteth not but in Action and since in euery Action three things are necessarie that is to say What we are to do our Will and Power to effect the same so doe I divide all my Worke into three parts The first whereof treateth of the qualities causing the abilitie to know what is requisite or profitable for publicke good The second speaketh of such parts as are fitting for the perfectionating the honestie and integritie to will and desire the good hee knoweth The last discourse to of such sufficiencies as adde vigor towards the production thereof The Wisdome Love and Power of God go verneth all things on Earth The light heat and force of the Sunne inspire soule and life into all this Elementary World Wisdom Goodnesse and Power are the three motions in Policy These are the three darts of Iupiters Thunder the three tines of Neptunes Trident the three Lillies adorning the Armes of our King Funiculus triplex diffâ—â—◠〈◊〉 puâ—â— The Style It is the triple cord whereof the wiseman speaketh very hardly to be broken As for my stile or way of writing I have desired to follow the iudgement of that Romane who sayes The most efficacious way of speaking or writing is to ioyne Eloquence to VVisedome perswasive words to firm and solyde reasons And in this sort have all the Antients proceeded not Ethnicks onely but the first Fathers likewise of the Greeke and Latine Church The meerely Scholasticall straine is good and profitable in other subiects but in this it would appeare over punctuall and smallie civill and the Orator onely adorned with a pomp of ill placed words tends rather to ostentation than instruction But when both these the one having quitted her strictnesse and roughnesse the other her colours and curiositie doe unitedly ioyne in the same Oration the one by contributing sinewes the other ornaments the one force the other lively Graces the one what profiteth the other what pleaseth they iointly yeeld what severally they are unable to affoord Flowers and Fruit Pleasure and Profit But though I be farre from attayning this point yet have I at least endeavoured to approch It being sufficient glory for me to have known and followed the better forme Those who onely affect rhapsodies of resemblances adaptations similitudes and heaped Authorities who frame not a body but a monster of discourse shall not perad venture finde here wherewith to satisfie their conceptions For I will at first confesse I have not imployed my time in searching common places nor in turning over the tables of Bookes to swell my volumes with the spoyles of others The precise and necessary authorities for the proofe of what I speake see me to me sufficient leaving superfluities to those who
are at better leasure to transcribe whole Authors and to cause the world daily to see the Metempsychosis or transmigration not of Soules from one bodie to another but of bookes from one paper to another Or to imitate that Romane Emperour who appropriated to himselfe the pourtraicts of the gods by onely taking away the head and title substituting his owne in their stead Besides I will not defend this Booke from the Tongues of Zoiles and detractors as ordinarilymen doe since it were a vanity couched under pretext of Feare to suppose so small a Work as this were worthy to be assaulted and a meere fancie to forge Enemies and as in Theaters to arme them with intention to assaile them It were too presumptuous an attemp and no lesse than to usurpe not upon the persons onely but even upon the spirits of a more violent Empire than that of Tyrants should I seeke to force the liberty of judgements with purpose to subject and captivate them to private opinions Let therefore who please approve of what I write or reject it who list Let every man remaine free in his owne conceipt permitting me to rest at liberty in my good and honest intention inciting me to contribute my poore endeavors to Gods glory and publick utilitie Farewell THE TABLE OF THE CHAPTERS The First Booke Of Vertues forming a Politick Sufficiency THe Preface and Division of the whole Subject into the Members and Parts Chap. 1. Of Politick Wisedome Chap. 2. That Politick Wisdome is rare and what parts are requisite for the forming thereof Chap. 3. That true Politick Wisedome is to bee derived from Heaven and God against Machiavellists Chap. 4. Reasons to prove the same Chap. 5. Sequence of the same Discourse Chap. 6. Of the meanes to conserve and augment this true wisdome in the Soule Chap. 7. Of other Vertues forming Politick Wisdome and principally of Prudence Chap. 8. Of the necessitie excellency and offices of Politick Wisdome Chap. 9. That politick Prudence is rare and how it is acquired Chap. 10. That true Politick Prudence is to be derived from God against Machiavellists Chap. 11. How the Law of God is usefull for the acquiring of true Politick Prudence Chap. 12. The Second Booke Of those Vertues which forme honesty and Integrity for the Right employment of sufficiency OF Politick Iustice in generall Chap. 1. That an uniust action cannot be profitable to to States against Machiavellists Chap. 2. That Iniustice even against strangers cannot be profitable to States against Machiavalists Chap. 3. A digression from this discourse of Iustice upon the title of Iust wherewith our King raiseth his Name and Raigne and of the Illustrious art of Iustice Valor and Piety he lately performed in Bearn Chap. 4. A division of Politick Iustice into three parts and members What the Politician oweth to God what to himselfe and what to the publick Chap. 5 Of Religion and Piety the first duty of politick Iustice reflecting on God Chap. 6. Of the particular duties and fruits of the Religion and Piety of a Politician Chap. 7. Of the uprightnesse of the intention in Councels and actions being the other duty of Politick Iustice reflecting upon God Chap. 8. Of the care of a good same being the first duty of Politick Iustice toward our selves Chap. 9. Of the Obligation to conserve a good same for publick profit Chap. 10. Of meanes to acquire and conserve this good same Chap. 11. Of the government of life and manners which is the other head of Politick Iustice toward our selves Chap. 12. Of good Example being the first duty of Politick Iustice toward the Publick Chap. 13 Of Vigilancie and Solicitude second duty of Politick Iustice in a Magistrate toward the publick Ch 14 Of Integrity being the third duty of Politick Iustice in a Magistrate toward the Publick Chap. 15. Of those Mischiefes which private respects and profit bring to the publick Chap. 16. Of the love of publick good last duty of Politick Iustice toward the publick Chap. 17. The Epilogue of all this discourse of Iustice in forme of an Epiphonema Chap. 18. The Third Booke Of those Vertues and Qualities which give vigour and gracefulnesse in matter of Execution of Offices THe Proposition and divisioÌ„ of matters handled in this last Booke Chap. 1. Of Authority and how necessary it is to cause good and just designes to appeare Chap. 2. Whence this Authority comes Chap. 3 Sequence of the same Discourse Chap. 4. Sequence of the same discourse and how wee should employ the good parts wherewith one is endowed to gaine Authority Chap. 5. Sequence of the same Discourse Chap. 6. Of good Fortune and whence it comes Chap. 7. How good Fortune attends some and the means rightly to manage it Chap. 8. Of Fortitude and Magnamitie beeing a necessary vertue for the execution of great designes Chap. 9. Of the necessity of Fortitude in case of Execution Chap. 10. That effeminate and faint hearted people are not fit for any eminent matter Chap. 11. Certaine parts requisite for the acquiring and conserving this magnanimitie of Courage Chap. 12 Sequence of the same Discourse Chap. 13. Of Eloquence which is as the Ornament of Politick vertues giving them both vigour and gracefulnesse to make them estimable Chap. 14. Of the efficacie of Eloquence Chap. 15. How Eloquence appeareth most in popular States but how it may be very usefull likewise in Monarchicall Governments Chap. 16. Of the Counterfeit Eloquence of this Age. Chap. 17. Of that Eloquence which is proper for a Politician Chap. 18. CHRISTIAN POLITICKS The first Booke Of those vertues which make a Politicke sufficiencie CHAP. I. The Preface and division of all this worke into three members or parts IT is reported that an ancient Philosopher discoursing in a publike assembly before Haâ—ibal of the Art Military and of the vertues requisite in a great Commander ravished the whole auditory with admiration but from that famous Captaine hee received onely scorne I ought in a like subject to expect the like disgrace should I enter these Lists incited by the same motive of idle ostentation But my desire to be profitable and not to appeare being the principall Engine giving motion to my Pen. I beseech all such who perhaps may wonder at the unsuitablenesse of the title which this Treatise seemeth to beare with the condition of the Author not to reflect upon the Writer but to consider what he writes since it were not reasonable the Artificers name should by way of prejudice bring disfavour or disgrace upon his worke Besides the cause being more nearely examined there will not appeare any so great disproportion betweene them as is supposed For not to alledge that the treating of Policy appertaineth to the Civil-Lawyer is permitted to the Philosopher and is not inconvenient for the Divine who contemplateth the primary cause as it is the rule and measure of all things I will onely in generall affirme that the Theoricall and Vniversall consideration of Vertues
contrary motions to fall into the concordancy of so just a cadence as Aristotle himselfe acknowledgeth such a harmony in so great a contrariety could not possibly proceed from any rash or sudden encounter but from the sage conduct of some intellectuall spirit Perceive we not how in man Reason either doth or ought to conduct both the will the appetite the senses the members the body the passions affections habitudes vertues cogitations words actions resorts motions and al the oeconomy of this worlds abridgement Is it not apparant that humane reason governes all this sublunary world guideth all the inferiour creatures appeaseth the Lyons fury surmounts the Elephants force reacheth the Eagle-high flight danteth the Tigers rage bridleth the Horses toughnesse stayes the Buls mad heat applieth to his particular use the most indomitable beasts and causeth that to become as it were reasonable by direction which is otherwise unreasonable by nature and extraction Is it not evident how in all the parts both of Art and Science Reason is the first mover and how she disposeth Words in Grammar Clauses in Rhetorick Cadencies in Poetry Arguments in Logick Reasons in Naturall Vertues in Morall Lawes in Civill Measures in Geometry Numbers in Arithmetick Tunes in Musick Drugs in Physick Stones in Architecture Colours in Painting and Materials in all sorts of Workmanships A marvellous thing that the wit of man communicateth a kinde of reason even to insensible things as wood stones iron and the like in bestowing on them so beautifull an order in these works which as those of Dedalus do insensible move and do live inanimate and though unresonable do yet carry upon them the Workmans understanding If therefore Reason move and govern all in Nature Science and Art should not Reason likewise in civill society direct all And that the wise who in this great body is as Reason and the Intelligent Soule by his wisdome should also bee the moving Soule thereof by his counsels Is it fitting Reason being the leading card in petty matters that folly should proceed in important occasions or that imprudency give the motion or ambition preoccupate the place wisdome ought to possesse or that rashnesse snatch away the steerage or helm which Reason should guide I have seene a great vanity under heaven saith the Spirit of God in the Scripture fools rays'd upon the Tribunall the wise sitting on the ground it is like as to see the Saylor at the Poop and the Pilot at the Prow But yet a slender talent of wisdome is not sufficient for such as ought by their counsels to procure publick peace and by their judgements to maintain justice among men since it is necessary that whatsoever communicateth any goodnes should possesse the same in eminency As God doth essence the Primum mobile motion the Sunne light Fire heat Musk good sent Salt quick savour and the Fountain water whatsoever seeketh to diffuse ought to bee well filled and redound to it selfe to suffice others as Nature first rayseth plants and other creatures to their perfect essence before she forme in them seeds for the communication of their essence by propagation so wisdome ought to have well ripened and perfected judgement before it bee able to produce the seeds of sage counsels whence springs the good and tranquility of States CHAP. III. That Politick Wisdome is rare and what parts are requisite for the framing thereof BVT Wisdome as saith Aristotle in his Ethicks being an excellent knowledge of things esspecially of most high and universall matters as it ought to be the Squire the Rule and Measure of the meanest and most particular affayres such as those ordinarily happening in civill affayres so is it requisite for the raysing it selfe to a higher pitch it be adorned with a capable spirit a powerfull judgement a strong nature a deeper study and a very great experience qualities which though separate are not very ordinary being united are admirable Nature without study is by so much the more dangerous by how much it is more violent for as without husbandry the fatnesse of any field serveth only to bring forth the more brambles which choak the good seed so without study which cultivateth nature the strength of spirit serves only to produce the more violent passions which darken reason and hinder it from seeing cleare into affayres It is true experience and honesty may in some sort rectifie this fault but never either sufficiently nor perfectly repayre it for still without Science experience remayneth blinde honesty feeble and both of them faulty Honesty desires good but knowes it not experience knows it yet only by the events which are but particulars and daily changeable and not by immoveable principles universall and applyable to all occurrents so as experience without science walketh still either fearfully or rashly but knowledge seeing all things in their sourses and infallible cause perfecteth nature guideth honesty lightneth experience and causeth it to march confidently upon all occasions to the end it bee not timerous and understandingly lest it be precipitate On the other side study without a strong nature is rather chargeable than usefull as solid meates to a sickly stomack oppressing it with his ponderosity instead of nourishing it by naturall digestion and in truth wits for the most part resemble severall soyles the strong beare good corne weake earth either choakes the graine or change it into cockle A good naturall wit and study matching together open the passage to high employments But before exercise have put them into practice they are as tooles in the hand or reasons in the thoughts of a workman who hath Art but no practice so as without experience these two qualities though right commendable are not yet sufficient to frame what is tearmed wisdome being an excellency in the knowledge of things One attayneth the Art of Fencing upon the Theater Limming upon the Picture and as Plato sayth the Potters Art is finished upon his earthen ware A good naturall wit disposeth study formeth experience perfecteth man and these three parts happily united make up a right wiseman requisite for the conduct of weighty affayres And as three things are fitting for tillage fertillity of soyle goodnesse of seed the husbandmans industry so in point of our subject these three peeces are necessary a good wit a better instruction and Art acquired by use Wherefore it is that in a well ordered warre souldiers are never raysed to the highest ranks before they have passed thorow the meanest offices to the end that having learned this exercise in inferiour charges they may come thorowly instructed to more important places So likewise in well policed States highest dignities are never conferred but upon such who have gayned experience in meaner offices The ancient Romans mounted not at once to the Consulship but by degrees as by the Oedility the Tribunat the Pontificat these being the steps whereby they ascended and as schooles of honour where those were framed for affayres whom they after intended to
the gates of honour to merit which could not there enter had it not in its hand either the title of succession or as Aeneas the golden branch to give it passage See you not how vertue which lay neglected begins to looke up and gloriously to triumph Rejoyce O ye seates of justice beset with Lillies wee hope againe to see that no Hornet shall henceforth corrupt your flowers but that onely swarms of Bees daughters of heaven shall there compose the hony of justice And if this age had as great a disposition to receive the ancient order as our Prince hath a desire to renew it should we not already see the iron of our ancient Mannors quit the rust to resume as he doth the shine and lustre of the golden age But who can sufficiently celebrate all those other benefits which his justice hath produced for France in the first Aprill of his age and raigne renewing this ancient miracle of the I le of Naxis where the Vines put forth their fruits together with their flowers That brutall rage of Duels sacrificing the fairest flowers of the French Nobility by a bloudy death to an immortall damnation the course whereof could not either by so many edicts or prohibitions be any waies stopped hath it not in conclusion layd down its armes in the hands of his invincible justice This Monster was conceived by a foolish passion of an imaginarie valour as the Centaures by the embracement of a cloud vanity produced it folly bred it up bloud nourished it yea the best bloud in the whole body of the State as the monster whereof the Prophet Abacuc speaketh Abacuc 1. Esca eiâ—â— electa which gapeth onely after choice morsels Great ones Nobles Hectors were his prey and the obstinate errour of spirits passing into point of honour did yet further inflame by the sting of glory this fury and slaughter What pitty was it to see the ancient but chery of the sacrifice of mens bodies renewed before the Idoll not any longer of a Moloch or of Saturne but of a glory as false as it was cruell yea and the bloud of reasonable creatures which the Pagans immolated to vaine deities Christians so profusely to poure forth the like before the Idoll of the vaine phantome of honour Whither goest thou O blinde Fury and to what excesse of folly and mischiefe doth thy transportation cast thee causing thee so sinisterly to interpret a word as that for a meâ— Puntillio for a Chimaera of vanity conceived in thy phancie to expose thy bloud in a meadow to iron thy body to death thy soule to perdition and thy honour it selfe for which thou undergoest all this to publike infamy of divine and humane lawes understandest thou not reason condemning thee Edicts threatning thee God pursuing thee the heavens thundring and hell opening under thee Thy life which thou owest to God to his Church to thy King and Country goest thou basely to prodigalize in a quarrell where the combat is unworthy the conquest wicked and the defeat fatall where the combatants keepe close the vanquished loseth his soule together with his body the vanquisher takes his heeles his flight is his triumph the feare of lawes his crowne the gallowes his gaine briefly where a slight matter is the subject a foolish perswasion the motive a false honour the object an assured opprobrie the end an immortall sorrow the issue and an eternall misery the fruit and recompence O how deafe blinde and obstinate is a soule once seized upon with passion deafe not being able to heare the truth blinde not knowing how to confesse its errour obstinate that will not retire out of the abysse of his assured ruine All these charges menaces and chastisements of heaven and earth instead of repressing this giddy rage did but further provoke it yea Henry the Great whose invincible arme suppressed the Hydra of our civill warres with more than an hundred heads could not yet subdue this furious monster of Duels either by his Edicts or authority he had dissipated the stormes of our seditions lockt up warre with iron chaines placed peace upon pillars of brasse yet amongst all these sweets of peace this unchained fury of Duels robbing France of her most valiant children still afflicted her with more fatall effects of so bloudy a warre She lamented her daily losses and so many remedies uneffectually employed caused her to feare lest this mischiefe were incurable When behold her Lewis stanching as a Iasper sent from heaven by his sagenesse and prudence the bloud this fury drew from the veines of his most noble subjects hath suddenly stopped her teares and griefes And as Fortune heretofore stayed the Conquests of Philip to the end his sonne Alexander might finde subject to shew his valour so seemeth it that heaven limiting the good fortunes of Henry the Great by the defeat of the Hydras of our seditions hath purposely refused him the victory over this monster of Duels to reserve it for our Alexander and thereby to share betweene the Fathers valour and the Sonnes Iustice the glory of the entire quiet and safety of France Thou owest O France the beginning of thy good fortune to the Fathers armes the perfection to the Sonnes lawes The one Great hath raised thee the other Iust hath confirmed thee the one by battailes hath layd the plat-forme of thy re-establishment the other by his ordinances doth daily build and perfect thee The one by his victories hath cured the wounds of warre the other by his prudence that of Duels which still continued bleeding in thy body Thou now seest that accomplished which wanting to thy wishes seemed to be deficient to thy good fortune this rage is layd asleepe not without astonishment this fury extinguished not without admiration the bloud distilling from thy veines by this channell is now happily stayed This generous bloud formerly shed to thy losse is now happily reserved for thy defence Nor hast thou small occasion of doubt to whom thou art more obliged whether to the Fathers valour which hath purged thee of the bad bloud of Rebels or to the Sonnes justice which hath reserved for thee the best bloud of thy children It is reported how neither prohibitions nor menaces of lawes could at all stay the fury of the Milesian Virgins immolating themselves by a bloudy death till the infamie of being exposed naked after their death cured their spirits of this frenzie shame gaining that of them which feare could not effect So since Duels have not at Court found this vaine applause serving as a spurre and object to their savage ambition and that our King is not satisfied in the onely prosecution of them by his Edicts but hath farther pursued them even to his Louure by hissings and dishonours his Royall discretion hath thereby found the true remedy against this blinde passion which obstinating it selfe against the terrour of all torments could be onely overcome by the apprehension of this disgrace A false honour nourished it a true
for all good States-men it moreover procureth the favour and love of God thereby to cause all their designes gloriously to succeed and happily to surmount all oppositions To this purpose we reade in our Histories that Philip the King of France after so many battels victories and triumphs which crowned him with immortall honour applying himselfe yet daily more and more to piety to the exaltation of Religion to the foundation enrichment and adornement of Churches certaine States-men intimated unto him under colour of publike good that so great liberalities exhausted his treasure and that he might employ this beneficence both to better purpose and with greater glory to himselfe in advancing the poore families of souldiers and gentry then in adding more to the riches of Churches and Altars Yee then wonder answered this wise King at what I doe for the worship of God but if you reflected upon the frequent necessities and perplexities wherein wee have beene formerly plunged in our warres and battels and out of which the mercifull hand of the Almighty hath a thousand times visibly protected and saved us beyond all humane reason and likelihood having wrought so great things both for the safety of our person and the glory of our State yee would finde no excesse but rather a defect in what I doe for his service I alleadge this sage answer as proceeding from a King who understood the truth thereof by experience to shew that if great persons and those who stand at the helme of great States and Empires did feriously consider the occasion they have to invocate the favour and particular assistance of God amidst so many traverses obstacles and difficulties as daily encounter in eminent affaires they would become more pious and religious towards God then divers of them for the most part appeare to be CHAP. 7. Of the duties and particular fruits of Religion and politicke Piety BVt since Religion ought not to be vaine nor without workes nor piety a tree without fruit the fruits therefore of piety fit for a right Politician are zeale towards the worship of God obedience to his ordinances reverence towards his mysteries respect to his ministers and submission to his Church God hath placed in heaven saith an holy Father two great lights the Sunne and Moone and on earth two soveraigne powers the spirituall and temporall but as in the heavens the Moon borrowes her light from the Sunne so on earth the temporall ought to receive from the spirituall the light of true wisedome necessary for its guidance The law of God which the Church proposeth and explicateth ought to regulate the world the light of God which this Sun distributeth ought to illuminate it It goeth astray if it follow not this light and it loseth this light if it turne the backe from this Sunne CHAP. 8. Of the integrity of the Intention which is the other duty of that Politicke Justice which reflecteth on God THe integrity of intention in counsels and actions is the other dutie of Politicke Iustice towards God For it is a quality requisite in every just and honest action as the forme which gives being to morall honesty but the intention cannot bee sincere but by relation of the action to the true end of man which is God So as the action cannot be good and just if it tend not to God either by the hearts intention or at least by the nature of the worke which of it selfe hath relation to God by meanes of the beauty of that object it reflecteth on And in this sense all the excellent actions of Pagans and Infidels performed for the beauty of vertue not for vanity profit vengeance and other vitious and irregular ends and affections had of themselves a kinde of relation to God though man be not aware thereof Nay it is moreover the opinion of the most learned Divines that these actions by their condition appertaine to eternall reward though the hindrance of infidelity causeth them to faile in the attainement For whatsoever is effected purely for a vertuous end is good what is good is gracious in Gods sight that which is agreeable to God is conformable to his will either revealed unto us by his law or ingrafted in us by nature and whatsoever is sutable to his will belongeth to life everlasting since the Scripture saith That life is found in the observation of his will but each thing belonging to life everlasting is not sufficiently availeable for the acquisition thereof if faith charity grace and all other necessary qualities doe not concurre Who knowes not that the faith of a Christian dying out of the state of grace is notwithstanding a thing belonging to eternall life in its owne nature yet by reason of sinne though it appertaine thereto it arriveth not thereto As the childe who is debarred of his paternall inheritance to whom it belongeth when at any time the right acquired by his origine becommeth unprofitable unto him by his offence So all good morall actions have naturally right to the inheritance of celestiall felicity which is mans last end but they faile thereof through their default when either sinne or infidelity maketh their former right unusefull to them Now this is sufficient to shew that all actions purely performed for a vertuous end be they particular acconomicall or Politicall levell and goe directly toward God though man dream not at all of any relation to that end This foundation layd I say that to cause a Politicke action to become just and honest it must be armed with a right intention and which tendeth to God if not by the expresse cogitation and ayme of the soule yet at least by the good and lawfull quality of the object But the object is good when it is conformable either to naturall reason being the unwritten law or to Gods law which is the written reason or to just humane lawes and those not contrary to God and nature which is Reason explicated enlarged unfolded and proposed by those who have authority serving as a rule to all particular actions Every maxime constitution and action being not squared and added to one of these three Rules can reflect upon no other thing than either pleasure profit ambition or some other disordinate passion unlawfull objects not being able to imprint in a morall act other than injustice and dishonesty All this doth punctually shew us that it is an obligation in Politicke justice concerning God to conforme by a right intention our propositions counsels and actions either to naturall reason or to divine law or to just humane lawes and by this meanes to cause the State to tend to God which is the common end both of the Church and State of spirituall and temporall of body and soule And truely since Iustice willeth us to afford to every man his due temporall States being of Gods institution and demaine Iustice commandeth us that an administration conformable to his will should have relation to his glory Thither it is all ought to ayme
namely amongst Christians who acknowledge whence they come where they are and whither they tend as knowing their originall their estate and end The whole world is made for man and man for God now though he hath two distinct parts the body and soule two different motions one of reason the other of appetite and consequently two severall estates spirituall and temporall yet so it is that he hath but one onely finall end which is the enjoyment of God He is therefore obliged to cause all to ayme at God body and soule reason and appetite the spirituall and temporall As the Prophet David who sayd unto God Both my soule and my flesh thirst after thee All within mee aspireth to thee O Lord my soule and the powers therof my flesh with its dependencies these two parts composing my all though different in nature unite themselves by affection and having but one end have likewise but one desire causing their divers motions to tend to the same Center See here that not onely the soule but the body likewise ought to ayme at Almighty God who is the finall end and will be the crowne of both when after the resurrection the soule faelicitated by the vision of the God-head shall make the body happy by the redundance of her beatitude so as both of them shall enjoy God the soule by vision the body in its manner by the sensibility of these sweets the soule by union the flesh by participation and society the soule by the intermise of the light of glory the flesh by the communication of the soules glory So as if God be the end the Crowne and the soveraigne good not of the soule onely but likewise of the body And if these two parts composing man ought equally to ayme at God is it not altogether necessarie that Politicke power having charge to direct whatsoever belongeth to the body should propose God both for object and end as well as the spirituall power which governeth these things touching the soule If the flesh cause man to perish can the spirit save him If the temporall make him slip from God the spirituall desiring to conduct him to God shall it not see it selfe frustrated of the desired end To undoe ones selfe on the one side is no lesse than to be lost on both sides since the soule followes the body the one part the other and the whole the parts CHAP. 9. Of the care of a good renowne being the first duty of Politicke Iustice towards our selves AFter we have given to God our sincere Intentions we after owe to our selves the care of a good name which is necessary in a Magistrate for profiting the publike as the communication of the Suns light is for illuminating the world Moses in Deuteronomy required this quality for those he intended to place over the people Cap. 2. and this point dependeth on the other for as a straight body casteth an upright shadow and a counterfeit one a crooked so commonly a good conscience casteth the shadow of a singular reputation a wicked one the shadow of a bad fame And though the intention be a secret of the heart not comming to sight before the eyes of men yet doth shee shout forth as a hidden root the fruits of such actions as discover the treee Yee shall know them by their fruits saith truth it selfe It was no unfitting resemblance when the Ancients compared vertue to the body and a good name to the shadow following the same For as the body perspicuated by the light casts a shadow which may be called the daughter of light and of the body of light causing it by encountring the body and of the body producing it by being reflected upon by the light So vertue lightened by publike acknowledgement produceth reputation which may be termed Ioynt-daughter to vertue and acknowledgement of acknowledgement which seeing vertue takes notice thereof and of vertue which encountred by acknowledgement produceth it So that as the shadow is the production of the body lightened so honour is the childe of vertue acknowledged But it happeneth that in the morning the Sunne reflecting a farre off upon the body the shadow goes before towards noone beating plumme upon it the shadow walkes aside by it towards evening leaving it behind the shadow followes it The like it is in rare and eminent persons the first view of springing vertue beginneth betimes to cast before them the reputation which precedeth them levelling the way for them to great actions In the midst of their course being exposed perpendicularly to the eyes of all men glory marcheth along by them and afterward in the evening of their age the certaine proofes they have shewed of their vertue and goodnesse goe before them as a cleare Sunne to prepare for them a renown which shall follow them eternally in the memory of after-ages Observe all the Ancients who have appeared upon the Theater of the most famous States honour hath gone before them at their entry accompanied them in their course and followed them after their death honour hath beene the Herald which marching before them hath opened the way for them to great designes honour hath beene their inseparable convoy in the execution of their famous exploits honour hath moreover beene their immortall crowne after their decease And it is a touch of Gods divine Providence in the conduct of sublunary States so to governe those whom he pleaseth to make choice of as instruments of his favours and for the safety of Empires as he causeth the glory of their vertue betimes to appeare amidst the darknesse of most corrupted ages putting them into credit in the midst of disorder raysing them in the middle of ingratitude maintaining them in the throng of envies illustrating them among calumnies affording them this honour not for a subject of ambition and vanity but for occasion and obligation to imploy the vertue afforded them for publike utility and after they have shewed themselves worthy cooperators with his Providence in so great a worke hee for ever conserveth the memory of theirnames to the end their vertue having beene usefull for the age they lived in their example may serve for future times Good fame therefore is the inseparable shadow of vertue in publike persons and as Mathematicians measure the height of the body by the length of the shadow and as the Ancients have discovered by the extent of the shadow of Mount Athos the sublimity of its eminent top so shall we seldome be deceived in taking the modell of the vertues in eminent persons from the measure of their reputation For it is a maxime verified by experience that most men following the tide of naturall inclination are more subject to scandalise than praise and if they erre in their judgements concerning those who govern them they are sooner transported to rash censures than to waine praises The very shadow of one single vice sufficeth to procure publike blame a thousand vertues being no more than necessary to
of Politicke Iustice towards the Publicke HEreon depends the last office of Iustice concerning those things the Magistrate oweth to the Publicke being no other than good example vigilancy solicitude fidelity and love to publicke good Hee oweth to himselfe the study of vertue for ordering his life and the honour of his dignity he oweth it to the publicke for a patterne and subject of imitation The Philosopher sayes Arist Bonus omnium mensâ—ra That the iust man is the rule and measure to all others Since being what all men ought to be he sheweth to all what each man ought to doe And truely since the rule of mans life is no other than the law of just reason hee who liveth accordingly is he not the living law and he animated rule of all other mens lives No v who better deserveth to be a director and moderator of men then he who may be the rule of their lives and who can better regulate their lives than hee who rightly directeth them To whom can it better belong to govern them than to him who is able to rule them or to rule them than to him who rightly governs them To whom better suiteth eyther power seconded by vertue capable to conduct men to their true end or vertue armed with power to draw them thereto The States and Policies regulating humane society ayme as I have lately toached not onely to cause men to live peaceably but vertuously likewise and sutable to the lawes of reason being the true good of man This was the Maxime and ayme of Plato Aristotle Xenophon Licurgus Solon and of the Roman Civilians of whom Tertullian in his Apologeticke gives this testimony that their lawes were neare approaching to innocency And all those who have at any time eyther described erected or polished Republickes and Empires but chiefly Christian States which take their rule and levell from Gods law ayme at this one end For as an ancient Bishop of France said very gravely Moses gave the forme of living to the Hebrewes Numa to the Romans Steph. Tornacensis Epist 166. Phoroneus to the Grecians Trâ—smegistus to the Egyptians and the Sonne of God to Christians Nay they raise themselves higher and aspire even to conduct men to God concurring with spirituall power and lending thereto forces and succours towards so pious an enterprise Whereupon Constantine the Great was not in the wrong when hee tearmed himselfe a Bishop out of the Church since the same care and vigilancy which Bishops have within the Church to traine up soules to God either by perswasion example commandement or by the threats of the spirituall sword the like had this religious Prince abroad in Policy concerning his State by his perswasions by his exemplary life by his lawes and by the power of the temporall sword Not putting by usurpation the sickle of his authority into the Churches harvest but zealously affording the charitable hand of publicke force to the reapers therein Now Princes and those who have the administration of States under them have double meanes to arrive to this end whereto they ought to tend justnesse of lawes and exemplarity of their lives The law commands forbids permits punisheth recompenceth commands good forbids evill permits what is indifferent punisheth transgressions rewardeth obedience When example comes from whence law proceeds without commanding it commands the good in doing it without forbidding it forbids evill in flying it without speaking it permits what is lawfull in practising it besides it makes all men clearely see the equity of punishment in avoyding what the law accounteth criminall and the justice of recompence in performing those things shee rewardeth The law for its enforcements hath Iudges Sergeants Executioners Tribunals Gallowes Whips the Sword and constraint Example hath onely mildenesse attractions sweetnesse love reason yet doth it sooner reduce men under the yoake of its Empire thus naked and disarmed then the law as well armed as it is For the arms of law can onely strike the body but the shafts of example slide even into the heart and soule Gayning the heart the whole man is caught the Will is enchained the affections captivated and are sooner drawn to their duty by the mildnesse of reason than by the rigour of commandment Men saith Seneca trust more to their eye than their eares to what they see than to what they heare Besides as the Philosopher sayes in his Ethickes Good presented in particular Arist lib. 10 Eth. ca. â— and single doth more move by example than in generall and in grosse as the law propounds it Example hath more efficacy than Philosophy to teach more perswasion than eloquence to incite more authority than the law to command and is of greater force than armes to compell Without arguments it convinceth without discourse it perswadeth without menaces it commandeth without Serjeants it constraineth and forceth men yea even those who will neither credit reason nor consent to perswasion nor obey authority nor feare any force cannot refuse imitation to good example And though the law and force have often more power to deter men from vice yet at least it cannot be denyed but example hath greater power to incline them to vertue which is the end of the law and the ayme of its menaces and chastisements Example proposeth vertue not as dead in writing but lively in action it sheweth reason not imperious in its precepts but attractive in its operations it intimateth the law not by the commandment of the superiour but by his life which doth more powerfully command And truely since civill Lawyers say that the Magistrate himselfe is the living law ough he not likewise to affirme that his good example is a lively and perpetuall promulgation of the law Hence ariseth the obligation tying those who command to joyne good example to just commandements to establish the one by the other and not to destroy obedience in inferiours by neglect or authority in themselves by vice and in all men good manners by licentiousnesse But besides the power we are to observe the credit Example hath over hearts Is there any thing more just than from whence the law proceedeth thence should the modell for the observation thereof issue and that the same power intimating it as needfull to reason should make it gratefull to the will Men whom nature hath made free would not be ruled Despotically and servilely as the Philosopher saith but Royally and Politickly They are rather to be induced by reason than hated by constraint and by shewing them by example the Iustice of commandements to cause the necessity of obedience to become voluntary by the desire of imitation But if the superiour doe that himselfe which he forbiddeth or doth not the same he commandeth hee either condemneth his law by his life or his life by his law shewing how eyther his law is unjust or his life irregular or both the one or other ridiculous To which purpose Seneca writing to Lucilius spake a word to be
enterprises shewing more courage in the conclusion than in the beginning of their atchievements to which purpose the Philosopher hath pronounced this approved Maxime That the Audacious before perils put themselves forward Arist lib. 3. Eth. ca. 7. and aces praevalentes sunt anto pericula in ipsis autem discedunt but in dangers they flie Temerity casts them thereinto Timiditie forceth them to retire Now this hapneth by reason this sort of audacious people who follow the first apprehension give themselves no leysure to foresee all the difficulties opposite to their designes So that as the Andabats they cast themselves headlong into dangers being once engaged in the medley and there encountring greater oppositions than they imagined they are amazed they shrinke and recoyle But those who guide their rage by reason foresee all the perils they may probably encounter in their designed affaires without precipitately plunging themselves thereinto Wherefore not passion but judicious reason causing them to put themselves upon dangers they at first seeme coole taking their times and managing their forces but being once throughly engaged in danger they then incite their slacknesse as doth the Rhinocetos generously employing the spurre of boldnesse and of Choler to put forward their resolution But herein Prudence is to be required as indeed all vertues hold hands one having need of anothers mutuall assistance but yet as the Philosopher sayes it is the proper office of the vertue of Fortitude to rule and governe the irascible passions Prudence doth indeed governe the motions of Hope containing it within the limits of what it can and ought to hope according to the circumstances of affaires in present agitation since it is the signe of an imprudent soule to cast its hopes as farre as his desires and his desires as farre as his dreames But it is the vertue of Fortitude which restraineth the motion of Audacitie within the bounds of discretion and cholericke motions within the limits of reason For a great Fortitude is to be required for the repression of the formers indiscretion and the latters violence And it is no small argument of weakenesse to suffer our selves without bit or bridle to be transported to their motions Whereupon Seneca saith that cholericke persons are impetuous in their passions and threatning in their comportments but weake slacke and pusillanimous in heart So as Prudence and Fortitude regulate these three Passions and ranke these three soldiers under the lawes of discipline to be after employed with discretion and successefulnesse in the execution of brave and magnanimous enterprises CHAP. 10. Of the necessity of this fortitude in matter of execution ANd hence riseth the courage wherewith these who have publike charge ought to arme and defend themselves A courage which reason guideth Prudence accompanyeth Discretion ruleth Fortitude upholdeth which a generous boldnesse animateth and which a sanctified zeale inciteth to overcome such resistances as Iustice meets withall For what doth it avayle them to be wise in knowing what is fit to be done prudent to invent the means just to appropriate affaires to publick good authorised and happy to cause them to be received and succeed if besides all this they be not couragious and magnanimous to breake through all obstacles opposing execution The Philosopher sayth Wee are to proceed slowly and leysurely in the consideration of an Enterprise Arist lib. 6. Eth. cap. 6. Diu deliberaâ—dum sed cito facienduÌ„ this being the proper office of Prudence But in matter of execution diligence quicknesse and promptitude is to bee used this beeing indeed a part of Prudence but more properly the effect of Courage We are to conceive our designes at length and without precipitation as the Elephant who carries her fruit ten yearees or as the Palme which stayes as is said a hundred yeares before she produce her dates or as Nature which employeth many Apes in the forming of gold and doth slowly set forward in the production of her most excellent workes and not to doe as the Bratche and Beare who with over-much haste never perfectly finish or forme their little ones in their bodyes but produce them blinde as the Bitch doth or imperfect as doth the Beare whereupon the old Proverbe arose The over-hastie Bitch bringeth forth blinde Whelpes Canis festinans cacos parit catulos But on the other side the Enterprise being once maturely couceived and formed by a slow deliberation it is fitting to disclose and cause it to appeare by a prompt and hardie courage and not to doe as the fearfull Hindes who stopping their fruit as much as they may out of the apprehension of payne bring them not forth as is sayd but when they are constrayned by a greater feare when thunder affrights them It is a great weaknes to produce that slowly and fearefully which should bee effected quickly and couragiously For such executions resemble outworne Mines making a greater sound than they afford substance And as courage is required in prompt execution so is it necessary for happy atchievement For Fortune is ordinarily amorous of courage and doth hardly favour any other then the hardly She assisteth the stour and rejecteth the timerous sayth the ancient Poet. Great feares meet with mighty perils and hardy designes with happy events In Combats sayth Salust those who are most fearefull runne the hardest Fortune Salust in conjur Catil in praeliis iis est maximum periculum qui maximè timent audacia pro mure habetur Confidence serves as a Counterscarpe all things resist the fearfull all yeilds to the daring He who feares the Nettle only touching it with his fingers end is instantly pricked and stung but he who graspes it closely in his hand without feare feeles no offence therein To feare resistance is to bee already overcome he who knoweth how to despise it knoweth how to vanquish it To doe we must dare Who feareth all doth never any thing The fearfull forge difficulties to themselves even in casie atchievements and precipices in playnest wayes They dayly consult often designe never execute and they are so farre from beeing able to breake through the obstacles appearing as they even avoyde those which are onely in their imagination themselves destroying their bravest designes by their proper Idaeas They doe as Demosthenes Plut. in Demost Who thinking to flye from Souldiers fled from Thistles or as the Roman Army surprised with a Panick feare In seeing the Moone in Eclipse Tacit. lib. 1. Annal. Quintus Curtius or as that of Alexander Who seeing the ebbing and slowing of the Sea affrightedly trembled and would not stirre a foot These vain feares are very fatall in publicke persons who in their most just enterprises meet with true obstacles enough without suffering groundlesse apprehensions to forge imaginarie ones How many tempests Winds rockes and dangers threaten a Ship before she arrive at a safe harbour how many difficulties traverses and rancounters justle a just designe before it toucheth the marke So
women Wherefore Plato Lycurgus and all such as have either described or erected Republikes have before all things recommended the good instruction of youth since one cannot expect other than crooked trees from ill set Plants Nature as yet soft and tender easily slides as water on that side to which education turnes her it inclineth as doth the young tree on which side soever one bends it receiving as white paper all impressions thereon engraven either of vertue or vice of cowardise or courage This caused Socrates to bee so curious in drawing to him all the yong youths of the most illustrious families in Athens Plutarch in Alcibiade to frame them by Philosophicall instructions by lively and fervent exhortations and by the sharpenesse of his reprehensions often drawing teares both from the hearts and eyes of his tender Disciples who after became those couragious Captaines and generous Magistrates whose immortall memory all after-ages have conserved and honoured And the ancient Romans placed all the youths of most noble families who by the priviledge of their ranke were after called to highest places in the Republike with those great States-men whom even to this day we admire and reverence to the end their conversation instructions and example might betimes inspire and infuse in those tender soules the seeds of their vertues and the generous instinct of their grandeur and courage For Lyons whelps learne not their generosity but among older Lyons so as if they be bred among other domesticall creatures their education bastardizeth their nature and the under growths of Palme trees transplanted neare to vulgar fruits become barren but planted neare male Palme trees they afford their fruits shew what is in them and make it appeare what they are So great power hath education and culture not in men onely but even in bruit beasts and Plants 3 To be free from ambition and from the inordinate love of dignities But Physitians informe us that the bodies tumor resembles its good liking though it notwithstanding prove its ruine So Ambition being the hearts swelling counterfaits the greatnesse of courage yet doth it prove the owners destruction And herein divers deceive themselves who imagine to traine their children in vertue and generositie by imprinting in them and causing them together with their milke to sucke vanitie and the ambition of dignities though in truth there is not any thing which makes them more base or lesse worthy of what they wish for on their behalfes The Philosopher affirmeth those creatures to be most hardy and generous Arist lib. 3. de partâ—â—us animalium which have the least hearts because naturall heat cannot so well warme and inflame with courage a great as a little heart as fire both better warme a small than a great house The world commonly cals those who ambitiously ayme at honours men of great heart and the despisers thereof men of a little heart But when they come after to the triall they soone see the vanity of their Iudgements Since those who they supposed to have had so great hearts basely shrinke at any resistance as great bladders full of winde which lose all their swelling upon the least prick wheras those who seemed to have so low and little hearts discover upon occasion the greatnesse of their courage Wee then see the fire of vertue heats not those hearts which are full of ambition and swolne with vanitie but theirs doubtlesse who rightly reflecting on themselves appeare lowly hiding their magnanimity in their humility So as one of the principall dispositions to the greatnesse of courage requisite in a Magistrate is to be free from amâ—itious Passion which softeneth the heart as it swels it taking from them as much fortitude as it affords them vanity It belongs not to any to shew himself generous by his generosity to validate his offices but to him who knows how to despise them and I cannot conceive how those who pursue them should thus prostitute them there being none who truely know how to honour them but those who slight them Th' one passion feedes the other love rayseth feare hee who in offices more affects honour than obligation doth more feare the losse of dignity than of vertue and this irregular love captivating him to so base a feare causeth him to prostitute his charge to impiety Wherefore to cut up this mischiefe by the roots we are to extirpate this disordinate love of honours and dignities out of our hearts If thou wilt cease to love thou wilt leave to feare said Seneca to Lucilius and feare once displaced Sen. Epist 5. Deâ—â—â—es timere si amare de â—erâ—â— courage is at liberty to exercise upon occasion the heroicall acts of generositie CHAP. 13. A pursuit of the same subiect THe love of honours ought to succeed a better love and the feare to loose honours the feare to forsake true honour by committing any unworthy act If this love maintaine this feare this apprehension will censure true magnanimity of courage It is sufficient testimony of magnanimity to be fearefull in this wise It was to this feare saith Plutarch in the life of Cleomenes that the so generous and magnanimous Spartans erected a Temple signifying thereby that the feare of committing any thing against their duties was the nurse of magnanimity But the most noble love is to love God the greatest honour is to seeke his glory and the most generous feare is to dread to offend him Thy words have made my heart tremble sayd the Prophet David he trembled before God Psal 118. A verbis tuis trepidavit cor meum and was confident before princes proclayming his pleasure unto them before Lyons tearing them in peeces with his bare hands before the armed Golias assaulting him without any weapon save a silly Sling This assurance which he shewed before men proceeded from the feare he had in Gods presence The Tree though never so well rooted forbeares not to shake towards Heaven but stands stiffe to ground and the same winde causing the top to tremble reinforceth the root The heart yeilding to coelestiall feare knowes not how to dread any earthly thing and the same apprehension causing it to tremble in Gods presâ—nce makes it immovable before all the baytes threats and assaults the world can afford When Iustice or Gods honour is any way interessed wee know not how to feare any but God sayth the great St. Basil Bishop of Caesarea to the Emperour Valens his President who pressed him in his Masters behalfe by all sorts of threats to subscribe to a point by him propounded against the true faith To whom the President having replyed that he never met with any man who answered him in such a sort happily thou hast never met with a Bishop replyed this generous soule we are really to confesse the true fourse of great courage necessary not onely for Bishops and Spirituall Princes but for those likewise who governe the Temporall to proceed from the zeale to Gods
without passion to whom reason simply and barely proposed may at all times satisfie But we have to doe with men who have reason which we are to know how to satisfie by reason and passions which we are when occasion is offered to understand how eyther to appease and sweeten or stirre up and inflame by discourse How often hath sustice lost her cause for want of being represented with requisite esticacie before men preoccupated with passion What caused Socrates to be condemned in Athens and P. Rutilius at Rome both the one and the other being innocent but only that the former contented himselfe to refute the calumnies of his accusers by simple and naked negations and the latter forbad his Advocates to use any strength or vehemency of speech in the maintainance of his innocency The Roman Orator indeed sayth that if one might plead his cause in Plato's imaginary Republicke before Philosophers exempt from all passions and humane perturbations It were well to be wished that onely reason should governe humane affaires and that passion should have no power over them Since it being so the naked and simple proposition of what were just would happily suffice without any Eloquence to draw them to good But since only to wish this order among men is not to establish the same it is fitting as much as we may to rectifie the disorder and rather to reflect upon the remedies of present mischiefes then upon the vaine wishes of a happinesse not to be had And since depraved inclinations passions vices voluptuousnesse and perverse habitudes have so farre preoccupated humane spirits as lyes seeme oftentimes Truth unto them and iniquity Iustice what better remedy to make way against all these impediments to right and reason than the force of reason it selfe explaned by Eloquence illustrated by lively words and animated by efficacious gestures and motions Reason I say which presented to so ill affected spirits simply and nakedly would be presently rejected but appearing with the grace and winning garb of this sitting ornament it winneth the hearts of the most refractariâ— it insinuates it selfe into the worst disposâ—d thoughts cures most ulcered humors and which is a most happy kinde of healing it cures them with content It is sayd that the Aspick suffers it selfe to bee charmed by the Enchanters voyce forgetting its naturall rage The Lyra appeaseth the Tyger Musick the Dolphin Davids Harpe the Divell tormenting Saul The sound of Flutes asswageth the paines of the Gowt And one of Alexanders Musitians had a tune wherewith he could sodainly calme the fire of his furie and cause it to lay downe Armes in the heighth of his greatest heate Eloquence hath yet farther power over humaine passions to moderate bend calme overcome and to cause them though it selfe unarmed to yeild up their weapons to reason Eloquence charmes the Sences mollifieth harts inciteth Affections frameth desires in other mens passions commandeth without law raigneth without Scepter forceth without Serjeants leaveth men to their freedome yet exerciseth in them a secret Empire It findes Wolves and makes them Sheepe encountreth Lions and leaves them Lambs not touching Bodies but transforming Soules and changing Wills without altering Nature What was the Eloquence think you of that Philosopher who commending Eloquence in presence of a debauched young man crowned with Flowers clapping his hands tripping about and dancing to the sound of Flutes in habit and gesture of one who celebrated the Feast of Bacchus entring into his Schoole in this equipage with purpose to scoffe at him did so lively pierce him with the Darts of his discourse as hee presently caused him to cast his Flowers from him to quit his caprings to breake his Flutes to settle his countenance and to testifie by the change of his comportment the alteration of his Spirit What force suppose you had Pericles his Eloquence being commonly termed Thunder and Lightning who by speaking imprinted in all hearts certaine strong incitements and stirred up all spirits with unusual transports enclining them to Wisdome What kinde of vehemency imagine you had that torrent of Demosthenes his Eloquence which so long stayed the course and successe of Philips good Fortune without any other armes then his tongue What vigor had the speech of Phocion who a thousand times raysed the courage of his Country men by his enflamed discourses no lesse than he did their Fortunes by his victorious armes But the authority these Orators acquired in Athens and the profit they brought to their Republick appeared clearely by this example At what time the Athenians reduced to extremity by Alexander the Great could not obtaine peace at his hands but under condition to send him as Prisoners their Captaines and Orators it came to this passe that in retayning their Orators they satisfied him in banishing their Captaines so as therein they shewed how much they preferred Eloquence before valour supposing it to be more availeable for them to maintaine the tongue than the sword in the Citie What shall I say of the Romans with whom Eloquence did at all times march hand in hand with valour these two having raysed their Republickes in Power Greatnesse and Glory above all the Empires of the World CHAP. 16. That Eloquence doth principally appeare in popular States but that it may be likewise very usefull in Monarchicall Governments TRuely as the popular Estates of Athens and Rome have caused Eloquence to be of high esteeme so doth it in truth seeme that Eloquence in such places is most usefull being of more splendour in popular estates where it is necessary to perswade the people to what is profitable for the publick than in Monarchicall States where those who are encharged with publike government are onely to propose their counsels and opinions to the Soveraigne thereupon receiving his commands to intimate the same to the people which without all comparison is more majesticall firme solid for the good and quiet of men then the opinion or advice of a Tribune or Orator confirmed by the suffrages of a rash multitude It therefore affords not so large a Field to the power of spirit nor so ample a subject to Eloquence Neverthelesse as certaine Birds who make no use of their wings for flying and soaring in the ayre yet employ them notwithstanding in their walking on earth therewith putting themselues forward with more speed and strength So Eloquence not meeting with those spacious places in Monarchies to soare in if I may so say with displayed wings doth yet at all times shew her dexterity and promptitude even in those straight limits enclosing her and her wings though uselesse unto her for flying do yet at least help her to walk with greater vivacity Besides the inconstancie of worldly affaires affordeth but over-many subjects even in best setled Kingdomes on the one side to cause the peoples fidelity to appeare towards their Soveraigne and on the other side to employ Eloquence in his Service and for publike profit Occasions I say which are no
which a heape of slack and idle matters entangle and confound nor any more simple than a quick and elegant Discourse the purity whereof expelleth riddles and the solidity superfluities Philosophy termeth the Celestiall bodies simple in comparison of Elementary bodyes and Theologie attributes simplicity to God and Angels in respect of things composed of body and matter so as simplicity taken in the true sense is the perfection of things not signifying any defect of gracefulnesse ornament or beauty but an happy privation of impurity imperfection and mixture The Heavens as they are the most simple bodyes so are they the fairest and most luminous their Beauty proceeding from their simplicity and separation from all mixture of strange Bodyes The Angels more simple than all other created things are likewise more excellent their excellency consisting in that they are single and divided from the Vnion and marriage of materiall things God who is most simple and most perfect his perfection ariseth out of his simplicity and his simplicity from his being exempt from any composition which indeed denoteth a defect in things not having all in them but are forced to crave allyance of some Exteriour thing for the obtayning of what is deficient in themselves So the most excellent and elegant Oration is that which is the most simple not in beeing unfurnished of her Graces and Attractions but in having all her Ornaments in their vigour her Colours in their proper juyce and without borrowing strange farre-fetcht and superfluous Ornaments to extract her Beauty out of her proper substance her Vermilion from her good Bloud and as the Gold his shine from his owne soliditie This is the Eloquence worthy of persons in authority who are to comport themselves in their Discourse as in their apparell wherein they avoyd not ornament and richnesse but curious fashions and the borrowed embellishments of affected artifice But if the meanesse of their habit seem something to derogate from their State the barenesse of discourse seemes more to debase it since the robe onely sheweth what they are out of themselves and speech marketh what they are in themselves Besides if God hath beautified all the parts of mans Body and above the rest those most exposed to view as the Eye and Face with Graces and Attractions why should any desire that the principall part in man discovering and shewing the Soule and the interiour declaring and manifesting man Speech I say the lively Image of the heart and thâ—â—ght should appeare base naked and unfurnished of convenient ornaments The increated word of God being his Eternall Word is by the Apostle called The Splendour of the Father as representing his Beautie the perfect beauty of the Eternal Fountain whence it flowes which is the Divine Wisedome The Speech of man is the light and splendor of man causing him to appeare and shine it being the lively pourtrait of what is most excellent in man to wit reason and understanding If therefore it be his splendor is it seemely it should be voyd of gracefulnesse or this speciall ornament abject and neglected What can cause him to shine if what ought to be his light darken him whence should his honour issue if his principall ornament dishonor him Beauty takes nothing from requisite simplicity in a grave and serious Oration but is rather its simplicity since in speech as in all other things simple and pure pure and faire faire and perfect are the same Holy Scripture being the revealed word of God is simple not soft enervate forcelesse or idle as is their Discourse who strive to defend their rusticity by this example and because they are both lofty and lowly they presently suppose they have attained the glory proper to the simplicity of the Divine style whereas in truth that is rather quick energicall powerfull and spiritfull stored with delightfull graces of transpersing points enflaming motives and of secret but divine sweetnesses discovering more attractions than all the Orators on Earth have ever beene able to utter in their elaborate discourses Thy word is more sweet than honey to my mouth sayd the Prophet Who hearkens thereto finds himselfe catched who reades therein is transformed And that Theopompus who admired the hidden energy of this divine word yet offeÌ„ded with the simplicity of its termes seeking to beautifie it with the flowers and pruned words of humane Eloquence as Eusebius reporteth was not aware that its simplicity is more perswasive than all the Art of Orators Being therefore punished from above for this transport of folly he tasted the just punishment of his idle enterprise Simplicity therefore excludeth not the gracefulnesse and strength of Discourse but onely the paint and superfluity which to say truly though adorned with painefull reserches and pompous speeches doth notwithstanding bereave it of its sinewes and Originall Beautie Profit is another requisite quality in Politicall discourse namely 4 Profit not to speak but for the publicke Thy discourses are as the tall and fayre Cypresse trees which beare no fruit sayd an Antient to a young man who mounted upon the Orators chayre entertained the people with vaine and unprofitable speeches It is indeed allowable for Sophisters and Declamours who speak not but to please an Idle assembly to frame to themselves Imaginary subiects and therupon to inlarge their discourse and to sport at pleasure to excite a vaine admiration and beare away a more vaine applause sowing winde and gathering smoke But these mouthes as that of Oracles which are consecrated to publicke utility are never to scatter their words in the ayre nor ever to enter upon subiects of importance though plausible and pleasing to the vulgar out of their due places times and seasons but rather at all times to attend the necessitie and opportunity of speaking in hope of fruit Speech is like graine which out of fitting places and convenient seasons though good is yet unprofitably sown producing onely shame and losse to the seedes-man And as for sowing to profit we are to expect the disposition of time and soyle So hee who will speake fruitfully will still attend the disposition of affaires and spirits since if affaires be not rightly disposed hee spoyles instead of accommodating them If spirits heâ—rritats in stead of calming them and all the profit he gets by his paines is that by spoyling the businesse hee shewes his indiscretion and by exasperating spirits he revealeth his owne rashnesse Discreet generous libertie But on the other side when necessitie requireth a free and bold speech and when occasion seemes to open it selfe toward the fruit which we may probably expect we are then to appeare with a discreet and generous freedome Naves cum magna sint circum ferun tur a modico gubernaculo ita lingua modicum meÌ„brum est magna exaltat lac c. 3 beeing the last and principall quality of civill Eloquence S. Iames in his Epistle compares the tongue of man to a Rudder or helme wherewith a ship is