A MIRROR FOR CHRISTIAN STATES: OR, A Table of Politic Virtues considerable amongst Christians.  
Divided, into Three Books.  
Reviewed, and augmented, by E. MOLINIER, of Tolose Priest, and Doctor of Divinity.  
And by him Dedicated, to the most Illustrious Lord, the Lord Cardinal of Valette, Archbishop of Tolose.  
Translated into English, by WILLIAM TYRWHIT, Sen. Esquire.  PSAL. 2. 
Bee Taught, ye, who judge the Earth.  
LONDON, Printed by THOM. HARPER. 1635.   

julij 20. 1634.  
Perlegi hunc Librum cui Titulus (A Mirrour for Christian States) unà cum Epistola Dedicatoriâ & ad Lectorem, qui continet in toto folia 63. aut crciter in quibus nihil reperio sana Doctrinae aut bonis moribus contrarium, quo minùs cum publicâ utilitato imprimi quaant, it a tamen ut si non intra annum proximè sequeniem typis mandentur haec Licentia sit omnino irrita.  
GVLIELMYS HAYWOOD. Capel. Domest. Archiep. Cant.   

TO THE RIGHT ILLVstrious Prince, JAMES STEWART: Duke of Lenox, Earl of March, Lord Darnley, Aubigney, Torbolton, and Methuen, Baron of Leighton, Bromswoulde, Knight of the most noble Order of the Garter, and one of his Majesty's most Honourable Privie-Councell.  
My Lord,  
IN the wisest Counsel of the happiest Kingdom you sit Eminent, and judicious; that, by the advantage of your Princely extraction, this by the Industry of your own endeavours. Hereby, your Grace hath confuted time; proving Experience is not always wrinkled, nor Wisdom gray-hayred. This Greatness of Your blood, hath placed you near to the most glorious Monarch, and the splendour of Your Virtue addeth yet a higher Title. Among these universal Acclamations, it were a Crime black as Malice, should I be silent, who to the Memory of the great and Good Duke of Richmond Your Grace's Uncle, own a Religious Tribute. You are His heir, and I by the Law of Gratitude Your Vassal. Receive (then) with a gracious Eye this first tender of a Service, than which none more humble, none more sincere. And by the Indulgency of Your Favour, give life to this Translation, which by Your Acceptation, shall triumph over Envy. Though herein I may seem presumptuous, yet shall I not (I hope) prove unserviceable, esteeming no man's happiness above mine, being admitted the Honour of Subscribing myself,  
Your Grace's most humble, and most Devoted Servant: WILLIAM TYRWHIT.   

To the Reader.  
HAving ever esteemed, that the employment of those Talents, either naturally bestowed on man by God, or acquired by study and industry, ought more properly yea and of duty rather to be employed in the service of our King and Country, than to be made use of in the satisfaction of our private humours. I do here (in acquittance of that general obligation) adventure to offer up this poor mite of my endeavours, among the many learned & elaborate works which the choice wits and learned pens of our age produce in all kinds. It is but a translation: the original belonging to a very learned and reverend French Author, whose fluent style, and profound learning so happily appearing in his own language, made me not a little timorous to undertake to make him speak English, being justly apprehensive as well of doing him wrong, as disgracing myself: but the zealous desire I had to be serviceable to all such studious and worthy persons, who haply not understanding the French language, are yet desirous to enable and adorn themselves with those virtues and qualities requisite for such who by an honest and noble ambition do any way aim to be rightly useful for the service of our Sovereign in the most eminent offices and charges of this great Empire, did so fare overrule me, as I rather choose to undergo that hazard, than to bereave them of so great a benefit by my overmuch bashfulness. Now though the practice of those things contained in this Treatise, belong properly to such choice persons whose virtues, excellent endowments, or advantage of birth, together with our Sovereign's favours make capable for the conduct of weighty affairs, yet doth the speculative part thereof indifferently appertain to all generous spirits. I shall not need any further to commend the Author, his work will sufficiently speak for him. The only favour I am to require is for the Translator, who if he have not sufficiently acquitted himself, or have come short of those lively expressions appearing in the original: consider (gentle Reader) that few Painters have ever been able to equalise the purtraits drawn by Apelles in any there most exact copies. It would therefore prove an unexcusable arrogancy in me, should I have the least imagination of entering into comparison with so excellent a French Pen, by any English of mine: if you please therefore to excuse my defects, and accept of my good desires you shall therein much encourage me to undertake the like labours in whatsoever I shall suppose may conduce to public utility.  
Vale.   

TO THE MOST ILLUSTRIOUS, AND RIGHT REVEREND FATHER, MY LORD; THE CARDINAL OF VALETTE, ARCHBISHOP OF TOLOSE.  
My LORD,  
BEhold a young Eagle, which his Father presents before the rays of the rising Sun, to try if his vigour be suitable to his Courage. He is Eaglelike in daring to soar so high, and in that the Lustre of your new Purple, causing you to shine as a rising Star in the French Church darting upon him doth not dazzle him. But should he Encounter the awful Eye of your censure, presuming to implore the gracious aspect of your benignity. I already see his misfortune, and must confess, that Rashness hath ruined the Child, and blind Affection the Father. But supposing this disaster, yet may the first notwithstanding frame his excuse out of his small Experience, the second upon Nature: the one and the other upon their Zeal and Devotion to your name. But they expect a more  Event. Hoping the Orient of your Glory will prove no less gracious, than that of the Sun, never showing itself hot, or scorching upon his first appearance, but rather mild and favourable, strowing the earth with Pearls and Roses. Their hope and confidence is not a little increased, in that TOLOSE (Mother to the Author) acknowledging your Grace as her lawful Pastor, this Work (in that respect) seems not so properly to be presented, as paid unto you. Since the Law says, the tree belongs to the field, and that the fruies thereof depend not only on the tree, but on the soil also. The Field therefore being yours, the Tree and Fruits are likewise yours. But if the fruit be not well relished, or distasteful, the Tree committed to your care, receiving (as the Apostle saith) Its watering from your hands, and its increase from God, may happily more prosperously (hereafter) fructify to his Glory, and your service. If you deign to accept it from him who desires ever to be esteem  
My Lord, Your Lordship's most humble and most obedient Servant E. MOLINIER.   

TO THE READER.  
YOu may perhaps wonder (gentle Reader) to see me add this little abortive to the importunate spawn of so many Books, which (as the Soldiers of Cadmus) rise up, and iussle each other, appearing and perishing in a moment. And truly I must confess, that this conceit had almost persuaded me to commit Parricide, and (as the Lamia's) to smother mine own Creature in his Cradle. For it being perhaps like those untimely Productions, which according to Physical tenets are not vital: it had been more advantageous 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 brain, and that in this case only, 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, persuading me it tasted more both of Humanity and conveniency to abandon it, than to kill it. Now whether Reason hath rightly advised me, or Self-love deceived me, I blame not my Friend. If any fault be committed, I desire not they should bear the blame, I will therefore expose it to thy judgement, and lay it open to thy mercy: It may happen upon the like good Fortune as those forlorn children do, whose hazard often proves more advantageous to them than their Parent's providence; their Fates relieving the infelicity of their birth: but howsoever it shall please God to dispose thereof, I dedicate it to his Honour, and thy service, and the design it hath to become useful to those who please to entertain it, will (as I hope) cause it to deserve from them, if not praise, yet at least favour and pardon. The subject is not new, as touching the matter, but only in the invention, order, style, and way of handling the same. Now to the end to deliver thee a just account of my design, and that you may know what you are to expect from me in this work, and how I proceed; I am to let you understand that here I speak of the Political 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 object in this discourse doth not properly touch upon the Art of Policy, but on the Politic person; not on the matter, but the man, not on the Forms, Laws, or Maxims of States, but on the virtues and qualities proper for him who governs by his Council, or by administering justice, under the Authority of asoveraigne. Now since God is the final end of man, and consequently whatsoever concerneth man, the soul and body, the spiritual and temporal, ought equally to aim at God: and for the taking a true sight, to receive the rule and conduct thereof from his divine Law, I therefore consider Politic Virtues, with the Order, habitude, and reference they ought to have to this final end. Since humane Society, whether Ecclesiastical, or Civil, ought only to tend to the happy society of Saints, and that in vain the Ecclesiastical part endeavoreth to draw them thereto, if the  divere them.  

The Name. Arist. Non est amicitia inter Deum & homines.  The same Subject giveth it the Name of Christian Politics; for the Pagan Philosophers who have treated upon this Subject, having not acknowledged God as the final End of man, but holding there could not be any amity or correspondency between two so infinitely distand: they have therefore not referred, either civil 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 Centre and Beatitude, we ought to refer all to him: cannot in this case find 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 level their mark at the true object, if they desire to draw a true and direct line. Besides (as the Apostle saith) JESUS CHRIST is the only Corner stone, that aught to be placed: which is to be understood, not only of what concerneth Faith, but of whatsoever belongeth to manners, life, administration of Offices, and conduct of affairs.  
The order and division of this Discourse followeth the nature and quality of the subject; and as the Politic life consisteth not but in Action; and since in every Action three things are necessary, that is to say, What we are to do, our Will, and Power to effect the same: so do I divide all my Work into three parts. The first, whereof treateth of the qualities causing the ability, to know what is requisite or profitable for public good. The second speaketh of such parts as are fitting for the perfectionating the honesty, and integrity to will, and desire the good he knoweth. The last discourse to of such sufficiencies as add vigour towards the production thereof. The Wisdom, Love, and Power of God go verneth all things on Earth. The light, heat, and force of the Sun inspire soul and life into all this Elementary World. Wisdom, Goodness, and Power, are the three motions in Policy. These are the three darts of jupiters' Thunder, the three tines of Neptune's Trident, the three Lilies, adorning the Arms of our King. 
Funiculus triplex diff●●● 〈◊〉 pu●● The Style.  It is the triple cord whereof the wiseman speaketh, very hardly to be broken.  
As for my style or way of writing, I have desired to follow the judgement of that Roman, who says, The most efficacious way of speaking or writing is to join Eloquence to Wisdom, persuasive words, to firm and soiled reasons. And in this sort have all the Ancients proceeded, not Ethnics only, but the first Fathers, likewise of the Greek and Latin Church. The merely Scholastical strain is good, and profitable in other subjects: but in this it would appear over punctual and smallly civil: and the Orator only adorned with a pomp of ill placed words, tends rather to ostentation than instruction. But when both these, the one having quitted her strictness, and roughness; the other her colours and curiosity, do unitedly join (in the same Oration) the one by contributing sinews, the other ornaments; the one force, the other lively Graces; the one what profiteth, the other what pleaseth; they jointly yield what severally they are unable to afford: Flowers and Fruit Pleasure and Profit. But though I be fare from attaining this point; yet have I (at least) endeavoured to approach: It being sufficient glory for me to have known and followed the better form. Those who only affect rhapsodies of resemblances, adaptations, similitudes, and heaped Authorities, who frame not a body, but a monster of discourse, shall not perad venture find here wherewith to satisfy their conceptions. For I will at first confess I have not employed my time in searching common places, nor in turning over the tables of Books, to swell my volumes with the spoils of others. The precise and necessary authorities for the proof of what I speak see me to me sufficient, leaving superfluities to those who are at better leisure to transcribe whole Authors, and to cause the world daily to see the Metempsychosis or transmigration not of Souls from one body to another, but of books from one paper to another. Or to imitate that Roman Emperor, who appropriated to himself the pourtraicts of the gods, by only taking away the head and title, substituting his own in their stead. Besides, I will not defend this Book from the Tongues of Zoiles, and detractors, (as ordinarilymen do) since it were a vanity couched under pretext of Fear, to suppose so small a Work as this, were worthy to be assaulted, and a mere fancy to forge Enemies: and as in theatres to arm them with intention to assail them. It were too presumptuous an attemp, and no less than to usurp not upon the persons only, but even upon the spirits of a more violent Empire than that of Tyrants, should I seek to force the liberty of judgements with purpose to subject and captivate them to private opinions. Let therefore (who please approve of what I writ, or reject it who list. Let every man remain free in his own conceit, permitting me to rest at liberty in my good and honest intention, inciting me to contribute my poor endeavours to God's glory, and public utility.  
Farewell.   

THE TABLE OF THE CHAPTERS.  

The First Book. Of Virtue's forming a Politic Sufficiency.  

THe Preface, and Division, of the whole Subject, into the Members, and Parts. Chap. 1.  
Of Politic Wisdom. Chap. 2.  
That Politic Wisdom is rare, and what parts are requisite for the forming thereof. Chap. 3.  
That true Politic Wisdom is to be derived from Heaven, and God, against machiavelists. Chap. 4.  
Reasons to prove the same. Chap. 5.  
Sequence of the same Discourse. Chap. 6.  
Of the means to conserve and augment this true wisdom in the Soul. Chap. 7.  
Of other Virtues forming Politic Wisdom, and principally of Prudence. Chap. 8.  
Of the necessity, excellency, and offices of Politic Wisdom. Chap. 9  
That politic Prudence is rare, and how it is acquired. Chap. 10.  
That true Politic Prudence is to be derived from God against machiavelists. Chap. 11.  
How the Law of God is useful for the acquiring of true Politic Prudence. Chap. 12.    

The Second Book. Of those Virtues which form honesty, and Integrity for the Right employment of sufficiency.  

OF Politic justice in general. Chap. 1.  
That an unjust action cannot be profitable to to States, against machiavelists. Chap. 2.  
That Injustice, even against strangers, cannot be profitable to States, against Machiavalists. Chap. 3.  
A digression from this discourse of justice; upon the title of Just; wherewith our King raiseth his Name, and Reign: and of the Illustrious art of justice, Valour, and Piety, he lately performed in Bearn. Chap. 4.  
A division of Politic justice into three parts, and members: What the Politician oweth to God, what to himself, and what to the public. Chap. 5  
Of Religion and Piety, the first duty of politic justice reflecting on God. Chap. 6.  
Of the particular duties, and fruits of the Religion and Piety of a Politician. Chap. 7.  
Of the uprightness of the intention in Counsels, and actions, being the other duty of Politic justice, reflecting upon God. Chap. 8.  
Of the care of a good same, being the first duty of Politic justice toward ourselves. Chap. 9  
Of the Obligation to conserve a good same, for public profit. Chap. 10.  
Of means to acquire and conserve this good same. Chap. 11.  
Of the government of life and manners, which is the other head of Politic justice toward ourselves, Chap. 12.  
Of good Example, being the first duty of Politic justice toward the Public. Chap. 13  
Of Vigilancy, and Solicitude, second duty of Politic justice, in a Magistrate toward the public. Ch 14  
Of Integrity, being the third duty of Politic justice, in a Magistrate toward the Public. Chap. 15.  
Of those Mischiefs which private respects and profit bring to the public. Chap. 16.  
Of the love of public good, last duty of Politic justice toward the public. Chap. 17.  
The Epilogue of all this discourse of justice, in form of an Epiphonema. Chap. 18.    

The Third Book. Of those Virtues and Qualities, which give vigour and gracefulness in matter of Execution of Offices.  

THe Proposition, and division of matters handled in this last Book. Chap. 1.  
Of Authority, and how necessary it is to cause good, and just designs to appear. Chap. 2.  
Whence this Authority comes. Chap. 3  
Sequence of the same Discourse. Chap. 4.  
Sequence of the same discourse, and how we should employ the good parts wherewith one is endowed, to gain 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 Magnanimity, being a necessary virtue, for the execution of great designs. 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.  
Certain parts requisite for the acquiring and conserving this magnanimity of Courage. Chap. 12  
Sequence of the same Discourse. Chap. 13.  
Of Eloquence, which is as the Ornament of Politic virtues, giving them both vigour and gracefulness to make them estimable. Chap. 14.  
Of the efficacy of Eloquence. Chap. 15.  
How Eloquence appeareth most in popular States, but how it may be very useful likewise in Monarchical Governments. Chap. 16.  
Of the Counterfeit Eloquence of this Age. Chap. 17.  
Of that Eloquence which is proper for a Politician. Chap. 18.     

CHRISTIAN POLITICS.  

The first Book. Of those virtues which make a Politic sufficiency.  

CHAP. I. The Preface and division of all this work into three members or parts.  
IT is reported that an ancient Philosopher, discoursing in a public assembly before Ha●ibal of the Art Military, and of the virtues requisite in a great Commander, ravished the whole auditory with admiration; but from that famous Captain he received only scorn: 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 appear, being the principal Engine giving motion to my Pen. I beseech all such who perhaps may wonder at the unsuitableness of the title (which this Treatise seemeth to bear, 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 work. Besides, (the cause being more nearly examined) there will not appear any so great disproportion between them, as is supposed. For not to allege 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 only in general affirm, that the Theorical and Universal consideration of Virtues, whether Politic Economical or particular, to be both honest and profitable to all men who have the faculty either to argue, or discourse: though the practical part of the Politic appertaineth only to those, who besides knowledge have authority, practice and experience. Policy affordeth not offices, nor offices practice, not practice experience but to a few only. But God hath bestowed reason upon all, and study acquireth knowledge to diverse: and what the former put in execution upon casual occurrents of particular affairs, the latter contemplate in immutable principles, in primitive causes, and universal verities. If therefore it be lawful not only for Pilots who have stood at the Helm amidst the Winds and tempests to treat of Navigation; but for Geographers likewise, who never saw Sea, but shadowed in Maps, nor Tempests but painted; If it be allowed those to speak of Music, who never have either governed nor so much as sung in Choir or Consort: And if diverse dispute with much approbation both of Physic, Geometry, Limming, and Architecture, who never touched rule, to square a stone, pencil to suce a colour, compass to trace a line, or sick person to dyer, why should any find it strange for those who live remote from public affairs, in rest and peace, to employ their spare time in considering the qualities requisite for the right ordering these several vocations: since of all arts and disciplines liberal and mechanical, (though the Action belong but to a few) yet may the Contemplation appertain to all.  
But to enter upon the matter, and to use the grave saying of the Angelical Doctor St. Thomas. As man never performed any thing of greater consequence, than the erecting of Commonalties, Republics, and Empires; so could they not execute any thing of more eminency, than rightly to govern the same. Now if the establishment of Graces be the Masterpiece of humane industry, doubtless the right and just government thereof may well be accounted the most exact proof of humane wisdom. As God's providence appearing in the particular conduct even of least matters, shineth yet most gloriously in the universal administration of the Universe: so humane wisdom showing itself in the right ordering of our private actions, is yet more perspicuous in the government of a Family, but of greatest lustre in the exact direction of the general body of Civil society. For good is always by so much the more eminent, by how much it is more capable to extend and diffuse itself. Corporal things do sufficiently show us this ground; that the sight ablest to extend itself to most objects, is the sharpest. That hand to be the strongest, which throweth the farthest. That taste to be the best tempered which can distinctly discover the difference of most relishes. That fire to be most active, that is able not only to consume wood and stone, but water also though its contrary, as it is said of the fire of Thunder; And that light to be most lively and clear, which doth most communicate itself. Briefly, all corporeal things of greatest extent in their action, are likewise of most vigour in their nature. The like may be observed in spiritual matters: since that Understanding which pierceth the pith of most truths is most solid. That Memory strongest, which conserveth most species. That judgement of most capacity which is most universal. That Wisdom greatest which apprehendeth most reasons. And that Prudence most divine which can dexteriously manage greatest affairs. The virtue therefore which employeth itself in the conduct of a private life only, is inferior to that which reflects upon the Government of many: but that which undertaketh public rule, aught to exceed all the rest, and to have so much the more abilities as it ought, the farther to extend its actions. But to handle this subject with more order and perspicuity, before I proceed, I intent to frame and lay for a Basis and foundation of all this discourse, a general division of Political virtue divided into three members or parts, which as with three several stages shall perfect this little fabric. Those three members are three ranks or orders of qualities requisite to perfectionate Political virtue. The first affordeth sufficiency and capacity; the second a good disposition and honesty; the third vigour and gracefulness. Those of the first rank, instruct the Understanding to know what is convenient for the public good. Those of the second, dispose the will to desire, love, and search the known good. Those of the last, add force and efficacy to be able to execute, and produce to the World's eye, the good we know, will, and love. To know, to will, and to effect good, are the three perfections of God the world's mover and governor; so as among men, who so hath the greatest share in these three perfections cometh nearest God, and is most worthy, as most capable to afford (by his counsels) motion to the authority which swayeth Empires. Wisdom, Prudence, and the virtues thereon depending, making a man sufficient and capable; thereby acquireth to him the first of these three perfections: justice and her assistant virtues, making him good and upright, affordeth him the second: Authority, success, fortitude, courage and eloquence, arming and adorning him both for persuading and executing good, addeth the last. These three sorts of qualities shall make up the three books of this Treatise. Let us begin with those of the first rank, and first with Wisdom.   

CHAP. 2. Of Politic Wisdom.  
THe Ancients have long disputed whether or no a wise man ought to intermeddle in public affairs. But I see not the ground of their doubt; for necessarily either wise men must manage the same, or fools must misgovern all; either must the eye conduct the body, or the feet misguide it: The Sun must lighten the earth, or darkness over cloud it. What the Sun is to the world, and the eye to the body, the like is the wise man in Civil Societies; having received from God both more wisdom to govern, 
Wisdom and Reason move & govern all in this world, in man the works of men, in assistance and in art: It is therefore a great confusion and against nature when ignorance & rashness rule in Policies.  and more dexterity to conduct than other men: since it appertaineth to knowledge to direct, and to ignorance to follow prescripts. See we not in Nature, how God being the primary reason, is likewise the principal Rule, Law, and Resort of the motions in all things, which being in their order so well disposed, in their course so regulated, in their tranquillity so constant, in their relation and connexion so admirable, cause even the blindest to see, and the most insensible to perceive, that a sovereign wisdom guideth them? See we not how under this primary increated Understanding, (namely the First Mover) the created Intelligencies move the Heavens, and are as Souls not united, but assisting & directing, giving as it were, life to these great bodies, who regulate their revolutions, who circle their courses, and cause the brawl of their contrary motions to fall into the concordancy of so just a cadence, as Aristotle himself 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 intellectual spirit. Perceive we not how (in man) Reason either doth or aught to conduct, both the will the appetite, the senses, the members, the body, the passions, affections, habitudes, virtues, cogitations, words, actions, resorts, motions, and all the oeconomy of this world's abridgement? Is it not apparent that humane reason governs all this sublunary world, guideth all the inferior creatures, appeaseth the Lion's fury, surmounts the Elephant's force, reacheth the Eagle-high flight, danteth the Tiger's rage, bridleth the Horse's toughness, stays the Bulls 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 Rhetoric, Cadencies in Poetry, Arguments in Logic, Reasons in Natural, Virtues in Moral, Laws in Civil, Measures in Geometry, Numbers in Arithmetic, Tunes in Music, Drugs in Physic, Stones in Architecture, Colours in Painting, and Materials in all sorts of Workmanships. A marvellous thing that the wit of man communicateth a kind of reason even to insensible things, as wood, stones, iron, and the like, in bestowing on them so beautiful 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 Workman's understanding. If therefore Reason move, and govern all in Nature, Science, and Art; should not Reason likewise in civil society direct all? And that the wise who in this great body is as Reason and the Intelligent Soul by his wisdom, should also be the moving Soul 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 wisdom ought to possess? or that rashness snatch away the steerage or helm which Reason should guide? I have seen a great vanity under heaven, (saith the Spirit of God in the Scripture) fool's raised upon the Tribunal, & the wise sitting on the ground: it is like as to see the Sailor at the Poop, and the Pilot at the Prow. But yet a slender talon of wisdom is not sufficient for such as ought (by their counsels) to procure public peace, and by their judgements to maintain justice among men, since it is necessary that whatsoever communicateth any goodness should possess the same in eminency. As God doth essence; the Primum mobile, motion; the Sun, light; Fire, heat, Musk, good sent; Salt, quick savour; and the Fountain, water: whatsoever seeketh to diffuse, aught to be well filled and redound to itself to suffice others; as Nature first raiseth plants and other creatures to their perfect essence, before she form in them seeds for the communication of their essence by propagation; so wisdom ought to have well ripened and perfected judgement, before it be able to produce the seeds of sage counsels, whence springs the good and tranquillity of States.   

CHAP. III. That Politic Wisdom is rare, and what parts are requisite for the framing thereof.  
BUT Wisdom (as saith Aristotle in his Ethics) being an excellent knowledge of things, esspecially of most high and universal matters; as it ought to be the Squire, the Rule, and Measure of the meanest and most particular affairs, (such as those ordinarily happening in civil affairs) so is it requisite for the raising itself to a higher pitch, it be adorned with a capable spirit, a powerful 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 fatness of any field serveth only to bring forth the more brambles, which choke 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 clear into affairs. It is true, experience and honesty may in some sort rectify this fault, but never either sufficiently, nor perfectly repair it: for still (without Science) experience remaineth blind, honesty feeble, and both of them faulty. Honesty desires good, but knows it not, experience knows it, yet only by the events which are but particulars, and daily changeable, and not by  principles, universal, and appliable to all occurrents, so as experience without science, walketh still either fearfully or rashly; but knowledge seeing all things in their sources and infallible cause perfecteth nature, guideth honesty, lighteneth experience, and causeth it to march confidently upon all occasions, to the end it be not timorous, and understandingly, lest it be precipitate.  
On the other side, study without a strong nature, is rather chargeable than useful, as solid meats to a sickly stomach, oppressing it with his ponderosity, instead of nourishing it by natural digestion; and in truth, wits for the most part resemble several soils, the strong bear good corn, weak earth either chokes the grain, or change it into cockle. A good natural wit and study matching together, open the passage to high employments. But before exercise have put them into practice, they are as tools 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 termed wisdom, being an excellency in the knowledge of things. One attaineth the Art of Fencing upon the Theatre, Limming upon the Picture, and (as Plato saith) the Potter's Art is finished upon his earthen ware. A good natural wit disposeth study, formeth experience, perfecteth man, and these three parts happily united, make up a right wiseman, requisite for the conduct of weighty affairs. And as three things are fitting for tillage, fertility, of soil goodness of seed, & the husbandman's industry, so (in point of our subject) these three pieces are necessary; a good wit, a better instruction, and Art acquired by use. Wherefore it is, that in a well ordered war, soldiers are never raised to the highest ranks, before they have passed thorough the meanest offices, to the end that having learned this exercise in inferior charges, they may come thoroughly instructed to more important places: So likewise in well policed States, highest dignities are never conferred, but upon such who have gained 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 schools of honour where those were framed for affairs, whom they after intended to make capable for the government of so mighty a Republic. The faults of Potters who work only on clay and sand, are not greatly hurtful; but those of the Physicians, who exercise their Art upon the bodies of men, are pernicious, and utterly irreparable. They learn to our great dangers (saith an ancient Author very elegantly) they make their experience by our deaths, and their prenticeship breaketh no pots, but cost men's lives. In petty places, faults are not heavy, but may easily be reform. In eminent offices, they are of farther consideration, and often without remedy. There is no failing there the second time, the first error is irremediable; wherefore the well ordered Policy ought to imitate Nature, which (in her operations) worketh slowly, and step by step, causing the blade to come from the grain, the tree from the graft, from the tree, the blossom, and from blossoms, fruit; so ought Policy to raise great persons from one degree to another, to the end that having made their assays in meaner matters, they may finish their masterpieces in more eminent affairs; as Goldsmiths who make trial of their skill upon Tin, or Silver, before they work in gold or precious stones.   

CHAP. 4. That true Political wisdom is to be received from God and heaven, against the Machievalists.  
PLants though fastened in the earth by their roots, yet take they their vigour and influences from heaven. Politic wisdom and the regulating of civil affairs have relation to the earth: but they ought to take their directions from heaven, and their grounds from the eternal decrees of God's wisdom For a good wit, humane knowledge, and experience, do but imperfectly frame it, if divine 〈◊〉 wes do not finish it in the essence, and give it perfection Humane affairs are its ●a●ies, but divine verities are to afford it the so●m●; as precious stones receive their substance only from the earth, but take their form and beauty from the Sun. This is right necessary for all, but yet chief to be wished in some particular persons, who but over often derive their maxims from earth, their wisdom from flesh, and their propositions only from what falleth under the senses, as though divine reasons ought not to be the rule of humane, or as though the earth should not receive its light from heaven, or as if God were not as well the God of States, as of the Church, as if the soul only should acknowledge his law, and the body follow concupiscence, or as though it were lawful (as the Prophet Elias speaketh) to halt on both sides, here on God's side, there on Baal's; or as if counsel could be either just against original verity, profitable against God, or permanent against his power. God reproveth such counsels (where he saith) they have dreamt counsels which they are not able to establish. There is no counsel against God, (saith the spirit of God in holy Writ) God speaketh it, Nature proclaimeth it, Reason showeth it, and if we be not blind, 
Examples for the confirmation of this verity.  the experience of all states and ages verifieth the same. Pharaoh by a false maxim would needs bandy against God: what got he? several plagues and the total subversion of his Army. The Kings of Israel, often enterprised to establish Idolatry: what fruit reaped they from their designs: ruin and desolation. Aman (Counsellor to King Assuerus) proposed to his Master (under pretext of State) to extirpate the people of God: what was his end? the Halter and Gallows. Antiochus' endeavoured by all means he could to abolish the worship of the true God: what was his gain? worms, death, and despair. Herod out of a vain fear, took a wicked way to support his state: what advanced he? the glory of jesus Christ, and his own confusion. The jews out of a fare fetch: apprehension of the arrival of the Romans and of the loss of their own state, crucified the Messiah: what befell 'em? they sought the assurance of their City, and advanced the destruction thereof. They laid on the Romans the fault of their execrable fact, and God made use of the same men as instruments of his justice against them. The Emperors by the advice of their Vipians, their Sages, and Coesarean Lawyers, raised an infinite of persecutions against the rising Church, under pretext of public good to the Empire: what have all these deluges of blood done against this Ark? save only that which the deluge of waters did against the Ark of Noe. The waters were multiplied (saith Genesis) and the Ark raised. What have all the counsels of so many worldly Sages performed against God's designs? they have fall'n under his force, shown their own weakness, and have advanced his puissance. julian transported with fury, renewing the war against God's Church in a more bloody manner than ever, forbidding Christian schools, favouring the jews, re-edifying their Temples, re-erecting Idols, honouring Art Magic and superstition, employing whatsoever either worldly wisdom could not in vent, or devilish malice advance, he imagined (it may be as did the Giants in feigned stories) to drive God out of the world, there to reign without rival: But a direful Catastrophe followed his damnable counsels, a sudden, unthought of, and unknown shot did shut up his days, haling his soul from his body, and drawing from his dying mouth this public confession of the vanity of those designs he had plotted against God: Thou hast overcome O Galilaean! See, and survey all such who in the administration of States and Empires, have either strayed from the law of God, or banded themselves against the Almighty, to follow the foolish maxims of Machiavelli. If their counsels have not been (at all times) not only vain against God, but pernicious to themselves, and whether they have not produced great ruins, remarkable mischiefs, and lamentable conclusions: a fitting harvest of seed so foul.   

CHAP. 5. Reasons to prove the same.  
GOD is Author of States, he will likewise be the director, his providence is the Basis, his will is that his law should be the rule: he hath laid the foundation, and is jealous lest humane wisdom should (by foolish maxims) bereave him of the conduct. Whence can their conservation come but from whence their establishment proceedeth? who can preserve our being but he who gave it? 
God is the founder of States.  God hath founded Empires established Kingdoms he hath consecrated Kings, conferred Majesty upon their persons, vigour on their laws, force to their justice, terror to their Arms, (even to such a height) as their decrees (though temporal) draw notwithstanding from the very authority the divine laws allow them a spiritual effect. It toeth the conscience (saith the Apostle) and obligeth it under eternal pain. 
Wherefore he ought to be the director, and it is fitting his law should be the rule of their conduct: a reason deduced at large, both by demonstration and authority  For though men by nature equal, yet so it is that being borne to live in society, and this society not being able to subsist without peace, peace without union, union without order, order without distinction, distinction without dependency, or dependency without authority: the same nature therefore which made men equal, hath immediately commanded them to be subject to one head, and to wave their natural equality for the avoiding of confusion. Now it is a certain and a generally received maxim among the wise: that all the univeriall and general propensions in Nature, came from God. It is an universal inclination in humane Nature, to be subject to some one for maintenance of order and society. Conduct presupposeth the authority given to that man who is constituted for the government of others, so as by necessary consequence, temporal power is derived from God: since it proceedeth by the law of Nations, from the law of Nature. This natural demonstration is confirmed by divine authority: There is no power which proceedeth not from God, saith the Apostle to the Romans. God himself in the Creation framed not many men at once who might the sooner haee stored the earth: he made but one man only: yea, so as that he made not man and woman together of earth, but first drew man from the earth, and extracted woman from man, to show (as St. Chrysostome divinely noteth) how his intention was to establish Domination, Principality, and Monarchy among men, and to reduce them all under one superior, causing them all to proceed from one only, to the end all might depend upon him. He than hath at all times instituted temporal Princes over his chosen people; first patriarchs, than Dukes, (after this) judges, and in conclusion Kings: his providence concluding in Monarchy as the most perfect form of government; As Nature which proceedeth by degrees in her works; first maketh Mercury out of the vapours of the earth, after, out of Mercury, Silver, and out of silver, Gold; (the Crown and perfection of all Metals:) so JEUS CHRIST coming after into the world, hath (by his word) confirmed temporal authority, commanding to give unto Caesar what is due to Caesar; and the Apostle enjoineth us under pain of eternal damnation to yield to our temporal Sovereigns, obedience, tribute, respect, honour, and our prayers tribute, because he defends our lives and goods from violence, Obedience, since he deriveth his power from God; Respect, in that he is his Minister; Honour, by reason he beareth his Image; Prayers in reflection upon the great need he hath of God's assistance in defending us. Divine, and Evangelicall law obligeth us to yield him all these duties. Obedience in regard of his authority, tribute to defray his great charges, respect in regard of his Ministry, Honour for his dignity, Prayers for his necessities.  
If then, both Nature, Reason, and the Evanglicall law, show us so apparently, how God hath established all States, doth both defend, maintain, and hath so particular care over them: Is it not reason all States should range themselves to the rule of his law, to the end, that as his providence hath erected them, his truth may conserve them, his discipline raise them, and his justice cause them to flourish? Is it not requisite that from whence they derive their original, from thence likewise they should expect their continuance, and that these heavenly plants, whose roots are extracted from Heaven, should thence draw their influence to the end to receive life? Since the power of those who govern States is derived from God, it is necessary that the wisdom which directeth this power should be deduced from the Law of God. Whence their authority proceedeth, thence should their Counsel come; to the end their beginning and stablitie, may proceed from the same spring, and that as well in Policy as Nature, production and preservation may flow from the same Fountain. 
Ex cisdem nutrimur ex quibus sumu●.  It is a Philosophical Maxim in the Metaphysics, that each thing draws nutriment from whence it extracteth essence. Living creatures who have taken their essence from the Elements, from thence receive their aliment. The tree taking birth from the earth, doth from thence likewise receive life. The fruit owing his extraction to the tree, dependeth thereon for its maturity. The mother suckleth the child she produceth; the Sun affords perfection to the gold it hath form: So as all States holding their being from God ought from him to expect their growth. And since his providence hath given the inspiration to those who have established them, his truth must necessarily afford the illumination, his illumination the law, and his law the rules to such as govern them. O God (saith David) give thy judgement to the King, and thy justice to the King's Son. Thou hast imparted unto him part of thy power, bestow likewise upon him some parcel of thy wisdom: his authority proceedeth from thy establishment, let his conduct come from thine illumination. Thy justifications are my counsels (saith the same King) I have taken my directions from whence I had my power, to the end I may draw my conservation from whence I had my being. So he acknowledged afterward; that the counsels he received from God's law, were the foundation of his greatness, and the ●●●sis of the obedience which his people yield to his laws, confessing that it is not his industry, not his prudence, not his forces, not his arms, not his treasures, not the lustre of his magnificence, nor all the pompous vassals of his Royal Majesty; but it is God himself, whose providence conserveth in the hearts of his Subjects, the respect they own to his authority. 
Qui subdit populum meum sub me.  It is God who subjecteth my people under me. And truly who cannot but clearly perceive that it is not a work of humane wisdom, but a masterpiece of the Divine providence, that so infinite a multitude of men so different in humours, opinions, affections, and interests, should unite, and assemble themselves to become subject to one man, to obey his laws, follow his motions, depend on his pleasure, commit to his justice, their means, their honours, and lives: That so great a submission could be maintained amidst the natural pride of men, such respect among so many froward and refractory humours, so excellent order in the throng of so many contrary passions, so firm an unity in so manifest an Antipathy:  
If the order we observe in the words contexture hath taught Philosophers (as the Apostle saith to the Romans) the guidance of a Sovereign wisdom, I suppose the so admirable order discovered in States, and commonwealths doth no less declare the same; And if the harmony resulting in Nature out of the contrariety of Spherical motions; from the quality of the Elements, and Elementary bodies, cannot otherwise proceed but from the direction of a supreme wisdom; the peace and concord arising in the regulating of so great a diversity of humours, affections, oppositions rencounters, events, and changes, can no way proceed from any meaner conduct. All whatsoever, greatness, power, laws, menaces, fear, recompenses, penalties, and what else the inventions of humane wisdom (out of God) are able to exact, or draw from men by force, or win of them by a sweet hand, is but constrained not voluntary; painted, not pure; frail, not permanent; The Nature of Man is so noble and generous, as there is none but God only who can truly subject the same. Make thyself (saith David) a Lawmaker over men to the end they may know they are men. It is God alone who is able to humiliate the spirit of man, to abate his sternness, tame his heart, and cause him to acknowledge his condition, and the respect he oweth those he hath placed over others; who hold his place, represent his person, and bear his Image. The true Wisdom (therefore) of such who by their counsels give incitation to Princes, and by Princes to several States, is to take their motion from God, their rule from his will, and their counsel from his word, as (in truth) there is neither true counsel, nor true light, save that only which (as the Apostle Saint JAMES saith) floweth from the Father of light. All wisdom deriveth itself from God, saith the Scripture.  
Heaven is the Author of all, both corporal and spiritual light, the Sun is the light of the one, God the fountain of the other. The Eye which taketh not its from God, Heaven, is in darkness, and the Understanding which receiveth not his from god followeth a falsity. Vain are all men who order not themselves according to the knowledge of God; saith the spirit of God in Scripture. The world may well term them Sages, God calls them vain. What counsels can come from lies and vanity, either for the good or honour of Empires? That which itself is not at all, how can it confer or conserve essence? Can solidity proceed from a non-subsistance? or firmitude, from no foundation? Honour, from what truth condemneth? or good from what God reproveth?   

CHAP. 6. The sequel of the same Subject.  
REason can not so much as understand these propositions; and God said unto his people by the mouth of Samuel, at what time he spoke unto them concerning the establishment of their state: Trust not in vain things, 
2. Reg. c. 12.  which will not at all avail you, nor can deliver you because they are vain. All the true good of man, both particular and public, dependeth upon the sage conduct of good counsels, good counsels on true wisdom, and this true wisdom on God. Now since (according to Philosophical Maxims) one cannot deliver an assured judgement of things, but in considering the reference, relation, and connexion they have with primary causes: God (therefore) who is this first cause, aught to be the primary object, and principal rule of all our judgements and counsels, if we desire to secure our judgements from error, and our counsels from temereity. So whatsoever men have at any time established of good, or just in temporal laws, either imprinted in them by Nature, or deduced by Reason, or known by inspiration, or manifested by revelation; if it stray from this principle, it is unjust; and what is unjust is violent; and what is violent cannot challenge the name of law Whereupon St. Augustin in his book of True Religion, delivereth this advice and instruction to Statesmen: The man (saith he) who counselleth, proposeth, or establisheth temporal Laws, if he be an honest man, and a just, he first takes council of the Eternal Laws: whereof it is unlawful for any man to judge, all men being enjoined to follow the same, to the end, that according to these immutable rules, he may see what he ought (considering the dispositions and necessities of times) either to command or prohibit. An advice drawn from the commandment God made to the Kings and judges of Israel, to have at all times his law before their eyes, by reading, and in their hearts by meditation. As King David who said unto God. Thy Word is as a Lamp to my feet, and as a light to my ways.  
This is the solid ground of the most eminent commendations we can give to the truly wise Politician, who over and above the natural capacity of spirit, and of human wisdom acquired by study, and experience of affairs, addeth divine knowledge which he taketh as the principal guide of all his motions, reasons, maxims, counsels, decrees, and actions; he doth not as the Lesbian builders, whereof Aristotle speaketh, who fitteth the Squire, or Ruler to the Stones; as they do who seek to accommodate God to affairs, and justice to times: but he fitteth and fashions the stones to the Squire or Ruler, affairs to God, and the times to justice. He imitateth good Pilots, who holding the hand on the helm, lift their eyes to heaven, to receive from the Pole the conduct of their Ships: so whilst he manageth the steering of civil affairs, he hath his eyes fixed on eternal verities, & upon the divine law, whence he taketh his directions. And as the Highpriest of the old law, drew the answers and Oracles he delivered to the people, from a precious Stone he carried on his breast, which in a marvellous manner represented unto him God's pleasure by its colour, sometimes red, at another time black; one while pale, then white, then changeable, according to occurrents: In like manner, the true wise man, taketh his counsels and resolutions from God's Law, a precious Topas (as David termeth it) not hung at his breast, but fastened to his heart. O God I have hid thy words in my heart, saith he with David. There doth he find (in eternal reasons) the true rule of things passing in all seasons, and contemplateth in  verities, the constant Idea of whatsoever is subject to change and revolution; whence taking his measures, he (after) guideth the inconstant, by the constant, causing it to slide into stability; the temporal, by the eternal; the figure of the world which passeth, by God's verity, which is eternally permanent.   

CHAP. 7. Of the means to conserve, and augment in the Soul, the light of this true Wisdom.  
But to conserve and augment in the soul the light of this true wisdom, being the rule and measure of all things. It is necessary to make use of the Wiseman's advice, and so to husband our hours as actions that we may spare (at least) some small time for consideration and contemplation: He who taketh away sometime from affairs, to converse with himself, 
Qui minoratur actu percipit Sapientiam. Eccles. 38.  becometh more capable of Wisdom, saith the spirit of God by the mouth of Wisdom. For to pass over in silence, that to yield our whole man to others, and never to enjoy ourselves, to give ourselves to all, ourselves excepted; to receive the whole world into the bosom of our solicitude, and only to exclude the reflection on our particular guidance, is one of those follies committed in the world under the name of wisdom: since (as St. Bernard saith) He cannot be wise who is not so to himself: 
Non est sapiens qui sibi non est. D. Ber. l. 2. de consid. c. 3.  I will only say, there is not any thing so prejudicial to action, as to be continually bend upon action without intermission. For as the corporal eye seethe not the objects touching it, but those only more remote: so the understanding continually plunged in affairs, is not so quicksighted in occurrents, as his who sometimes retireth himself from public action, beholding it aloof off by consideration: As it is reported, how the noise which the waters of Nile make, do cause all those who liveneere the falls or Cataracts to become deaf; Or as the Roman Orator in his book of the dreams of Scipio, was of opinion, that the harmonious and musical sound, resulting from the diverse motions of the celestial Spheres, is not by us understood, by reason the sound is so strong, so quick and violent, that our ears are thereby deafened; Or as they who nourish silkwormes, hinder those little creatures from hearing the thunder, by the sound of brazen or iron vessels, when at any time it is excessive: So those who are continually amidst the tumults and tempests of affairs, become insensibly besotted, and deaf to the voice of Reason, and God's law, which ought to give the conduct and motion to active life. Besides, experience teacheth us, that the eye having lost its quickness with too much looking upon the light, recovers it again in the dark: The spirit in like manner, dazzled, weakened, and distracted among the multitude, and variety of affairs, aught to recollect and recover its force in the privacy of some small retreat. Moreover, see you not how the vapours rising from the earth, darken the Sun-light, and would utterly over-cloud it, did not the Sun recollecting its vigour, at length dissipat them by the point of his beams? In like manner, worldly affairs send forth certain mists, environing the interior eye, where the light of wisdom resideth, and by little and little coveting the soul with darkness, transports it to inconsideration, and from thence to a thousand stumbling blocks, forcing it to retire with shame, if the soul preventing this danger, did not now and then recollect itself, and by the attentive consideration of its estate, duty, and end, cause it to disperse those clouds which darken reason. This hath caused me to admire that excellent sentence of Ezekiel the Prophet. That the earth is desolate, for that no man useth consideration and reflection in his heart, and he seemeth to say, that it is the only sourle of all human errors, not only in what concerneth eternal salvation, but even in what toucheth the conduct of temporal affairs, whether domestical or public. For whence arise so many mischiefs, ruins, and desolations, be it is in families, Cities, or Estates, but only out of the want of wisdom among men, and whence this, but from the defect of consideration? It is a thing natural; that as a stone cast into a calm and settled water, causeth there a circle, this circle a second, the second a third, this third maketh a fourth; Circle, after circle, till the water from one side to the other be all troubled: so worldly objects beat upon the senses, the senses touch the appetite, the appetite exciteth motions in the will the will stirred, and tickled by delectation, darkeneth the Understanding; disordered motions, engender desires; desires, adores; ardours, breed passions; passions, temereity; temerities hatch follies; and from thence issue all the troubles, calamities, and disorders, falling out in the life of man: and all this happens by reason that men being incessantly busied out of themselves, either with pleasures, vanities, or affairs, never take time to recollect themselves; and (as the Lamiaes in feigned Stories) keep the eye of their Reason fastened to the Gates of their Senses, and wittingly, either scorn or neglect to wear it within the interior part of their house, thereby to consider, know, and regulate themselves. I say not this, as seeking thereby to send the Civil or Political Person into a Desert or Cloister, but only to give him the counsel which Plato gave to Dionysius King of Sicil, 
Plato Epist. ad Dionies.  to take some hour in the day, at leisure to contemplate, not upon the subjects of vain Philosophy, but upon the eternal verities of divine Wisdom. But the advice of God's Spirit ought to be more efficacious, than the precepts of Philosophers: Consider and see that I am God, saith he by his Prophet, 
Vacate & videte quoniam ego sum Deus.  speaking in general to all men: Give (saith God) some ease to your occupations, to consider who I am, and how in comparison of me, all therest is nothing at all, and shall be soon even as that which never was; That I am permanent, and how all other things are sliding and transitory; That I am the first law, whereby all should be directed, the eternal verity, whereto all should conform themselves, the sovereign power, under which all aught to tremble, the Wisdom all aught to acknowledge, the justice none can escape, the final end, whereto all things should tend. This consideration is a light, dissipating the Clouds of ignorance, a bridle restraining the rage of passions, a rod correcting excesses, and discipline composing our manners, an Oracle inspiring good counsels, a rule directing actions, a book wherein a man doth insensibly, & with delight, learn the science of human and divine things. In this sort doth the Scripture propose the Patriarch Isaac unto us; retiring and recollecting himself towards Sunset, walking pensive, and solitary in his Garden. Moses the Lawmaker, divided between contemplation and action, one while coming down toward the people, and otherwhiles re-ascending toward God. The judge Samuel, sometimes giving sentence, then contemplating, after disposing of the affairs of Israel, and opening the eye of his Soul towards Heavenly illuminations. King David sometime giving laws to his people, then meditating divine laws. The wise Solomon, now deciding the suits and controversies of his Subjects, and presently applying himself to the study of divine wisdom. Briefly whosoever have at any time managed state or temporal matters according to God's rule, have at all times shared time between affairs, and recollection, between God and the world, between Earth and Heaven: as those Creatures called Amphibions, who are not always in the water, nor continually on shore, but do now and then converse with Beasts on land, and presently take water joyfully and naturally to divide the Waves among other aquatical Creatures. Now that which herein is to be observed, is, that even Pagan Politicians have acknowledged the necessity of these small intermissions in active life, to the end, to take some time for contemplation. For (not again to repeat what I have formerly spoken, conserning the counsel given by Plato to Dionysius King of Sicily,) who knows not what the Roman Orator writ, concerning the great Scipio, whom he represents unto us often solitary, and being never better accompanied than when he was alone by himself; beside, who hath not read how those ancient Law makers, Numa, Zaleuxis, Lycurgus, Solon, and others, made use of frequent retirements, as well to reinforce their spirits, dissipated by the throng of affairs, as the better to discern what was good and necessary, during this solitary tranquillity, for the further authorisement of their laws and decrees, by the esteem of Religion. If therefore Heathens have attributed so much to mere opinion, what ought Christians do 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 yourself from the bosom 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 loss of thyself? Wilt thou alone be frustrated of thy private felicity? All drink at thy breast as at a public fountain, and thyself remainest behind, panting, and thirsly amidst thy own waters? Remember (I beseech thee) I will not say always, nor will I say often, yet at least sometimes, to allow thyself to thyself; Enjoy thyself with many, or at least after many. And in another place: Take example (saith he) of the sovereign Father of all, 
D. Bern. l. a. Eugenium.  who sending his WORD into the world, did yet retain him near his person. Your word, is your thought and consideration; which if it part from you, to employ itself for the public good, let it yet be in such sort, as it may still remain within thee. That it communicate itself without leaving thee void, and diffuse itself over others, without forsaking thyself.   

CHAP. 8. Of other Virtues which cause a Politic sufficiency, and chief of Prudence.  
I Have sufficiently spoken of Wisdom, the smallness of this work considered. I will therefore proceed to speak of other parts, instructing the Understanding for the knowledge of such things as are necessary for public good, and which finish the perfection of a public sufficience. The Philosopher in his Ethics, 
Arist. l. 6. Eth.  assigneth five kinds of intellectual virtues, the Intellect, Science, Wisdom, 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 intellectual power without the assistance of ratiocination. Science is a demonstrative habitude of necessary 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. Wisdom is a very perfect and exact Science, knowing both the consequences deduced from the principles, and the principles themselves with the most universal causes: so (according to the Philosopher) the excellent knowledge of every Science, Discipline, and Art may be called Wisdom. Art is an habitude and just reason of certain workemanships which are to be made, and produced to the show, as building and painting, with the like. Art reflecteth not upon the interior residing in the soul, but on the action passing and flowing from the interior understanding to imprint itself upon exterior substances. Prudence is a just reason of the actions of human life, and of what man ought to do and practice, according to his estate and condition. Now of these five habitudes or virtues which instruct and perfectionate the intellective power, Art suiteth not with our subject: The Intellect and Science have been cursorily touched, when I said; that a good wit, and the study of Letters were requisite as necessary parts for the forming of Wisdom. There now remaineth only Prudence: which being the right rule of of human actions, is as it were the soul and life of the active, civil, and Politic life. For Intellect, Science, and Wisdom, are only serviceable for the understanding the universal reasons of things, and the true ends whereto they are to be referred. Prudence ought (after this) to applying 〈◊〉 ●●●eral reasons to the occurrencies & particularities of affairs, presenting themselves, and to find out the convenient means to arrive to the proposed end. The Intellect, seethe the first principles, Science is acquainted with the universal causes of particular effects: Wisdom, is the perfection of the Understanding, the flower and Cream of Science. Prudence is that which putteth in practice, the Intellect, Science, and Wisdom. The Understanding affords the light. Science frames the reason, Wisdom perfecteth the knowledge Prudence directeth the action: briefly, Intellect, Science, and Wisdom, do show in gross what is fitting to be effected, why it is to be done, and to what end it is to be undertaken. Prudence showeth (in each particular action) how it is to be effected: the former do only 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 Ethics, that it is the proper office of Prudence, to dispose the means to arrive to the end. The Understanding searcheth it, Science findeth it, Wisdom showeth it, but Prudence conducteth it.   

CHAP. 9 Of the Necessity, Excellency, and Offices of politic Prudence.  
PRudence (as the Philosopher saith in his Ethics) regardeth (as its object) things either good or evil, profitable or pernicious, honest or reprovable in a man, following his calling and charge, and it is proper to the prudent to consult, and solidly to advise with himself in each affair, and particular action, what is fitting and convenient to the present subject, to his duty, rank, and office. So as (to say truly) look how requisite Art is for the works of industry, so fitting is Prudence for the affairs of virtue. An ancient Author termeth Prudence, the Art of living; Now to live as a man aught, is to live according to reason. A man without Prudence, is as a workman without Art, who hath tools in his hand, but wanteth act to make right use of them for the impression of convenient forms in the matter whereon he is to work. Man likewise who hath Science and Wisdom without Prudence, seethe well the Reasons, and the end whereto he is to aim, but is destitute of the right application of reasons, whereby to find out the means, and attain to the end; And as the unkilfull crafts-man spoils the matter thinking to polish it: So the imprudent man ruins affairs presuming to rectify them; nor is there other difference, save only that the former spoils Iron, stones, wood, or some other matters of slight consideration, the other ruins himself, his particular fortunes, yea whole States and Empires if he have thereof the administration. Wherhfore Saint Ambrose termeth Prudence, 
D. Amb. l. I. Do office c. 27. Cas. Collatine. I. cap. 27.  the source and fountain of virtuous actions; and Cassian expoundeth this saying of the Gospel, Thine Eye is the Lamp of thy Body, understandeth by this eye, Prudence being the eye of the soul; Or if the understanding be the eye of the soul, and wisdom the light of this eye, Prudence is the Apple of this Eye, and as the lamp of this light, distributing and disposing brightness to all the rest: and as the apple of the eye cleared by the light, tiluminuteth the whole body, shows it the way, keeps it from stumbling, and directeth all its paces towards the end it aimeth at: so Prudence enlightened by wisdome, illuminateth the whole Soul, showeth her the way to arrive to good, hindereth her from tripping, directeth her thoughts, guideth her motions, disposeth her counsels, regulateth her affections, ordinateth her powers, manageth her habitudes, arrangeth her virtues, and composeth her actions; since without Prudence, Understanding is vain, Science unprofitable, and Wisdom idle, plain dealing, faulty; zeal, indiscreet; justice, unjust; Force full of temerity; Temperance, distempered; all virtues become vices, and perfections, faults. For as wisdom is the eye of speculative life: so is Prudence the light of practical Reason; and as without the light of wisdom, the understanding erreth in the knowledge of truth: so without the light of Prudence, it cannot but err 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 find out the means of compassing them, this being done, then to prescribe the measure, and limits of the action; since (as the Philosopher saith) it appertaineth to Prudence to allot a requisite medium to all virtues; having weighed what is fitting for time, place, subject, and affairs; after, to gain the dexterity of attaining thereto, and to prescribe the measure he therein ought to observe: his last office is to put commandment in action by prompt and diligent execution, by means of the soul's faculty, having the charge of executing the sentence of judgement, and the Empire of Reason. Now if any one of these four parts of Prudence, either counsel, means, measure, or prompt commandment be defective in action; how can it merit the title or glory of a virtuous work? If counsel fail him, it is foolish; if it want means, it is vain; if measure, it is irregular; if prompt and opportune execution, it is idle; unuseful; fruitless. If foolish, how can it beright? If vain, how good? If irregular, how virtuous? If idle, how laudable? Wherhfore, as Queens and great rincesses, are attended by along train of Ladies of Honour: so Prudence (as Queen of virtues) is followed by four other virtues: 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 affairs. The second carries the name of Synesis; a virtue requisite to judge aright and to draw solid conclusions our of the principles of the universal Law. The third is called Gnomè, well to examine in particular what is to be done according to natural reason, when there is (in some case) no express 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 pass in due place, and conformably to reason; It is necessary that Prudence be accompanied with these four virtues; the first whereof serves for consultation, the second and third for judgement, the last for commandment.   

CHAP. 10. That politic Prudence is rare and how it is to be acquired.  
IF it be a difficult matter to accompany every particular action with these four virtues attending Prudence, and with those four 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 public life? There are three sorts of Prudence, as there are three general conditions of man's life: For either man hath only charge of himself, and hath therefore need only of an ordinary Prudence, or he hath moreover the guidance of a family requiring an economical Prudence; or else the administration of public assayres, which requireth a Civil and Politic Prudence. Now if common Prudence (necessary only for particulars) be so rare among men, the economical and Politic is fare more extraordinary; and if the right and Prudent conduct of ourselves, requires such parts; what shall we say of the conduct of others? Of the guidance of republics and government of Empires? The Scripture says: That God founded Heaven by Prudence: and the Philosopher: That this is the proper virtue for him who governs and proceeds: not that it is not necessary for private persons, but that it is in such sort requisite for him who hath public 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 affairs, than the Pilot is to guide a Ship without the Helm 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 young) yet was he able to instruct the Ancients. And Solomon, together with his Diadem, received from God the wisdom to discern judgement, as the book of Kings speaketh, to wit, the Prudence causing decernment in the occurrences of all affairs presenting themselves. And truly since Prudence is the right rule of such things as we ought to execute (the whole life of public 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 virtue, as the watching and open eye over the sceptre of the Egyptians, aught to spread its circumspection on every side, over places, times, persons, humours, appurtenances, accidents, and dependencies; over things past, present, and future; over reasons, conjectures, suspicions, briefly over the smallest particularities happening in this subject; the oppositions rencounters and varicties of affairs in a Commonwealth being infinite, and the circumstances accompanying these affairs yet more endless; It is needful (were it possible) to have an infinite Prudence perfectly to perform business, and to be armed against all occurrents in this case. Aristotle in his Rherorickes saith, That the most excellent among men are the Councillors of State. Plato, that good consultation is a certain divine and sacred thing. Saint Basil, That Council is a divine thing; and God himself 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 diverse things must concur to form gold (King of Metals) to weet, the preparation of the matter, the earth's disposition, the Sun's heat, and length of them: so for the forming this Prudence (Queen of Politic virtues, the gold of Kingdoms, the treasure of States, the pearl of crowns) great help and happy advantages are to be required, strength of spirit, solidity of judgement, sharpness of reason, and docility to learn of Ancients, are the dispositions: Instructions received from eminent persons, the study of Sciences, knowledge of history, a happy memory in things past, in all Ages and States, are the beginnings; The practice of important affairs, long experience, and the grey maturity of years, are the consummation. For this word of the Ancients never deceived any, Council of old men, Arms of young men; sound consultation, circumspection of circumstances, foresight of consequences, precaution against impediments, prompt expedition, are the beautiful actions of Statesmen, and (in fine) the people's repose, the safety of States, the common good of men, are the divine fruits of this perfect prndence. Who so possesseth this treasure, enjoyeth a Diadem; and if his origin hath not conferred Crowns upon him, Crowns will seek after him; and if his condition have not made him a King, his sufficiency will make him the Oracle of Kings. What he pronounceth, are decrees, what he says, are laws, his bare words ought to pass for reasons, and as the Philosopher saith, His naked propositions, have the authority of demonstrations; since the practice he hath acquired by experience enableth him, (in whatsoever he proposeth) to consider the causes and principles. But what is said of the Phoenix, which being so frequent in Books, was (happily) never framed in nature: or what is related of that Orator, among the Ancients so highly extolled, but never heard? or of the Philosopher's Republic? the so well depainted Idea whereof could never really appear: the same may be said of this perfect Prudence, (whom the contemplation of Sages hath so excellently expressed) and which the imbecility of humane Nature could never yet perfectly produce. So many rare endowments required in one man are more easily imagined then met with, sooner desired, than acquired. To abuse ourselves with Ideas, is to feed upon fancies. Wishes rule not the world, and since things cannot be suitable to our votes, we must proportion our votes to things. We are to acknowledge our own ignorance in the truth of this passage of Scripture; How irresolute are the thoughts of men? and how uncertain their foresights? and (to confess the truth) in all things, but chief in Politic Prudence, which governeth the incertitude of worldly affairs, that he who hath the fewest defects, hath a great share of perfection. One single circumstance susficeth to alter all in this case, and very often the effect of greatest, and most important actions; as the cure of desperate diseases in States, depends upon a very instant, which Prudence either seethe not, or fortune ravisheth away; and after all we are to avow, that in such cases wherein ordinarily ways are hidden, the causes obscured, the council incertain, and the events independent of us: he who seldomest stumbles, hath no small sufficiency, and who so (oftenest) doth happen rightly to hit, hath a great deal of good fortune.   

CHAP. 11. That true Politic Prudence ought to be derived from the Law of God, against Machiavilians.  
Bvtas' true wisdom ought to be deduced from the law of God, so doth true Prudence flow from this divine fountain: For God hath spoken by the mouth of the Wise man, Council is to me, Equity is mine, Prudence is mine; and David said to God; Lord thou hast made me wise by thy word. Wisdom without God is mere folly, and Prudence no better than malice, the one followeth salle principles, the other useth the means opposite to the true end of man; the one depraveth the understanding, the other deregulates life, the one deceiveth us in what we ought to understand, the other in what we ought to do; the one adoreth lies instead of truth, the other embraceth iniquity for virtue: in brief, the one diverts us from the true way, the other leadeth us to a precipice. The Prudence of the flesh, produceth nothing but death (saith the Apostle) So as if it be pernicious to particulars, what profit can it afford to Republics? if it ruin men, how can it relieve Empires? Is not God the final end of States in general, as well of men in particular? if he be their end, ought he not to be their aim? if their aim, ought they not to level thereat by means conducible to their end? What other means are proper to cause all States to tend toward God, than those which the Prudence derived from God dictates unto us? If therefore fleshly & vain prudence supposing to maintain itself, maketh use of unjust means, and those contrary to God; is it not apparent it diverteth them from their mark, their end and happiness, ruining instead of establishing them? Wherefore Moses called the people of Jsrael, who would not guide themselves according to God's law, but by their private spirit, a Nation without Council and Prudence. And the spirit of God gives us two advertisements, as two general rules of our life; the one by the Wise man, Rely not on thine own Prudence; the other by the Apostle, Derive not your prudence from yourselves. Plato reporteth of Hyparchus (in a Dialogue entitled by his name) how this man, (desirous of the public good, placed great Pillars in all the crosseways of Athens, whereon were engraven, grave and wholesome inscriptions, advertising men of their duties. If this custom were still in use among us, it were fitting these two sentences, as two Oracles from heaven were engraven in Marble and brass in the most eminent and chief frequented places of all Cities, to admonish men, not to guide the course of their lives, affairs and offices, by the foolish Prudence of the flesh, but by that Prudence derived from God, being the infallible rule as it is the final and firm conclusion of all humane actions.   

CHAP. 12. How the Law of God is useful for the acquisition of true Politic Prudence.  
THe Law of God doth in two sorts serve toward the acquisition of true Prudence, not only of that which is ordinary and oeconomical, but of the civil and Politic likewise. First, in proposing to every particular action its due end, direct means, and just measure: secondly, in appeasing and calming the passions of the soul, which (as the Philosopher saith) cause a certain thick fog to arise in the superior part thereof, darkening the eye of reason, and hindering the wholesome counsel and right judgement of things which Prudence ought to afford. For passions imprint in the soul a kind of malignant disposition, causing counsel to ere in the election of the true end, judgement in the choice of the means, and the commandment of reason in the definition of times we ought to take, of the place whereof we are to make choice, and of the measure we are to observe in making an Act truly Prudent. The covetous and ambitious person who propoundeth to himself no other end than his particular profit and honour, will not make use of other means, but such only as may conduce to the raising of his revenues and dignities; yea, and often (carried away by the flood of this unbrideled desire, as by the force of an impetuous torrent) he is not able to observe either time, place, or measure. What counsels can be expected from a spirit so indisposed toward the safety of Commonwealths? Choler likewise, with Envy, Fear, Voluptuousness, and other passions drawing the soul to their side, cause it to become evil affected toward the true end, tempting it to undertake wicked ways, transporting it to foolish and rash inconsiderations. Whereupon julius Caesar in Sallust setteth down this maxim of State; 
Sal. de Coniur. Catil.  Those (saith he) who consult, aught 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 truly Prudent, if he be not good and just. Wherein even by this natural reason, he condemneth of imprudency and timerity what commonly is called worldly Prudence. And the spirit of God telleth us in holy Writ; 
Ezod. 23.  That covetousness and bribery, blindeth the hearts of the Prudent, and concupiscence perverteth their spirits; with the like words of holy Scripture; showing us that the smoke of vicious 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 God's word? What more harmonious music for the stilling these furious devils, than the sound of this divine Book? what more direct rule to moderate these natural motions, than the Law of the Author of Nature? what more powerful arms to overcome them, than his precepts? what stronger restraint to contain them, than his fear? They transport Nature, they surmount reason, they slip from moral virtue: Humane Philosophy cannot master them: there is nothing save only the law of God which can rightly regulate them; it belonging solely to God to subdue man's spirit. The Law of God is without imperfection (saith the Prophet) and doth perfectly convert souls. For there it is where we learn the true force to vanquish the passions of the irascible; and the true temperance to rectify the motions of the concupiscible part. It is there, where we are instructed by Gods own mouth, who hath not only truth itself to instruct us, but supreme authority to command us; mildness against choler, love to our enemies against hatred, pardon against vengeance, resolution against fear, patience against persecutions; whereon is form in the soul a divine form to overcome whatsoever might terrify us: it is therein where we are taught the fear 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 soul draweth a blessed temperance to slight all whatsoever allureth to the contrary. Being thus armed with source against the fear of apparent mischiefs, and with temperance against the love of all perishable substance; it can no way fear any thing but evil itself, which is iniquity, nor love, but the true good, to wit, virtue. No assaults can cause us to waver from our duty, 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 itself to conserve justice: a right necessary quality for public persons, who in the execution of their offices (if therein they seek public good) find not their particular advantage, but diverse baits to slight, and many assaults to overcome. Here you see how the Law of God is the sacred School of true Politic Prudence. Jnstruct yourselves (saith God) O you that judge the earth: serve God in fear. It is from thence the Magistrate ought (as Samuel did) to take his light and conduct, to administer affairs by true Prudence: It is thence the noble acts of fortitude are seen to spring, in the resistance of all assaults when at any time virtue is engaged in difficult times. From thence it is we see occasions of heroic acts of temperance in scorn of dignities, and honours to proceed. Acts which crown their Author with immortal honour, and fill these with confusion, whom they cannot draw to imitation. Briefly it is from thence, a magnanimous 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 Book.    

THE SECOND BOOK. Of those virtues which do form honesty and integrity for the well employing of sufficiency.  

CHAP. 1. Of Politic justice in general.  
NAture hath not contented herself, in having bestowed on all things, necessary faculties whereby to operate, but she hath further added to those faculties, certain inclinations and dispositions which cause them to tend to their objects, for the production of their actions. For the eye, besides the faculty 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 remain idle. So God framing and adorning the soul, doth not only bestow thereon those virtues requisite to understand how to operate rightly, but doth beside, add others which incline, dispose, and give it a propension towards the objects convenient for the production of virtuous acts. Wisdom and Prudence are the two general virtues which acquire to a Politician, the sufficiency, worthily to govern Commonwealths; ●ustice and honesty, with the virtues thereon depending, follow after, to infuse into the soul, the disposition, inclination, motion, and propension to employ to good purpose both Wisdom and Prudence; which without justice and honesty, would in truth not remain idle, but become pernicious These being not virtues, but dangerous vices: Wisdom in a perverse soul becoming deceitful; and Prudence in a dissembling one, malicious. It is as the Peach-tree, which receiving the quality of the soil where it is planted; in Persia is poisonous, elsewhere nutrimental. It is the Chameleon, which taking its tincture from the objects nearest unto it, being near clay, appeareth of a muddy colour, near gold, of a glorious hue, near filth, of a foul colour; near a Diamond, it casteth the lustre of a precious stone So the will imprinteth the quality, the die and colour in the action, either good if it be sincere, or evil if it be pernicious.  
For there is this difference between the works of injustice, and the actions of virtue, that in the former there is no regard but only to the dexterity; in the latter, the workman's honesty is considered, there, the hand, and art perform all; here, the heart and intention have the greater share. So as if the heart be not good, the intention upright, and the end lawful, the work cannot be exemplary, though it appear excellent. If the Architect build a fair house for a foul end, his irregular intention disgraceth not his skill: but if he who produceth an act of virtue, propose to himself an unjust end, his intention depraveth his action, and the wicked quality of his heart deriveth itself into his work. A fault (as S. Augustine saith) which hath blemished the most beautiful actions of moral virtues, appearing among the ancient Ethnics: who have proposed to themselves for the end of their actions, not (purely) justice, but some of them profit, others revenge, some delight, and the most virtuous among them, ambition and vanity. The heart being the beginning of natural life, is likewise the principle of goodness in moral life; nor is there any other difference, save only that in the body it dyeth last, and in matter of virtue, the first. For in the body, all other parts dye, before the heart wholly decay; but in the matter of virtue, so long as the heart remaineth alive, whilst the intention continues sound, and the will sincere, all the actions are vigorous, good, and laudable; yea and those which in regard they were vicious in their subjects, could not merit glory, being virtuous in their conclusion, are yet worthy of excuse. But the heart of virtue once dead, the intention perverted, and the will corrupted, all is rotten, and the most fair virtues become infamous vices, and the most glorious acts punishable crimes. This is the secret of this sacred word in the Gospel: From the heart issueth all evil. 
Lib. 6. Eth. cap. 12.  Wherefore the Philosopher saith, that every laudable action is composed of two pieces: of Prudence, which chooseth a good subject; and of moral virtue, which maketh an election of an upright end: and as gold borroweth of the earth its matter, of the Sun its form, lustre, and value; so virtuous actions ought to take from Prudence, both Counsel, means, and measure, as their matter; from justice and honesty, the right end, and sound intention, as her form, soul, and esteem. Here you see, that no action, be it private or public, can either be good or honest, if it be not just.   

CHAP. 2. That an unjust action cannot be profitable to States, against Machiavelli.  
I Further affirm, that it cannot be profitable to the public. For diverse levelly not their actions and counsels to goodness and honesty, but only to utility: and following that pernicious maxim of the Pyrrhonians, that there is nothing just of itself, and by it its own nature, but only out of the opinion and custom of men; and as that Barbarian in Tacitus saith: In a great fortune that which is most profitable, is fullest of equity: or as Eudemus blasphemed, That whatsoever was profitable for Republics, was just, Perverse Axioms, which nature condemneth, reason reproveth, God hath in abomination, and people detest, and which under colour of profit, raise the cabane of ruin. Since to banish justice from humane society, is as much as to tear the soul from the body, and to take the Sun from the world▪ It is as much as to change (as S. Augustine saith) Kingdoms into Colonies of thiefs; it is to arm man against man, to introduce licence; with licence, disorder; with disorder, desolation. Now those who measure the justice and honesty of things by utility, of what kind of utility intent they to speak? of particular, or public? If of particular, they discover themselves; if of public, they deceive themselves. If they call that just, whatsoever they find profitable to themselves, they show themselves traitors to public good: or if they imagine, that what is unjust, may be advantageous to States, they err in the principles. For if a State be no other than a general society of men in Cities or Provinces united together under the authority either of the whole multitude as in a Democracie; of principal persons, as in an Aristocracy, or of a Prince, as in a Monarchy; whereon is this society founded, but upon Union? whereon this union, but upon obedience? upon what is obedience founded, but upon laws? and whereon laws, but upon equity? To take equity from laws, is of laws to make them violences; to violate obedience, is to destroy it, to destroy obedience, is to dissolve union, to dissolve union, is to dissipate society; and to part society, is to subvert the State: what follows then, save only that what is just, is the conservation of States, and what unjust, is the destruction thereof.  

justice's conserveses, maintains, a domes all in nature and art; much more in policy and humane society, which only are capable of justice as we prove at large.  Nature herself teacheth us this. For it is the union of the four qualities which conserveth our bodies: an union fastened by the knot of their mutual concord, as their peace is established upon that temperature, which upholdeth and representeth (in their commerce) a kind of natural justice. But if one of these usurping over another, the temperature be thereby disturbed, justice being thereby violated, peace is broken; peace once broken, union is dissolved, and the structure is destroyed. That which conserveth this inferior world, is the marriage of the four elements, a marriage knit by their accord, as their accord is founded upon the justice of the proportion, and equality conjoining them in one▪ So as if one offering injury to the other, this equality happen to be disturbed, justice being thereby wounded, their accord would be dissolved, their concord destroyed, their conjunction soon be unloosed. Art herein confirmeth what nature commendeth to us. See we not in Music, how every voice keeping his tone, without troubling the tone of others, this justice they observe, frameth their accord; whence proceedeth the harmony, the sweetness, and grace of Music. Now if one voice usurp upon another, violating hereby this justice, it troubleth the accord, and of this pleasing sound formerly composed of so many well ordered voices sufficient to ravish the spirits of all hearers, there remaineth nothing save a tumult of confused jars, enough to dull the ears of all auditors. Do not measures in Poetry, clauses in Rhetoric, reasons in Philosophy, numbers in Arithmetic, the compass in Geometry, the rule in Architecture, the disposition of colours in limming; briefly, the so well observed proportions in all the works of art and industry, do they not represent in some sort, a kind of shadow of justice? If therefore justice adorn, and conserve whatsoever is in nature, and what art produceth; if all beautiful things borrow from thence their gracefulness, solid matters their force, things living their subsistence, inanimate things their ornament; and since even those things which seem uncapable, can notwithstanding not subsist, without some show thereof: How can it be that humane society, which alone is capable of right, and reason should any way maintain itself amidst injustice, injury and violence. Would not a State without justice, resemble a body without the temperature of humours, a world without the equality of elements, a Music without the harmony of voices, a work without the proportion of those parts which composeth it? what would such a work be but a mere deformity? such a music but a confusion? such a world but a Chaos? such a body but a dying one? such a State but a disorder, tending to its ruin?  

Proof of the same truth, both by authority and example.  The sentence of all Sages hath authorized these demonstrations, and the examples of all ages have verified the same▪ Hath there ever been Philosopher, who hath not held this maxim? a lawmaker, who hath not followed this principle? or State which hath preserved itself otherwise than by justice, or hath been ruined but only by violence? Whiles justice flourished in Commonwealths, we have seen them prosperous: but no sooner had violence and oppression crept in, but they presently inclined, either to utter ruin, or an absolute change. Is not this worthy of admiration, that even the same thing which ruineth justice, cannot maintain itself without her. Robberies founded upon iniquity, cannot possibly continue, did not thiefs observe among themselves a kind of equity. So weak and fruitless is injustice, she is not able so much as to uphold her own building, how shall she then support what justice hath founded? If therefore it be evident, that in gross and general injustice, is the destruction of States; how can it be, that by ro●●●le, and in particular, an unjust counsel▪ or act, can be truly profitable? Can the fruits be good, if the tree be infectious or poisonous?   

CHAP. 3. That Injustice even against strangers cannot be profitable to States, contrary to the tenets of Machiavilians.  
But it may (happily) be said, that Injustice is indeed pernicious in the body of a Commonwealth, but abroad and among strangers it may be profitable. See we not first, that he who offereth an injury, teacheth others to afford the like? that he who gives the onset, obligeth himself to suffer assaults? and that in justling others, he shakes himself: that in the vain attempt of his forces he puts himself into hazard to show his own weakness? that in an evident mischief, the blame is inevitable, and the issue uncertain? that (as an ancient Author saith) States are as Tortices, free from touch or stroke, so long as they keep themselves enclosed in their shells; but are tender, weak, and in small assurance so soon as they come forth. It is an easier matter to enterprise matters, than to achieve them: and (as the Scythian Ambassadors said to Alexander in Quintus (urtius) It is an unadvised course to look upon the fruits of trees, and not to measure their height; and that in conclusion, either a vain attempt, or a short joy is the ordinary fruit of violence. Besides, hath not the experience of all ages and States sufficiently showed to the whole world, were it not blinded, that whatsoever humane iniquity raiseth, divine justice ruineth? that humane laws punish particular robberies and divine public injustices, that those mischies whereto the earth affordeth impunity, cannot obtain it of heaven? that whatsoever seeketh its raising by force, findeth in the upshot its ruin in a greater force. The Wolf which devoureth the Lamb, is after eaten by the Lion: briefly, that greatness proceeding from injury, may indeed make a fair show, but cannot endure.  

The answer to the objection: that diverse great States have laid their foundation upon injustice and usurpation.  I am not ignorant, that injustice and usurpation have been the ground of diverse great States, and this by the secret permission of God, who willing not the ill, but permitting it, either thereout to draw good, or to show his vengeance for sin, maketh use (when he pleaseth) of the malice of one nation, to punish the sins of another: since both the good and bad are under his pay; they give in their names, and the wicked, before they are ware, afford their helping hand. 
Isa. ca 10.  I will send Assur (saith God in Isaiah) against a perverse Nation, against a people which I will destroy in my fury, I I will take him as an instrument of my revenges, but he himself shall not think so, and his heart shall not dream of fight for my justice, but for the vanity of his own ambition. See here, how God making use of the malice of wicked men, secretly and unwitting to them, on purpose to punish others of like condition, doth sometimes suffer them to raise the foundation of their greatness upon injustice and usurpation: but even as in nature, corruption is often the cause of the generation of things, yet doth not corruption at all conserve them, but doth again destroy what formerly it had framed: so Injustice having raised these States, hath not at all conserved them; but (necessarily) that which took its origine from Injustice, must borrow its conservation of justice; and when again, not contented with the just dominion a long possession had acquired, they have strived to extend their limits by Injustice, they have in the end broken their forces, even against the weaker side, and the same iniquity which built them, hath at all times abolished them.  
God, before whose eyes the earth is a Theatre, the world a fable, Empire a game, and the revolutions of ages a day's pastime, hath proposed to men a thousand like spectacles of his justice, which overturneth (in an instant) the long workmanships of their iniquity. Kingdom's are transferred from Nation to Nation, 
E●clus. 10.  in punishment of their injustices. It is the decree God hath pronounced, and which he hath not ceased to put in execution in all successions of ages. " God hath dried the roots of proud nations (saith the Sage) he hath overturned and extirpated them even to the foundations, he hath buried their name with their honour, and hath blotted out their memory from the whole face of the earth. And where, I pray you, are all those ancient Empires, which have devoured each other, the iniquity of the latter furnishing sufficient instrument to God's justice for the punishment of the former? These mighty workmanships of Fortune have fall'n to ground, not leaving any other relics of their greatness, save only what the blast of hearsay, or the credit of a crazy paper, have been able to transmit unto us; to testify how heretofore they have been extant. Yea, and among all others, that of Alexander planted with most violence, hath least endured; whereas the Roman Empire, where justice hath been more observed, hath been both more glorious and stable than all the rest. So fare forth (as Saint Augustine saith) that God gave them this length of temporal greatness, in recompense of their moral justice. But among all States now in splendour, is there any one that hath longer flourished without interruption, than the State of France, which during the sequence, revolution, and vicissitude of above twelve ages, gathering still greater strength, and more and more establishing itself, hath acquired even amidst the tides, and inconstancies of transitory things, a kind of eternity? And what maintaineth it but justice, having often caused it to suffer, never to commit violences, having diverse times seen itself both oppressed, and a Patron of the oppressed, but never an oppressor; and which containing itself within the limits God hath allotted her, and Nature planted, hath not suffered itself at any time to seek further, save only either to recover her own right, or to repress, and repulse injury, or to revenge another's wrong, alone resembling to Nilus, which only among all other Rivers, never quits or shifts his channel, but to do good. All this showeth, that both reason, authority, and experience should cause men to conclude, that whatsoever is unjust, is not only shameful and unseemly for Empires, but moreover both unprofitable, hurtful, and pernicious, though not (at all times) for the present, yet at least for the establishment of any perdurable greatness, which all States are to aim at: and that after all, (what the holy Ghost hath determined in Scripture is undoubted) That only justice raiseth people, 
Pro. 14.18  and that there is nothing but justice, which giveth a firm solidity to Thrones.   

CHAP. 4. A digression from this discourse of justice, to the title of Just, wherein our King holdeth his name and reign.  
I Do willingly enlarge myself upon this discourse of justice, seeing our King, slighting the title of Great, which his Sceptre giveth him; of invincible, which his valour prepareth for him; Imperial, which his virtue alloweth him; of Conqueror, which his fortune affordeth him, together with all these pompous and specious tules his modesty rejecteth; desireth only to merit the title of lust, and to cause France to taste the fruits of so fair and mild a name. He well knows that justice is the supreme perfection of Royal greatness to draw near God, the strongest arms to subdue men; the most sacred Majesty to imprint reverence, and the happiest conquest a King can achieve. If a King be a flower among men, justice is his beauty; if a fragrant odour, it is his sweet perfume; if gold, his value; if a Diamond, his lustre; if an heaven, his influence; if a Sun, his light; if an Angel, his office; if the lively image of God, justice is the portrait of his resemblance; if he be the State's eye, justice is the apple of that eye; if the arm, its nerve; if the hand, its force, if the heart, its life; if the head, its intelligence; if the soul, its reason's. If he possesseth only riches, Griffins who keep gold, surpass him; if only strength, Bulls surmount him; if only courage, the Lion exceeds him; if only tallness of stature, the Elephant is yet higher; if only subtle, the Fox is craftier; if only arms, the wild Boar is better provided; if only pompousness, the Lily is better decked than Solomon himself. But if he be endued with reason, he over-ruleth all; and if with justice, he deserves to command over all. Let dignity make him the greatest, power the strongest; treasures the richest; yet doth justice make him the most worthy, let him secure himself by his arms, guard himself by his treasures, command by his laws; but let him reign by justice. In brief, justice is the rampart of his strong places, the Bulwark of his Cities, the prop of his Crown: the mother of equality, the cement of union, the pillar of authority, and the eye of obedience. Our King, touched with these considerations, and inspired from heaven, as Solomon in his tender years, to understand the importance of his charge, and weight of his Sceptre, hath addressed the like prayer to Almighty God, exhibiting the same demand, as Solomon did in a semblable necessity: 
1 Reg. 3.  O Lord, thou hast made me to reign in the place of my Father, thou hast placed me in the midst of a people which thou hast chosen, amidst an infinite people, the number whereof passeth all that can be counted: Give then to thy servant a docible spirit, to the end that discerning good from evil, he may judge the people with justice and equity. This is the prayer he made to God, and the grace he demanded from heaven in his tender years, as did Solomon, requiring (as he did) not riches, not prosperity, not victories, not conquests, but only wisdom and justice. Now if this prayer of Solomon were so pleasing to God, as he not only granted him what he demanded, but further added what he required not: Because (said he) thou hast not demanded a long life, nor the death of thine enemies, nor abundance of treasure, but rather wisdom to discern judgement, and afford justice; behold, I have agreed to thy desires, and have given thee a wise and intelligent heart, even so fare forth, that times past have not yet seen the like, nor shall future ages ever behold: but for an overplus of my favours, I will give thee what thou hast not as yet asked, abundance of riches, and the greatness of a glory, which shall surpass that of all thy predecessors. If God recompensed the holy and just desire of Solomon with so many graces, shall we imagine he will now be less liberal to the Nephew of Saint Lovis, bearing his name, and walking in the steps of his virtues? or that he will not grant to the like prayers, the same graces? to the same vows, the like gifts? to an equal disposition, equal benedictions? The Philosopher in his Ethics, 
Lib. 5. Eth. cap. 1.  compares justice to the morning star●e, which prepareth the Sun's way, and proclaimeth light to the world Since therefore this fair star hath begun to appear in the rising of thy Sun, O France, and since thy Sun hath chosen justice for his morning star, what canst thou expect from the progress of his course, but a day of peace, being (as the Prophet speaketh) the work of justice, 
O●us justitiae pax. Isa. 31.  so as if any cloud arise to darken his light, it shall only be to cause his vigour the more to appear. And since the Scripture saith: 
Domus Iu●i plurima s●rti●ude. P●c. 15.  That the house of the just is a strong Bulwark; what storm, what tempest, what attempts can prevail against the Kingdom of the Just. Pursue gloriously (O generous Prince) thy begun course, effect thy holy desires, and by thy laws establish the reign of Astraea; in the age of iniquity: March on (O clear Sun) after this fair star, the fore runner of thy glory, and the messenger of our felicity. Dissipate by these lights, the clouds of corruption, and God will remove fare from our heads, all the storms of mischief: Make thy France a Temple of justice, and God will make it a fortress of force. Plant justice there as a rampart, and piety as a defence; and God will there place felicity, peace, and assurance, as limits.  
Seest thou not already, O France, the fruits of the vows, and the effects of these generous designs: Dost thou not behold his justice as his morning star shouting forth the point of his first beams, how it hath expelled that law, which exposed the palms of virtue, either to the hazard of not springing, or to the traffic of avarice? See you not how it beginneth to open 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 virtue which lay neglected, gins to look up, and gloriously to triumph? Rejoice O ye seats of justice beset with Lilies, we hope again to see that no Hornet shall henceforth corrupt your flowers, but that only swarms of Bees, daughters of heaven, shall there compose the honey 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 Manors 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 April of his age and reign, renewing this ancient miracle of the I'll of Naxis, where the Vines put forth their fruits together with their flowers?  
That brutal rage of Duels, sacrificing the fairest flowers of the French Nobility, by a bloody death, to an immortal damnation; the course whereof could not, either by so many edicts, or prohibitions be any ways stopped: hath it not in conclusion laid down its arms in the hands of his invincible justice? This Monster was conceived by a foolish passion of an imaginary valour, as the Centaurs, by the embracement of a cloud: vanity produced it; folly bred it up, blood nourished it, yea the best blood in the whole body of the State, as the monster whereof the Prophet Abacuc speaketh, 
Abacuc 1. Esca ei●● electa.  which gapeth only after choice morsels: Great ones, Nobles, Hectors, were his prey, and the obstinate error of spirits, passing into point of honour, did yet further inflame (by the sting of glory) this fury and slaughter. What pity was it to see the ancient but cherry of the sacrifice of men's bodies renewed, before the Idol, not any longer of a Moloch, or of Saturn, but of a glory as false as it was cruel; yea and the blood of reasonable creatures which the Pagans immolated to vain deities, Christians so profusely to pour forth the like before the Idol of the vain phantom of honour? Whither goest thou (O blind Fury) and to what excess of folly and mischief doth thy transportation cast thee, causing thee so sinisterly to interpret a word, as that for a me● Puntillio, for a Chimaera of vanity, conceived in thy fancy, to expose thy blood in a meadow to iron, thy body to death, thy soul to perdition, and thy honour itself for which thou undergoest all this to public infamy of divine and humane laws? understandest thou not reason condemning thee? Edicts threatening thee? God pursuing thee? the heaven's thundering, 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 quarrel, where the combat is unworthy, the conquest wicked; and the defeat fatal? where the combatants keep close, the vanquished loseth his soul together with his body, the vanquisher takes his heels, his flight is his triumph, the fear of laws his crown, the gallows his gain: briefly, where a slight matter is the subject, a foolish persuasion the motive, a false honour the object, an assured opprobry the end, an immortal sorrow the issue, and an eternal misery the fruit and recompense. O how deaf, blind, and obstinate is a soul once seized upon with passion! deaf, not being able to hear the truth; blind not knowing how to confess its error; obstinate that will not retire out of the abyss of his assured ruin. 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 arm suppressed the Hydra of our civil wars 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 storms of our seditions, locked up war with iron chains, placed peace upon pillars of brass; yet amongst all these sweets of peace, this unchained fury of Duels, robbing France of her most valiant children, still afflicted her with more fatal effects of so bloody a war. She lamented her daily losses, and so many remedies uneffectually employed, caused her to fear lest this mischief were incurable. When behold, her Lewis, staunching (as a jasper sent from heaven) by his sageness and prudence, the blood this fury drew from the veins of his most noble subjects, hath suddenly stopped her tears and griefs. And as Fortune heretofore stayed the Conquests of Philip, to the end his son Alexander might find subject to show his valour, so seemeth it, that heaven limiting the good fortunes of Henry the Great, by the defeat of the Hydra's of our seditions, hath purposely refused him the victory over this monster of Duels, to reserve it for our Alexander, and thereby to share between the Father's valour, and the Son's justice, the glory of the entire quiet, and safety of France. Thou owest (O France) the beginning of thy good fortune, to the Father's arms, the perfection to the Son's laws. The one (Great) hath raised thee, the other (Just) hath confirmed thee, the one by battles, hath laid the platform 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 war, 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 laid asleep, not without astonishment; this fury extinguished not without admiration: the blood distilling from thy veins by this channel is now happily stayed: This generous blood formerly shed to thy loss, is now happily reserved for thy defence. Nor hast thou small occasion of doubt, to whom thou art more obliged; whether to the Father's valour, which hath purged thee of the bad blood of Rebels; or to the Son's justice, which hath reserved for thee the best blood of thy children. It is reported, how neither prohibitions, nor menaces of laws, could at all stay the fury of the Milesian Virgins, immolating themselves by a bloody death, till the infamy of being exposed naked after their death, cured their spirits of this frenzy, shame gaining that of them, which fear could not effect. So, since Duels have not (at Court) found this vain applause, serving as a spur and object to their savage ambition; and that our King is not satisfied in the only prosecution of them by his Edicts, but hath farther pursued them even to his Lowre, by hissings and dishonours; his Royal discretion hath thereby found the true remedy against this blind passion, which obstinating itself against the terror of all torments, could be only overcome by the apprehension of this disgrace. A false honour nourished it, a true shame hath healed it.  
Who therefore seethe no, if he be not blinded, and who acknowledgeth not if he be not ungrateful, the visible wonders of divine providence, in causing his royal enterprises to be achieved with so great success, and more honour, against all impediments; in such sort as to oppose his designs, is not to stop, but advance their current? would not one say that heaven had passed a contract with him, to overthrow whatsoever resists him? or that his Genius, which managing all wills, forceth likewise and captivateth all attempts under his authority, all perils under his prosperity, and all disasters under his good fortune? See we not (so soon as any storm riseth against him) how heaven brings him, (not as the Ancients have said of D●metrius) Cities surprised in the hunting-toyles of his fortune, 
Plutarch in the life of D●met.  but hearts more happily submitted to his obedience by the nets of love and duty? Seemeth it not, that God suffereth not those assaults which molest him, but only for his farther glory? As weight is to the Palmtree causing it to become more stiff; or fire to gold which refineth it. So it is credible, that heaven, amorous of the title of Just, whereat his intentions aim, and whereof his laws and wisdom have already afforded us the first fruits, worketh all these miracles in sight of nations, to let the world see, that the victories, triumphs, obedience of subjects, the good affection of the people, and all sorts of prosperities do crown and accompany justice. 
Plato in Hipparchus.  Plato reporteth how Hipparchus caused this excellent sentence to be engraven upon a pillar erected in the market place of his chief City: Apply thyself to that which is just: But our King even from his entrance to the Crown, carrieth the same imprinted in his heart, he produceth the fruits thereof in his actions, he heapeth up the honour thereof in the general praises all men afford him; already doth History erect unto him a pillar more durable than marble and brass, therein to leave engraven before the eyes of all after-ages, the glory of the name of Just: and heaven conferring all these happy successes upon him as a salatie and recompense, addeth yet (for his farther honour) to the crowns of justice, the triumphs of valour.  
Go on gloriously, O Son of Great Henry, and Nephew of Saint Lewis, in the first traces of thy just designs, and let these fair beginnings hereafter serve thee as a spur; and thyself, to thyself as an example. What more royal or divine thing is there than to measure his counsels and actions? conformable to what the Roman Philosopher said: That among Blephants, the greatest conducteth the rest, but that amongst men the best is the greatest. To that likewise which another answered to a certain flatterer who extolled the greatness of a Prince: How is be greater than I, if he be not more just? And who is greatest think you, as the holy Ghost speaketh by the mouth of the sage: He who observeth justice, shall there find greatness and exaltation. justice is the root of immortality on high in the glory of God, here on earth in the memory of men.   

CHAP. 5. Adivision of Politic justice, into three members and parts, what the Politic oweth to God, what to himself, and what to the public.  
I Here resume the clew of my discourse, and do beseech the Reader (if this digression hath seemed tedious unto him) to consider, that the sensibility of a good so nearly concerning us, is never overlong to those who taste it, nor the discourse to the relator; and besides treating of those benefits which justice brings to States: so present an example, hath served as a confirmation under the title of a digression.  
I will therefore now descend from this general consideration of Politic Justice, to the particular duties of so beautiful and useful a virtue. justice is as the herb called Trefoil, or the triple pointed Trident; or Geryon with his three heads: For man having three principal objects of his actions: God, himself, and his neighbour: justice obligeth him to all these three; from whence are derived and sprung three offices and general duties of justice. These three branches rising from this root, doth again divide itself into three other small slips, producing the several fruits of such duties as we are to yield to God, to ourselves, and all men; and this differently in consequence of the different obligation arising out of the rank and place each man holds in the order of civil society. So as that Politic justice, whereof we speak, doth first of all produce from its stock, three great branches, to wit, these three general duties, the first toward God, the second toward ourselves, the third toward the public: these three branches, do after each of them shoot forth other small twigs, namely the particular duties to each one of these three, whereto justice obligeth the Politician. Our duty toward God produceth two: Religion with piety, and the right intention in counsels and actions. The duty toward ourselves, other two; the care of a good name, and the regulating of our actions and comportments. The duty toward our neighbour produceth four: good example, solicitude, fidelity, and the love of public good. Now herein are comprehended all the other virtues, all the endeavours and fruits of particular actions, which issue and are derived from Politic justice.  
We will deduce all these points in order, through the sequence of this book: but so as those who making Nosegays in a garden composed of diverse quarters, content themselves to take a single flower from each several border.   

CHAP. 6. Of Religion and piety; being the first duty of Politic justice, reflecting upon God.  
REligion is the first duty of Politic justice, concerning God, not only out of Philosophical reason, affirming how nothing acquireth greater credence and authority toward men, Princes, and Magistrates, than to be esteemed Religious, beloved and favoured of God; as it is manifest by the examples of all such who have either founded, polished, or governed republics: but chief because those who here on earth supply God's place, I have said ye are Gods, (saith the spirit of God in Scripture) are obliged by a more particular tie than the generality of men: to acknowledge him whom they represent. All waters come from the Sea, and return thither; all power, all authority and superiority comes from God, and aught to return to him. It comes from God by extraction, it should therefore return from us to God by homage: if the motive of acknowledgement and duty have no less power over men, than Nature hath over-things inanimate. We see even among men, that those who have not their dignities by extraction, but hold them of others, as from a Prince or King, are obliged to increase in humiliation and acknowledgement toward their superior, as they rise in greatness and authority over others: for should they (as Sejanus) pervert their Master's beneficence into matter of slighting, pride and rebellion, they would thereby convert their exaltation into occasion of ruin. So the great ones of this world, who hold their dignities not of nature making all men equal, but of the will, providence, and ordinance of God, which hath distinguished them into diverse ranks; as they are more obliged to God than all other men; so ought they be more humble, grateful, 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 original meanness humiliate them. See we not, that the farther a tree shooteth up his branches toward heaven, the lower it sinks 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 ruin, 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 greatness, their own pride will be their destruction. God will debase thee (said Daniel to King Nabuchadnezzer, who would not acknowledge God, but rather seek to make himself God) God will debase thee even so fare, as thou shalt learn, that the most high hath dominion over the reign of men. The Angels of the highest order are most obedient to God, most prompt to execute his will, and who more than all others, acknowledging their own impotency, and his omnipotency: and he who in his creation was the principal of all other Angels, was not cast down from his rank, but for having fall'n from this humble acknowledgement. God putteth down the proud, and exalteth the humble, saith the Scripture. And in truth, if we observe in Histories all those proud and impious persons, who as Nemrod strive to scale heaven, and lay the foundation of their greatness in Atheism and irreligion, we shall find that they have all of them builded Towers of Babel, that God hath confounded them all, and left the marks of their follies in their confusions, and of his wrath in his revenge: we shall in conclusion see this truth of the wi●ked Antiochus his confession, which Gods chastisements as a rack, wrested from his sinful lips: Truly (saith he) it is a just thing to subject ourselves to God; and that a mortal man should not dare to march equal 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 crowns. Who hath reigned either longer, more happily, or more gloriously in judaea than David? Solomon before his prevarication? Ezechias? josias? At Rome, than Constantine the great? In Greece, than Theodosius the younger? in France, than Charlemagne and Saint Lewis? is not this to prove, that religion and piety propose temporal prosperity for recompense? Time is her course, eternity is her aim. Yet would God show by these examples, that (in consequence of his promise) when we first seek his Kingdom, his justice, and the observation of his laws, temporal 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 strain 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 find they themselves entangled in Labyrinths, whence neither humane reason, nor moral virtue can any way disengage them. And then it is when they stand in need of a more sublime instinct, a more eminent light, and more heroical virtue: which Aristotle himself, though a Pagan, acknowledged in his Ethics; where he termeth this virtue Divine and supernatural, and those who are therewith adorned, divine persons. And in another place he saith, that those who find themselves touched by this divine instinct, ought not as then to take advise of humane reason, but only to follow the interior 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 seethe not, that they who administer the weighty affairs of Kingdoms and Commonwealths, where reason and humane Prudence often comes short, have more need than all others of these instincts and these divine motions, which God (doubtless) 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 souls to these sublime motions poducing the generous acts of heroical virtues, God imprinteth in them certain divine habitudes and supernatural 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 general good of others, seem to be more particularly reserved for them, who have the charge and conduct of States, whether spiritual or temporal.  
But is it not apparent, that those who become the most pious and religious towards God, are the best disposed subjects to receive these spiritual endowments, necessary for the high attempts of generous actions? Upon whom shall my spirit descend, (saith God by the Prophet) but upon him who humbleth himself before my face, and who feareth my words? The fear of God, daughter of true piety, is one of those gifts of the holy Ghost reduced to the number of seven by the Prophet Isaiah: 
Isa 11.  A fear which dejecteth not the spirits (as Libertines will have it) but doth rather raise them, and by submitting them to God, elevateth them over the whole world.  
Examine History, and ye shall find, that they who have had piety and the fear of God engrafted in their souls, are the men who have produced the bravest acts, both of Magnanimity, Constancy, Wisdom, Prudence, Valour, and Counsel, as well in war as peace: nor have they been weak in any thing, save only in iniquity, a thing wherein the world so much showeth its strength. But iniquity is not strength, it is no better than weakness, either of the understanding, which error blindeth, or of the Will which passion transporteth, or of the Appetite which pleasure captivateth, or of the Sense which the world deceiveth: whereas piety and the fear of God arming the understanding against falsity, the will against concupiscence, the appetite against voluptuousness, and the senses against all snares, it causeth the soul to become valiant, invincible, and inexpugnable against all manner of attempts, and proper for the production of generous actions and heroical achievements.  
Now besides that piety towards God disposeth the soul to great and glorious actions, (a requisite disposition for all good Statesmen) it moreover procureth the favour and love of God, thereby to cause all their designs gloriously to succeed, and happily to surmount all oppositions. To this purpose we read in our Histories, that Philip the King of France, after so many battles, victories, and triumphs, which crowned him with immortal honour, applying himself yet daily more and more to piety, to the exaltation of Religion, to the foundation, enrichment, and adornment of Churches: certain Statesmen intimated unto him (under colour of public good) that so great liberalities exhausted his treasure, and that he might employ this beneficence, both to better purpose, and with greater glory to himself, in advancing the poor families of soldiers, and gentry, then in adding more to the riches of Churches and Altars. Ye than wonder (answered this wise King) at what I do for the worship of God: but if you reflected upon the frequent necessities and perplexities wherein we have been formerly plunged in our wars and battles, and out of which the merciful 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: ye would find no excess, but rather a defect in what I do for his service. I allege this sage answer as proceeding from a King who understood the truth thereof by experience; to show, that if great persons, and those who stand at the helm 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 affairs, they would become more pious and religious towards God, then diverse of them for the most part appear to be.   

CHAP. 7. Of the duties and particular fruits of Religion and politic Piety.  
But since Religion ought not to be vain, nor without works, nor piety a tree without fruit; the fruits therefore of piety fit for a right Politician, are zeal 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 Sun and Moon; and on earth two sovereign powers; the spiritual and temporal: but as in the heavens, the Moon borrows her light from the Sun; so on earth the temporal aught to receive from the spiritual, the light of true wisdom, necessary for its guidance. The law of God, which the Church proposeth and explicateth, aught to regulate the world; the light of God which this Sun distributeth, aught to illuminate it; It goeth astray if it follow not this light, and it loseth this light if it turn the back from this Sun.   

CHAP. 8. Of the integrity of the Intention, which is the other duty of that Politic Justice which reflecteth on God.  
THe integrity of intention in counsels and actions, is the other duty of Politic justice towards God. For it is a quality requisite in every just and honest action; as the form which gives being to moral honesty: but the intention cannot be 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 heart's intention, or at least by the nature of the work, which of itself hath relation to God, by means 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 virtue, not for vanity, profit, vengeance, and other vicious and irregular ends and affections; had of themselves a kind of relation to God, though man be not ware thereof: Nay, it is moreover the opinion of the most learned Divines, that these actions (by their condition) appertain to eternal reward, though the hindrance of infidelity causeth them to fail in the attainment. For whatsoever is effected (purely) for a virtuous end, is good; what is good, is gracious in God's sight; that which is agreeable to God, is conformable to his will, either revealed unto us by his law, or engrafted in us by nature; and whatsoever is suitable 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 available for the acquisition thereof, if faith, charity, grace, and all other necessary qualities do not concur. Who knows not that the faith of a Christian dying out of the state of grace, is notwithstanding a thing belonging to eternal life, in its own nature: yet by reason of sin, though it appertain thereto, it arriveth not thereto: As the child who is debarred of his paternal inheritance to whom it belongeth, when at any time the right acquired by his origine, becometh unprofitable unto him by his offence. So all good moral actions, have naturally right to the inheritance of celestial felicity, which is man's last end; but they fail thereof through their default, when either sin, or infidelity maketh their former right unuseful to them. Now this is sufficient to show, that all actions purely performed for a virtuous end, be they particular, acconomicall, or Political, level and go directly toward God, though man dream not at all of any relation to that end.  
This foundation laid, I say, that to cause a Politic action to become just and honest, it must be armed with a right intention, and which tendeth to God: if not by the express cogitation and aim of the soul, yet at least by the good and lawful quality of the object. But the object is good, when it is conformable, either to natural reason, being the unwritten law, or to God's law, which is the written reason; or to just humane laws, 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 maxim, 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: unlawful objects, not being able to imprint in a moral act other than injustice and dishonesty.  
All this doth punctually show us, that it is an obligation in Politic justice concerning God to conform, by a right intention, our propositions, counsels and actions, either to natural reason, or to divine law, or to just humane laws, and by this means to cause the State to tend to God, which is the common end both of the Church and State, of spiritual and temporal▪ of body and soul. And truly since justice willeth us to afford to every man his due, temporal States being of God's institution and demaine, justice commandeth us, that an administration conformable to his will, should have relation to his glory. Thither it is all aught to aim, namely amongst Christians who acknowledge whence they come, where they are, and whither they tend, as knowing their original, 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 soul, two different motions, one of reason, the other of appetite: and consequently two several estates, spiritual and temporal; yet so it is, that he hath but one only final end, which is the enjoyment of God. He is therefore obliged to cause all to aim at God: body and soul; reason and appetite; the spiritual and temporal: As the Prophet David who said unto God: Both my soul and my flesh thirst after thee. All within me, aspireth to thee O Lord, my soul and the powers thereof, 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 diverse motions to tend to the same Centre. See here, that not only the soul, but the body likewise ought to aim at Almighty God, who is the final end, and will be the crown of both: when after the resurrection, the soul faelicitated by the vision of the Godhead, shall make the body happy by the redundance of her beatitude, so as both of them shall enjoy God: the soul by vision, the body in its manner, by the sensibility of these sweets: the soul by union, the flesh by participation and society: the soul by the intermise of the light of glory, the flesh by the communication of the soul's glory. So as if God be the end, the Crown, and the sovereign good, not of the soul only, but likewise of the body. And if these two parts composing man, ought equally to aim at God; is it not altogether necessary, that Politic power having charge to direct whatsoever belongeth to the body, should propose God both for object and end, as well as the spiritual power, which governeth these things touching the soul? If the flesh cause man to perish, can the spirit save him? If the temporal make him slip from God, the spiritual desiring to conduct him to God, shall it not see itself frustrated of the desired end? To undo one's self on the one side, is no less than to be lost on both sides: since the soul follows the body, the one part the other, and the whole the parts.   

CHAP. 9 Of the care of a good renown; being the first duty of Politic justice towards ourselves.  
AFter we have given to God our sincere Intentions, we after owe to ourselves the care of a good name, which is necessary in a Magistrate, for profiting the public, as the communication of the Sun's 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 strait 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 coming to sight before the eyes of men; yet doth she shout forth (as a hidden root) the fruits of such actions, as discover the tree. Ye shall know them by their fruits: (saith truth itself.) It was no unfitting resemblance, when the Ancients compared virtue 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 encountering the body; and of the body, producing it by being reflected upon by the light; So virtue lightened by public acknowledgement, produceth reputation, which may be termed joynt-daughter to virtue, and acknowledgement, of acknowledgement which seeing virtue, takes notice thereof, and of virtue which encountered by acknowledgement, produceth it. So that as the shadow is the production of the body lightened, so honour is the child of virtue acknowledged. But it happeneth that in the morning the Sun reflecting a fare off upon the body, the shadow goes before; towards noon, beating plum upon it, the shadow walks aside by it; towards evening, leaving it behind, the shadow follows it. The like it is in rare and eminent persons: the first view of springing virtue, 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 certain proofs they have showed of their virtue and goodness, go before them as a clear Sun, 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 Theatre 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 been the Herald, which marching before them, hath opened the way for them to great designs: honour hath been their inseparable convoy in the execution of their famous exploits: honour hath moreover been their immortal crown after their decease. And it is a touch of God's divine Providence in the conduct of sublunary States; so to govern 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 virtue betimes to appear amidst the darkness of most corrupted ages, putting them into credit, in the midst of disorder, raising 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 employ the virtue afforded them for public utility, and after they have showed themselves worthy cooperators with his Providence in so great a work, he for ever conserveth the memory of theirnames, to the end their virtue having been useful for the age they lived in, their example may serve for future times.  
Good fame therefore is the inseparable shadow of virtue in public 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 seldom be deceived in taking the model of the virtues in eminent persons, from the measure of their reputation. For it is a maxim verified by experience, that most men following the tide of natural inclination, are more subject to scandalize, than praise; and if they err in their judgements concerning those who govern them, they are sooner transported to rash censures, than to wain praises. The very shadow of one single vice, sufficeth to procure public blame, a thousand virtues being no more than necessary to acquire general approbation. All men take notice of faults, few inquire into perfections. We rather discover in God, what he is not, than what he is: and imperfections which cannot possibly suit with him, do sooner present themselves to our imaginations, than perfections, though absolutely essential in him. A small error was soon espied in certain pictures Apelles exposed in public, but a thousand excellent touches therein were not at all observed. Philopaemons' dwarf like stature was contemned, but the magnanimity of his spirit uncommended. One hour of Eclipse causeth the Sun to be more gazed at, than a thousand clear days. All men look upon the Sun in Eclipse, but there never was any, save one only Eudoxus, who lost his sight by the over great pleasure he took in fixedly beholding those glorious beams. Those soldiers who followed Caesar's triumph, published his vices, but concealed his victories. Briefly, one single imperfection among a million of excellent endowments in a public person, is sufficient to stir up the sting of tongues. As one only ulcer in a sound body, is enough to draw flies to fall upon it. So as the most certainetriall of a virtue appearing in public, is the good reputation and common approbation of the people, by so much the less suspected when it praiseth, as it is more inclinable to carp, than commend: and in that nature and custom inclining it to invectives, there had need be a very solid subject to draw it to commendations. The general voice is very defective in what concerneth the knowledge of such truths as we are to follow, and in the election of those good things we are to affect; since the senses, not reason rule these decrees. And truly herein this sentence is verified, That the greatest voice is the worst. But in the approbation or reprobation, in the blame or praise of public persons, experience hath almost at all times verified this contrary Maxim: The voice of the people is the voice of God. And it is a strange thing to consider, how that which causeth them to err in the judgement of general truth, keeps them from erring so easily in the approbation of particular actions: The reason is, for that before they approve any action, but chief a public one concerning themselves, as being good, and just, it is necessary the benefit be so clear, so evident, and palpable, as to cause itself to be perceived by its utility, and to discover itself by its own clearness. Settled and well framed spirits, judging by Maxims, presently perceive a fare off, the good of a public action; but the muddy-brained multitude judging only by the sense, seethe not at all, but when experience hath so manifested it unto them as there is no question to be made: It knoweth not how to commend, but when it tasteth the fruit. Wherefore in this point, the voice of the people is ordinarily an Oracle. Besdes, the knowledge of what is worthy of honour, is general to all, and is often more clear in those, in whom art hath not corrupted nature, and who not knowing how to cloak ill, by reasons, precepts, and appearances of good, cannot admit nor approve good but ●●its naked purity, and in the ingenuity of ●●s natural grace.  
Moreover, God often pronounceth his judgements by the mouth of the people. Balaams' she-Asse speaks, and God inspireth words. Sucking babes unloose the string of their stammering tongues to praise virtuous persons: now it is God himself who maketh use of babes and sucklings, to raise the praises of virtuous persons to farther perfection: they afford the tongue, God gives the motion; the suffrage is from earth, but the sentence from heaven.  
All this proves, how the common voice of the people in the praise and commendation of famous persons, seldom strayeth from truth: and chief when it is not only a common and universal voice, but a constant, firm, and persevering approbation. For, to be only approved by the people for some short time, or during the hear of some plausible action, is rather to be esteemed a sudden flash of fortune, than any true testimony of merit: it is rather a reproach than a glory: since this may well happen to most wicked persons, to the seditious, to Saturnines, to Gracchies. But to be constantly, and with perseverance commended by common suffrages, cannot be other than justly, and with reason. Photion himself, and Aristides have not enjoyed this privilege, to whom though virtue hath not been deficient, yet hath good fortune failed them. And truly, to conserve constantly an untainted reputation, amidst so many affections, opinions, judgements, passions, motions, various interests, among so diverse oppositions, affairs, difficulties, favours, disgraces, alterations, vicissitudes; and worldly revolutions; I cannot say whether one hath more need of integrity, of prudence, or of good fortune; or rather of an equal share in all the three: The gold is well refined that abideth this touch, the liquor well purified which passeth by this Alembeck, the child worthy of Sparta which this vinegar tryeth; the lot very legal that swims upon this Rone, the Palm very strong which boweth not under this burden; the only and singular Alpheus which conserveth the sweetness of his waters, through the brackish waves of this Sea: and that name is happy and right fortunate, which can pass through so many censures, without being interessed, and by so many mouths without being blasted.   

CHAP. 10. Of the obligation concerning a good reputation for profiting the public  
THis general consideration of the reputation which accompanies the virtue of public persons, opens me the way to speak more particularly of what concerneth this subject. And first, of the obligation which they who desire to profit the public, have, to endeavour to acquire, and conserve this good repute. A good reputation maketh not the virtue greater, but only more illustrious; it affordeth it not any farther perfection, but greater glory; and as the light of the Sun addeth nothing to the beauty of the Universe, but doth only manifest it, and expose it to sight: so honour is a light which augmenteth not, but discovereth the beauty of virtue: Praise increaseth not, but declareth merit. Now it is not sufficient for man (borne for society) to be good in himself, if he appear not so to others, and that he be acknowledged for a good man, not so much for his private glory, as for the public avail; since if contenting himself with the testimony of his private conscience, he neglect that of a good name: he is unjust toward himself, depriving himself of the honour due to virtue; and more unjust toward others in frustrating them of the fruit of that good example he oweth them. For it is another fruit of honour, that by making virtue more illustrious, he thereby maketh it more useful, and by how much he causeth it to be more cognoscible, the more profitable doth he make it; the praise he produceth being as a sacred seed causing either the secret reproach of the opposite vice, or the desire of a like virtue to spring in all hearts. It is moreover the nature of good to become more profitable, the farther it is diffused. Whence it is, that all things naturally have either seed to communicate by the production of their semblables whatsoever good they have, or an inclination to diffuse themselves to the end to communicate them. Salt hath not its savour, but to the end to bestow it; Musk its scent, but to impart it, the Sun its light, but to make it common. All whatsoever hath any perfection capable of communion, is borne for others: should virtue then alone be to itself? should it be solitary in the world, or so envious, as to hide her beauty, or so particular, as thereof to deprive the public? If she conceal the good she hath through envy, she is criminal, if by negligence, she is vicious, if to avoid the danger of vanity, her over-advisednesse makes her timorous, and this overmuch fear reprehensible. It is requisite she avoid her detriment, yet not that she abandon her duty. Virtue beareth the obligation of profiting the Public continually annexed thereto, and the generality have right to demand this debt of her, whereof she cannot duly discharge herself, without endeavouring to acquire and conserve a good fame in producing laudable and inimitable actions. Let men see your good works, saith the Scripture: whereupon diverse learned Divines have held, that although every man be absolute master of his own goods to give or dispose them at his pleasure, yet that he is not absolute disposer of his same, but only the faithful guardian and dispenser thereof; he oweth the conservation thereof to the public, though he neglect it for his own particular: nay, though he were Master, yet so it is (as the Civilians say) it concerns the Commonwealth, that pri●ate persons should not mis-employ their goods; how much more than that they wrong not their reputation? If therefore the good fame of private persons be the public interest, what shall we say of that of public persons, and of such who raised up to the throne of honours, are obliged to cause, their virtues to appear by so much the more illustrious, as it is farther exposed to the view of all men, and by so much the more profitable, since it ought to be useful to all others?  

That degrees and dignities do particularly oblige public persons to conserve their reputation, as in the world, and in man the little world, the parts which hold the most eminent places, have more lustre and beauty than the rest  The rank they hold sufficiently showeth, what they ought to be, and what manner of persons they ought to appear. Do we not plainly see▪ how whatsoever is most high, and eminent in the Universe, hath more gloss and majesty than the rest? So as one would say, that nature desired to divide to each thing; either beauty according to the rank, or a rank proportionable to its beauty. The celestial bodies raised on high above the rest, as upon the fane or pinnacle of this beautiful Temple of the world, have they not likewise more splendour than all other bodies, and seemeth it not that the clarity they have, maketh them worthy the place they possess? Among elementary bodies, fire holding the highest place, is it not the most pure? and the earth enjoying the lowest rank, is it not inferior to all the rest, as well in beauty as situation? In the order and disposition of the parts, whereof man's body is so gracefully composed; the face as most eminent, is it not accompanied with a greater variety of graces, adorned with more attractions, animated with more lively colours: and the eyes placed in the upper part of the face, as stars in the firmament of this little world, show they not in their excellency (far surpassing all other parts) the justice nature observes in the distribution of ranks? Are not these, as it were secret instructions given by nature to those who hold the highest dignities among men, to raise (by a good reputation) the splendour of their virtues, in equality with their ranks, and to show themselves most worthy of honour, as it importeth they should be most honoured, as being the face and eyes of the State's body, the Sun and firmament of the Commonwealth? when the earth showeth clearer than the skies, and the feet fairer than the face; is it not a prodigy in nature, a monster in reason, and a disorder in policy?  

That a good name is needful for public persons, for the authorising their dignity and virtue.  Now besides the degree they hold, the very service they own to the public, obligeth them to the care and observation of their renown, without which all their actions being without reputation, will prove unprofitable, and all their advices as the Oracles of Cassandra, hissed at, and rejected, how good or true soever they be. For as the Coin not marked with a lawful stamp, passeth not in matter of merchandise, though it be of good gold or silver: so the words and actions, not carrying the mark of a good reputation, suit not with general approbation, even when they are just, and may be useful. The substance is good, but the stamp is rejected. Truth itself loseth its grace and weight in the mouth of such as are suspected of vice and untruth, and even virtuous actions are not readily received, coming from such whose innocency is questionable. We fear them, as we do Presents sent from enemies, either that they are mistaken, or that they seek to deceive. No man will believe (as the fable saith) that the Fox will give sound advise, or that the Wolf can do good, the skin is suspected though the counsel be sound. Who knoweth not, that in a certain ancient Republic, a good law which a suspected person propounded, would never be admitted before the same, was proposed by a person of known integrity? So much doth suspicion enervate, & a good esteem maintain credit.  
Nor doth the defect of a good renown only breed suspicion, but even scorn, which doth utterly ruin authority, and (therewith) all the fruit of sagest counsels, and fairest actions. Opinion rules all the world, and setteth the value on all things, yea even on men, and on virtue itself: It extendeth its empire, or (if you please to have it so) its usurpation over the most sacred things: and virtue itself I mean, that generous virtue vaunting to extract her estimation from herself, seethe herself constrained (of she desire authority) to beg it of opinion. If she rest satisfied with her own conscience, she must be forced to please herself in print: but if she will appear, and make herself useful to men, she must necessarily have two witnesses if she intent to be receiveable: and that to the private testimony of the conscience, she add the suffrage of public esteem.   

CHAP. 11. Of the means to acquire, and conserve a good renown.  
But to acquire, and conserve this good name, 
The first means is avoiding ill  so necessary for the maintenance of the authority of virtue, and the dignity of high charges: the most assured means is that which King Agesilaus showeth us: To say that which is good, and to do what is honest: which in a word is, to show ourselves irreprehensible in our counsels, and actions. If you will have good renown, learn to speak well, and to do better (saith Epictete in Strabo) Whereupon Socrates giveth this brief instruction to Magistrates, for the acquiring a good name, to wit, to endeavour to be the same they would appear. For both mines of gold, and springs of water, though hidden, do notwithstanding continually send forth certain marks upon the surface of the earth, which discover them, the former small grains of gold, the latter coolness and humidity: So likewise true virtue engraven in the soul, daily sendeth forth certain and evident signs of her presence, & as flashes of her light Dissimulation may counterfeit truth, but never imitate her, and less perfectly represent her. The Ape beareth certain touches of man's face, but every man still knows it for an Ape. The painted grapes of that ancient Limmer, had the form and colour of true ones, but they deceived only birds. The counterfeit Cow of Myron, deluded only other cattles. The apples of Sodom deceive the eye beholding them, but not the hand touching them. Counterfeit gold may impose true appearances upon the eye, but it cannot cozen the test. Appearances and pretexts, may well disguise vice, but facts will manifest it: and if Midas have Asses cares, he is much the nearer to hide them, or to stop men's mouths; when Reeds and Canes having neither eyes to see, nor cares to hear, will find a tongue to discover and divulge it. There is nothing so bidden, but comes to light, (saith the Scripture.) A good name, and chief in men elevated to honour, is a tender business, and of the nature of flowers, which lose their smell and grace if they be but only touched It is therefore not only necessary to preserve it from blame by avoiding ill, but even from suspicion, in eschewing whatsoever carrieth the shadow thereof: blame foileth honour, suspicion blasteth it: and though, after difference, virtue rest entire, yet doth the authority thereof remain wounded: and as the Sun eclipsed by the opposition of the gloomy body of the Moon, remaineth still clear in itself, but darksome to us. So virtue eclipsed by the mischievous encounter of suspicion and public distrust, though she be at all times clear and shining in herself, yet so it is, that she becometh obscure and useless for others.  

2 In producing the works of virtue.  To leave one term, is not to touch the other. To avoid evil is as much as not to be ill, but it is not presently to be good. Virtue (faith the Philosopher) tendeth to operation: to avoid blame, is not to be reproachable, but it is not instantly to be commendable. Praise is due only to virtuous actions: but to fly vice, and practise virtue, to avoid reproach and merit glory, is the perfection. It is from thence the splendour of a fair and solid renown resulteth. Men cannot praise, but what they prise, nor prize but what they know; nor know but what they discover. Virtue appeareth not, it is hidden in the soul, but the reputation her works 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 Sun, but the light thereof only: and the Philosophers, that we discover not the presence of spiritual substances, but by their actions. The good odour discovers the Musk, good works virtue. We see not God, the Angels, the soul, nor the wind, but we perceive God's presence in the world; the Angels in their place, the soul in the body, the wind in the air, by their effects: of God by his Providence, of the Angels by his wonders, of the soul by its discourse, of the wind by its blast. Wouldst thou have thy virtue commended? let us see it. Desirest thou we should see it? cause it to operate, show her works, and we shall perceive her presence, afford us her fruits, and we will return 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, virtue in the action; virtue cannot be idle, if she be so, she dies; if she dies, she is no more. Fire leaves to be, when it gives over burning; the spring drieth 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 s●one as motion. The life of all things ends with the●r operation. So virtue ceasing to operate, is either 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 only remaineth.   

CHAP. 12. Of the ordering of life and manners, which is the other head of Politic justice towards himself.  
Virtuous actions than are necessary, both for the conservation of virtue, and for the production of honour and praise, which is her light & lustre. Here may enter, nay here ought all virtues to meet, not only Politic, but even those virtues 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 possess 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, raising him above the rest of corporal things: so those virtues practised in a slack manner among the people, aught in Princes and Magistrates to be fare more eminently exercised. For they being instituted not only for the maintenance of peace, but of good manners likewise among the people, they own 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 virtuously, and according to the laws of just reason, it seemeth that those who govern 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 mean, the other the end. Wherefore it is, that not only Politic virtues, but all the rest likewise are right necessary in Magistrates, even by the laws of Pagans, and by the decrees of humane wisdom. Who knoweth not the Carthaginian law, commanding such a temperance, as it even obliged men to abstain from wine? Who is not acquainted with the Roman laws, so strictly enjoining Chastity to Senators, and to others raised to honours, as the privation of their dignity was the penalty of their impudicity? It is apparent that Quintus Curtius, (of an Illustrious family) was degraded from the Senate by the Censors for his adulteries, 
S●l●●st in Con●u. Cat●●●●.  and that Lucius Sulpitius, of a Confularie family, for a small suspicion of incontinency, was not only dismissed from his dignity, but moreover cast into prison? Who hath not read what that ancient Chancellor to Thierry, King of the Goths said; That Purple could not be died, but by Maiden hand●: which sufficiently showeth how it cannot be worn but by modest persons. Who is ignorant what the same King Thierry writ to a certain person whom he appointed for judge: Be, said he, the Temple of Innocency, the sanctuary of temperance, the Altar of justice; let every profane thing be fare removed from so sacred a charge, under a religious Prince, Magistracy ought to be a kind of Priesthood. I allege this, not to swell paper, but to confirm my proposition, that even humane laws, without speaking of Christian and divine obligations, though fare more perfect and strict in this case, require in those who govern, besides the virtues necessary for good government, those likewise requisite for well living. For how can any expect to be rightly governed by him▪ who lives disorderly himself? by h●s conduct, who knows not how to guide himself? or look for public and punctual discipline from him, who suffers passions and vices to bear chief sway in his private family? If an ancient Author say, That he who is not a kind husband, cannot be a good Senator: and the Apostle, That he who ruleth not well his family, cannot govern the Church well: How can he who is not an honest man, ever prove a good Magistrate, or that he who suffers shipwreck of a good conscience, should have care of the Commonwealth? He (saith S Basile) who suffereth himself to be transported by Passion, how can he govern others by reason? He, in whom will, sensuality, and a very beast bear sway, how can he be thought fit to govern men? He who no longer will do himself justice, how can he afford it to his neighbour? The man who is mischievous to himself, how can he be good to others, saith holy Writ. Can one communicate what he hath not, or give what is not in his power? The Gospel saith, We gather not Grapes from Thorns, nor Figs from Thistles. This showeth the connexion and tie, which is between Politic virtues, and those in a private person, which indeed are as the Basis and ground of the former, as nature is before dignity, the man before the Magistrate, and the substance before the accident. The justice which each man oweth to himself, obligeth him, first to regulate his soul, his affections, his passions, his motions and vices; and then he shall become the more capable to render justice to others, by how much he shall know by himself what is due unto them. Natural and divine laws do only propose ourselves to ourselves for a rule and measure of what we own to our neighbours.  
Moreover, the ordering and suppression of passions and vices is requisite in Magistrates, by reason these darken the understanding, deprave the affections, and make man incapable to give good and wholesome counsel; since the vicious and irregular soul, either sees not what is good, through imprudence, or suppresseth it our of malice; but also by reason the vices and excesses of those who govern, do at all times draw after them the ruin of States. Luxury, riot, and intemperance, draw them to great expenses; and prodigal expenses, to extortions, injustices and violences. One abyss draws on another; 
Steph Tornacensis. 215.  said an ancient Bishop of France. The pit of pleasures draws on the gulf of expenses, and the abyss of expenses, that of rapines. Thence it is, that the ancient Roman laws prescribed the measure and mediocrity in matter of apparel, train, and table, to all those who governed the Commonwealth For, in truth, all vices in great persons are prejudicial to the Public, since neither fire, water, greatness, or power, cannot exceed their limits; but this excess doth speedily overthrow all the ordinary bounds, and all the most commodious preventions in the world. These observing order, are most useful; but quitting once their confines, they become most pernicious. The Sun quickening all things by its light, causeth all to quake at its Eclipse. If avarice possess them, extortion follows; if ambition, private plottings; if choler, cruelties; if hatred, revenge; if envy, look for commotions, the overthrow of all States.  
Who knows not that the hatred of Marius against Silla, of Aman against Mordocheus, of Theophilus, Patriarch of Alexandria, against Saint john Chrysostome, of Licinius against Constantine the Great, transported the first to the ruin of all the City of Rome; another to destroy the whole nation of the jews; a third to disturb all the Eastern Church; and the last to prosecute all the Christians within his Empire. Of so great importance is it, that the passions of great persons should be contained by the bridle of reason, as the fury of wild beasts under iron and chains. So woeful a thing it is, when a fool and a sword, vice and authority, passion and power meet together. But virtues concerning the government of particulars, are yet necessary in public persons, for a concluding consideration; to wit, for the acquiring reputation and good same, being things of no mean consequence for the maintaining authority. For, though men be obliged to reverence power, so it is notwithstanding, that they cannot reverence it hearty, unless it be visibly accompanied with a good life. Otherwise they cause us to be of Salvians opinion: That dignity in an unworthy person, is an ornament in the dirt: Or as Saint Basil said, That he who is a servant to sin, 
D. Basil crat de Prinscip.  is unworthy to be master over men.  
True it is, that nature made all men equal, but if order will have a distinction of ranks, justice ought to make this distinction, and merit the election. And though both divine and humane laws command us to honour our superiors, though vicious and irregular; yet so it is, as we distinguish in this case, between the dignity and the person, between the Image of Isis, and the Ass that carried her. Reverence is always slack, and subject to the least oppositions and chances, when it is, as it were divided between honour and scorn.  
It follows therefore, that the true means to maintain the honour of any office, is to join thereto a good life, which causeth the person to be reverenced.   

CHAP. 13. Of good Example, which is the first duty of Politic justice towards the Public.  
HEreon depends the last office of justice, concerning those things the Magistrate oweth to the Public; being no other than good example, vigilancy, solicitude, fidelity, and love to public good. He oweth to himself the study of virtue, for ordering his life, and the honour of his dignity: he oweth it to the public for a pattern and subject of imitation. The Philosopher says, 
Arist. Bonus omnium mens●ra.  That the just man is the rule and measure to all others. Since being what all men ought to be, he showeth to all what each man ought to do. And truly, since the rule of man's life is no other than the law of just reason, he who liveth accordingly, is he not the living law, and he animated rule of all other men's lives? No v who better deserveth to be a director and moderator of men, than he who may be the rule of their lives? and who can better regulate their lives, than he 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, either power seconded by virtue, capable to conduct men to their true end; or virtue, armed with power to draw them thereto? The States and Policies regulating humane society, aim (as I have lately toached) not only to cause men to live peaceably, but virtuously likewise, and suitable to the laws of reason, being the true good of man. This was the Maxim and aim of Plato, Aristotle, Xenophon, Lycurgus, Solon, and of the Roman Civilians; of whom Tertullian in his Apologeticke gives this testimony, that their laws were near approaching to innocency. And all those who have at any time either described, erected, or polished republics and Empires; but chief Christian States, which take their rule and level from God's law, aim at this one end: For (as an ancient Bishop of France said very gravely) Moses gave the form of living to the Hebrews, Numa to the Romans, 
Steph. Tornacensis. Epist. 166.  Phoroneus to the Grecians, Tr●smegistus to the Egyptians, and the Son of God to Christians. Nay, they raise themselves higher, and aspire even to conduct men to God, concurring with spiritual power, and lending thereto forces and succours towards so pious an enterprise. Whereupon Constantine the Great was not in the wrong, when he termed himself a Bishop out of the Church; since the same care and vigilancy which Bishops have within the Church to train up souls to God, either by persuasion, example, commandment, or by the threats of the spiritual sword: the like had this religious Prince abroad in Policy concerning his State, by his persuasions, by his exemplary life, by his laws, and by the power of the temporal sword. Not putting (by usurpation) the sickle of his authority into the Church's harvest; but zealously affording the charitable hand of public force to the reapers therein. Now Princes and those who have the administration of States under them, have double means to arrive to this end, whereto they ought to tend: justness of laws and exemplarity of their lives. The law commands, forbids, permits, punisheth, recompenseth; commands good, forbids evil, 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 evil, in flying it; without speaking, it permits what is lawful in practising it: & beside, it makes all men clearly see the equity of punishment, in avoiding what the law accounteth criminal, and the justice of recompense, in performing those things she rewardeth. The law, for its enforcements, hath judges, Sergeants, Executioners, Tribunals, Gallows, Whips, the Sword and constraint. Example hath only mildness, attractions, sweetness, love, reason; yet doth it sooner reduce men under the yoke of its Empire, thus naked and disarmed, than the law, as well armed as it is. For, the arms of law can only strike the body, but the shafts of example slide even into the heart and soul. Gaining the heart, the whole man is caught, the Will is enchained, the affections captivated, and are sooner drawn to their duty by the mildness of reason, than by the rigour of commandment. Men (saith Seneca) trust more to their eye, than their ears, to what they see, than to what they hear.  
Besides (as the Philosopher says in his Ethics) Good presented in particular, 
Arist. lib. 10 Eth. ca ●.  and single, doth more move by example, than in general, and in gross, as the law propounds it. Example hath more efficacy than Philosophy to teach, more persuasion than eloquence to incite, more authority than the law to command, and is of greater force than arms to compel: Without arguments it convinceth, without discourse it persuadeth, without menaces it commandeth, without Sergeants it constraineth, and forceth men; yea, even those who will neither credit reason, nor consent to persuasion, nor obey authority, nor fear 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 denied, but example hath greater power to incline them to virtue, which is the end of the law; and the aim of its menaces and chastisements. Example proposeth virtue not as dead, in writing, but lively in action; it showeth reason, not imperious in its precepts, but attractive in its operations; it intimateth the law, not by the commandment of the superior, but by his life; which doth more powerfully command And truly, since civil Lawyers say, that the Magistrate himself is the living law, ough he not likewise to affirm, that his good example is a lively and perpetual promulgation of the law? Hence ariseth the obligation, tying those who command, to join good example to just commandments, to establish the one by the other, and not to destroy obedience in inferiors by neglect; or authority in themselves, by vice; and in all men, good manners by licentiousness. 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 model for the observation thereof issue; and that the same power, intimating it as needful to reason, should make it grateful to the will. Men whom nature hath made free, would not be ruled Despotically, and servilely (as the Philosopher saith) but Royally and Politicly. They are rather to be induced by reason, than hated by constraint; and by showing them by example the justice of commandments to cause the necessity of obedience to become voluntary by the desire of imitation. But if the superior do that himself which he forbiddeth, or doth not the same he commandeth, he either condemneth his law by his life, or his life by his law, showing how either his law is unjust, or his life irregular, or both the one or other ridiculous.  
To which purpose Seneca writing to Lucilius, spoke a word to be engraven in the hearts of all Commanders. 
Seneca ad Lucil. Ep. 30 s● tibi omnia sub●cere v●li●, te sub●ce vations, multos reges ●i ratio te rexerit.  If thou wilt (saith he) subject all things under thee, suffer thyself to be ruled by reason; if reason rule thee, thou shalt rule the world.  
Moreover, greatness and dignity draweth a strict obligation with it of shining by good example, and of imitating the Sun and Stars, which are not elevated above the heavens, but to show day to the earth. So as if inferior bodies take their light from superior ones, is it not requisite, that in humane society, mean persons take it of Magistrates as the earth doth from heaven? If in the order of the hierarchical glory, the higher degrees (as Saint Denis saith) illuminate, purify, and perfectionate those of inferior orders: if in the order of Grace▪ the Angels enlighten, instruct, and purify our souls, inferior unto them: if in the order or nature, the celestial bodies afford day, ornament, and Grace to elementary bodies, is it not fitting for the accomplishment of universal order, that in the economy of Policy, those who are as heavens and Angels to other men, should enlighten, purify, and elevate them to perfection, by the example of their virtues? The law of God obligeth them thereto in diverse sorts, both by the name he giveth them, calling them the little Gods of men, and by the commandment he enjoineth them to shine in good works: and by the charge which he imposeth upon them, to regulate their inferiors, and by the rank he alloweth them above others, and by the menaces of a more severe judgement, and more rigorous pains he intimateth unto them in case of transgression.  
For, their life is of such consequence, as it gives the motion and inclination to all people; all ages lean to that side where the balance takes it draught; inclining either to the left hand toward vice, or to the right toward virtue, by the estimate of their example. Such as are the governor's of the City, such are the Inhabitants (saith the spirit of God in the Scripture,) they are not such as his laws would, but such as his manners are: they hearken not to his commandments, they imitate his life; they regard not the dead law, but cast their eyes upon the living law, which caused this ancient Chancellor to Thierry King of the Goths to say; That it is easier for nature to err, 
C●ssi●d l. 3 ver. F● 12. F●●●●●e: ●●rare natura●● quàn P●t●●ce●em 〈…〉 ●●mare R●●●pu●●can●.  than that a Prince should frame a Common wealth unlike himself. One shall sooner see Plants and living creatures fail in the generation of their likes, Briars to bear Roses, Poppies Pinks, Brambles Bays, Cypress trees Shrubs, Wolves Lambs, Hinds bring forth Lions, and Buzzards Falcons. For we shall never see Princes and Magistrates frame an age unlike themselves; lust if they be wicked, regular if they be dissolute; chaste if they be immodest; religious if they impious Under Romulus, Rome was warlike; under Numa religious, under the Fabritij, continent; under the Cato's, regular; under the Gracchis, seditious; under the Luculls and antonine, intemperate and dissolute; under Constantine the Great, the Empire is Christian; under ●ulian idolatrous; under Valens, Arrian. The example of King jeroboam caused the whole people of Israel to enter into latry: whereas during the reigns of David, Ezechias, and Josias, religion and piety were seen to flourish. Wherefore the scandal, which the lives of great persons give is called Manslaughter in Scripture: since as S. Augustine relateth, 
Ose 1.  he who liveth dissolutely in the sight of all men, killeth (as much as in him is) the souls of all such as observe him; inflicting death on all those who imitate him, and offering the like occasion even to those who follow him not. Sin (saith Saint Gregory) hath a great and powerful bait, when the dignity causeth the sinner to be honoured; and hardly can a man be persuaded not to imitate him, whom he is obliged to honour. His life is the rule of public discipline: his manners are a seal set upon the comportments of all men, and his example the common Prototype or Pattern, by which the world forms itself. So as this obligeth Princes, and Magistrates, exposed to the view of all, to become such, as if all men look upon them, all might safely imitate them. They are to consider, that being raised to such eminency, they are no less exposed to eyes and tongues, than high mountains to hail and thunder; and that, as Seneca saith, Those who command, run a greater hazard, than those who are judged; since these only fear the sentence of some Senate, which condemns none but upon good proofs, and justly; whereas those are exposed to the indiscreet censure of a rash multitude: and that as julius Caesar said (in Sallust) In a great fortune, 
Sallust. in conjur. Catil. In maxima fortuna minima licentia est. Boet. lib. 4. de Consol. si miserum voluisse mala, potuisse miserius est.  liberty is small: for if power hath much, obligation hath little, and that as Boentius said: To have willed evil is a miserable thing, to have withal been able to do ill, is yet more miserable.   

CHAP. 14. Of vigilancy and solicitude, being the second duty of a Magistrates justice toward the public.  
GOod example ought to be seconded by vigilancy and solicitude: Offices are not conferred upon any for themselves, but for others. These be noble and divine servitudes (saith Xenophon) honourable slaveries, whose fetters are of refined gold, (as the Emperor Commodus said) but, though of gold, they are still chains, though honourable, they are still servitudes, yea therefore the rather chains, since they tie men under colour of honour; and therefore the rather servitudes, because they oblige us to serve all, under the title of commanding all; and carrying only the name of commandment they impose a duty, they require pains, and expect the effects of service. Their very name importeth this duty, and since the name is drawn from the propriety of the thing, thereby to signify it; he who sees himself honoured with an Office, 
Three things do: prin i●a●ly show the care Magistrates own to the public: 1. the name of Offices.  what readeth he in such a name, but the burden he hath taken upon his shoulders, and the presage of such toils as he must necessarily undergo? Seethe he not how heat giveth the name to fire, light to the Sun, courage to the Lion, reason to man, the charge to honour, and labour to the charge? can he counterfeit the name without showing himself unworthy to bear it, or quit the care he commandeth, without losing the honour he communicateth? O how do they abuse themselves (saith Caius Marius in Sallust) who seek to join in one, two incompatible things! 
Sallust. do Bello jugurth. Ne illi fallun●, qui diversissimas res, pariter expetunt, i●navi● veluptates, & praemia virtatis.  the pleasures of sloth, and the recompense of virtue: Many (O ye Romans said farther this State's man) when they sue for honours, show themselves humble, diligent and industrious: but when they have attained their pretensions, they pass their lives in pride and loitering: but in mine opinion, I hold we are all obliged to do quite contrary: For by how much the Republic is preferable to the Consulate and Praetorship; 
Ego existimo quanto ipsa Respublica pluris est quàm Consulatus, & Praetura, tanto maiori cura illa●● administrari quàm hac p●●i dobere.  by so much ought we to contribute more care to administer that, than to demand this.  
The origine of charges confirms what their name signifieth: For nature having made all men equal, the superiority of one above another, proceedeth not but from necessity of conduct, 
2 The origine of Offices.  for maintenance of order, and for avoiding confusion. Whence it is easy to see, that he who hath a dignity, enjoyeth it not for his own ends, but for others: since being equal to others by his natural condition, he is constituted over others, only by reason of the obligation he hath to watch for them. So as at the same instant he is placed over all, he obligeth himself to serve all, and sells them his own liberty, when he accepteth the honour. If after this he will live to himself, and take no care for others, he forgetteth what he is, and what he oweth; and desiring to recover the liberty he hath sold, he obligeth himself to restore the honour he hath received in exchange. If thou wilt not do mejustice, be no longer King, said a poor silly woman to Saint Lewis King of France, when one day this great King wearied with the toil he took in hearing the complaints of his subjects, and in doing them justice in his own person (as his holy custom was) he at length retired to take some rest: a word which suddenly stayed him, controlling his private necessities, to satisfy the public obligation of his office. Now therefore if the Sovereign acknowledgeth himself to be tied to forsake his own rest, for the care he oweth to the public; can those who only represent his person, presume to alter the obligation of their solicitude, converting it into occasion of solace? aught they not acknowledge that the Sovereign communicateth part of his authority unto them, to discharge himself upon them, of some part of his obligation and care: Even as the Sun imparteth part of his light to the Moon and Stars, to the end by their influences derived from his, they may cooperate with him toward the generation, conservation, and (if I may so say) administration of things of this inferior world. Know they not what Sallust said to Caius Caesar: 
Sallust. ad Caium Caesar ein de Repub. ordinaua●.  That all those who by their dignities possess a rank of more height and eminency than others, are likewise obliged to take more care than all others?  
Moreover, the Scripture termeth them Sentinels, who are appointed over the people; and the rank which raiseth them is as a loop-hole, from whence they ought to watch for the good of all, whilst others rest. The waking eye watching over the Sceptre, and the Lion, King of beasts, who sleepeth not but open eyed, were the Hieroglyphics the Egyptians made use of, to denote providence as associate to power, and vigilancy as inseparable from authority. God whose power extendeth itself over all creatures, doth likewise manifest his providence over all: he sendeth his eye as far as his Sceptre; he beholds with the one, whatsoever he toucheth with the other. The Prophet jeremy saw a watchful rod; both to show his power supereminent above all, and his mercy most vigilant over all things. The Angels to whom God hath appointed the guidance of the heaven's motions, the care of Empires, and charge of souls, cease not to watch continually; they never lose sight of what they have in charge. And the Prophet Ezechiel beheld them in form of creatures full of eyes. The heavens commanding the Elements and all inferior bodies, turn incessantly, keeping continual watches about them: and the Sun is placed on high to give light and to show day to all, to rejoice all, to quicken all, to be as the common father, and that by his heat to fructify, and make apt for production all whatsoever is engendered. Observe you not that his vigilancy executeth his charge, that his care enobleth his power, and how swiftly he runs; and like a Giant (as the Prophet speaketh) leaps from one end of the heavens to another, in the execution of his office?  
Man having the charge and conduct of all this inferior world, casts his eye, his spirit, and care over all: he posts from Province to Province, crosses the seas, soundeth the depth, overpasseth mountains, climes rocks, descends precipices, opens the entrailes of the earth, searcheth into the virtues of living creatures, plants and minerals, disposeth and applieth all to the use appointed by nature, nor doth any thing, subject to his dominion, escape his providence. The wit of man which oweth direction to all in man; to his powers, his motions, his several members, and whole body; do you not plainly see how it hath received from God a prompt, quick, and active quality, to foresee all these dangers, and to provide for all those necessities? Briefly, whatsoever God hath established in this world with any power and superiority, doth bear witness of his providence over all things subjected unto him? Care doth at all times attend on power, the rod is watchful, the Lion holds his eyes open, and the eye accompanieth the Sceptre. Are not these so many lessons to those, who constituted in dignity, are as the moving spirits, the heavens, the Suns, the Intelligences, and the petty Gods of this world: to show, that as spirits they own us vigilancy, as heavens, expedition; as Suns, light; as Angels, tuition; and as Gods their care and providence. If public charge be conferred upon thee, be not puffed up above the rest, but have care of them, saith the spirit of God in Scripture. Honours and Offices are not subjects of ambition, but of care and travail. Besides, it is an unworthy thing, after one hath sought for offices, as though he merited the same, to behave himself therein as though he scorned them.   

CHAP. 15. Of Integrity, which is the third duty of the Justice requisite in a Magistrate towards the public.  
INtegrity follows in the next place, without which all the rest are but hurtful; providence provideth but for its private interest; exterior exemplarity doth but gild or plaster covetousness; good same is but a bait to entrap; seeming piety but a cloak for dishonesty, and prudence but a forge of all iniquity. In a word, all other qualities without Integrity, (mother of fidelity) are but instruments of particular profit, and public loss. It is the most requisite part (as the Apostle saith) in oeconomists and Stewards of households, such as public Magistrates are, who having only the trust and dispensature of power in their Offices, cannot without public injury, seek after their propriety. And the Gospel speaking of the good servant constituted over a family, calls him faithful, and prudent, giving fidelity the first place, as being first in the order of necessity, though posteriour in order of nature, and dignity. And truly, fidelity, though without prudence, seeketh at least the public good, though it find it not; but prudence void of integrity, seeketh nothing less. Imprudent integrity, if it chance to hurt, it is unwillingly; but unfaithful prudence both hurteth and endeavoureth to be harmful: the former is in some sort excusable, the later is merely malicious: beside, the one may happily do some good by chance, since it is inclinable thereto; whereas the other cannot but do mischief, since it aimeth only thereat, upon the matter: It is easy to be observed in History, that if imprudent fidelity hath been the ruin of one City, prudent infidelity hath overthrown a hundred; and that for one error the former hath fallen into through indiscretion, the later hath commited thousands of faults upon set purpose. Was Rome ever more powerful than when it was most simple, and least subtle? but so soon as it became learned, and more prudent, was it not at the very brink of its ruin? This is not to prove that ignorance raised it, or that prudence ruined it, but only to show how the integrity of her innocent age, though rude and gross, caused her to flourish, and how the corruption of her riper age, though fare more wise and subtle, did at length overthrow her: and to prove, that simplicity joined with fidelity, profiteth more than prudence, (if malice merit that title) with particular interest.  
So long as their Commanders refused the Sabines gold, and Pyrrhus his presents; 
Sallust. d● Corjur. Cat.  whilst (as Sallust saith) they desited eminent glory, and indifferent wealth; whilst they disdained not to match the conquering Laurel with the labouring Coulter, the Arch triumphal with the toiling Cart, dignity with frugality, this flourishing Republic daily more and more extended the limits of her large dominions, even to become Mistress of the world. But so soon again 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 Antony's) became Marts, 
Cic. Philip. 〈◊〉.  where whole Provinces were set to public sale, and where all was venal; herself (said the King of Numidia) being to be bought, 
Sallust de bell● lugur. Et ipsa Roma venalis esset, si haberet emptarem.  if Chapmen could have been found for her; she than began by little and little, to settle from her greatness; and altering her ancient form of government, she withal changed both state and fortune. What was it that so often exposed Athens and the other Grecian Republics to the fury of foreign and civil wars, and in conclusion to their final overthrow? not want of capacity, but defect of fidelity? Greece never so flourished with Philosophers, Orators, and eminent Statesmen, 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 mouths of some; Ambition breeds apostumes in the hearts of others: Fortresses though otherwise inexpugnable by soldiers armed with iron, yet can they not maintain the breach against Asses loaden with gold. Loyalty becomes vendible, and Cities also, and, in proportion, as corruption increaseth, prosperous fortune decayeth. It is said, that where gold groweth, no plant will prosper, all withers in that soil, all is barren; so likewise in those parts where the love of gold taketh root, not any good or wholesome counsel can spring, virtue withers there, fidelity swooneth away, prosperity perisheth, and the greatness of Empires roll on to their utter ruin. Since gold began to creep into credit (said Seneca) the true honour of all things is fallen to ground; 
Sen. Ep. 215  we 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.  we no longer love (said the same Author) virtue on free cost: which notwithstanding hath not any magnificence, if she be at all mercenary. Whereupon Sallust writ to Caius Caesar, 
Sallust. ad Ca●. Cas. de Rep. orain.  as a true maxim of State, That in Republics where gold and silver are in request, virtue is discredited; since gold ravisheth all recompenses due to virtue, and virtue barred of reward, hath nothing remaining but gall and grief. For though virtue be of itself 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) virtue becometh fruitless, and is presently unfollowed. Since only the golden key is able to open the door to honours, men importunately and pressingly flock to usury, peculates, cheat, concussions, and deceits, 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 devour the small floaters. Then doth that happen which Salvian spoke 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 pays for; the poor which are not at the sale, contribute to the charge. They are not culpable of the ambition of riches, yet bear they the burden. This caused Lycurgus to banish gold from Sparta, purposing thereby to cut of all occasions of such disorders. But it is not needful to banish gold from Cities, but only to bar covetousness from seizing on souls. Covetousness, plague of all virtues, root of all vices, spring of all perfidiousness, mother of all mischiefs, and which (as the Trojan Horse) produceth the subversion of all States. For since those who should study the public good, have no other aim than their private interest, doth not the like happen to the body Politic as would fall out in humane bodies; if the stomach, appointed to concoct meat for all the members, should only perform this office for itself; or if the lungs, whose office it is to communicate respiration to the whole body, should keep it solely to itself, the body receiving this wrong from the noble parts, could not subsist; and civil society enduring a greater from those, from whom it ought to expect conservation, how can she avoid her utter ruin?   

CHAP. 16. Of the mischiefs which the respect of private profit produceth.  
FIrst, the respect of private interest smothers (in all counsels profitable for the public) all the good whatsoever prudence conceiveth, malice destroying it before it appears; whereupon sufficiency becomes unserviceable; and no sooner doth Philip's gold begin to shine, but Demosthenes his mouth is stopped; so soon as the eyes are dazzled, 
Eccl. 20.  the mouth is silent, (saith the Scripture.) Besides, this passion is a mist darkening the understanding, causing it to resemble the sore eye, not seeing things as they are, but as itself is, not receiving the true colours of objects, but imprinting therein its own. So the spirit preoccupated by private interest, cannot (in consultation) discern the truth of things, regarding only its proper vice in all places; and, even in public, aiming only at his own particular: his profit is a perpetual object unto him in all his counsels, he in all things seethe his beloved gold, he finds it all over, changing into gold, not as Midas, all he toucheth, but whatsoever he seethe. Whereupon Tacitus uttered this true maxim; 
Tac. l. 1. hist.  That private profit is the poison of sound judgement, and of the right affection of men. And Titus Livius, 
Tit. Liv. l. 22  That private affairs have at all times, and ever will corrupt public counsels. Wherefore Aristotle in his Politics saith; 
Arist. lib. 3. Polit cap 3.  The Thoban Law forbade all men from meddling with the public, who had not abstained for ten years from all traffic and merchandise.  
Yet is not this all when we say, how this passion hindereth good counsels, blindeth the spirits, and deregulateth our wills: It farther produceth more fatal effects, when power furnisheth us with instruments for malice. It is the nature of fire never to be satisfied with flaming, proportionably to the combustible matter it meets with; if it find no subject to work upon, it quickly goeth out; if it have small nourishment, it burns slowly, and, as though abundance made it hungerstarved, the more it finds, the faster it devours it, and the more it consumeth, the more insatiable it appeareth. This is the lively image of covetousness, which, as fire, converteth all to his private advantage. The matter it finds, quencheth it not, but quickens it, gain slaketh it not, but provoketh it: it is petty in the poor, ardent in the rich, but ravenous in great ones; and when at any time it falls upon a great fortune, augmenting and mounting like fire, it ruins Cities, and lays Empire's wasle.  
They whom the fire of passion doth once inflame, become absolutely blinded; the like happening to them which David said; The fire is fallen upon them, and they have not seen the Sun. They consider not, that there is nothing so shameful and base, as profit drawn from the groans of miserable persons: it is as much (as Saint Basil saith) to make ourselves Horse-coursers, Hucksters, and Pedlars of public calamities. And as husbandmen desire rain and ill weather to cause their grain to grow, so those not only desire, but (which is worse) they covet to extend and amplify the people's afflictions, to raise themselves out of their ruins, and to force them to shed tears, to ripen their gold, an accursed harvest of so fatal a seed.  
That Emperor who raised tribute upon urine, 
S●●tonius i●Vespasiano.  was perhaps only to be laughed at; but those who by their concussions, and violences, force the tears of afflicted people to become tributary to their avarice, perpetrate not only a base, but an inhuman act. Now though (as to this other) the money thereby raised, is muskefied to themselves, yet is it most stinking both to men who curse them, and to God, who condemns them.  
Therefore the great mischiefs which covetousness hatcheth, having regard only to private interest, sufficiently show how important and requisite Integrity proceeding from justice, is to him who undertaketh a public charge, who is not to reflect upon what is permitted to his power, but what is committed to his faith. It is a holy depositure, which faith ought to observe, & not suffer covetousness to convert it to its own use, or rather abuse. And if the Law term that sacred which is deposited into the hands of particulars; how much more is that sacred, which is committed to public trust? Integrity breeds fidelity, affordeth good counsels, nourisheth prudence, enlighteneth the spirits, regulateth desires, rightly disposeth affection towards duty, suffering itself neither to be corrupted by profit, nor made flexible by favours, nor vanquished by fear, nor altered or alured by time, to violate right and justice. It is inseparable with the love of public good, which is the highest, and most orient pearl in the crown of Politic justice.   

CHAP. 17. Of love to public good, being the last duty of Politic justice towards the public.  
Justice taken in its proper signification, 
Arist. lib. 5. Ethic. cap. 1.  is the only one among all the other virtues, reflecting upon the good of others; nay, itself is the good of others, saith the Philosopher in his Ethics. For all the profit of a just act casteth itself out of him who doth it, upon him for whom it is effected: As it is said of the Sun's heat issuing as by starts, and reflection out of its sphere. The Sun casteth his beams upon all things, notretayning them for himself; so the profit proceeding from justice, doth wholly diffuse itself upon others, the merit of it only remaining to itself. And to this virtue doth that golden world belong, which Seneca spoke of virtue in general: Her reward is, 
Seneca. Ep. Virtutis pretium est, non posse pretio capt.  that she cannot be alured by reward. She proposeth to herself the sole interest of others, not only without regard of her particular profit, but at the cost of her proper interest, casting them at her feet in discharge of her duty, and rather than to violate right and reason, she is ready to renounce all dignities, as Photion did his country, and as did Aristides; or life itself, as Regulus. Nay, if it so happen, (as it sometimes may) that she must either renounce her renown, or wrong her conscience; in this extremity the Magistrate pursuing justice, is rather to choose to be good, and appear wicked, than to be really bad, and seem good in the sight of men; since in his solicitude for their safety he will not fear their censures: for the people often judge rashly of the actions and counsels of superiors; and in this case justice requireth not the opinion of men, but their profit, and slighting what is said, searcheth what should be. We must remain stiff (saith Seneca) in the execution of a just and honest counsel, 
Sen. Ep. 81.  even against all opprobries and infamies. No man seems more to esteem virtue, than he who not to lose the conscience of an honest man, doth not at all fear (when occasion is offered) to lose renown. But justice framing man in such fashion, as for the good of others he neglects himself, it becomes a virtue proper to those who have the managing of other men's affairs, and among all, 
Arist. lib. 5. Ethic. cap. 1. Virtus sola ex omnibus 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 public good, either of the Prince or State. It is the essential 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 less than men, though they retain the name and form.  
So the Scripture termeth the Pastor who hath no care save for himself only, but an Idol, since he is not what men call him; he is called Pastor by relation to others, and he only feedeth himself; so as he is no better than a painted Idol, having in him nothing less than what his name imports, nor is any thing so little as what he appears to be. A title likewise belonging to all those (who obliged to the public) 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 ears. And truly, since they are not established over the public, 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 style themselves. They are rightly Idols, since the figure only remaineth; not quick bodies, since the soul is vanished. One may say of them as David did of the Idols among the Gentiles: They have eyes, but see not, ears, but understand not; mouths, but speak not; feet, but walk not: for they have eyes, but connive; ears, but sergeant the deaf, dumb mouths, and feet fixed to the centre of their proper interest, since they walk not toward their obligation. They have hands, but feel not; for they being ordinarily employed in touching, and taking, they lose both sight, hearing, speech, and motion. Wherefore the The bans painted their judges and Magistrates without hands; 
Pitrius in hierogly. l. 38  since when their hands are over long, it is much to be feared their feet will become gouty, their tongues tied, their cares deafened, and their eyes dimmed. And the Scripture saith; That those who take bribes, do likewise retain injustice. I intent not hereby to prove, that injustice destroys 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 remaineth, the merit is missing. justice's therefore tending to the good of others, is as it were an essential quality to public persons, obliging them to love, and daily to procure the general good; which not only laws and reason teach us, but even nature itself dictates unto us. For is it not apparent in all sublunary things, that whatsoever is destinated for common good, operateth not for itself, but employeth itself for all? Do not the heavens send forth their influences, the Sun his beams, the earth its fecundity, the trees their fruits, fountains their waters, Bees their honey, Silk worms their subtle webs for all? Doth not the liver distribute blood to all the veins, the head motion to all the nerves, the heart vigour to all the members? Is there any thing in nature which converteth to its own use what it hath received for the common good? See we not in reasonable creatures a desire, in unreasonable ones a motion, in insensible things a kind of inclination toward the general good of the Universe, whereby their particular good subsisteth? Is it not true, that by natural instinct the hand casts itself before the body, to receive upon itself the strokes coming upon it; and how each part is inclinable to preserve the whole, though to its own ruin? Shall not then knowledge, reason, and justice cause that in man, which a mere natural inclination effecteth in all other things? But is there any thing either more glorious, or which draweth the creature nearer to the imitation of God, than to seek and procure public good? to go less therein, is it not a sign of indigence, and to enlarge ourselves, a token of abundance? Who is so abundant as God, and who diffuseth himself like him? poverty pincheth, and restraineth; plenty enlargeth, and dilateth. Moreover, whatsoever is most excellent, and principal 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 heaven's motions, of the world's government, and of mankind in general; those of inferior orders having the oversight only of some single Kingdom, Province, or City? and the lowest orders, those who have the single conduct of each particular person? Among the stars, the Sun holding the highest rank, doth he not bestow his lights, and influences, both upon the celestial and elementary world? The Moon succeeding in the second place, to the elementary globe only. The stars, 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 soul? 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 soul guideth the whole man, God governeth the whole world.  
To practise virtue in our own 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) he who is malicious toward himself, and others, 
Arist. lib. 5. Polit. cap. 1.  is the worst and most wicked of all men: So he who practiseth virtue both toward himself and others, is the best and most just among men. It is the highest pitch of virtue, the consummation of justice, the perfection of man, and the degree nearest approaching to the Divinity.   

CHAP. 18. The Epilogue of all this Discourse of justice, by way of Epiphonema.  
BUT Plato saith, that if virtue could be viewed living, and animated with her proper attractions, she would cause admiration in minds, 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 soul and beauty of a natural body. So as to behold justice (which my weak pencil is forced to express) in her lively and native grace, it is necessary to cast our eyes upon some living model; (if the world yet affords any such) expressing in itself the beautiful idea 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 himself upon this image, and whose soul is the table, his virtue the pencil, his actions the colours, and whose life is the soul of that living image, drawn upon the prototype of this divine pattern: God in this man's heart hath engraven a lively knowledge of this truth, that those whose dignities cause them nearest to resemble him, ought most nearly to approach unto him by duty and love; and that the degree of piety should equalise that of preferment; that the greatness of the benefit received, should be the model of acknowledgement. To consider likewise, that the highest Angels are most ardent in his love, the promptest to know and accomplish his commandments. And from this Principle (as from a celestial seed) we see, spring the blessed maxims conformable to eternal verities; Just counsels, sage advices, the administration of earthly things according to celestial laws; briefly, all the fruits worthy of this Christian, and divine Philosophy. He than seethe how justice being obliged to allow to each man what is his right, that after the service due to Almighty God, the regulating of our manners being a right due to ourselves, holdeth the first rank in obligation, and aught likewise to have the first place in discharge; he knoweth how the rule which ought to be as the model to all the world, ought chief to be very direct in itself. That the words of justice are found to be of very flat taste, if the soul savour not the fruits. That to govern well, and live wickedly, if it be not incompatible, is at least dishonest. That sage counsels do only profit others, but a lewd life endammageth its author. That there is nothing so foolish as to follow the Silkworm, who spins silk for us, and ends her days in the action; industrious for others, to himself pernicious: he in conclusion sees, how after he hath set himself in good order, the last duty of Politic justice is, to be careful of the public good, and to despise his proper interest.  
That it is as much as to make himself precious, not to be bought or alured by any reward. That there is nothing so glorious, as to show himself incorrnptible in an age wherein the glittering of gold tempteth the fidelity of all, and overcometh the constancy of many.  
That Integrity than is most laudable, when by reason of corrupted times, covetousness seems to be excusable. That it is an unworthy thing, to make the earth's excrements men's Idols; and that those base metals Nature buries in her lowest bottoms, should usurp the principal place in the affections of a reasonable soul. That it is a shame and reproach to Christians, to see very Pagans show greater integrity, and more incorruption, and affection to the public good in the administration of Offices, than we do. That the ancient Romans (as Valerius the great, witnesseth) namely those of the Aelian family, rather chose to be poor in a plentiful Republic, then rich in a poor one. And that now, even those who profess the knowledge of the true God, blush not at all when they impoverish whole Cities, and Kingdoms, to enrich their private families with public spoils.  
Out of these considerations ariseth and springeth this excellent resolution, of despising our particular, out of zeal to the public, and to show ourselves liberal of riches, covetous of virtue, and surmounting gold (the conqueror of all things) to make it appear we are invincible. From thence arise all those wholesome counsels which the generous liberty of a soul free from covetousness produce; together with all those famous acts of loyalty toward our Prince, of moderation in power, in support of innocency, of resistance against injury, of incorruption against all sorts of tentations, of the peace of Cities, the repose of Provinces, augmentation of Empires, wholesome laws, just governments, and all those fair designs which Princes conceive in the inclinations and motions of those generous persons, which after God, and themselves, are the principal motions of their souls, and our safety. For even as those stars meeting in conjunction with the Sun, do much avail toward the causing his influences to become good and favourable unto us; as the Pleyades, which cause the light to appear pleasing and gracious unto us at the Springs return, whereas the Canicular stars make it scorching in Summer: So those who by their just and good counsels, move the will and authority of good and just Princes; concur with them, and are the organs and instruments of a fortunate age.  

Symm. Bonis & iustis Princi●ib●●s, bon● & decora suadentes instrumenta sunt boni saeculi.  O happy ages, who enjoy such miracles and alike treasures; miracles (in truth) for the rarity; treasures for their necessity. O fortunate France, who amid all thy miseries hast never wanted those brave Cato's and Photions', who have a thousand times saved thee from ship wrack, at what time danger causing the ambitious to ●●●nk, and fear the timorous to retire; zeal hath bestowed on thee the good, courage the valiant, and God the necessary. O great souls, who conceive these generous designs, not to breathe but for the public, and to banish their particular: you quit a slight profit, and carry away the Laurel of an incomparable honour: what you trample upon, is but a little earth, and in exchange; the approbation of Kings, the suffrages of Provinces, the acclamation of people, the culogies of History, the benediction of men, the glory of God; here on earth commendations, and on high immortal Crowns are your rewards.  
The end of the second Book.    

THE THIRD BOOK. Of Virtues and Qualities which give vigour and grace to execute.  

CHAP. 1. The proposition, and divisi●●● of matters discused in this last Book.  
TO know good, and to will it, to know it, and to seek it, to see it, and tend toward it, all this is not the attainment thereof: Power is necessary for the compass what we aspire unto: For what benefit were it for brute beasts to have sense, to apprehend, and an appetite to incline towards things fitting for them, if notwithstanding they wanted both feet and wings to convey them whither their appetite inclineth them for the obtaining what their sense apprehendeth. The Art and will of sailing, ploughing, painting, building, what use would they afford to the Pilot, Ploughman, Painter, or Architect, if the last wanted his trowel to set hands to work, the next his pencil for the expression of his ideas, the third his plough to stir the earth, the fourth his rudder and sails to part the waves? Knowledge is unprofitable where power faileth, and vain the desire which cannot arrive to its aim. The wisdom of God knoweth all things, and his bounty is boundless; but had he not equal power to bring to light both what he knoweth and willeth, his bounty would remain fruitless, and his wisdom worklesse: the one could not appear, the other not communicate itself, nor should we know either how much the one knoweth, or how greatly the other loveth us? It is (therefore) not enough to have treated of, and handled (in the two former Books) the virtues instructing the understanding in the knowledge of good, and those in particular disposing the will to love and search the known good, if we do not farther add those qualities requisite to enable us for the production, and putting them in practice, to the end to arm politic virtue with all her necessary pieces. First then, wisdom and prudence afford capacity and sufficiency; justice, honesty, and their associates, inspire a good affection, and right intention. It remaineth that I show those parts, adding thereto force and efficacy. But even those virtues serving for knowing and willing good, do also concur to the enablement and action. For every virtue is a habitude and perfection added to the powers of the reasonable soul, 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 Virtue, an operative habitude, since every virtue tends to action: and (as Aristotle saith) Virtue 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 general he names Virtue, 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 virtue reflecteth upon the action as its aim and fruit, those virtues showing 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 launch forth and sail, doth likewise drive it into the haven. The like agility animating the runner of the Olympic games to appear in the lists, doth also cause him to perform his race, to touch the goal, and gain the prize, and that which gins to give him motion to his course, doth consequently afford him both progress and victory. Wisdom and Prudence are not only (even before the action) useful for the understanding of what is fit to be done, and of the means 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 virtues thereon depending; beside, that they dispose and incline the soul to honest and laudable actions, they are likewise very useful 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 certain qualities and virtues properly destinated for the disclosing and producing of what prudence hath conceived, and justice designed as honest, and profitable. Virtues and qualities, without which justice hath (often) only good wishes without fruit, and prudence sage counsels without success. Now these qualities are chief required in public persons, encountering in their most pious enterprises 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 feasible for them without necessary arms; their honesty remaineth useless, and their wisdom fruitless, if they be thereof unprovided. I reduce these qualities to four heads; Authority, Good Fortune, Courage, and Eloquence. Authority causeth sage and just counsels to be received; Good Fortune makes them successful; Courage adds credit thereto; and Eloquence persuades the performance: and in truth, without Eloquence they often appear bitter, without Courage weak, without Good Fortune fruitless, 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 virtue, or that Authority, or Good Fortune are inherent qualities and fastened to man as habitudes. Courage, arising out of Fortitude and Magnanimity, justly holdeth one of the first ranks among politic virtues, as I will show in the sequel of this Discourse. But Authority, and Good fortune, are but exterior gifts of God, being not in us, but by his only favour, when at any time he authorizeth us among men, causing our good counsels happily to succeed both for his glory and the general good. And as for Eloquence, it is no virtue but an Instrument causing virtues to be of validity, and an ornament decking and beautifying them. Now (to place these four qualities in their proper ranks, and offices,) know; that authority conferreth credit; Good fortune, succesfulness; Fortitude, resolution, and constancy: Eloquence, persuasion, gracefulness, and as it were Beauty: And all these four united, give perfection to Politic Virtue, and a Period to my intended Worke.   

CHAP. II. Of Authority.  
THe Authority, whereof I speak 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 general opinion and esteem (with a joint consent) affords to the virtue, counsel, deeds, and words of certain persons, clevated to high offices; which all look upon as Gods on earth, or as men sent by God for the public benefie and safety of all. For there are dive●● advanced to dignities, who, though ad●●●ed with virtue, and endued with judgement, and science, yet being unfurnished of this Authority which opinion affordeth to some particulars, they miss the principal instrument setting a value upon men among men; though their counsels be never so good, and well grounded, yea even where sufficiency equally shineth with integrity; yet so it is, they are not so much as listened unto. What in some other man's mouth would carry weight with it, looseth its estimate in theirs, and their Prudence is like the Gold and Pearls in some Countries where the Inhabitants either regard them not, or slight them, as not knowing their worth. Who knows not that Cockles marked with the public stamp, are the currant coin in certain newly discovered Countries, namely in Congo. For, it is not the scarcity of gold and silver, which reduceth them to this extremity, but either the ignorance, contempt, or a contrary custom. Gold and silver abound there, but these people yield the precedence to base Cockleshells, if not in price, at least in employment: The former losing in these men's opinions, the rank and dignity, Nature allows them. Gold was not in use in the City of Sparta, by Lycurgus his Laws, but Iron only, which bearing the public stamp, was able, and did all things in matter of commerce; whilst gold (though more rich and precious) lay unprofitably moulding in some obscure retreat. The like estimate the public stamp gives to coins, general opinion, but chief that of the Prince, (whence authority hath its reflection) bestoweth upon men. Without this stamp, gold is not valuable to iron: with this Mark, iron passeth for gold. It is not so much the worth, as the esteem, which setteth a value upon all things in the Commerce of this world. It is the like of wisdom and virtue, as of the precious stone called Phengite: which though right beautiful, and of excellent lustre, yet remaineth it dull and dark, if the Sun shine not thereon: so the most excellent qualities languish and whither, as unknown and despised, if the light of public esteem, doth not thereto add both lustre, and authority. For we are to acknowledge the powerful Empire, which opinion hath either acquired, or usurped over humane spirits, an Empire of such extent, as she takes notice of all things, and so absolute, as there is no farther any appeal from the Decrees she pronouneeth. And though an ancient Sage said: that truth is the strongest and most powerful thing; yet so it is, that opinion often robs her other raiments, and seizeth on her sceptre: so as if she once establisher throne in men's thoughts, truth will be ill troubled to regain possession: she commandeth without contradiction, she governs at pleasure, she raiseth what delighteth her, and represseth what she disesteemeth, she sets the price on all things; on wits, on virtues, on industry, on science, and whatso ●●●ieth not her seal, is scarce saleable, though it be otherwise valuable. Wherefore (as I have cursorily touched in the second ●ooke.) Virtue desiring to become profitable for the public, aught to seek the suffrage of public opinion to be authorized, and by the authority which opinion acquireth for her in men's spirits, to allow weight to her counsels, and effects to her just intentions. And truly, it is fierce credible how much power and efficacy the opinion men conceive of any thing, hath to make it receivable, nay good and profitable. The opinion of the Doctor's sufficiency, and of the virtue of his receipts, curethm●●● sick folks, than the medicines and ●cceits themselves; yea, this persuasion hath sometimes been so powerful, as the only sight 〈◊〉 the Physician hath cured the Patient. It is said, that the Tortoise conceiveth merely in seeing, by the force of imagination; and Physicians hold, that children carry the characters imprinted on them, of those objects their mother have fixedly beheld or apprehended upon their conception▪ as that woman whose eye & attention being seriously bend upon the figure of a Moor, conceived and brought forth an Aethiopian. And 〈◊〉 ●●●es who conceived spotted lambs, an●●●oured as the●wigs were which the shepherds laid in their sight along the channel where they went to watering. The field need to be large, should I follow all those effects of the imagination, causing such miracles in the world, as to make men sick by force of apprehension, and again to cure them by the same means, drawing their remedies whence their maladies arose: yea, to cause horns to bud in the forehead of Cyppus' King of Italy, by suffering the sight of Bull-baiting to take over deep root in his fantasy, where he was a spectator; to produce monsters, to surpass common courses, and to sport with the order of things, causing men some half dogs, others half fishes, and others half horses, to come to light: Infants of the imagination, prodigies and amazements in Nature. But no farther to enlarge myself in the recital of these curiosities, I allege this, only to show how the like force imagination hath in natural things, opinion hath in moral, and civil occuriences. For is it not a wonder to set sometimes a mutinous multitude, gr●●●bling, and foaming with sorry, like the waves of a wrought sea overturning and massacring all they meet in opposition, with sire, sword, staves, stones, and other weapons which rage lights on taking, and ●aling away all by their violated, as do the 〈◊〉 of an overst wing rement; to stay at 〈◊〉 to upon the first sight of a grave, and reverenced person 〈…〉 as the Po●●●scribeth.  
Tum meritis si forte gravem, etc.  
Who once appearing, suddenly doth stay  
Their boldness, and their fury doth allay,  
Imposing silence: And his mouth, whence drops  
A sweet distilling honey, calms and stops  
Those raging waves, and mad attempts begin  
By giddy choler, by sad temper won.  
It is no marvel, that as the swelling rage of the Sea, threatening to swallow the whole earth, breaks itself upon some sandy shore; so this tempest of a mutinous people, appeaseth itself, at the approach of a disarmed person, and that opinion stays, what force, Iron, and arms were unable to stop. The esteem and opinion conceived of this man's virtue, dissipateth all this storm: as it is said, how the waft of an hat diverteth thunderbolts and Canon-shot. But is it not yet a more remarkable example of the efficacy of opinion, to see a whole army already routed, to resume courage at the very sight, or voice of some renowned Che●●etaine, as though one single man inspired strength into all, or as though all fight in one, all by one, or one by all, should obtain the victory. It is neither the strength, nor courage of the Captain which causeth this wonder, for what could one man's strength add to a complete army, were he an Hercules, an Alexander, or a Caesar? It is then the Opinion (only) they have conceived of his valour and conduct. Opinion inspiring courage in the greatest Cowards, force in the most feeble, ardour in the coolest: and doth with more spiritful promptness than the sound of Trumpets, or the influence of the Star of Mars, animate all men to fight. In like manner the Pilots experience redoubles the Sailor's courage amidst the affrights of most terrible tempests. The master's presence sitting cheerfully at the poop, affords them more hope, than heretofore St. Elm, shining in the Bowl of the Mast. The sight of him is their Sea-mark and Polestar, he warms their hearts, and redoubleth their strength to strive against the storming Billows. And the credit, their Master's authority hath acquired, saves more ships, than either Art, or dexterity. The like happeneth in a Counsel and Assembly, where the Authority of some one man in special credit and reputation, effecteth more, either toward the passing of a good and sound advice, or the rejection of an unjust proposition, than his reasons, his discourse, or Wisdom. When he had yet scarce spoken, his authority gins to incline them to what he would say, fearing lest they should not soon enough conform themselves to his advice; his authority keeping them under command, and his very silence in suspense; and no sooner doth he begin to speak, but each man hath his eye fixed on his face, and his ear to his voice: he imprinteth what he speaketh, and persuadeth what he pleaseth: & the weight of his name, more than his words, causeth their judgements to incline to that side whereto this balance draweth them: so as ordinarily all others suffer themselves to be attracted to him as the Iron to the Adamant, without being pressed by any more powerful force than that of his only presence; so great power hath Authority and Opinion over our spirits. The examples of this Verity are very frequent in Histories, where we shall often observe how the presence of one famous person by his only Authority hath quashed civil Commotions, inspired the Soul in Assemblies, led the dance, and motion to Hearts, Tongues, and Hands, and turned the Wills of all men whether he inclined. The Authority of Photion at Athens, of Cato at Rome, hath often wrought the like wonders; when any question arose either of causing a good counsel to pass current, to reject reprovable ones, to establish justice or repel violence. And this Authority is one the most powerful arms of Politic virtue for the execution of Heroical erterprises.   

CHAP. 3. Whence this Authority is derived.  
ALl good proceedeth from God (Source, and Fountain of all Goodness) and particularly the Authority whereof we now treat, floweth from this fountain. It seeming that God himself with his all-powerfull finger hath engraven a certain touch of extraordinary Majesty upon their foreheads whom he intendeth to authorise, and make useful for humane society. It is said, how that diverse families in Rome had certain hereditary marks, as of a fitch, a dried pease, or an iron-mole, appearing upon the forehead, or face of their children, causing their name and origen to be immediately known, even to those who were not acquainted with their persons. So God seemeth in all States and Kingdoms to make choice of certain families and razes, as instruments of his Providence, in the conduct and advancement of public good, in so much as all their descendants bear a certain character, and show a kind of gracefulness causing all men to acknowledge them, authorising them without further trial of their sufficiency, than this only honour following them as an hereditary title. And to prove that God maketh election of some families, which he marketh, (as with his signet) conferring authority together with the name, though experience doth sufficiently declare the truth thereof, the sacred Scripture doth yet farther furnish us with fair precedents, and remarkable examples: For we read of the race of the Maccabees, 
L. pr. Ma. c. 5  having been chosen and inspired by God to relieve judaea from the oppression of tyrants and usurpers; now this election falling out successfully, and to their honour by diverse notable victories, and famous triumphs, joseph and Azarias pricked with an envious emulation, conceived a design to gain reputation, in emulation of the Maccabees. They furnished themselves, they raised an army, they put themselves into action, they assailed the enemy, but to their shame, which presently followed their disrout, and flight. Since (as saith the sacred Text). 
Ipsi non erant de semine illorum per quos salu● facta est in Israel.  They were not of the race of them from whom the safety of Israel ought to come. A remarkable word, whereby God declareth unto us the election, which his providence maketh of certain families, whereof he intendeth to make use, as of his instruments, in what he designeth for the common safety of Empires. So among all the families in the world he (heretofore) made choice of that of Abraham, therein to conserve the worship of his name, and the hope of the salvation of all mankind. He (after) elected the family of Levi, for the Priesthood; the family of judah, for the Crown; and the family of the Maccabees (as I have formerly said) to revenge the reproach offered against Israel. Athens and Rome have likewise had certain names and razes fatal for their glory, and who might well be termed the pillars and bases of their greatness. And our history conserveth the memory of diverse illustrious families, which seem to have been destinated by heaven, to defend the beauty of our Flower de Luce's from the injury of times, and to maintain amidst the frowns and storms of fortune the majesty of our Kings, and the glory of their Crowns. Their names are so well known, that should I place them upon this paper (it not being of necessity) I might be suspected of flattery. But I say, that the descendants of such families, carry even from their mother's womb, not as our old Romans, the mark of a burning sword imprinted on their thigh, but the authority of an hereditary reputation engraven on their names, preparing and levelling them the way to brave and illustrious actions. Which causeth me to say, this authority is a gift from God, since the lot of our birth is not at our election to make choice of the place of his origin. Every one (as Seneca said right elegantly) would usurp the birthright of some rich and renowned family. But even when we are not, God (who bestows our being upon us) chooseth for us, and appointeth both the time and place. Nor is this authority whereof we treat, in this regard only, a gift from heaven; but likewise in that God bestoweth on some, certain natural graces, authorising and making them thereby pleasing both to King and people. So God authorised joseph in Egypt, in the eye of Pharaob; Daniel in Babylon, in the sight of Nabuchodonosor; Mordochay in Assyria, in the opinion of Assuerus; Esdras in Persia, in the good grace of Artaxerxes; and diverse others upon several occasions, who making use of this authority, not for their particular emolument, but for public employment, have appeared as sacred anchors in strongest tempests, to deliver God's people from imminent ship wrack. And here may enter all those gifts called gifts of nature, and fortune, and those likewise called Theological; to wit, gifts of grace bestowed gratis, depending not on us, nor our merit, but on the pure disposition and liberality of God. For as the Poet Lucretius said; 
Lucret. Largus enim liquidi fons luminis aetherius Sol irrigat assidue coelum candore recenti. Suppeditaqu● n●v● confestim lumint lumen.  That the light of the Sun is not composed of one continued piece, but reflecteth upon us by the concurrence of many and diverse beams, which he darteth upon us so thick each after other, as we are unable to perceive the intervals or spaces between. So Authority being the light of virtue, riseth and shineth by the happy encounter of diverse excellent parts. First, the nobility and antiquity of blood, greatly authorizeth a man's virtue, (as we have already showed:) and though some would say as Ulysses answered to Ajax; that the famous acts of our forefathers are not ours, but theirs: yet in truth they are ours by a double means; ours by title of succession, giving us right not only to the possessions, but to the honours also of our Ancestors: and yet more ours by right of imitation, when we tread in the steps of their virtuous examples. And though some others have affirmed that nobility of race being an external good, addeth nothing to humane posterity; yet, to take it even in the most rigorous sense, this external good joined to internal endowments, is a surplusage of good, so fare forth as he who hath not this benefit, is deficient in a necessary good; and whoso hath this prerogative above others, though otherwise all things be equal, yet hath he still advantage over him. And beside, we do not consider man metaphysically alone, abstracted and divided from other men, but reflect upon him as in civil community and society, where doubtless the splendour and nobility of race, doth readily confer that estimation and credence upon him, which a new comer, how wise, and virtuous soever he be, shall not acquire till he have given diverse good testimonies of his actions. Wherefore Sallust observeth, that the ancient Romans were of opinion, that it was a stain and blemish to the Consulary honour, if they should confer it upon a new comer, though adorned with virtue, and merit: yet when all is said, we must avow that nobility without virtue, is but disgraceful, as on the other side, virtue without nobility remaineth low priced; but nobility adorned with virtue, and virtue embellished by nobility, raiseth a man to the highest rank of honour: and he in whom these two concur, hath the glory a man can astayn unto, since he hath the hereditary joined to the acquired right. In a second place, riches add much to authority, when they come either by just succession, or by lawful and honest acquisition. Now it is the like of riches, as of waters which cannot be clear and wholesome, if their source be impure: for if we see a family abounding in temporal substance, men presently dispute how it was raised; as the Geographers do of the river Nilus. Dogs are ordinarily suspected by reason of their dangerous teeth, the Wolf for his wide throat, the Lion for his paws, the Eagle for his talents, the Fox for his crafty tricks, and all beasts of prey for their fraud and violence. And though Cacus forced the stolen cattles he 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 be there concealed. But when riches are lawfully acquired, they contribute much credit to virtue, besides the service they afford thereto in the execution of her just and generous designs. 
Arist. lib. 2. Eth cap 8.  Whereupon the Philosopher desired the goods of fortune, as necessary parcels toward the entire accomplishment of man's 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 soul contenting itself with interior blessings, but a body likewise needing external benefits; but in the life to come we being then quit of this frail 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 immortal soul, corporal benefits again concur, though not as essential and necessary, yet at least as adjuncts, and well befitting the perfection of our beatitude. So as you see on all sides how external substance addeth something to humane felicity, yet not to cause us to be of the Peripatetians opinion, who in conformity to their Aristotle, supposed a man could not be happy in this life, without the affluence of external things, since to the contrary, Christian discipline preferreth the indigence of things before abundance, and the despisement thereof before the possession; but we only say, that a well ordered reason making use of temporal blessings to God's glory, they become a great and powerful instrument in the exercise of virtues, 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 men's virtues; and chief to the virtue appearing in public, and which (rightly to show itself upon this world's Theatre) hath use of exterior assistances. Without which virtue becomes weak and languishing, and though not without merit in God's sight, yet at least without action, fruit, and glory before men. For as the faults which are only in the will, are no way prejudicial to civil 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 public, nor doth it from thence merit either glory or recompense. But virtue wanting the instrument of riches to bring to light her fair designs, is constrained to smother thousands of good intentions, as being unable to disclose them; and as much as poverty bereaveth him of diverse occasions to appear, and profit in public, 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.  me pluma levat, sic grave mergit onus.  it happeneth 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 yield 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 happeneth, 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 chief when they are the recompense of merit, and not the preys of ambition, or hire of vice. For when any illegal 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 diverse oppositions founded upon taxations, tainting public credit. But he whose virtue hath served as a step to raise him to dignity, goes on with a resolute heart, bearing his head aloft; his constancy raiseth his courage, and in whatsoever just or honest thing he undertaketh, honour marcheth before him, freedom accompanies him, and authority attends him. Dignities are the theatres of virtue, there it is where she appeareth, producing her fair actions to the view of all men. Offices authorise men, provided those men honour their places, and that one may justly report of them as was said of Epaminondas the Theban. That they in such sort behaved themselves in their places of honour, 
Honours it a gassit, ut ornamentuns non accipere, sed dare ipsi dignitati videretur. justinus lib. 6.  as they rather seemed to add ornament to their offices, than to receive any from thence. And truly, as the Sun's light communicating its beams indifferently to all things, doth not yet illuminate any but transparent bodies, disposed to receive the impressions of his brightness, as crystal and glass. So dignities in an ambitious and corrupted age, may fall into whose hands so ever; but the splendour of that honour, and authority they afford, shall never illustrate any but such whose virtues are able respectively to honour and authorise them. Offices are as casting counters, of high price in the hands of rich Merchants, when they cast up their great accounts, but little or nothing worth in a poor man's possession, who hath no sums to reckon; nevertheless, if dignity without sufficiency hath no great reputation; sufficiency without dignity cannot authorise itself among men, but remaineth unknown, unprofitable, and idle in the obscurity of retiredness; as mines of gold undiscovered in the bowels of the earth; so as many times tin and copper are used in the course of traffic, whilst they supposing they want gold, suffer it to remain rusting. It availeth much for the common good, to employ that to public use which may bring a general profit. That the Sun be placed in the firmament, the taper in a candlestick, and virtue in the throne of honours, since being raised and authorized, it is useful to all men; but despised and neglected, it receiveth injury whereby all are endamaged.  
Now among all the benefits of fortune authorising virtue, favour and credit with the Prince, holdeth the highest rank, when it is employed not for particular, but for general good. For as an ancient Poet said; 
Principibus placuisse viria non ultima laus est.  It is not the least of commendations, to be pleasing to great Kings and Princes: nor is it a small conquest to game their hearts, who possess the herats of all men, it is as much as by winning one heart, to conqu●●● all. What can be more eminent or illustrious, said that ancient Chancellor of Thierry, King of the Goths, 
Cassiod. cp. 3. lib. 1. Car. Quid majus quaritur, quam hic invenisse laudum testimonia ubi gra tificatio non potest esse suspecta: Regnantis quippe sententia judicium de solis actibus summis; nec blandiri dignantur animus dominii potestate mun●● us.  than to have merited the commendations and approbation of those whose greatness takes away all suspicion of flattery: for the esteem Kings make of any proceedeth merely out of the opinion they have of their lives and actions; and a spirit guarded with the authority of sovereign command, will never vouchsafe to applaud any by adulation. So as there is not any thing which doth more authorise a man, than the Prince's approbation, whose esteem and judgement affordeth reputation and passage to men, as their stamp doth to coins. After the benefits of fortune, follow the gifts of nature, of body and mind, being right serviceable for conferring credit and authority upon men. For only corporal beauty and majesty is so powerful in captivating hearts, and imprinting in men's spirits, I know not what kind of reverence, as it hath seemed in former ages worthy of Crowns and Empires. And God being pleased to bestow a King upon the people of Israel, made choice of Saul, whose comely stature, and majestical port, seemed to gain him the pre-eminence of that dignity above all others, as well as that of his body: 
Ab humere & sursum e●● minebat super omne● populum. Reg. l. 1. c. 8.  He appeared (saith the sacred Text) higher than all the people, by the head and shoulders: As this other of whom the Poet speaketh; He appeared above all, by the whole shoulders. jesus Christ himself, who to give us example of the world's contempt, trampled upon, and rejected honours, riches, and all advantages of fortune, did not yet despise this gift of nature, but would surpass all the sons of men in gracefulness and beauty of body, 
Speciosus forma pra fil●e hominum. Psal.  whereby his port replenished with a most venerable majesty, acquired him a sweet but sovereign authority over hearts. And Saint Basil maketh an excellent observation; 
Bas. de vir. ginitate.  that God having given man the command and power over woman, would (in recompense) advantage woman above man in corporal beauty, to the end the same authority which man had over woman by prerogative of dignity, woman should get the like above man by her graceful attractions. To be short, there is not any more strong charm to gain hearts, and possess wills, than corporal beauty and majesty, establishing an insensible empire over all beholders without need either of laws or guards.  
So as if the baits and attractions of the mind meet with those of the body, it is sufficient to make a man lord of all hearts, and absolute king over all affections, since by his exterior graces he gaineth the vulgars' opinion; and by his interlour, the judgement and estimation of the wise and prudent; so as captivating some by the body, and others by the spirit, he maketh himself master of all. Now among the gifts of the spirit, strength and solidity of judgement is preserable to all others, and it is that chief which causeth a man to be reverenced, and doth most authorise him. For whatsoever in this world is most powerful, is at length forced to yield to the strength of reason: he then doubtless, who hath the efficacy to cause the reason of his counsels most perspicuously to appear in his words and actions, shall at all times remain the strongest, and folly invincible, what aslaults soever aremade upon him. Riches, credit, dignities, favours, friends, knowledge, and eloquence, may overcome, (for an instant) but in the end reason will overrule: and he who hath the abilities to make right use of these arms, he is furnished with instruments to surmount all things.  
To all those gifts of fortune and nature, the gifts of Grace, which Divines call freely given, and which God bestows for the common and universal good of mankind, on those whom he intendeth to authorise, and make useful for community, add much weight and efficacy. Such are the gifts of counsels, knowledge, prudence, eloquence, and other heavenly gifts, (which considered as gifts of Grace) have in them something of higher and more sublime consideration, and produce more powerful effects than the same qualities considered (simply) as acquired habitudes. And this one thing doth greatly authorise a man, when there is any one thing observed and acknowledged in him, surpassing the ordinary talents of men, and which testifies some particular grace and favour from God.   

CHAP. 5. The sequence of the same Discourse, how we ought rightly to employ those good parts wherewith we are endowed; thereby to gain Authority.  
IT is a common proverb; That each man is the maker of his own fortune: signifying thereby, that God is not pleased to work all, but that man ought also to cooperate on his part toward the raising of his reputation, whether temporal here on earth, or eternal in heaven. We have spoken of the parts, qualities, and gifts of fortune nature, and grace, which make a man eminent in this world, and which acquire honour to him among men. But it is not all, to have the heavens liberal to some, and largely to impart its favours, if themselves be not prudent and sage to manage these advantages discreetly, and to employ them religiously to God's glory, profitably to public good, and happily to God's honour. For as it is said, that Eagles and Serpents have certain precious stones in their heads; and that Griffins in the Northern Scythia, keep, in certain caves and vaults, great heaps of gold and silver; but because themselves know not how to make use thereof, this treasure which they possess, is of no profit to them. The same it is (sometimes) of men, who endowed with diverse commendable qualities, which might make them famous, and recommendable, yet those excellent parts remaining hidden and smothered in their custody, they remain fruitless, and themselves without fame or credit. Now it is not to be denied, but that some are followed with I know not what kind of infortunity, choking all their worthy performances, in whatsoever they design, and in all their attempts: On what side soever they turn, it still crosseth them at all points: and no sooner doth any hope of favourable success begin to appear amidst their endeavours, but it either forceth it to whither in the blossom, or snatcheth it out of their hands. Now be it that their actions never fall upon a favourable opportunity, or that the disposition of persons, times, places, with other necessary circumstances causing an action happily and gloriously to show itself, still cross them; it commonly happens unto them, as to flowers withering in their bud, or as to Children who die in their birth, either because they came into the world oversoone, or too late, and in that they miss the moment of birth, which nature requireth: Or be it that God, to whose providence we ought to refer all things, since all is subject unto him, yea even those things which to man are casual, being foreseen by him) is not pleased to give them authority in this world; either reserving them for some greater good, or foreseeing that the progress of their fortunes, would in conclusion cause his grace to decay in them: 
Divinae Iustiti● emultari optimarum fortitudinem naturalium donation●bus. Diouys●is.  or (as Saint Denis said) God being not willing to enervate the force of his grace, by conferring temporal benefits upon them; or else, to the end to punish the offences of the age, and to deprive it of the benefit which the public might reap by the government of honest, capable, and useful Magistrates; in consequence of those threats he hath denounced in Scripture: or for some other respect, (always holy and just, though hidden and concealed) howsosoever, it is certain by daily experience, that diverse, endowed with laudable and excellent parts, are yet still put back, and live retired without name, or authority, though it be no fault of theirs, nor any defect in them, of sage and prudent conduct, hindering them from appearing recommendable, and worthy of Employment. Now, these men ought to rest contented with the testimony of their conscience, being more valuable than all the Sceptres and Crowns this world can afford: and which is the only reward, whereof neither fortune nor humane ingratitude can bereave Virtue. To deserve honour, and not to have it, is more honourable, then to enjoy it without desert; and the praise was incomparatively greater, when the question was asked why the people of Rome erected not Statues for Cato in the public places of the City, 
Plut in Cato.  then when they enquired why any were erected for him. The virtue we see uncrowned is always most esteemed by those who best know how to set a true estimate on things: whereas (on the other side) there is nothing more disgraceful, than an honour or recompense, the cause whereof we inquire. But howsoever it be true, that misfortune still attendeth some men's merits, yet so it is notwithstanding, that as many impute the offences they have fall'n into to the Devil's temptation; So men, often cause both fortune, and the time to alter through their own errors. For supposing they have commendable qualities, they either are ignorant how to make right use of them, or they absolutely abuse them, or neglect the right taking hold of occasions; so as either the pains in the profecution thereof affrights them, or idleness disturbs them, or pleasure perverts & deludes them. If they be Nobles they degenerate, if rich they employ not their wealth honourably; If of high Dignity, they invalidate their charge; If wise, they force their knowledge to serve their particular contentments, and not the public good; If endowed with other laudable qualities, they suffer them to remain unuseful, as the Dragons of the Gardens of the Hesperides, which keep the golden Apples, and know not how to gather them: No marvel then, though being full stored with rare endowments, they still remain empty of fame and reputation. Some likewise conceal their Talents as Aunts do their Eggs and grain, to enjoy the tranquillity of a private life, which they prefer before all things: Now, of these men there is no wonder if they have what they look for, and miss what they avoid: But if they do this out of a true neglect of the world, and a pure love toward God, they are worthy of admiration, but if only to avoid labour, and for their private content, (which most often happeneth) forgetting their obligation on purpose to follow their humour, and preferring their particular pleasure, before the common good, they are not so much as worthy of excuse. It is not therefore sufficient to have happy advantages, and commendable parts, for the acquisition of fame, and authority, toward the opening a way to public profit, the principal piece being the true employment of them to good purpose: since of these things (as of gold and riches) the use is more worth than the enjoyment, and the employment better than the possession.  
Now to make right use of heavenly gifts, and thereby to establish and authorise ourselves: Paines, prudence, and good fortune is to be required: Of pains, to find out occasions, of Prudence to make election thereof; of good fortune to find, and profitably to employ them. Good fortune being independent on us, aught to be remitted to God's providence; Pains, and diseretion being in our power, are part of our duty.  
And principally those who are descended from illustrious, ancient, and authorised families ought to acknowledge, that to maintain the authority of their Ancestors, they are to support the reputation thereof by virtue; and that if they intent to inherit the glory and same their fore fathers have acquired, they ought to succeed (by imitation) those brave actions which have made them so illustrious. Where virtue is not hereditary, glory cannot succeed, that failing, this tendeth toward its ruin, and the flowers fading speedily followeth the roots decay. Nobility may happily pass, together with the blood, from Fathers to their Children, but the honour never passeth but with merit. Descent alloweth the one, but imitation (only) can transmit the other: and if the one follow the name, the other attendeth virtue. For it is a Maxim in Philosophy: that things are conserved by the same means they are acquired, and are lost by their contraries. As water which gaineth its purity by motion, conserveth it by the same, and loseth it by rest: and Iron receiving its heat from fire, preserveth it in fire, and looseth it, being removed thence. Now it is not the blood nor the name, but the generous acts, which have acquired credit, and authority to illustrious families. Wherefore it is not the succession of name, and arms, but the hereditary sequence of virtuous actions, which can maintain and conserve it. So as if Children degenerate from their Ancestors, and if instead of travel, idleness; in place of industry, voluptuousness; and pleasures, instead of continency, and justice, dissolutions and pride slip in; the greatness and authority of families, do instantly decay; and as Sallust saith; 
Imperium his artibus retinetur quibus initio partum est. At fortuna simul cum moribus immutatur. Sallust. de Co●ur. Catels.  Fortune changeth with manners. The world affords us daily experience of this truth, wherein we see, that vice, and carelessness abase the credit of diverse families; which industry and diligence had raised to great honour and power; and the father's glory, instead of serving as an ornament to his Children, becometh a shame and scandal to his posterity. For as Cajus Marius, reproached the Roman Nobility, who sought to put themselves into authority by the renown of their Ancestors, whose steps they traced not; 
Quanto majorum vita preclarior tanto horum socordia flagitior.  The more illustrious and commendable (said he) the lives of Predecessors are, the more shameful and vituperable are the children's vices: The glory of Ancestors, serveth as a light to their progeny, causing all they do, be it good or bad, to appear to the public view. 
Maiorum gloria posteris quasi lumen est, neque bona eorum neque mala in occulto patitur.  And this aught to serve as an advertisement to those who are descended from famous and renowned fathers: All civil Law and Nature may well allow them their father's inheritance: but how only virtue can maintain them in the possession of their authority, and how they acquire not so great reputation by issuing from their race, as they undergo an obligation to become worthy of their descent, and to do as Spring waters, which still remount as high as their Sources.   

CHAP. 6. The sequence of the same Discourse.  
AS the greatness and celebrity of a Family doth no way contribute any authority to those who are base and unworthy of the name they bear. So neither do riches give any addition of honour, either to Prodigals abusing their fortunes, nor to misers who know not the right use thereof. But those who understand rightly, how to use them upon occasions, have a great help both in the raising and maintaining their reputation. Liberality, and magnificence; are two virtues of great splendour in public, making the Authors both famous, and fare renowned. The one, by benefits and rewards, by Prudence dispensed; by knowing how to make election of persons, causes, times, and places; the other, by honourable expenses, employed in remarkable actions, or in public works, having reflection either on our Country's honour, or on the glory and service of God: For as the Philosopher hath observed, 
Honorabile● sumtus sunt maximè qui ad divinum sacrificium pertinent. Arist. lib. 4. Eth. cap. 2.  The most glorious are those which concern the service due to the Deity. Now, if every great action ought to have an eminent object, what object can be more worthy, or more proportionable to the large expenses of magnificence, than the honour due to the Divine Majesty. The house I will build shall be great and sumptuous, because our God is great and Majestical (said King Solomon when he designed the building of that Majestical Temple, one of the world's Wonders) alleging no other reason for the incomparable Majesty of his work, but the only greatness of God. For those vast expenses, diverse put themselves unto, upon vain and frivolous occasions; the memory whereof is as soon past as smoke or wind, and its subject often as shameful; deserve not the name of magnificence, but rather of profusion, bringing no credit or glory at all, but blame and reproach to their Authors. As to give indiscreetly, is not to understand how to bestow, but is only not to know how to keep: So to spend in these unworthy and frivolous occasions, is not to be magnificent, it is not to be well advised. It is the object that giveth the form, the esteem and value, to the action. But bounty is rightly bestowed, and expenses well placed; liberality casts a a lustre, magnificency appeareth: and both these acquire great authority among men: to those who rightly manage them.  
To give, and do good, is to imitate God, who hath not only goodness to will, but power and riches to enable him to do good. To imitate the bounty and magnificence of the Almighty, is to make ourselves admirable among men: and as our Saviour said in the Gospel. Those who are in honour and credit among men, are called Benefactors. Wherefore the rich aught to use it as we do our blood: which men more carefully conserve than any thing whatsoever, when there is no necessity of spending it; but where there is question of maintaining Gods, our Kings, or Country's cause, or to gain honour in a battle; there is nothing which the courageous and magnanimous lose more freely or readily. Upon such occasions it is cowardice to keep our blood, glory to lose it. So the right use of riches, is to conserve them with moderate care, when it is neither necessary, useful, nor honourable to spend them; but when any occasion is offered, either to do good for others, or to show magnificence in any famous act; It is necessary to employ them at such time with the like cheerfulness as the Soldier dispends his blood, and at all times more to esteem Honour than gold, Authority than goods.  
In this manner, liberality and magnificence, are means of acquiring and maintaining credit by riches. But in case of honours, States, and dignities; justice, moderation, love of the public, and the defence and protection of the poor and impotent: do gain very much. For when we see those who are placed in dignities, to make no other use of their power, but to cause right and reason to take place, to support innocence, and to bereave iniquity of its liberty to do ill; yet notwithstanding, not to have a heart more puffed up with vainglory, but only a mind farther charged with care, and not to grow passionate but for public interest, and not seek by their proper labours, but only the good and quiet of others, not to rule for themselves; but by commanding to be serviceable to all, to show themselves as terrors to oppressors, and the safety of the oppressed, and not to employ Authority but in defence of what needeth support, or to resist what cannot otherwise be repelled but by such a justice as is armed with power: is the thing in truth which ravisheth all men with admiration: It is that which acquireth, and maintaineth credit in public opinion, causing those who execute such actions, to be reverenced as the Gods of other men. In this sort, job representeth the credit he had among those of his Nation, namely by his justice, and equity. When I drew near (saith he) the Gates of the City, 
job. cap. 23.  and when they prepared a Chair for me in the middle of the place, the young men retired, and the old men arose and stood up out of Honour; The Princes gave over speaking, holding the finger on the mouth. The Governors were silent, and their tongues were fastened to their palates. The Ear that heard my discourse, esteemed me right happy, and the Eye contemplating my gravity, gave testimony to all men of me: Because I had delivered the poor, who had only cries and sighs to defend them, and the oppressed Orphan who found no relief: I have comforted the afflicted heart of the Widow, I clothed myself with justice, as with a Garment of Honour, and a Diadem of Glory. I have been the Blind man's Eye, the Lame man's foot, and the Poor man's Father. See here plainly (in this example drawn out of Scripture) how the credit & authority of a Magistrate, is the fruit of his justice and Integrity. It is fitting that a Soldier know how to use his arms, if he will have them defend him: It is likewise requisite, that he who is endowed with worthy qualities of the mind, know how to employ them, if he intent they should grace him, and put him into, or maintain him in authority. For he must understand how to take his favourable times, moments, and occasions to produce and manifest them. The observation of seasons, constellations, days, and hours, is not more necessary for those who undertake husbandry, to plant, sow, graft, or to inoculate successfully. If either Prudence, or good fortune fail at this point, we shall never advance any thing: and be it that we trip by indiscretion, or slip by misfortune in this passage, we shall still make the nose and ground meet, save only that imprudency herein is blamable, infortunity excusable.  
But to conclude all this discourse concerning Authority; The acquiring thereof is not all, we must likewise beware we abuse it not, or lose, or weaken it by-imploying it to every frivolous purpose, and without necessity. For as those who daily take Physic, make it useless and inefficacious, by the over frequent use thereof, taking away its vigour and operation by the custom: So those who in all affairs and accidents are overstiffe, and will strain their Authority to the height, enervate, and weaken it, so as resolving never to slacken or unbend the bow, they in the end do absolutely break it. It is fitting sometime to give that way in less important occasions, which a man would not do, in the obtaining what is fitting in more principal occurrents: it is not necessary in passing a River to go directly against the stream, and to afflict ourselves with an unnecessary toil, but rather to overcome its force in by asing the current, and by a little descending and not by direct mounting to break its force and make way. Who so knoweth how to give way when in discretion he ought, shall overcome all with patience. We are to keep the shootanchor for great tempests; Credit and Authority for eminent occasions; small ones ought not to detain it, to the end, great ones may meet it, in its full measure. We have an excellent example hereof in Tacitus, where a famous Senator (Cajus Cassius) speaketh these notable words to the Senate in a Subject of consequence. 
Tac. lib. 14. Anual. 1.  I have diverse times not opposed many scarce reasonable things, which have been proposed in this assembly, to the end not to destroy by over importune and frequent contradictions all the Authority I have; but to keep it entire for the Commonwealth's necessities, if happily affairs stand in need of firm and free Counsel. Here you see how Prudence ought to husband Authority.   

CHAP. 7. Of good Luck.  
ORder is transmuted, when the Blind lead the clear-sighted. Nevertheless in worldly affairs, if Fortune guide not Prudence, yet doth she at least open the way for it, and causeth it to attain its aim. Prudence may pass on without the conduct of fortune, but not arrive to the end whereto it aspireth, without the favour of fortune's Convoy: So as Prudence inventing sage Counsels, and Fortune affording happy events; The clear-sighted disposeth the way, but the blind findeth the passage. It is not therefore sufficient to have Prudence for the proposing of good Counsels, and Credit and Authority to cause them to be received; if fortune accompany not the execution to make them successful. For though it be true that the Wiseman ought not to be answerable for events, they being out of his jurisdiction, but only for such Counsels as depend upon himself, yet so it is notwithstanding, that he both seeketh and desireth his pretensions, as all other things do, and when for the obtaining thereof, he hath performed what he either aught, or is able to effect; in conclusion he findeth himself frustrate. The glory of his Prudence doth not greatly content him, without the fruit: and if he merit not reproach, yet seemeth he worthy of compassion: since the vulgar in matter of affairs regard not the counsels, but the events: they more esteem a naughty counsel with happy event, than a good and sage one, which succeedeth not; and good fortune once sailing him, both Wisdom, Prudence, judgement, and all things seem to be wanting in the opinion of men. Truly those who having on their part performed what they ought; yet do only want success, may defend themselves with the answer, which Siramnes a Persian Gentleman, made to certain of his friends, who wondered why his Enterprises were so improspcrous, his propositions being so pithy. 
Plut. in his Morals of the notable sayings of Princes, Kings, and Captains.  The reason (said he) is, because I am only Master of my discourse, but Fortune of the effects. Yet notwithstanding, when good counsels take effect, men always esteem them the best, and when they succeed not, the contrary event causeth them to be in some measure suspected. In a word, Prudence without success is a fair tree without fruit, and it is the fruit, not the tree; the success, and not the counsel, men chief desire; since counsel is not sought for, but in hope of the desired event, the way but for the mark, the Medium but for the Terminus and the means but for the end.  
Now that good Luck, whereof I speak, proceeds not, either from that blind Fortune, which spirits yet more blind have forged, nor from that imaginary destiny of inflexible decrees, whereto Heathenish Antiquity hath subjected the Counsels even of jupiter himself, nor on the disposition of Celestial bodies, whereto the vanity of Nativity-casters, submit the whole order of things happening here on earth, whether Natural, voluntary, or casual. Fortune is a Fable, Destiny a Dream, and that necessity the judicial Astrologers pretend to be imposed by the Stars upon humane and free actions, or upon casual and accidental events; is an evident error, and a manifest impiety. For as concerning those effects depending on natural and necessary causes; the order of the World and Nature, ranging inferior bodies under superior ones; giveth to those Authority, to those dependency, and regulateth the actions of elementary Bodies by the Law of the influence of Celestial Bodies. All that God hath made is established with order (saith the Apostle). 
Quae a D●o sunt, ordinata sunt.  But what power would men ascribe to Stars, either over humane actions, proceeding from the Will, or over casual occurrents, which being accidental effects, cannot by consequence have any Natural, certain, or limited cause. Nature being appointed to a certain and infallible end, 
Natura ad unum determinatur.  according to a Philosophical Maxim; what authority or command can she have either over man's will being unbounded, free, and indifferent, to the one or other, of two contrary objects; or over that, which being merely casual, may either happen or not happen? The Stars being corporeal, what can they imprint upon the soul of man being spiritual; unreasonable things, upon reasonable ones; what is necessitated, upon what is free; or a thing determined upon an indifferent matter? In like manner, concerning casual accidents what subordination can casual and accidental things, have to the influences of Stars, being regulated, necessary, and infallible things? Is not this as much as to strive against all reason, and to abuse the weakness and credulity of spirits; so much as only to dare (I will not say maintain) but even to broach such absurd propositions. The Stars then (O man) shall be culpable of thine offences, authors of thy good works, causes of thy prosperities, instruments of thine infortunities: if you do any good they shall have the merit, and consequently the reward shall be due to them, and not to you. If you offend, they shall bear the blame, and you may justly cast the punishment upon them. And why are Laws among you, if the Stars impose laws upon you? If the stars be the causes of your good and bad actions, and you only the instruments, to whom is the penaltic of ill, or crown of good due, to the workman, or his tools, to the cause, or to the instrument? See you not plainly, that if these propositions were true, you offer injury to the Stars to appropriate to yourselves the reward of the good which they do, and wrong to yourselves, to inflict on yourselves, the punishment of the evil you commit not? Who sees not how these propositions overthrow all reason, all justice, all virtue, all order, and all policy. In like manner, if it be the Stars which send good fortunes, or fatalties, prosperities or adversities to men; they then govern the world, it is they who raise some, and repress others, who distribute honours, give victories, transfer Sceptres, and dispose of Kingdoms. But if this be thus, wherefore is merit raised in one time, and why at another time doth ambition obtain all Honours? Is it because the Stars one while make use of justice, an otherwhile of favours? Why in one age doth Industry confer dignities, in another gold, or advantage in blood: is it because the Stars alter and accommodate themselves to the abuse of times, as well as men do? Why in one Nation doth Election confer Crowns, in another Succession? Is it by reason the Stars follow the fashions of Countries; and do diversely distribute their benefits, according to the laws of Kingdoms? But they do well in accommodating themselves to laws, lest they should be resisted, and find some more compulsive thing than their own power. Of two, borne at the same instant, and under the same Constellations, why is the one prosperous, the other miserable? and the aspect of Stars being so equal in both, why should the effect be so different? Who seethe not that the Starts consisting of natural and necessary causes, appearing in all times and places, and in all and every where after the same fashion, producing so inconstant and various effects, according to places, moments, and circumstances, cannot be any constant cause of humane events; but in their conceits, who have neither rule nor reason.  
Natural reason clearly showeth the vanity of their discourse. 
Insigna coel● nolite m●th●re qui timent gentes, quia l●ges populorum vana sunt. jerem. c. 10.  Scripture condemneth them as full of Superstition, error, and impiety. Fear not the signs of Heaven, which Idolaters dread, because the Laws of the Nations are vain: saith the Prophet jeremy: and the Church rejects and detesteth them, 
Astrologia, & planetarii damuatur à Christiana & vera pietate De Aug. l. 4. Confess.  as contrary to true piety. judicial Astrologers, and the Planetaries (saith Saint Augustine) are condemned by the Christian Law. And Saint Epiphanius reporteth, that Aquila Ponticus, who in the Primitive Church, 
De Epiph. l. de some. & mensuris.  in the Emperor Adrian his time, translated the old Testament out of Hebrew into Greek, was expelled out of the Church, for addicting himself to judicial Astrology. All the Holy Fathers, with joint consent have impugned this error; 
D. Bas. in c. 14. Esay.  and St. Basil saith, That it confoundeth man's spirit, and takes away God's Providence. Yea, even the Laws of well insticuted Republics among the ancient Pagans, have banished these judiciaries and deviners of good events, as pernicious to civil society. And we read in Tacitus of a Decree in Senate made in the Emperor Tiberius his time, 
Factum est Squatus consulium de Mathematicis Italia Pellendis, gonus hominum quod in urbe nostra & expellotur semper, & retinebitur. Tac. lib. 1. Ann.  to expel them out of all Italy. Whereupon this grave Author addeth a very remarkable observation, that this kind of men have at all times been chased out of Rome, and yet have they continually been retained and supported; Expelled from thence by public Laws, but fostered by the superstitious, & foolish credulity of particulars. So as neither humane actions, nor casual accidents, depend at all upon the disposition of Stars, neither as efficient causes, nor as singes or tokens of what happeneth. Against the error of Origen, who affirmed; that though the Stars cannot be the causes of what is done, either freely by man, or casually by hazard, yet so it is, that one may know what will happen by the inspection of Stars, as by the reading of a book, where God hath written, and imprinted with his finger, in great and legible Characters, all the order of future things, as in a Table, or Pattern of his divine prescience, which he hath exposed to man's sight. An error which the Scripture condemneth as well as the former; forbidding us to have recourse to Stars in any sort, save only to know times and seasons, and what happeneth by a natural, and necessary order.  
But first, as for what concerneth humane actions, they have not any near and interior cause, but only man's free will, resolving either upon good or evil: And as for more remote and exterior causes: when man operateth rightly and suitably to reason: God concurres, as the moving cause, (either by his general concurrency or particular, in an natural order, as some will have it) natural and moral actions, or by a particular grace, or by a supernatural order, in Christian and supernatural actions. After the law: (whether divine, or humane) the just customs of those Countries where we inhabit, and the good example either of Ancients, or of such with whom we converse, are the exterior means, interiorly moving the will, to incline itself toward good: And when man is inclinable to evil; his irregular actions, cannot be imputed (besides his proper inclination being the interior and principal motive) but to the Devil's impulsion to the persuasion of wicked persons, to pernicious example, to the attractions of Creatures, or to occasions depending upon, and inclining toward vice: but to the Stars they can no way be referred, but indirectly: in that Stars may incite passions in the inferior appetite, and these passions the will. As for what concerneth casual events (being the subject of our question) they have no other cause, save only the disposition and casual encounter of certain circumstances of times, places, and persons, whereon such uncertain affects depend as upon unsure, and irregulated causes. But I call this chance casual (as to us) but not as to God: to whom nothing is accidental, but all foreseen by his prescience, and ordered by his providence. For if even a poor Sparrow falls not to ground without God's Providence (as the Gospel speaketh) were it not a manifest impiety to suppose, that any thing could happen to man which God forseeth not by his foreknowledge: and if good; ordained by his express will: but if ill; permitted by his secret and hidden Will, but always holy and just providence. So the good fortune (whereof we speak) causing good designs and sage counsels happily to succeed, proceed not but from the casual disposition, and encounter of circumstances which are to concur toward the production of happy successes: This being often casual, as concerning our providence, but at all times forescene, and ordered by that of God: who so well disposeth the places times, persons, and affairs, in favour of such as he intendeth to make use of in the execution of eminent actions, as all things make way, and succeed favourably for them.   

CHAP. 8. That this good Fortune follows some, and how it is to be managed.  
THis good Fortune being understood according to my explication, is an heavenly gift which God hath in such sort annexed to certain persons, as it followeth and accompanieth them in all places, as the shadow doth the body. To deny this, were to be ignorant of what Histories affirm, and whatsoever daily happeneth in humane affairs. For who can rightly consider the Progress and pursuit of Augustus his fortunes, who among all the Emperors and Monarches of the earth hath merited the name of Happy: but he must observe the disposition, and order of God's Providence causing affairs, humours, times, and other circumstances to meet in the same point, and manner as was fitting, did raise, and lead him as by the hand to the sovereign authority of the world's Empire. julius Caesar had already begun to cast the platform of Monarkie; but because things were as than not absolutely disposed for so great an alteration; Love of liberty, and the zeal of maintaining the same, still boiling in their breasts: the success was not answerable to his courageous resolutions, and his designs wanting no valour to under take it, failed only of fortune to bring it to effect. But at the same instant, when Augustus began to appear in the lists, all things shown themselves favourable, and inclinable to his wishes. The people incensed for the death of Caesar, against those who defended the Common wealth's liberty. Affections, and humours inclined to alteration: Anthony under pretext of revenging this death, fight with general approbation against public liberty. Cicero deceived under Augustus his appearance (as then named Octavius) putting him into reputation, and opening (unawares the first passage to his future greatness: After this, the conspiracy between Anthony and Lepidus for the ridding their hands of the principal heads of the republics faction, and so to share the Empire between them three. The opposites suppressed, resistances removed; The Empire divided; Lepidus soon giving place to his two Companions; Anthony in the end to Augustus: all Authority collected, and reunited in him alone: a triumphant army on foot to maintain it: The peoples, and great persons their affections ready to receive him: his enemies, either dead, subdued, or won with rewards; Conspiracies either repressed by fear, or vanquished for want of power, Adversaries overcome, or dispersed by clemency; In a word, all things disposed to Crown and Proclaim him Emperor of the World, who seethe not plainly. God's providence disposing all things in his favour, in this tissure, and links of prosperities. Now were it that God by means of the temporal Monarkie in Rome, intended to lay the foundation of the spiritual, which JESUS CHRIST, who was pleased to appear in this world, came to establish in his Church; Or were it that by an universal peace proceeding from the conduct of one only head, he intended to dispose men to the reception of the promised Messiah, who brought peace upon the Earth; or were it, that by reducing all Nations under the authority of one Emperor, he would open by these means (as St. Leo observeth) the course of the Gospel; which was to be announced, and published to all Nations: Or besides all these reasons were it for some other secret, or hidden cause, one may clearly know and perceive that this greatness of Augustus, is not a work of his virtue but of his good fortune, and his good fortune, not a work of hazard, Destiny, or the Stars, but of God's Providence. I allege this so vulgar, and well known an example, to show that the good fortune which follows some persons, dependeth only on the concurrence of circumstances rightly disposed, and ordained by God's Providence, willing that these their designs should succeed, to make use of them toward the execution of his Eternal decrees, whether they imagine or aim at any such matter or otherwise. If their designs be honest and just, he employeth them by his express will; If wicked and unjust, he suffers them, and by his wisdom draweth there out the good he intendeth.  
But this good fortune seems to be so fare affected to some, as it not only follows their persons, but even all things concerning them, or that have relation unto them: as the Prosperity of Augustus followed all his Lieutenants, who with incredible good fortune obtained for him infinite famous victories. Alexander the Great; his fortunes followed his very pictures; and the Ancients were of opinion, that his pourtraicts carried about the neck, made those happy and fortunate who wore them: And we read in the histories of Bohemia, how that famous Captain john Zisca, who never lost Battle where himself was present, had so great conffdence in his good fortune; as he ordained, that after his death his skin should be taken off, and a Drum to be headed therewith with, which he commanded should be beaten up, in the head of the Army; persuading himself that the like good fortune continually following his person whilst helived, would likewise follow his skin and carcase after his Decease. The same felicity following famous Commanders in war, causing them to perform brave exploits: doth likewise accompany (even in matters of peace) those generous souls; whose counsels, and directions God blesseth for the prosperity of States: in such a measure, as all they advise, succeeds, and is effectual; when as whatsoever others, no less prudent, and capable, shall propound, or seem to set forward, becometh vain, and fruitless: to show us that in the decrees of humane Prudence; Fortune, (or to speak more properly) God's Providence, will maintain the Empire. But though the enjoyment of good fortune, be a thing not otherwise depending on us, then is the finding of a hidden treasure; which not the design, but the lucky accident causeth to come to pass. Yet so it is that as a good husband maketh better use of this found treasure, than a prodigal who spends all▪ so a Prudent and sage person doth better employ his good fortune, then doth a fool or indiscreet person, who looseth it in abusing it. It is God then who giveth this good fortune, but it is man who makes use of it: his favour confers it, but our Prudence must employ, and manage it. And as God's grace doth not exclude but command man's cooperation in things concerning his eternal salvation: So God's favour restraineth not, but requireth man's concurrency in what hath reflection upon the conduct of temporal affairs; and the good fortune he conferreth on some, hath such depen●an●ic on his beneficence as their Prudence, their Diligence, and their Industry are at all times req●ilsite ●●ward the validity thereof. For God maketh not use of man as of an inanimate & unreasonable Instrument, cooperating nothing of himself toward the work man's art, but suffering him to perform all; but he employeth him as an instrument endowed with soul and reason. who being moved, ought also himself to stir, and following his proper, and voluntary propension, upon the first motion his mover gives him, to finish together with him the designed work. Good fortune followed Augustus from his Cradle even to his Grave; but observe how he hath at all times employed it by his pains, husbanded it by his diligence, managed it by his wisdom: so fare forth as he hath left it questionable, whether his Prudence be more obliged to his fortune, in having so faithfully followed it, or his fortune to his Prudence, in having so sagely conducted it. Alexander likewise was happy; Fortune seeming to make choice of him for her Favourite; but had he slept in Idleness, had he not seconded his Fortunes by his Travails and Courage: his Fortune would never have laid him in the Bed of Victories and Triumphs, which acquired him the Title of Great. It is therefore necessary, for those who are seconded with good success in their designs & counsels, to endeavour on their parts, to employ it profitably, & to manage it discreetly; I say discreetly, since fortune is oft offended with such as abuse her favours, who attempt all things, who unadvisedly undertake actions: and who without sounding the foard, fall into the precipice: supposing their good fortune hath compacted with their impradencie, obliging herself to follow it at all points. There is no treasure so great, but Prodigality can drain it, nor Fortune so propitious, that folly will not frustrate. And it is ordinarily seen, that the most fortunate, are in conclusion crushed with the greatest miseries; for being over confident of their Prosperity, they commit the grossest absurdities: so as the same good Fortune which in favouring blindeth them, in blinding overthroweth them, causing them out of their own folly to pay use for her former benefits. We are to acknowledge, that Fortune being blind may trip, standing on a Bowl she may turn, having Wings she may fly away, If Prudence show her not light, Discretion settle her not, and the reverence we bear her oblige her not to stay.  
Discretion ought to be seconded by Modesty; since Pride and insolency are the most dangerous rocks threatening the prosperous. They are ordinarily engendered by good Fortune, yet do they commonly spoil and ruin their productrix. For presumption moveth men, not at all to measure their forces, throwing them headlong into hazards, whence good fortune cannot disengage them; it causeth them to scorn others, this scorn raiseth envy, out of envy arise Counter checks, enmities, and contradictions, which in the end shake the fortune of the most prosperous; for having carried themselves over insolently in their advancements. So as better counfell cannot be followed, than to imitate the modesty of Agathocles, who from the Pottery, being raised to Royalty, Caused Earthen Vessels to be mingled with those of Gold and sil●ver, at his Table, to the end the remembrance of his former meanness, might hinder him from growing proud of his Present Groatnesse. What felicity, therefore soever folowtheth the prosperous, he ought never to forget he is man; and how the very thing seeming to raise him above others, is but only the puff of a frail Fortune, which may forsake him in a moment; as the Wind causing a Ship to sail often leaves her in the middle of her Voyage. We are to consider, that there are diverse things, which contribute toward the conservation, and maintenance of good Fortune, and chief the good will and friendship of other men, which is lost by Pride, but gained and maintained by moderation. But since good Fortune is a heavenly gift, and a favour from God, (as I have formerly showed) the most assured means to maintain it, is an humble acknowledgement toward him who bestoweth it; an acknowledgement consisting of two points: In rendering him the honour and glory by thanksgiving; and in not employing it, but in just enterprises, and conformable to his holy Will, by a pure, and upright intention. For when we abuse God's Benefits, or alsume the Honour thereof to ourselves, or when we employ it only to our own particular profit, or when we make use thereof, against the Giver; God ordinarily revoketh his gifts, or turneth them to the ruin and Confusion of ungrateful persons.  
Whereupon, we see in History, and daily Experience, that those who have the greatest good Fortunes and Prosperities, in this World, often fall upon most fatal and unfortunate ends. Wherein we are to acknowledge the justice of God's judgements, in the chastisement of their ingratitude.   

CHAP. 9 Of Fortitude and Courage.  
Justice often encountreth diverse impediments, in the execution of the good it designeth; Let's (I say) so strong sometimes, and so violent, as Authority cannot overcome them, nor can good fortune divert them; if Fortitude and Courage break not through and surmount them. Fortitude therefore is a right necessary virtue, to perform, and execute, by overcoming all opposite resistances. And it is hereof we are now to treat.  
Nature hath imprinted in all things a certain inclination, not only to procure good, and avoid evil, but even to resist things contrary, either hindering the pursuit of what is profitable, or casting in our way, what is hurtful unto us. Fire hath a natural propension, not only to raise itself aloft, from interior places, not agrecable thereto, and to tend to its natural sphere, and convenient residence; but moreover to resist all things corrupting it, or hindering its mounting. Water hath not only an inclination to slide toward the Sea, the place it seeks for; but a swiftness and violence to make itself way over banks, ditches, rocks, and mountains, resisting her course. A stone, besides the weight, causing it to fall to its centre, hath the strength and hardness, to crush and break things opposite to its descent. All living creatures, besides the natural appetite, inciting and drawing them toward objects pleasing to their senses, are, beside, stirred up, by a secret instigation, to arm themselves, either with beak, teeth, nails, or other natural weapons, against whatsoever shall hinder them from the approach or enjoyment of those things they affect. Man likewise is not only endowed with the concupiscible apperite, inclining him to the purchase of things suitable to his nature, and to the avoiding their contraties, but with an irascible appetite likewise, serving him as a spur, and affording him vigour, to fight against all resistances restraining him from the good he aimeth at, and against all mischies attempting and assalting him. The flashes, and motions of this irascible appetite, as hop, bold nesse, and choler (the three principal passions of the irascible) being well ordered and conducted by reason, serve as soldiers to virtue, to fight under her Ensign against such difficulties, and resistances as she encounters in the execution of her designs. So Saint Gregory of Nice, 
Greg N●ss. Nemesiu l. 4. Philos. ca 13. Iraest armigera concupiscentiae.  elegantly termeth Choler, a soldier under the pay of concupiscence, fight for her against all things opposing her pursuits; A soldier arming himself in love's quarrel, to overthrow, and surmount whatsoever shall cross her desires. Now if Temperance doth so evenly regulate the desires of love, as to cause man, not to love, or desire, but only what is conformable to reason; In this case the motions of the irascible part, arming themselves against oppositions, are just and reasonable, and serve as instruments for virtue. For the Stoics were in the wrong in condemning all Passions as vicious, 
As Lycus' King of Thrace, who destroyed all the vines in his kingdom, because Wine inebric●ated the passions Higher ep. ad C●esiphon. contra Pelagiu. Ex homine passionem tollere, hoc est bominem ex homine tollere.  and in striving utterly to bereave us thereof: since passions are natural to man, vice being not derived from nature, but from the will. Wherefore the Philosopher rejecteth this Proposition as false. And the church itself, at a famous Council in Saint Hieromes time, condemned as heretics, certain Anachorites, who would introcuce a kind of Apathy and impassibility. Since (saith this holy Father) he who wholly taketh passions from men, doth as much as he who breaveth man of his humane nature. Nay, I will say more, it is to rob man of the spur toward virtue. For God hath engrafted these transports and motions in man, not to follow them as bruit beasts, without reason, or restraint; but to make reasonable use thereof, as provocations exciting us to the eschewing of ill, and pursuit of good. Reason showeth man both good and ill; the Will inciteth us toward good, and diverteth us from ill: Passions well ordered by reason, serve as spurs to the will, to put her forward with more ardour, and vehemency whither reason conducts her, and her motion leads her; But chief when the good which virtue proposeth is difficult, and hardly to be executed: for virtue at such times entreats the passions of the irascible, to lend her strong hand, and as soldiers to take arms for her assistance; And presently at her summons, Hope, (the first motion of the irascible) gins to arm and to put her in heart: Hope is seconded by a generous Audacity, as with a second Champion, who surmounting the consideration of all obstacles, which might stop his course, exposeth and puts himself forward without all fear of danger, to such means as may serve him to execute his resolution. But if the resistance of wicked persons oppose and cross him, Choler as a third soldier comes to the rescue, which pricking and awaking the soul, as with a quickening sting, heats and inflames her with a holy violence against iniquity. But by reason these three soldiers are dangerous if they be not moderated by the laws of good discipline; and in that hope may prove rash, Audacity foolish, and Choler precipitate. We are therefore to be wary, lest presumptuous Hope engage us not in desperate enterprises, indiscreet boldness into impossibilities, blind Choler into inevitable ruins: But rather that consideration guiding Hope, discretion boldness, and reason Choler: virtue by this means may employ these three Champions in the sage, valorous, and happy execution of her intentions. For there is this difference between those who follow the violence and brutality of their passions; and others who regulating them by reason, make use of them only as incitements towards virtue: that the former foolish cast themselves upon the very swords, point which nature hath given them; the latter employ it prudently to the right use: the former hereby finding only therein their ruin, the latter extracting thence their glory. Those if they enterprise any good action, suffer themselves to be transported precipitately to their downfall, soon losing their fyrinesse in the progress of what they undertake: The second governing their transports by judgement, revigorate their resolutions; the further they engage themselves in dangerous enterprises; showing more courage in the conclusion, than in the beginning of their achievements; to which purpose the Philosopher hath pronounced this approved Maxim: 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 fly. Temerity casts them thereinto, Timidity forceth them to retire. Now this happeneth by reason this sort of audacious people who follow the first apprehension, give themselves no leisure to foresee all the difficulties opposite to their designs. So that as the Andabats they cast themselves headlong into dangers, & being once engaged in the medley, and there encountering greater oppositions than they imagined, they are amazed, they shrink and recoil. But those who guide their rage by reason, foresee all the perils they may probably encounter in their designed affairs, without precipitately plunging themselves thereinto; Wherefore, not passion, but judicious reason causing them to put themselves upon dangers, they at first seem cool, taking their times, and managing their forces: but being once throughly engaged in danger, they then incite their slackness, as doth the Rhinocetoes, generously employing the spur of boldness, and of Choler, to put forward their resolution.  
But herein Prudence is to be required, as indeed all virtues hold hands, one having need of another's mutual assistance, but yet (as the Philosopher says) it is the proper office of the virtue of Fortitude, to rule and govern the irascible passions; Prudence doth indeed govern the motions of Hope, containing it within the limits of what it can, and aught to hope, according to the circumstances of affairs in present agitation; since it is the sign of an imprudent soul, to cast its hopes as fare as his desires, and his desires as fare as his dreams; But it is the virtue of Fortitude, which restraineth the motion of Audacity within the bounds of discretion, and choleric motions within the limits of reason. For a great Fortitude is to be required for the repression of the former's indiscretion, and the latters violence. And it is no small argument of weakness, to suffer ourselves without bit or bridle to be transported to their motions. Whereupon Seneca saith, that choleric persons are impetuous in their passions, and threatening in their comportments, but weak, slack, and pusillanimous in heart: So as Prudence and Fortitude regulate these three Passions, and rank these three soldiers under the laws of discipline. to be after employed with discretion, and succesfulness 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 public charge, aught to arm and defend themselves. A courage which reason guideth, Prudence accompanieth, Discretion ruleth, Fortitude upholdeth, which a generous boldness animateth, and which a sanctified zeal inciteth to overcome such resistances as justice meets withal. For what doth it avail them to be wise in knowing what is fit to be done, prudent to invent the means, just to appropriate affairs to public good, authorised, and happy to cause them to be received, and succeed; if besides all this, they be not courageous, and magnanimous to break through all obstacles opposing execution. The Philosopher saith: We are to proceed slowly and leisurely in the consideration of an Enterprise, 
Arist. lib. 6. Eth. cap. 6. Diu delibera●dum, sed cito faciendum.  this being the proper office of Prudence: But in matter of execution, diligence, quickness, and promptitude is to be used; this being indeed a part of Prudence, but more properly the effect of Courage. We are to conceive our designs at length, and without precipitation; as the Elephant who carries her fruit ten yearees; or as the Palm which stays (as is said) a hundred years 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 works: and not to do as the Bratche and Bear, who with overmuch haste never perfectly finish or form their little ones in their bodies, but produce them blind, as the Bitch doth, or imperfect as doth the Bear; whereupon the old Proverb arose: The overhasty Bitch bringeth forth blind Whelps. 
Canis festinans cacos parit catulos.  But on the other side, the Enterprise being once maturely couceived, and form by a slow deliberation, it is fitting to disclose, and cause it to appear by a prompt and hardy courage; and not to do as the fearful Hinds, who stopping their fruit as much as they may, out of the apprehension of pain, bring them not forth (as is said) but when they are constrained by a greater fear, when thunder affrights them. It is a great weakness to produce that slowly and fearfully, which should be effected quickly and courageously: For such executions resemble outworn Mines, making a greater sound than they afford substance; And as courage is required in prompt execution, so is it necessary for happy achievement. For, Fortune is ordinarily amorous of courage, and doth hardly favour any other than the hardly. She assisteth the stour, and rejecteth the timorous; saith the ancient Poet. Great fears meet with mighty perils, and hardy designs with happy events. In Combats (saith Sallust) those who are most fearful, run the hardest Fortune; 
Sallust 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 fearful; all yields to the daring. He who fears the Nettle, only touching it with his finger's end, is instantly pricked and stung; but he who grasps it closely in his hand without fear, feels no offence therein. To fear resistance, is to be already overcome; he who knoweth how to despise it, knoweth how to vanquish it. To do, we must dare. Who feareth all, doth never any thing. The fearful forge difficulties to themselves, even in easy achievements; and precipices, in plainest ways: They daily consult, often design, never execute; and they are so fare from being able to break through the obstacles appearing, as they even avoid those which are only in their imagination: themselves destroying their bravest designs by their proper Ideas. They do as Demosthenes, 
Plut. in Demost.  Who thinking to fly from Soldiers, fled from Thistles: or as the Roman Army, surprised with a Panic fear, In seeing the Moon 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 stir a foot. These vain fears are very fatal, in public persons, who in their most just enterprises, meet with true obstacles enough, without suffering groundless apprehensions, to forge imaginary ones. How many tempests, Winds, rocks, and dangers threaten a Ship, before she arrive at a safe harbour, how many difficulties, traverses, and rencounters, justle a just design, before it toucheth the mark? So as if the Pilot did not as well arm himself with courage, as with the Helm at the Stern, and the Magistrate as well with Fortitude, and courage, as with Prudence: The former with his Helm would yield to the first Storm, the latter with his Prudence, to the first opposition.  
The wicked never fail to countercheck the just, who seek the common good; and because they want reason, audaciousness seconds them. If courage surmount not impudence, in vain doth justice resist iniquity. If impudence encounter pusillanimity, iniquity will triumph over justice. All men yield not to right and reason, wherefore authority, and fortitude is given to Magistrates; but what would their authority serve them, if courage did not strengthen it? The hand makes the sword terrible, and courage causeth authority to be respectable. What use hath a cowardly slave of a sword having no valour? It is said, the Tortoise hath no heart, and that is the cause she marcheth so slowly, seeming to have no vigour.  
Those who are so slow and cold in execution, as though they durst not touch upon it, make men suspect them to be hart less, and thereby afford subject for the basest persons to cross their designs.   

CHAP. 11. That the effeminate and timorous, are not proper for any matter of a high nature.  

Noli quarere fieri Index, nifis virtute vale as or rum peer iniquitates populi.  THe Holy Ghost in Scripture advertiseth the effeminate and timorous, not to undertake public Magistracies: Seek not (saith he by the mouth of the Wise) to be made judge, if by thy virtue thou be'st notable to break the iniquities of the people.  
Soft Natures are not fit for any great employments, being therefore unable either to bring profit, or to gain glory in a State by the rank of Authority; they ought to content themselves with the honour proceeding from obedience. But ambitious persons follow vanity, without regarding fortitude; and (as the swallows) the Winds carry them whither their wings could not convey them: they resemble the Ivy, which being of a climbing Nature, yet creeping on earth seeks for Walls and Trees to raise itself by these supports, whither the strength of the root could not cause it to mount: and being crept up whither it aspireth, it only produceth leaves and little Berries, to perpetrate its sterility. Such are the fruits of the Ambitious, which not their proper merits, but the prop of favour raiseth to dignities. Being once mounted to the top of their pretensions, supported by favour, friends, and money, they tolerate all, they connive with disorders, they nourish abuses, they let lose the raines to licentiousness, favours tie them, promises overcome them, threats astonish them, they only seek to maintain their credits at the people's cost; and all the profit they yield to the Commonwealth, is only the leaves of pomp and pride, and the seed of a like Ambition, shooting forward and increasing with their honours, even to posterity.  
Olivier, Chancellor of France spoke properly to this purpose; when he compared the French (who in their own Natures are ambitious) to Apes, and Monkeys, who lighting on a Tree, mount, and climb from branch to branch, to the very top; and when they can get no higher, they sit down, and show their tails: So (saith he) those of our Nation, without staying till they be called to dignities, and without endeavouring to make themselves capable, or examining their own sufficiencies, aspire to the highest pitch, whither favour can prefer them, they climb from branch to branch, from honour to honour; and at length being at the height, and in the world's eye, they discover their weakness, and want of abilities to all men, 
Sallust. in conjur. Catil. Qui demissi in obscuro vitam agunt, corum fama, & fortuna pares sunt: Si quid deliquere panci sciunt; Qui vero in excelso atatem agunt, corum facta, cunctimortales novere.  and the seat of honour is often no other than a Stage in this world's Theatre, exposing them to laughter. For (as julius Caesar in Sallust saith) those who live obscurely, rest unknown, and their renown walks even with their fortunes, if they fail in any thing, few take notice of their faults. But those who live in great eminency, are exposed both they and their actions to the to the sight of all men.   

CHAP. 12. What things are necessary to acquire and conserve the greatness of courage.  

1 A stove and generous nature.  But diverse things are to concur toward the forming of this Fortitude and this greatness of courage: a quality requisite for affording to the public the fruits it expecteth from great Offices, to cause their authority to be regarded, and to support and maintain honour in a stout and generous nature: For neither doth nature employ all materials for the forming of gold, nor Phidias to make his Jupiter, nor Apelles for the painting his Alexander: And Plato said, how the Gods have composed ordinary men of earth and mud; but those they have appointed for the government and administration of Kingdoms and Empires; of Silver and Gold, and other precious metals. See we not, whatsoever holdeth the first rank in all things, is composed of the purest materials? the Carbuncle among precious stones, Gold among metals, Fire among the elements, the Empyreal heaven among celestial bodies, the Sun among the Plants, Man among living creatures.  
Air and fire are predominant in the composition of man's body, being the most perfect creature on earth: water and mud in the composition of worms, and other more imperfect creatures. The natural constitution is a great disposition toward moral virtues, being of the order of natural things, and namely toward the height of courage, fitting for those who hold the principal ranks among men. Whereupon the Philosopher saith, that other Sciences are taught, 
Asta arts discuntur, politica sorte contingit.  but the art Politic happeneth by lot. As though he would say that the natural disposition, a thing independent on our will or industry, but proceeding from above, doth greatly contribute thereto. For nature is a great foundation for Politic virtues, and chief for magnanimity: a virtue proper for high enterprises.  
After the ground work of a natural disposition, 
2. Good education.  good education is of extraordinary efficacy, and the Poet's report Achilles to have been so generous and courageous, because he was bred up with the marrow of Lions. 
Plut. in Lycur.  Lycurgus' his dog which so generously seized upon his prey, whilst the other of the same litter, minded nothing but the Kitchen, and scraps; sufficiently show the different effects of good and bad education, either for the raising or repressing of courage. Good discipline made the Spartans' magnanimous, and evil education the Cretensians idle, the Sybarites effeminate, and the jonians faint-hearted. Semiramis educated in generosity, knew how to lead armies. Sardanapalus bred up in delights, knew nothing but how to spin: So as by good instructions women become men, and by base education, men turn women.  
Wherefore Plato, Lycurgus, and all such as have either described, or erected republics, 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 turns 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 virtue or vice; of cowardice or courage. This caused Socrates to be so curious in drawing to him all the young youths of the most illustrious families in Athens; 
Plutarch. in Alcibiade.  to frame them by Philosophical instructions, by lively and fervent exhortations, and by the sharpness of his reprehensions, often drawing tears both from the hearts and eyes of his tender Disciples, who after became those courageous Captains, and generous Magistrates, whose immortal memory all after-ages have conserved and honoured. And the ancient Romans placed all the youths of most noble families (who by the privilege of their rank were after called to highest places in the Republic) with those great Statesmen, 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 souls, the seeds of their virtues, and the generous instinct of their grandeur and courage. For Lion's whelps learn not their generosity but among older Lions; so as if they be bred among other domestical creatures, their education bastardizeth their nature; and the under growths of Palm trees transplanted near to vulgar fruits, become barren, but planted near male Palm trees, they afford their fruits, show what is in them, and make it appear what they are: So great power hath education, and culture, not in men only, but even in bruit beasts and Plants.  

3 To be free from ambition, and from the inordinate love of dignities.  But Physicians inform us that the body's tumour resembles its good liking, though it notwithstanding prove its ruin. So Ambition, being the hearts swelling, counterfeits the greatness of courage, yet doth it prove the owner's destruction. And herein diverse deceive themselves, who imagine to train their children in virtue and generosity, by imprinting in them, and causing them together with their milk to suck vanity, and the ambition of dignities; though in truth there is not any thing which makes them more base, or less worthy of what they wish for on their behalves. The Philosopher affirmeth those creatures to be most hardy and generous, 
Arist. lib. 3. de part●●us animalium.  which have the least hearts: because natural heat cannot so well warm and inflame with courage a great, as a little heart: as fire both better warm a small, than a great house. The world commonly calls those who ambitiously aim at honours; men of great heart; and the despisers thereof, men of a little heart. But when they come (after) to the trial, they soon see the vanity of their judgements. Since those who they supposed to have had so great hearts basely shrink at any resistance; as great bladders full of wind, which lose all their swelling upon the least prick: whereas those, who seemed to have, so low, and little hearts, discover upon occasion, the greatness of their courage. We then see, the fire of virtue heats not those hearts which are full of ambition, and swollen with vanity; but theirs (doubtless) who rightly reflecting on themselves appear lowly, hiding their magnanimity in their humility. So as one of the principal dispositions to the greatness of courage requisite in a Magistrate, is to be free from ambitious Passion, which softeneth the heart as it swells it, taking from them as much fortitude as it affords them vanity. It belongs not to any to show 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 truly know how to honour them, but those who slight them. Th'one passion feeds the other, love raiseth fear, he who in offices more affects honour than obligation, doth more fear the loss of dignity, than of virtue, and this irregular love captivating him to so base a fear, causeth him to prostitute his charge to impiety. Wherefore to cut up this mischief 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 fear, (said Seneca to Lucilius) and fear once displaced, 
Sen. Epist. 5. De●●●es timere, si amare de ●er●●.  courage is at liberty, to exercise (upon occasion) the heroical acts of generosity.   

CHAP. 13. A pursuit of the same subject.  
THe love of honours ought to succeed a better love; and the fear to lose honours, the fear to forsake true honour, by committing any unworthy act. If this love maintain this fear, this apprehension will censure true magnanimity of courage. It is sufficient testimony of magnanimity; to be fearful in this wise. It was to this fear (saith Plutarch in the life of Cleomenes) that the so generous and magnanimous Spartans' erected a Temple, signifying thereby, that the fear 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 seek his glory, and the most generous fear is to dread to offend him. Thy words have made my heart tremble (said the Prophet David) he trembled before God, 
Psal. 118. A verbis tuis trepidavit cor meum.  and was confident before princes, proclaiming his pleasure unto them; before Lion's tearing them in pieces with his bare hands; before the armed Goliath assaulting him without any weapon, save a silly Sling. This assurance which he shown before men, proceeded from the fear he had in God's presence. The Tree, though never so well rooted, forbears not to shake towards Heaven, but stands stiff to ground; and the same wind causing the top to tremble, reinforceth the root. The heart yielding to celestial fear, knows not how to dread any earthly thing; and the same apprehension causing it to tremble in God's presence, makes it immovable before all the baits, threats, and assaults, the world can afford. When justice, or God's honour is any way interessed, we know not how to fear any but God (saith the great St. Basil Bishop of Caesarea to the Emperor Valens his Precedent, who pressed him in his Master's behalf by all sorts of threats to subscribe to a point by him propounded against the true faith; To whom the Precedent having replied, that he never met with any man who answered him in such a sort; happily thou hast never met with a Bishop (replied this generous soul) we are really to confess the true fourse of great courage necessary not only for Bishops and Spiritual Princes, but for those likewise who govern the Temporal, to proceed from the zeal to God's glory, whereto all should have relation: a zeal, I say, derived from his love and fear. The mere Philosopher hath acknowledged this verity by natural illumination, 
Arist. lib 2. Rhet cap 5. Intrepids & confidentes sunt, qui pii in D●um sunt, Arist. codor● loco: Qui bene so habent erga diuna audaciores sunt.  when he uttered this approved sentence: Those who are pious and Religious towards God, are generous and unremoveab●●. And this other to the same effect: Those who are best disposed towards divine things, are the most magnanimous. A word pronounced by Nature, convincing those Libertines, both of vanity, and impiety, who by over-farre searching into Nature, and shutting their eyes against the light of Heaven, choke in them elves (by the just judgement of God) not faith only which they despise, but Natural reason also, which they so much Idolatrise: for they fall into so great an excess both of impiety; and stupidity, as to say that Piety towards God, causeth the courage of men to become base and pusillanimous, in that they see it make men humble and modest. As though one should say, that Physicketakes away the seeming good estate of a Dropsy man, because it bereaves him of the tumour. But to make these wretches blush, we shall only need this voice of Nature pronounced by the Philosopher, without alleging that of the Holy Ghost speaking in Scripture: Our Lord is the protector of my life before whom shall I tremble? (Saith the Prophet David) If Armies rise up against me, my heart shall be without fear. And to terrify these upstart Giants, who strive to find this height of of Courage, not in God but themselves; there needs no Army but a word only. A promise, a threat, a favour, a worldly interest presently casts all their goodly magnanimity to ground, showing to their confusion, that to be puffed up, and yet truly magnanimous, to be arrogant and withal generous, are two things like in appearance, but opposite in effect. The one proceeds from men, and the other is derived from God, from whom all good floweth to us. The Magistrate who hath the fear of God, Piety, and zeal engraven in his heart, who considers how among men he represents God's person, holds his place, and administereth justice in his Name, will (upon this reflection) be inflamed with a sanctified generosity, to conquer injustice; Exciting, and awaking himself by this spur, as the Lion preparing himself for the Combat. He crusheth (as job said) the chaps of the wicked, and snatcheth the prey they would not leave, from between their Teeth; he opposeth himself, as a strong Bank against the Inundation of iniquity; he respecteth neither power, greatness, credit, nor riches, but only right, and reason: he resembles the River Euphrates, which stops not its course in the encounter of never so high Mountains. He preferreth his duty before his honours, his estate, and his life: and if therefore he endure Persecution from men; he expects the crown of his constancy at God's hands. This it is, which cherisheth true magnanimity; Nor is there any thing (as Saint Basile right divinely saith) can cause the Soul to become more stout and generous, 
Bas. hom. de Invidia.  than an affection, unbound from the world and fastened to God: The fleighting of perishable goods and honours, and the object of eternal Treasures. 
Sen Ep 68 Sapientis animus coelo impositus cum sollam, aut tribunal ascenderit, intelligit, quam humili loco sederi●.  The spirit of a Wise man (saith Seneca) elevated towards Heaven by Contemplation, when he shall after be seated upon the Tribunal, or upon the curial Chair, acknowledgeth how low and despicable that seat is. This knowledge causeth him to slight it, and this slighting gives him greatness of courage: and as he is not ascended thither but in performance of his duty; so is he at all times ready to come down for justice sake. It is the true ascending to come down in this kind.  
But it is reported that the Gallican Hercules did not so much captivated people by the force of his arms, as by the golden chain of his tongue. And Homer continually ranks the valorous Achilles, with the eloquent Ulysses; to show that courage and eloquence, a generous soul, and a graceful speech, make an happy conjunction, causing that politician, of whom we speak, to be like to Pericles, courageous and copious, generous and eloquent, a man on whom Minerva on the one side had bestowed her wisdom and Fortitude; and on the other side Pytho the Goddess of persuasion had upon his lips builded her Temple, to enable his Prudence, his justice, and his magnanimous courage, by the forces of eloquence.  
Eloquence therefore as the ornament, and embellishment of Politic virtues, aught to be the last touch in this Table.   

CHAP. 14. Of Eloquence, being as the Ornament of Politic virtues, giving vigour and gracefulness to make them estimable.  
GOD was not only pleased to have so richly built and so elegantly designed the parts of this great Universe; but would further, to this structure and distinction, add an admirable ornament beautifying the Heavens with so many stars, embellishing the air with such a variety of Birds, adorning the Ocean and other waters, with so excellent a variety of Fishes, the Earth with so agreeable a diversity of Animals, Trees, Fruits, and Flowers, and the very Earth's entrayles, with so many rich Minerals: to the end that this Beauty shining and sparkling out of all this ornament, might add both perfection and fame to this great Fabric. Nor hath he adorned and beautified the world in gross, but each particular member thereof, likewise affording to the Stars light, to flowers their tinctures, to trees their verdure, to metals their gloss, to precious stones their lustre, to living Creatures either Feathers, hairs, or scales, serving them not only for defence, but comeliness; to man the beauty of visage, the ornament of hair, the gracefulness arising out of the uprightness of his body, and out of the harmonious proportion of all the parts whereof he is composed. Art, Nature's Ape, strives likewise to raise all she produceth, by some kind of embellishment. The Art of painting by shadows and lively colours. The Architect his Pillars by Friezes and Artificial Forms. The Goldsmith his jewels, by enamel. Briefly, all Arts add Ornament to their Actions, to make them appear perfect. The same which Ornament is in all the works of Nature and Art, it seems to me that Eloquence is in a man of excellent parts, adding to his virtues as lustre doth to a Diamond, or lively colours to a picture, both state, grace, and light. And truly, if reason be the Ornament of man, speech the: Interpreter of reason, and Eloquence the Grace of discourse; who seethe not, that Eloquence is mansornament; and if speech raise man above all other Creatures, what richer ornament can a man desire said the Roman Orator, 
Cic. l. 1. de Invent. Praecla rum quiddam videtu● adeptus is, qui qua re homines best●is prastent ea, in re hominibus ipsis antecellat.  than to be excellent above other men, in the same thing wherein man is superior to all Creatures.  
If therefore he, who more than ordinarily pursueth virtue, doth likewise extraordinarily follow the light of reason; To whom can Eloquence be more beseeming, than to the virtuous; to the end, that the same order, which the Law of reason ha●h settled in him, the sweetness of persuasion may communicate, extend, and imprint in all others. But to what virtue is this ornament more suitable, than to the virtue Politic, which being borne for others, procuring the good of others, appearing (for general profit) upon the Theatre of honours; aught to issue forth well adorned, to show herself in her full trim, with all things that may contribute to make her recommendable, and useful in the presence of all men: I say, recommendable, for can any thing acquire greater authority to the virtue appearing in public, than doth Eloquence ravishing men with admiration? I say likewise, useful: for even as in Nature Utility and Ornament are inseparable, and there being nothing more profitable for the world, than what doth most adorn it, as the Sun & light. This is also particularly seen in Art, as in Architecture, wherein Pillars being the beauty of the building, are likewise the supports: So Eloquence, 
Cic. 3. de Oratore. Multum ego in excellent Oratore, eodernque vire bono pono esse ornament● in universacivitate.  which we term the ornament of Politic virtues, is no vain one, but wherein benefit accompanieth beauty, usefulness is annexed to gracefulness, and the good thence arising to humane society, equaliseth the delightfulness. And as the eye contributeth much ornament to the body, and with all great commodity: So the I loquence of a virtuous State's man highly adometh the whole body of the commonwealth, but doth much more profit it. For wisdom (indeed) giveth good Counsels, Prudence fitting means to bring them to perfection; justice, good intentions; courage, brave resolutions; but what wisdom knoweth, what Prudence makes choice of, what justice procureth; what good soever courage resolveth on or attempteth; Eloquence persuadeth, and makes it well liking to others, so as it addeth to all the parts of Politic virtue, not only gracefulness and beauty, but vigour and authority. I will not here resolve upon, what the Orator Cassins, and the Lawyer Scavola disputed upon in the Roman Orator: to weet, whether Prudence, 
Cic. lib. 1. de Oratore.  or Eloquence laid the first foundations of republics and humane societies: yet may one safely say; Isrash Eloquence were unable to make this masterpiece, dumb Prudence could not effect it, but the one had need of the others assistance: Eloquence requiring the reasons of Prudence, and Prudence the persuasions of Eloquence. But holy Writ, and Gods revelations summon me to soar yet higher, and to refer the Source of States and Commonwealths not to men but God, not to humane Prudence or Eloquence, which had never known neither that by its counsels, nor this by its allurements, how to curb men naturally borne to liberty, under the yoke of obedience; but rather to the natural inclination ingrafred by God in the soul of man, to live in society, and for living in this society to establish order, and to submit themselves unto some one. Now it is very probable, that those to whom men have subjected themselves in execution of God's ordinance engraved, and imprinted in them, have been the most excellent, of all other, not only to invent by Prudence, just and profitable decrees, but moreover to make justice appear, and to persuade profit by word of mouth. And though the Law having higher authority useth no preface nor persuasion, but only a full and absolute commandment; Yet surely those who first proposed Laws to men, were obliged to make it appear unto them by discourse, that their commandments were just, not tyrannical, their authority reasonable and not violent. Whereupon the Roman Orator saith, That the ancient Lawmakers, 
Cic. lib. 3. de Orat.  Lycurgus, Solon, Pittacus, and others were endued with wisdom, to invent good Laws, and with Eloquence also to persuade the admittance thereof. Yea, the Scripture itself noteth, how when God established Moses at a Lawmaker, and conductor of his people, Moses alleging for his excuse the defect of Eloquence, hoping thereby to have discharged himself of this Commission: God was pleased, not only to give him power, and wisdom, but moreover unlosed his natural stammering and stuttering in speech, to the end he might propose and establish his Laws, not only wisely, and with authority, but gracefully likewise, and with persuasion. And the Son of God being come into the World to settle the State of his holy Church, and to give men the law of perfection, was pleased to accompany his infinite wisdom in ordaining, and his sovereign authority in commanding, with his divine Eloquence in persuading: so as the Gospel saith, That the sweetness of those gracious words flowing from his mouth, 
M●rahane ur o●●●n●t in verbis gratia qua procedebat de ●re cjus. Nunquam sic loqu●●us est homo.  wrapped all men in admiration; causing them to protest that never any man spoke with so much truth, sweetness, and force. So indeed, the Eternal, increated, and subsistent word, framed his speech, and his sacred mouth was the Organ, his word the conceit, and his voice the sound of the divine word. And when afterward he sent his Apostles to erect the Spiritual estate over the whole world, the Foundations whereof, he had formerly laid in judaa, tongues were the last piece wherewith he armed them, after he had stored them with wisdom, counsel, and authority. But heavenly tongues, to the end that as their power and wisdom was spiritual, so should their Eloquence be also, and that from whence the Law and Commandments which they intimated to men did proceed, even from thence, and not from humane Art, should their persuasion be derived. But since God (the sovereign and absolute Lord of man) hath found it fitting, and convenient to use towards us (as being desirous to draw us unto him) not only commandments, but exhortations (as the Apostle speaketh) would he not hereby instruct us, 
Tanquam de● exhortant● per no●▪  he (I say) who seethe apparently the most secret and most hidden passages of man's heart, that nothing doth more excite, or hath greater power, and Empire over man, than speech and plausible persuasion, and that discourse sooner gaineth hearts by the sweetness of reason, and pleasing force of truth, than rough Authority by the terror of her power.   

CHAP. 15. Of the Efficacy of Eloquence.  
IT is therefore a happy advantage, when Eloquence, and the faculty of discourse, concur jointly with their wisdom and Authority, who rule, or govern men; nor can one desire either a fairer ornament to their dignity, or stronger arms for their virtue. For we have not to deal with brute Beasts, which absolute force may captivate, nor with Angels without passion, to whom reason simply and barely proposed may at all times satisfy: But we have to do with men, who have reason, which we are to know how to satisfy by reason, and passions which we are (when occasion is offered) to understand how either to appease and sweeten; or stir 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 himself to refute the calumnies of his accusers, by simple and naked negations; and the latter forbade his Advocates to use any strength, or vehemency of speech in the maintenance of his innocency. The Roman Orator indeed saith, that if one might plead his cause in Plato's imaginary Republic, before Philosophers exempt from all passions, and humane perturbations; It were well to be wished, that only reason should govern humane affairs, 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 rectify the disorder, and rather to reflect upon the remedies of present mischiefs, then upon the vain wishes of a happiness, not to be had. And since depraved inclinations, passions, vices, voluptuousness, and perverse habitudes, have so fare preoccupated humane spirits, as lies seem oftentimes Truth unto them, and iniquity justice; what better remedy to make way against all these impediments to right, and reason, than the force of reason itself, explained 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 refractory, it insinuates itself into the worst disposed thoughts, cures most ulcered humours, and (which is a most happy kind of healing) it cures them with content. It is said that the Aspic, suffers itself to be charmed by the Enchanters voice, forgetting its natural rage. The Lyra appeaseth the Tiger, Music the Dolphin: David's Harp the Devil tormenting Saul: The sound of Flutes assuageth the pains of the Gout. And one of Alexander's Musicians, had a tune, wherewith he could suddenly calm the fire of his fury, and cause it to lay down Arms in the height of his greatest heat. Eloquence hath yet farther power over humane passions, to moderate, bend, calm, overcome, and to cause them (though itself unarmed) to yield up their weapons to reason. Eloquence charms the Senses, mollifieth hearts, inciteth Affections, frameth desires, in other men's passions, commandeth without law, reigneth without Sceptre, forceth without Sergeants, leaveth men to their freedom yet exerciseth in them a secret Empire. It finds Wolves, and makes them Sheep; encountreth Lions, and leaves them Lambs, not touching Bodies, but transforming Souls, 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; entering into his School in this equipage, with purpose to scoff at him, did so lively pierce him with the Darts of his discourse, as he presently caused him to cast his Flowers from him, to quit his caprings, to break his Flutes, to settle his countenance, and to testify 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, certain strong incitements, and stirred up all spirits with unusual transports, inclining them to Wisdom. What kind of vehemency (imagine you) had that torrent of Demosthenes his Eloquence, which so long stayed the course and success of Philip's good Fortune, without any other arms then his tongue? What vigour had the speech of Photion, who a thousand times raised the courage of his Country men, by his inflamed discourses, no less than he did their Fortunes, by his victorious arms. But the authority these Orators acquired in Athens, and the profit they brought to their Republic appeared clearly by this example. At what time the Athenians reduced to extremity by Alexander the Great, could not obtain peace at his hands but under condition to send him (as Prisoners) their Captains and Orators; it came to this pass, that in retaining their Orators, they satisfied him in banishing their Captains: so as therein they shown how much they preferred Eloquence before valour; supposing it to be more available for them to maintain the tongue, than the sword in the City. What shall I say of the Romans, with whom Eloquence did at all times march hand in hand with valour: these two having raised their republics in Power, Greatness, and Glory, above all the Empires of the World.   

CHAP. 16. That Eloquence doth principally appear, in popular States, but that it may be likewise very useful in Monarchical Governments.  
Truly as the popular Estates of Athens and Rome have caused Eloquence to be of high esteem, so doth it (in truth) seem that Eloquence in such places is most useful being of more splendour in popular estates, where it is necessary to persuade the people to what is profitable for the public, than in Monarchical States where those who are encharged with public government, are only to propose their counsels and opinions to the Sovereign, & thereupon receiving his commands to intimate the same to the people; which without all comparison is more majestical, firm, & solid for the good and quiet of men, than 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. Nevertheless, as certain Birds who make no use of their wings for flying, and soaring in the air, yet employ them notwithstanding in their walking on earth, therewith putting themselves forward with more speed and strength: So Eloquence not meeting with those spacious places in Monarchies to soar in (if I may so say) with displayed wings, doth yet at all times show her dexterity and promptitude even in those strait limits enclosing her: and her wings, though useless unto her for flying, do yet at least help her to walk with greater vivacity.  
Besides, the inconstancy of worldly affairs affordeth but overmany subjects even in best settled Kingdoms; on the one side to cause the people's fidelity to appear towards their Sovereign, and on the other side to employ Eloquence in his Service, and for public profit. Occasions▪ (I say) which are no more to be desired than Physic: but when these occurrents happen, Eloquence (at such time) joined with virtue and authority, showeth her abilities highly advancing the glory of her Author. And when we have said all, Eloquence is a golden Collet for a Diamond, and a precious ornament, either to virtue or dignity, authorising that, and raising this, it makes both of them estimable, and which ravishing men by her enticements as the Roman Orator observeth, causeth them who possess it to be admired and reverenced as little Gods among men.  
But most commonly whatsoever is excellent is rare: There is but one Sun in the Firmament, yet above a thousand Stars, pebble stones are plentiful, but Diamonds are only found in some corner of the world; Carbuncles are scarcely discovered; Incense is only gathered in Saba, the Balsamum heretofore but in judea; Ambergris but in Orcades: it seeming that Nature desired to add rarity to the excellency of her most beautiful works, thereby to augment the estimation. The Roman Orator hath particularly observed Nature's sterility and niggardise in the production of Eloquent persons. She hath afforded (saith he) speech to all, discourse to some; but Eloquence to so few, as it is wonderful to consider how in all ages and States there are a competent number of excellent Captains, learned Philosophers, perfect Architects, complete Painters, right sufficient Artists, in all the liberal and mechanical Sciences, and scarce one indifferent Orator; which truly is to be admired, since Eloquence hath never been wanting unless (perhaps) in this age, adoring nothing but the Gold of Honour and and recompense; being (as an ancient Author saith) the two Devils governing all humane counsels and enterprises. Yet notwithstanding Floquence (though honoured) rewarded, and laboured for by all the best wits that ever were in Fame, hath successfully happened to so few, and so rarely, as peradventure the Phoenix (though the only of her kind) is more frequent in the World than an excellent Orator. If it be true, that in every age (at least) one may be found. Greece hardly produced four or five, and Rome two or three, that merit the Title of Eloquent. And beside, (even in this so little a number) one would say that Nature desired to be sparing, contenting herself to bestow on each of these some parts of Eloquence, fearing (it may be) she should have undertaken too great a task and an over hardy enterprise, had she essayed to assemble all the qualities thereof in one man. For according to the Roman Orators judgement who made the lots. Socrates, had the sweetness; Lysias, the sharpness; Hyperides, the exactness; Aeschines, the discussion; Demosthenes, the force and vehemence of Oratory; to whom (I pray you) have all these perfections jointly met, to make up a master piece of Eloquence? As for the Romans: Cicero hath, with advantage gained the prize from all those of his Nation and perhaps from all the Greeks'; And Seneca made no question to equalise this excellent wit to the greatness of the Roman Empire; yet doth he acknowledge himself to come fare short of the Idea he conceived of a perfect Orator. So as Censurers, and Critics, have (in him) espied, I know not what seeming flat diffuse and sinewlesse; It being said of him as he said of Demosthenes, that he much pleased his ears, but filled them not at all. I will speak nothing of Ecclesiastical Orators, who in their discourse have sought for a more sublime thing than Eloquence, though some among them, and namely the Fathers of the Greek Church, have been therewith sufficiently furnished had they been pleased to make show thereof not only to come near, but even to equalise Secular Orators. But as Seneca said of a Philosopher, They rather sought to speak and write to hearts, than to ears. They were God's Ambassadors, and their Embassy was addressed to hearts. Speak to the heart of jerusalem, said God to his Prophet. But men are either so weak, as they do nothing of perfection, or so curious as nothing contents them: so as it is no marvel, if they have conceived such an Idea of Eloquence, as whereof they neither have been, nor are able ever to see the effect. But to return to Plato, and to speak only of what hath heretofore been, and may again happen. There are so many qualities requisite to form an Eloquent person, not such an one as may be imagined, but such an one as may peradventure be met withal; that when Nature produceth any one such, she assembles (as did Xeuxis) all the rare touches of most complete Beauties to make this portrait. She affords him a quick apprehension, a fruitful imagination, an happy memory, a  judgement, a clear wit, an infatigable patience, to gather (as doth the Bee) the flowers of all Books, and Sciences, the reasons of Philosophers, Logicians arguments, the secrets of Naturalists, the Decrees of Lawmakers, Historians Treasures, Grammarians purity, the terms of Poets. and enricheth him with the spoils of all Liberal, and Mechanical Arts. For Eloquence ought to speak of all things with propriety, abundance, and Ornament, never becoming empty; and to resemble a River, which never stays but runs incessantly, one while sliding easily over the Plains, otherwhiles, roaring impetuously athwart Mountains; sometimes boiling and foaming against Rocks, carrying all before him that he encounters, drawing along all impediments, always full, ever equal, save only that he swelleth, and mounteth the farther he is from his Fountain, showing at all times the most vigour where he encounters most Difficulties. That Beauty (saith Seneca) wherein some one agreeable Feature only appeareth deserveth not the name of Beauty. That Forest is not fair, where only two or three goodly Trees appear among a sort of shrubs; nor is that Oration Eloquent, where one Member only is complete, and the rest defectuous; but that wherein the Proportion, and Perfection of the whole, crowneth with its lustre the Beauty of each part. Eloquence is a Queen, who goeth not any whither without the attendance of her Ornaments, never showing either want, or scarcity, presenting herself in all places where she comes, with Gracefulness and Majestical Royalty: and for the Entertainment of the Train, and Pomp suitable to her quality, she exacteth Tribute from all Arts, and Sciences. Wherefore the ancient Greeks' did not separate Eloquence from Wisdom, and knowledge of things, but terms it, the Wisdom and faculty of well-speaking (as the Roman Orator well observed.)  
Whereas on the other side, this superfluity of words, void of solidity, being in so great fame in this Age, deserveth (in the opinion of the Wise) the only Title of Folly. Poets fain, how Ixion embracing a Cloud in place of the true juno, begot only Centaurs instead of Children: So these talkers, embracing in their discourse, the shadows and Phantasms of their imagination, for want of the reasons of solid learning, supposing thereby to produce Eloquence, bring forth only a Monster, causing by its novelty, admiration in weak spirits, but horror by its deformity to all judicious persons. Their discourses are as these imperfect Creatures which are termed Insecta: rising not by generation but corruption; since not the vigour of spirit, but the vanity of a flowing brain produceth them. The wit not nourished with the good juice of Letters, and Sciences, and chief of Philosophy, striveth in vain to conceive, or utter a masculine, and vigorous discourse; and if it chance to vent any thing by the force of imagination, the sound whereof may seem to appear of weight, and consequence, it is but the found of an empty Cave, puffed with Wind, and void of substance.   

CHAP. 17. Of the Counterfeit Eloquence of this Age.  
But Science, and Learning, being only the seed, and substance of Eloquence, there is farther to be required (for the conferring Essence, and form thereon) Fecundity for Invention, Discretion for Choice, Clearness for Disposing, Facility for Expression, Elegancy for Ornament, Example for Illustration, Motions for Inflaming; Tunablenesse of voice, and Gesture of Body, proportioned and framed for the addition of Perfection. And (for the further acquisition of all these parts) an excellent natural wit, a deep study with extraordinary practice. By this, the ancient Greeks' and Romans, (laborious, and assiduous in that exercise) obtained their great glory in this Art. Which our Demosthenes hath well observed in his French Eloquence, where he hath so worthily handled this subject, that to speak after him were to glean after harvesters, and to croak after the Swans tune. I will only say, that comparing the Writings of Ancients, with this brood and swarm of Books, which this Age produceth as Mushrooms over Night, and faded next morning; one may easily observe the same difference, as there is between the Dwarf like men of these times, and those huge and robustious Heroes of the first Ages, described unto us by Poets. Now be it that each thing háth its resolution, or that Nature is decayed, or the World inclining toward old Age, is unable to form so full and vigorous a discourse, as in the age of its virility; but returns as decayed old men to its childish babbling; or that men in vain desire to search the cause of this decay, the effects at least are evident. It is needless to speak any thing of these Court writers, and Discoursers, who of themselves arrogate the authority of prescribing Laws to Speech, and Eloquence, yet have none other than a Minion like Gebridge, and some cold and dull rencounters of words and phrases; like those Sophists whom Plato in mockery calls, Fencers of words; 
Plato in soph. D Basil. l. ad Libanium.  and whose discourse S. Basil compares to little Cakes kned with Honey having only a certain distasteful and flat sweetness to tickle the taste of little children, but no substance for manly food. The same a certain Lacedaemonian said of the Nightingale suits well with these. Thou art a voice, and naught else.  
Let us now speak of those, who after the fashion of Tragedians, will march all upon the buskin, savouring only singularity; thinking they speak not at all, if they astonish not men with unheard of, monstrous, and prodigious matters. As those greenesicknesse-girls, who find no taste in any meats which Nature alloweth of, or are comfortable to the stomach, but choose rather to eat ashes, coals, and spiders, a true evidence of a depraved taste. So the wits of this age, rejecting in their discourse all solid conceptions, conformable to reason, and common sense; as vulgar and despicable fall into fantastic imaginations, having neither sense nor foundation in their brains, a sign doubtless of wits weak by Nature, or weakened by vanity. The one perhaps meriting excuse, the other worthy of double reproach. When they undertake a discourse, they enter not upon the matter, nor do they aim at the conclusion, but stray at the first step, and presently lose themselves in a Labyrinth of unprofitable passages, confused adaptations, & frivolous similitudes, which they join and patch together as shreds of diverse stuffs and colours, with rough, and course thread. If they happen upon any strange, obscure, or blundered conception, their discourse catches hold, & draws it thereto, as the wind Caecias, doth clouds & storms. If there be any new found stone in India, if any flower, or fruit at the world's end, whose name is unheard of: If any monstrous Chimeras amongst Plato's and the Rabines Dreams; if any rusty medal in the Monuments of Antiquity: there is no subject, how far fetched soever, but is brought in, and drawn by top or tail. And this is that which as rare and new, stirreth up applause in all the Theatre. And as Saint Hierome said; Such Lettuce is as fitting for their lips, as Thisties for Asses. Briefly, the common style of this Age, is not to discourse rationally, but fantastically, out of the Chimaeras of wit, where a Bulls or Horse's body is seen issuing from a man's head, like those Monsters which Lunatic he persons forge in their brains, & which Painters portrait in Grotts, and the wind in Clouds. Such wits imitate certain women, who being only great with winds, produce nothing but vapours; and when their outcries & violent throws have drawn together the whole neighbouthood, to see some goodly child come into the World, they are delivered of their great bellies, or rather of their tumours, by the discharge of a little enclosed air, expelled by force, but received by laughter. Or it happeneth to them as to that Mountain, (the report whereof ran ●●●rant in all places) which was said to be in labour; every one ran thither hoping to see some goodly and strange wonder, but when all the assembly expected to see some great body of a Giant to issue out of her entrails, as a worthy fruit of such a big belly, nothing was seen come forth but a ridiculous Rat, a worthier spectacle of so foolish an attendance. The mountains are in labour, but are delivered of a ridiculous mouse. Now this proceeds from an unbridled desire, possessing these wits void of common sense, to appear learned, and eminent before the ignorant, not being ware how therein they show themselves ignorant before men of understanding, and ridiculous before all clear judgements. For it is the custom of poor men who desire to appear rich, to add either to their habits, their houses, moveables, or banquets, certain unseemly and unseasonable ornaments, clearly out of ordinary use, still the more therein publishing their poverty, where they think to conceal it: and as ugly women who borrow the counterfeit beauties out of painting and Vermilion, thereby discovering their uncomeliness to their farther shame, in seeking to hide it. The same Marble wherewith the deformity of tombs is adorned and beautified, causeth even those, (who otherwise would reflect on no such matter to consider how these are but graves, full of fleshless bones and rotten Carcases. A piece of rich purple or velvet patched upon the torn sheep russet of an old piled cloak, serves only to make the misery it covers more apparent by its splendour. To be short, the same Ornaments wherewith we seek to conceal manifest defects, do but make them remarkable in stead of covering them. So these chimerical inventions, these Phantomes of the spirit, these forced Metaphors, these begged resemblances, and these borrowed common places ill applied out of the poverty of a barren and constrained discourse, cover not but disclose their author's ignorance. They will forsooth avoid vulgar words, and common conceits; but they see not how it is the same of words, as of coin, whereto only use affords currantness, disuse, rejection: So among the conceptions of the Spirit, the most ordinary, and most usual, are the soundest, and most receiveable: the extraordinary and particular, carry either the mark or suspicion of some folly. Beaten ways are the directest, bypaths, cause us to wander. To avoid the common fashion in matter of apparel, is to make ourselves ridiculous: To quit ordinary terms, & conceptions in discourse, is to cast ourselves into extravagancies. Nature so long as she is not vitiated, produceth only ordinary things; and no sooner doth she bring to light any unusual matter, but she falls sick, and bringeth forth Monsters. But this is one of the diseases of these times. And Seneea said right well, That the style and speech at any time current, is the Index of the Humours and Manners of that Age. Speak that I may see thee, (said a Philosopher). Speech comes from the heart, and the Channel discovers the sources quality. This age attributes all to apparancie, nothing to solidity; we strive not to be, but to appear; we dream more of plastering, than building; other men's eyes govern us, not our own knowledge: nor had opinion ever so much power in the world, nor truth so little. The style of our discourse bears the marks of this giddy passion, fo● we seek not the marrow but the colour, not the substance but the sound, not the weight of reasons and sentences, but the glitterings of vain inventions, or I know not what rancounter of words beating the air; and often lost, and vanishing fill the ear, and leave the understanding hungerstarved. It is the echoing, but empty vessel, whereof the Apostle speaketh, The sound whereof proceeds only from the wind it is full of. And as the Apples of Sodom are fair, shining, and golden to their view, who see them far off as they hang on the trees, being easily deluded with their outward beauty; but coming near to touch them, they presently fall in pieces, causing amazement in them who thinking they had gathered Apples, find nothing in their hands but ashes. The same it is of the most of our discourses, which the affected fabric of painted words and phrases, beautifieth with some small lustre, which bea●s upon the sense; but if you nearly observe it, at the first touch this seeming shine vanesheth into smoke: we therein finding neither juice, Grace, nor Beauty. Yet is not evil unuseful for the World; since, though otherwise useless, it at least serves as a foil to what is good, as Darkness to light, black to white, shadows to lively colours, and spots to fair faces, by the rancounter of their opposites. So either the monstrous, or masked style of the most of these wits distasted with whatsoever is good and natural, beautify the writings and discourses of some small number, who raising the honour of French Eloquence, speak and write with Elegancy, Purity, and Solidity. I will pass them over in silence, since they are sufficiently known, and public judgement, affordeth sufficient glory to their name, without expecting any from my pen, yet am I willing to add this word; to the end, that having spoken of their vices, who by prodigious writings, daily defame and dishonour our Language, none should suppose, I desire to suppress merit, or smother their praise, whose native, judicious, and solid Eloquence doth highly illustrate and adorn the French tongue●   

CHAP. 18. Of the Eloquence proper for the Politician, and the Conclusion of this Worke.  
AFfected Eloquence (if it deserve the name of Eloquence) is unseemly for all, 
1. Quality.  but chief for those who treat of important affairs. Nor is this great Ornament and Pomp of round set words, wherewith Orators swell their vein beseeming them. And the Ancient say, 
The vigour and integrity of discourse.  that if jupiter should speak to men, he would not make use of Demosthenes, but of Plato's style. For the discourse of grave persons should rather taste of the Philosopher, than Orator; and it is rightly befitting them, when Sentences are their Figures, Maxims their pauses, Reasons their ornaments, a strong, solid and round brevity their Eloquence; 
2. Brevity.  briefly, when the words flowing from them, show not the file of a laborious Art, but the quick and pleasing juice of a well digested Prudence. The Lacedæmonians spoke but little, but spiritfully and solidly, their words were as rich Diamonds, small in Bulk, inestimable in worth. Men value not either precious Stones, or Discourses, by the Greatness, but Gracefulness. A little Carbuncle is more worth than a whole Rock, a quick Sentence than a acquaint and frivolous Oration: To speak little, and say much is the perfect Eloquence. It was a Law in the Areopagites Court, to speak nothing from the matter. Photion was called the Axe of Demosthanes his Discourse, 
Arist. l. 11 Rhet. Ne quid extra re●● diceretur.  in that he cut short his unprofitable preambles: and doubtless it is the true Rule of Discourse, in matters of Consequence, not to extravagate into idle and superfluous matters, but to aim directly at the mark. And questionless, if one speak not but to attain his end, as one walks not but to arrive whether he tendeth; It is folly to go by the Bow, when the shortest and best way is by the string: and he in whose election it is, if he please to take a direct way, will nevertheless go winding and turning by obliqne paths, makes men imagine, either that himself wanders, or desires others, should go astray who follow him. If he casually miss his way, he shows his ignorance; If he wilfully wander, he appears malicious: The one showeth he is deceived, the other that he would delude others. 
3. Simplicity.  The Speech seeking truth, aught to be simple, and without composition (said an Athenian) not bare without juice, and gracefulness, but simple, without windings and ambagies, not single, without energy, but plain without captiousness, not silly without natural, and fitting attractions, but plain without the mixture of idle allegations: not simple in regard of roughness, but in respect of clearness, roundness, and ingenuity. The simplicity of Discourse signifies not a rude and ill-polished Ineligancy, but rather as the Gospel calleth the eye simple, which is pure, clear, and neat without dimness, or Clouds. So is the oration simple, whence a pure and elegant splendour banishe●h confusion and obscurity: 
Si oculus tuus sit simplex sic totum corpus tuum lucidum erit.  and to speak properly, there is nothing less simple, than rude, and gross Discourses, which a heap 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 Celestial bodies simple in comparison of Elementary bodies; 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 gracefulness, ornament, or beauty, but an happy privation of impurity, imperfection, and mixture. The Heavens as they are the most simple bodies, so are they the fairest, and most luminous, their Beauty proceeding from their simplicity, and separation from all mixture of strange Bodies. 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 Union, and marriage of material 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 alliance of some Exterior thing for the obtaining of what is deficient in themselves. So the most excellent and elegant Oration is that which is the most simple, not in being unfurnished of her Graces, and Attractions, but in having all her Ornaments in their vigour, her Colours in their proper juice, and without borrowing strange, far-fetched, and superfluous Ornaments, to extract her Beauty out of her proper substance, her Vermilion from her good Blood, and as the Gold his shine from his own solidity.  
This is the Eloquence worthy of persons in authority, who are to comport themselves in their Discourse, as in their apparel, wherein they avoid not ornament and richness, but curious fashions, and the borrowed embellishments of affected artifice. But if the meanness of their habit seem something to derogate from their State, the bareness of discourse seems more to debase it: since the robe only showeth what they are out of themselves, and speech marketh what they are in themselves. Besides, if God hath beautified all the parts of man's 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 principal part in man, discovering and showing the Soul, and the interior, declaring and manifesting man; Speech (I say) the lively Image of the heart and th●●ght, should appear, base, naked, and unfurnished of convenient ornaments? The increated word of God, being his Eternal Word, is by the Apostle called The Splendour of the Father: as representing his Beauty, the perfect beauty of the Eternal Fountain, whence it flows, which is the Divine Wisdom. The Speech of man, is the light and splendour of man, causing him to appear and shine, it being the lively portrait of what is most excellent in man, to wit, reason, and understanding. If therefore it be his splendour, is it seemly it should be void of gracefulness, or this special 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 principal ornament dishonour 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 fair; fair, and perfect, are the same. Holy Scripture being the revealed word of God, is simple; not soft, enervate, forceless, 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, powerful, and spiritful, stored with delightful graces, of transpersing points, enflaming motives, and of secret but divine sweetnesses, discovering more attractions, than all the Orators on Earth have ever been able to utter in their elaborate discourses. Thy word is more sweet than honey to my mouth, (said the Prophet.) Who hearkens thereto finds himself catched, who reads therein is transformed. And that Theopompus who admired the hidden energy of this divine word, yet offended with the simplicity of its terms, seeking to beautify it with the flowers and pruned words of humane Eloquence (as Eusebius reporteth) was not ware that its simplicity is more persuasive, 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 gracefulness, and strength of Discourse, but only the paint and superfluity, which (to say truly) though adorned with painful reserches; and pompous speeches, doth notwithstanding bereave it of its sinews, and Original Beauty.  
Profit is another requisite quality in Political discourse; namely, 
4 Profit.  not to speak but for the public. Thy discourses are as the tall and fair Cypress trees, which bear no fruit (said an Ancient, to a young man) who mounted upon the Orator's chair, entertained the people with vain 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 subjects, and thereupon to enlarge their discourse, and to sport at pleasure to excite a vain admiration, and bear away a more vain applause, sowing wind, and gathering smoke. But these mouths (as that of Oracles) which are consecrated to public utility, are never to scatter their words in the air, nor ever to enter upon subjects 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 necessity, and opportunity of speaking in hope of fruit. Speech is like grain, which out of fitting places, and convenient seasons, though good, is yet unprofitably sown, producing only shame, and loss to the seedsman. And as for sowing to profit, we are to expect the disposition of time and soil. So he who will speak fruitfully will still attend the disposition of affairs, and spirits, since if affairs be not rightly disposed, he spoils, instead of accommodating them. If spirits he●rritats in stead of calming them and all the profit he gets by his pains, is, that by spoiling the business, he shows his indiscretion, and by exasperating spirits, he revealeth his own rashness.  

Discreet & generous liberty.  But on the other side, when necessity requireth a free and bold speech, and when occasion seems to open itself toward the fruit, which we may probably expect; we are then to appear with a discreet and generous freedom, 
Naves cum magna sint circum ferun tur a modico gubernaculo: ita & lingua modicum membrum est, & magna exaltat lac. c. 3  being the last and principal quality of civil Eloquence. S. james in his Epistle compares the tongue of man to a Rudder or helm, wherewith a ship is guided; which chiefly suiteth with the tongue of Magistrates, and men of Authority, who by the motives which their speeches inspires in the hearts of Princes and people, turn, and manage with their tongues, as with an Helm in Steerage the flowing vessels of States and Empires. Now it is necessary that he who stands at the Helm be courageous to resist storms and tempests; for than it is when he is put to it; either thereby to save the ship, or as a good Pilot to die with helm in hand. Free speeches are necessary in public necessities, and then it is, we are either to deliver affairs from shipwreck by the freedom of speech, or perish in speaking generously. The Scripture calls the words of Wisemen Stings, and sharp nails, for they ought to be free and faithful, but freedom of speech cannot be without sharpness, nor truth without stinging, as it is said, how, though honey be sweet and pleasing, in its own Nature, yet being applied to sores it will prick and sting: Honey was disallowed in the Sacrifices of the old Law, 
Levit c. 1. D Hiero ep. 35.  which S. Jerome explicateth mystically, saying, That a discourse steeped in the Honey of a flattering adulation, not having the sharpness and sting of a free and biting truth is not a Sacrifice pleasing in God's fight. For they who are in Office and Authority, are nor tied only by a civil, but by a natural and Divine Obligation, to speak boldly and freely, when either God's honour, or the public good requiteth; and if at such time they either flatter or palliate affairs, to please men, 
Deu● dissipabit ossa eorum qui hominibus placent consis si sunt quoniam Deus crea●it cos.  God will scorn and confound them (saith the Prophet) and will break their bones, to wit, their power, and greatness, whose Interest they prefer before justice.  
But to behold the lively model of Politic virtue attended by all these qualities, I have represented; there needs no more but only to cast our eyes upon the excellent Orations of ancient Captains, Magistrates, and Statesmen of whom we still read in the Greek and Roman Histories. We shall there discover a quick strength, a round brevity, an elegant purity, a solid utility, and a courageous liberty. Their words are strong, their reasons pressing, their clauses short, than sentences quick, and their points piercing. Their discourse not drawn at length but succinct, which as a well bend bow shoot, not sweet flowers at our ears, but sharp thorns at our hearts: nothing vanquishing idle or vain, all tends to the point, all bears weight, all conduces to the matter, nor can a word be wanting, but part of the sense, clearness, vigour, or necessary gracefulness for persuasion will be found defective One ma therein observe (after occasions fi●ly ap phended, to speak with profit) truth declared to purpose and with resolution: excellent maxims deduced from experience, being the soul and spirit of Civil Eloquence, and in conclusion, the happy effects, springing from the sage and free discourses of these brave and generous spirits; violences expressed, seditions assuaged, wicked designs choked, good counsels established, wars quenched, hearts reconciled, Laws authorized, people delivered: briefly, estates preserved by those eloquent and prudent tongues, and these great vessels saved from shipwreck by the conduct of so small a stern. Wherefore all such as will hoist sail in the great and surging Sea of Civil affairs, aught above all things to study, and exercise themselves in the well guiding this stern: which (well handled) saves common wealth, but i'll & slackly managed, or imprudently conducted, it exposeth them to a thousand dangers. Nay the Emperors themselves slighted not this point. Caesar, Augustus, Tiberius, were no less exercised in Eloquence than in arms. And jacitus in his Annals observeth, that the first Emperor who was forced to speak by proxy, and to study Orations, and other men's composures, was Nero, who weakened with voluptuousness, made use of Seneca's wit in this service.  
But the tongue is not only the guide of Empires, 
The conclusion of this work.  but the sacred Rudder also of the Church's ship. Saint Peter's successors are the Pilots, and their tongues (Heavens spokesmen; and interpreters of the verities of Faith) conduct and guide it through all winds of errors, and storms of Hell, and the world: or rather the Holyghost, who gives motion to their tongues, & who descended upon them in form of tongues to cause them to speak: is both the Pilot governing the Helm, and the Helm conducting the Vessel. It is in this Ship I sail, it is to this Celestial tongue I submit these insufficiences of mine. If among so many words any Errors unawares have slipped in. It is this Helm, whose conduct I protest to follow, if against my will and intention, I have strayed in the prosecution of this discourse.    
FINIS.