A PRECEDENT for a Prince. Wherein is to be seen by the testimony of ancient Writers, the duty of Kings, Princes, and Governors. Collected and gathered by Anthony Russhe, Doctor of Divinity. Seen and allowed, according to the order appointed. Sapient. 6. Ad vos nunc (O Reges) sunt hij sermones mei, ut discatis sapientiam, & non excidatis. Unto you now (O ye Kings) do I speak, that ye may learn wisdom, and not go amiss. Quae breviter parvo docuit pia Musa libello, Consilio formant Principis ingenium. Non tamen idcirco tibi sunt dicata, quòd illis Indigeas, sed quòd Principe digna sient. ¶ TO THE MOST excellent and virtuous Princess Elyzabeth, by the Grace of God Queen of England, France, and Ireland, defender of the Christian faith. etc. IFPTOLOME King of Egypt, being exhorted by Demetrius Phalareus a pleasant Orator, to buy Books indited of Princely prowess: for that he might read therein those lessons, of the which his friends or subjects durst not put him in remembrance: took that his counsel in very good part, rendering thanks for that his gentle admonition, promising to follow his request in that behalf: the one sufficiently answering his function in exhorting: the other in obeying and yielding to the same. I trust your grace (being both wise and politic of yourself, and therefore the less lacking others mean and weak Advertisements through the manifold gifts of your mirrored mind) will not mislike, if I of bound duty, and priest loyalty, being your humble and obedient Subject (most puissant Princess) shall with bowed breast crave at your majesties hands, not the buying, or reading of all, or the most part of books written of government, as Demetrius did of Ptolemy: which were an endless and an infinite work, (although not a very chargeable to a Kings or Princes coffers) but only the acceptment and shielding of this brief Diary and small Manuel, and that with humble heart freely offered and behyghted (although grossly and rudely pend: being altogether unworthy of sale, much less of gift) to such a Portly and puissant parsonage. In the which your Majesty may read such lessons, not only to civil, but also to heavenly policy and practise directed, as I (being a very blunt and unskilful Orator) either for want of audacity, shall not be able before your dreadful countenance to utter and set forth, or your grace through magnanimity and loftiness of mind, shall of them in good part, after my meaning, not vouchsafe to conceive: dumb and dead letters standing in no awe or note of bashfulness, presenting themselves freely and frankly, without any copy, or change of colour: priest persons and humble subjects through weakness of mind, & boldening courage, at the presence of the Prince trembling and quaking, and in discharging their tale stumbling and staying. For when as to mean persons some treatise and tenure of learning is dedicated, a present palm of unfeigned friendship is openly testified, a shielder and succourer of studious travels is obtained, the renowned fame of the Patron to immortality is commended: then most chief doth the humble hostage of loving loyalty in subjects appear, when as to a Prince the like is presented (who is in stead of an holy Anchor to all learned and skilful enterprises) when as partly they witness themselves to be greatly indebted to his royal estate, partly also by such occasion he is alured to the study of wisdom. By which mean that taketh place, which Plato pronounced of all common weals, even than they obtaining moste blessed estate, when as either Princes were occupied in wisdom, or the Professors thereof were exercised in civil government. For if a wise Prince be called in the Scripture, Sap. 6. the strenthning of the people, and the ordinary cause and mean why Cities without any despeirment of ruin, be plenteously inhabited, and farced with Citizens: it shall by them most plainly appear, how well & wisely Plato wrote, placing wisdom, the study of Princes. Which travel all way blessedness doth prosecute, as the shadow unseparably pursueth the body: I mean not the study of worldly wiliness, but of the wisdom of God, unto the which the holy Scriptures direct all redoubted Magistrates and Rulers of Kingdoms, even by the voice of the Prophet David, sounding in their ears: Erudimini qui iudicatum terram. Sernite Domino in timore. Psal. 2. Be ye learned you which judge the earth. Serve the Lord with trembling fear. And not by his sole & only motion, but by the direction also of Solomon his son, a most perfect mirror of heavenly knowledge. If you delight in seats and sceptres, Sap. 6. (O ye Kings & Princes) love you wisdom. For unto you (saith he) O Kings, my words be wholly tendered, that you with meeting arms, embrace God's truth and wisdom, never going back or revolting from the same. Eccles. 10. I need not further press the preachers learned lesson: Diligite lumen sapientiae, omnes qui praeestis populis. Love ye the large light of wisdom, which govern and oversee the populous multitude. Psal. 119. This light King David called the word of God, being a Lantern to Prince's feet, and a candle to their pathways. This light, Psal. 104. Prince joseph plenteously published, instructing the Nobles of Egypt with doctrine, teaching her Senators the wisdom of God. May it therefore please your Majesty, to appoint him as a pattern before your eyes, that thorough your heavenly wisdom and zeal of Christian profession, your Grace may be cleped a Mother of Religion, as he was, a Father of the King of Egypt, Gene. 38. a Nurse of God's territory and Church, as he was a fosterer, a shield to your subjects, as he was called a Saviour of the world. Vouchsafe, O gracious Princess, Gene. 26. in natural affection add godly piety to follow Abimelech, who was daily saluted of the Palestines, our Father the King: that your grace also may so be renowned and accounted of us your most loving and obedient children, our Mother the Queen: In defending your subjects to emulate Pharaoh, who was named of the Egyptians, a revenger of their injuries: In justice to imitate Samuel or Aristides, In lofty courage to exceed Choelia and Portia, In liberality to answer Vespasian, In meekness to intercept Moses & Adrian, In patience, to forerun David or Ariston. Then shall we judge of your grace, as Italy did of Saturn, he purchasing golden worlds unto that fatal land. Then must we (as no less we can, through your blessed and peaceable government) conceive of your Majesty, as the Romans did of their Emperor Augustus, vaunting of him in this sort: Romam invenit Lateritiam, reliquil Marmoream. He found Rome builded with tile & sherd, he left it to us made of Marble. Then shall we esteem this Insule, most happy, when as on your grace all eyes shall be fixed, as on a mirror or motion of wisdom. Whereunto (most dreadful and sovereign Queen) I have addressed the Method of this book, which I have dedicated unto your Majesty, & that under the title of, A Precedent for a Prince, for that most lively (although succinctly) it displayeth the whole race and course of Princely life, the order of his actions, the suppressement of loose life, the repulse of foreign enemies, a retinuing of common peace, a natural love towards his subjects, an earnest zeal of God's house, and to conclude, a true, faithful, and lively usage of Christ's Sacraments, which S. Augustine calleth the visible word, with all other good gifts incident to a Princely rule and province. Raise therefore (O most virtuous Princess) according to your accustomed courtesy, at this my humble and lowly suit, the sitting sails of your noble heart, rechase the beautiful ball of your thronging thoughts, enhance the earnest allectives of your stayed understanding, unto the reading and perusing hereof at your Grace's lawful leisure. And to God alone, give the praise, who sow in your most virtuous, and best meaning mind, such immortal seed of his heavenly grace now in your young and flourishing age, that many years this your Realm may enjoy the plenteous fruit of this his blessing in your royal parsonage, to the daily edification of his Catholic Church, and the continual comfort of your Subjects. Your most humble Subject and bounden Orator, Anthony Rush. Haec tibi quae dabimus tenui consuta libello, Aspicienda oculis (casta Diana) tuis: Non te, quid deceat (cui sunt sua iura) docebunt, Sed dedit hoc oneris, officiosus amor. ¶ A Precedent for a Prince. IT was an ancient custom among the Kings of Persia, that very early every morning, of his Chamberlain coming to his bed side, he should be wakened out of sleep, and saluted on this manner: Arise, O King, and look to thy charge. Wherein may be weighed the comeliness of their custom, the diligence of the Chamberlain, and the lowly obeisance of the King to them both: To the custom, for that it did set forth the nature of their law, with the equal power & strength of civil government: To the Chamberlain, for that he was made the Minister of this Message, and the lively voice of a dumb constitution prepared to intercept & preoccupate idleness with the otcasions of public calamities, straightly intimating mean rest to be sufficient for a Prince. No sleep permitted him in the day, Lib. 5. as Strabo writeth, and great exploit and travail not to satisfy a common weal, yielding full relaxation to the body and mind, which are contented with moderate intermission, by the night season, prescribing unto the Citizens the whole course of the day, and that from the early morning, whereby they the better might be governed, and by due execution of laws, might be detained and kept in order. By the which advertisement and sage semblant, the Persian Prince was put in mind (& in him all others) not only of daily travail, but also of diligent expedition, incident to the office and Province of a Prince. Whereunto nothing can be more prejudicial, than slothfulness, and more noyful than careless security (it being, as Themistocles saith Sepultura hominis viventis, the grave of a living man) & by the testimony of Marcus Portius, a just purchase of the immortal Gods wrathful revengement, being hurtful to the body, unprofitable to the mind, & appaireful to public policies, as both Plato writing de Legib, & Plutarch of Agesilaus, do most plainly approve. Iliad. 2. Wherefore Homer setteth forth sleep under the shape of Naestor communing and talking with Agamemnon son of Atreus chief Prince of Greece, wrapped in slothful slumber, sharply rebuking him on this sort: It becometh not a Princely parsonage (to whose government the people be credited, in whose hands so weighty affairs of Domestical and foreign policies be settled) to enjoy one whole nights rest, silius Italicus lib. 3. according to this short Poesy: Turpe duci somno totam consumere nocten. Neither doth it lack just cause, that Virgil in his books of Martial prowess, and the fearful feats of chasing chivalry, describeth Aeneas always to be accompanied with faithful Achates. And Homer dysplaying Pryamus famous facts, recordeth him to be attended upon with old Vcalegon, and ancient Antenor, who bear the seemly shadows of Kingly cares. The which King Antigonus verified in himself (and that with a vehement voice) in this wise answering an old woman which extolled his royal & blessed estate: If thou knewest (said he) O ancient Matron, how full of misfortunes and thronging thoughts this my Kingly Crowned and Diadem is farced, thou wouldst scarce vouchsafe to take up the same from the ground. Wherefore well may a Prince with Seneca say, and with Euripides confess: Non curarum somnus domitor pectora soluit, In Hecuba Trag. 8. Se. semper namque mihi vigilant curae. sleep the tamer of toils buildeth not in my breast, cares do every night watch and await on me. Wherefore, Chrysippus demanded why he would not govern the common weal, answered: If I govern it well, I shall be hated of the Citizens, if I govern it evil, I shall displease the Gods. Dioclesian was wont to say, that nothing was more hard and difficult, than to govern well. Otho oftentimes answered his friends: Believe ye me, I had rather die than rule. Also Antigonus confessed unto his son (and that even of his careful Kingdom) cleping it nothing else, quàm servitutem gloriosam, than a glorious boasting kind of bondage. Solon describing Princes, noteth them to be nothing else quàm Ministros Seruosque multorum, than the Servants and Ministers of many. Saturninus answered his Complices entreating him to take Princely place: Nescitis, amici, quantum mali sit imperare. You know not, my friends, what a huge hurt it is to govern. With the which perpetual hatred is incorporated, In Thebay. Oedipo. as Seneca writeth: Simul ista mundi Conditor posuit Deus: Odium atque Regnum. Odium qui nimium timet, regnare nescit. Regna custodit metus. God hath coupled government and hatred together. He that feareth hatred is not meet to rule. Hieron therefore of Sicily (as Xenophon writeth) said, that pleasures were more sensibly felt in a private life, than in the public person of a Prince. Whereunto Adrian and Domitian (as Tranquillus writeth) agree, confessing the estate of Kings to be most miserable. Seneca clepeth the same Poenam gravem, a grievous punishment. Demosthenes affirmed that two ways being proposed, the one leading to a Kingly throne, the other conducting to Hell: a wise man would prefer the path, which leadeth to Pluto, before that which bringeth to Princely place. Of this Province did Tiberius write in this sort unto the Senate: Quid scribam vobis P. C.? Quomodo scribam? aut quid omnino non scribam? Dijme Deaeque omnes perdant, quam quotidie me perire sentio. What shall I write unto you, O you written fathers? How shall I write? Or what shall I not write at this present? All the Gods and Goddesses so deal with me, as I feel myself through cares daily dying. Wherefore, I can not better resemble a Princely estate, than to the rolling and restless stone of Sisyphus, the stayless wheel of Ixion, and continual gnawing and dismembering of Tityus, In Apolog. it being (as Gregory Nazianzene writeth) Ars artium, & disciplina disciplinarum, hominem regere, qui certè inter omnes animantes maximè est & moribus varius, & voluntate diversus. The art of arts, & the discipline of disciplines, to govern man, who among all living creatures is most variable in manners, and unconstant in will. Furthermore, the person of a King (his cumbering cares set apart) is nothing else than a mirror for all others to behold (as Pindarus saith.) And as he behaveth himself, so are all others likewise affected. So that well may the Poet say: Claud. Regis ad exemplar totus componitur orbis. And the common Proverb justly may be applied: Qualis Rex, talis grex. As the King is, so semblable are the people humoured: De Lege. who (as Tully noteth) plus exemplo nocent, quam peccato, by example than by offence do more languish and annoy. Lest therefore Kings should be unmindful of their careful charge: the Ancient Paynims excited thereto their Kings by outward ensigns and framed figures of unreasonable creatures, having in the tops of their Sceptres a Stork painted & polished, in the end thereof a sea Horse limned and arrayed, to the end that by the stork they might remember to settle in their minds piety and godly love (for the Storks do foster the old years of their Parents) by the sea Horse, fierceness and pride was shadowed, which Princes ought always to subdue, and press under their feet. And (as Pericles saith) not only to have chaste hands, but continent eyes. I leave to the field of forgetfulness the people of Thebes, Lib. de Isid. who (as Plutarch writeth) had the pictures of their Princes and judges drawn and delineated without hands, and their eyes closed up, for that Princes ought not to be alured with gifts, neither persuaded or counterpoised with men's countenances: I might here speak of the monument of King Simandius, in which the Prince and chief judge did sit in the midst accompanied with xxx of the Nobles assisting both his sides: from whose neck the picture of truth did hang down, having her eyes shut, bending the same towards the breast, for that a Prince should be daily exercised in the practice of truth. I conceal last of all the Egyptians: they of custom putting about their Prince's neck a Tablet embrowded with divers precious pearls, the which they called and cleped, truth. What should I speak of famous Philip King of Macedon? who accustomably was wont to say, that it behoved a King to remember, that he being a man, had achieved heavenly power, and must put in ure honest and godly exploits, and use softness of speech towards his subjects. I pass over Agathon, who willeth a Prince to call to memory three things: First, that he hath government over men: Secondly, that he ought to rule according to laws: thirdly, that he must not always govern. For the Prince (as Tully writeth) is a speaking law: Lib. 3. de leg. and the law is a dumb master. The end thereof is justice and right, as Plutarch teacheth. Ad imper. ducem. The work of the Prince is the law, and the Prince is the Image of God administering all things as Homer noteth: Odyss. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imago autem Rex est animata Dei. Whom Calliope the most beautiful of the nine Muses doth always prosecute and accompany, as Hesiodus witnesseth, In Theo. filling him with all heavenly wisdom, and pleasant speech. Whom all the people have in admiration. In whose bulked breast Homer placeth fortitude and justice: Tully, abstinence and continency: Suetonius, lowliness in hearing, pleasantness in answering, cunning artificiousnesse in persuading his subjects: whose royal estate Alexander Severus setteth not in outward pomp, but in inward virtues: Agesilaus descriveth so to be affected, that with mercy he shall provoke offenders to repentance, and a full revoltment from loathsomeness of life. To whom Plato giveth two precepts: first, that he address his study to the profit of his subjects, having an everlasting forgetfulness of private profit and gain: secondly, that be so care for the whole common wealth, that in providing for one part, he seem not to forsake and leave succourless the other. 1. Offic. Whose proper Province is to weigh that he beareth and sustaineth the person of the whole Realm, even as he were an Athlas, holding the high heavens up with his shoulders, & stayd strength. Whose laws he must keep, whose rites and customs he must descrive, always mindful of his portly place. Unto the which well serveth the sentence of Menander: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Principatum assecutus, sis hoc dignus. In whom both utterance an wisdom is required: utterance, by the which he may praise famous and worthy men, he may exhort to noble prowess, he may call back from heinous wickedness, he may comfort the weak minded, and the noble enterprises of valiant warrefares, he may commend to immortality: Wisdom, by the which he may guide and govern his people, he may establish laws, he may punish and correct offenders, and may defend and save harmless just and innocent persons. Whom, Syrus prescribeth not to be inferior in understanding those things which be needful, than to govern as time and opportunity requireth, whose parsonage & travail in business, courage in peril, diligence in working celerity in accomplishing, providence in foreheeding, singularly setteth forth. Of whom anger is to be kept under, riot to be restrained, the suspicion of covetousness far to be sequestered, and all other deformities of mind utterly to be exiled, being so necessary an Organ, as without whom no City can be settled, showing himself stout, just, severe, valiant, liberal, bountiful and meek, withstanding the fierceness and inconstancy of the monstrous multitude, providing not only in his own life for safe sovereignty, but in theirs also who shall succeed and govern after him, In Lelio de Regno. whom (as Dion writeth) simplicity and truth doth commend, and bring reverence of all estates. Wherefore the Egyptians had their Kings in great honour, judging their government to descend from the Gods. And for this cause Nestor in the Iliad of Homer warneth Achilles, that he make no countermand with Agamemnon (cui principatus à jove datus sit) to whom Princely power was behighted of jupiter. And Minos King of Crete, the Poet calleth the familiar of jupiter, who must have no less care of governing others, than of himself. To whom nothing more Princelike can happen, Cicero in Para. than utterly to foreclose all loathsome lusts, and rather to bridle his own immoderate affections, than to deteyn and press his civil subjects. For (as Plutarch writeth) Non est cadentis currere, aut incompositi componere, Ad imperit. Ducem. aut parere nescij imperare. It is not incident to him to run which falleth, or is disordered to set in order, or void of obeisance to govern and rule. Wherefore Seneca saith: Si vis omnia tibi subijcere, subijce te rationi. Multos reges, si te ratio rexerit. Epistola. 38. If thou wilt subdue all things under thee, subdue thyself. So shalt thou rule many, if reason rule thee. Whose honour is, not to be feared outwardly of the people: but rather, when they with themselves have in admiration his mirrored mind, than his infatuating and fickle fortune. Wherefore all men (as Isocrates writeth) judged Euagoras Prince in Greece not so bounteously blessed for his government sake, as his Subjects obeying the Princely power of so worthy a King. For he so spent the whole race of his life, Iso. in Eua. that he hurt no man, and yet honorrd all good men: ruling diligently over all, and lawfully punishing malefactors. Whom wisdom marvelously adorneth, as Stenida teacheth: Li. de regne. for thereof reverence issueth, and an emulation of the high God, who by nature is the first King, and most Princely parsonage, but by creation and imitation, the Prince on earth. God is in all, aswell in heaven as earth: and the Prince on the earth only, who truly treadeth in his steps, if he show himself courageous, wise, unworthy of wicked worldlings, bearing in his breast a fatherly mind towards his subjects. And (as Themistius writeth) a Prince in deed, Xenophon lib. 8. de Paedia Cyri. in truth being inexpugnable, subduing his capacity to reason, exercising liberty, praising magnanimity, suppressing & abandoning all stately stubbornness. And therefore Ecphanta describing a King, sayeth, that he is the excellent work of God, his lively image, familiar to his framer, gazed on of his Subjects as it were an amazing mirror. For his worthiness is approved no otherwise, Stenidae ex lib. de reg. than the Eagle is tried to be the Prince of birds, his eyes openly displayed against the sun. Whereunto most like is a Princely government, for that it is heavenly: through the surpassing clearness whereof, the eyes of those who unjustly aspire to Princely preferment, are dazzled and blinded. Wherefore it behoveth a Prince to make his government appear by his manners. For so eftsoons the same doth glitter and shine, vaunting itself with fluttering wings, whose portly place, humanity greatly enhanceth, power pacifieth, knowledge confirmeth. For by knowledge he may judge righteously, by power he may punish, by humanity he may largely behight gifts, and according to reason administer all things. In whom Diotog. coucheth three comely qualities, Lib. de reg. and mirroring motions: the worshipping of the Gods: the governing of his Subjects: the judging hurtless and innocent persons. Unto the worshipping of the Gods he shallbe able, if he weigh with himself the nature and power of God. To govern well, he shall be fit, if he understand the feats of Chivalry. To judge and decise controversies, he shall be cunning, if he have diligently learned the nature and course of Civil Laws. Plato also in Protagora placeth in a Prince these three, not Portugal, but Precious pearls: Scientiam, opinionem, ac loquendi libertatem. Knowledge, good report, and swiftness of tongue. Who (of Ecphanta a Sectary of Pythagoras) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. properly a Prince, of governing and ruling himself. And therefore Socrates calleth him the best Prince, which could best subdue and conquer his own affections, and mustering motions. And Cato Mayor counted him the worst Prince: Qui imperare sibi ipsi nequiret. Who could not rule and govern himself. Lib. 4. de cons. honour. For (as Claudianus writeth) Tunc omnia iura tenebis, cùm poteris Rex esse tui. Then shalt thou best govern and prescribe laws, when thou canst best rule and subdue thine own self. Neither Isocrates discenteth from the same, setting forth the modesty of a Prince in stead of a mirror or glass to all other, knowing the manners of the whole Realm to grow like to the manners and conditions of the King. Wherefore Seneca saith: In Thyeste. Rex velit honesta: nemo non eadem velit. The King exercising honesty, all men will pursue the same. But contrariwise, Gravissimus est morbus qui à capite diffunditur. In Epistolis It is the most dangerous disease, which distilleth from the head. Who must take heed, whom he seemeth to love or defend. For he shallbe judged like unto them. Demosth. contra And. Whom also it behoveth to take diligent respect of flatterers, and cacoglotting Corisoes, by whose painted Poesy's Princes are abused, and they forced to wicked enterprises. As well it appeared in Alexander the great, who hearkening to their flattering fables killed his true friends Philota, Clisthines, and Parmenio. Thus read we of Hieron through Epicharmus his Parasite: The like testifieth Tranquillus of Domitian, and Amianus of Constantine the great. Whom Homer calleth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. o'er benigna loquentes, pectore prava struentes. Fair speakers with their tongues, but workers of wickedness in their hearts. And therefore Tully calleth this seasoned sentence of Epicharmus: Memento diffidere. be mindful to mistrust: the very sinews & marrow of wisdom. Wherefore King Antigonus in mirth was wont to say, that he daily desired of God, ab eo etiam adversus amicos protegeretur. That he might be safegarded of him, even against his friends. These did Assuerus taste of, even by his own confession in the public appearance of all his people: Ex historijs quotidie gestis videmus, Hester. 16. quo modo malis quibusdam suggestionibus Regum studia depraventur. Out of daily Histories & Annuals (saith he) we may learn how that the godly endeavours of Kings, by the wicked motions of flatterers be hindered and disturbed. Neither must he admit all men into his familiarity, which covet and affectate the same, but such only as are worthy for his wit and disposition: not those with whom he may wanton waste his flourishing years, but rather such, by whose advertisement and cunning counsel, he may best govern and rule his Realm. Neither must he count those faithful friends, which do prosecute with praise all his travails and talks (as do Gnathonical & snockfeasting Parasites, with men pleasers, scrape sleeves, and trim time slaves, of the which great surplusage there is in all Realms:) but rather those, Isocrates. which with modest manner rebuke & restrain their inscient errors. Unto such aught frankness of tongue to be permitted, that of what matters he stand in doubt, by them he may be resolved and discharged from all suspense & scruple of mind. Applying his government to the nature of his subjects. With good men dealing moderately, with sluggards vehemently, with fool hardy folks, sharply, with wary and provident men, wisely and gently, according to the counsel of Seneca, who saith: In Thebay. Qui vult regnare, languida regnet manu: who so will govern, let him rule with humble hand. For like memory and fame shall he receive, whether it be good or ill. Which thing well weighed, he hath free choice to enter which way he will, either that which leadeth to infamy, or which conducted and piloceth to dishonour, and that which seemeth better to follow and pursue. For this is the peculiar profit of a Prince, and equivalent with infinite others, Eusebius. in such sort to end and finish all things, that not only in his life time, but ever after, through his uprightness and godly government, he may receive immortal praise with the eternal testimony and witness of his subjects. The which Ovid opened in this sort: 2. de Ponto. Regia (crede mihi) res est succurrere lapsis. And sage Seneca seemeth to confirm the same: In Medea. Hoc Reges habent magnificum & ingens: Nulla ꝙ rapit dies prodesse miseris. It is a Princely virtue to help them who be fallen into adversity. For this fortunate fact, immortality doth always prosecute. And therefore Eusebius resembleth the rule of a King, unto a man that hath taken the charge of a precious jewel. For even as he receiveth not the same to retain it to his own private use, but to save it, and also to deliver it whole to his hands, who hath left the same in his credit, when he shall demand it: so also ought a Prince, not to his private gain, but to the wealth & commodity of his subjects, to apply his sovereignty, so that harmless and in happy estate (as much as lieth in him) he may both leave and restore the people unto God who first commended them to his charge. Li. An. senex. The which (as Plutarch writeth) Pulcherrimun funus conciliat, doth purchase a most blessed burial, & by the sentence of Simonides, doth stretch itself to all posterities and ages. So that (as Bion sayeth) he leaving his Kingdom, must rather seek to die gloriously than furnished richly. Which is (as Martialis writeth) to care and know his subjects: Principis est virtus maxima nosse suos: And Claudianus in this dainty Distichon, Tu civem patremque geris, tu consule cunctis: Nec tibi, nec tua te moveant, sed publica vota. It is a Princely virtue to know his subjects, and to provide as a citizen and as a father for them all, his own private gain set a part. To whom most loyalty subjects do give, when as he not living wickedly, and yet ruling Imperiouslye, but diligently doing those things which appertain to his office, offereth himself an example unto them. For (as the Poet teacheth) Non sic inflectere sensus humanos Edicta valent, quàm vita regentis. Claudianus Laws are not so able to allure men unto goodness, as is the life of the Prince. Wherefore with the immortal style of Plutarch is Agesilaus behighted, who in all present enterprises and painful exigents to all his surly soldiers, gave the first assault & outset. Whereby they were animated and made bold to battle. In Lacon. Pythagoras, also willeth Princes to stand in awe no more of others than of themselves, and to sin never the more, Democritus if no man should know it, as if it should be open to all men, but that he should most chiefly fear himself and establish the law, not only of nature, but also of God in his mind. For his secret faults God himself will discover, both to his great appalment, & to the dreadful example of others, who is not authorized to hurt, Thucydi. ad Hemet. but rather to help, being worthy of his government, not through the gorgeous estate of the common weal, but by the excellency of virtue, Epistola Sopa. and mildness of mind. And those of whom before he made no account, now preferred to Princely place, he ought to reverence and esteem, and beholding all men his loyal lovers, with a fatherly friendship ought to embrace them. For unto the Moenian Poet, it was not sufficient to have called a Prince, simply a Father (although no more notable a name amongst men could be found out) but unto the title of a Father he addeth his Epithet GENTLE: judging this name to Fathers and Kings most meet, sitting and convenient. To whom also it belongeth with moderate chastisement to punish offenders, dissembling small and common faults, and increasing to subdue them by laws, and (as Archita sayeth) to do all things for his subjects, & nothing for himself. For the law also was not made for itself, but for the behoof of the Citizens, whom he ought to promote to honest studies, & to give to every one competent preferrment, and to fill his Cities with all liberal learning, deserving well of his nobles and peers, being bountiful in gifts, not with equal weight changing like for like, but plenteously pouring them out of vessels, and liberally dispensing them as the poets write. This manner of thankfulness (saith jamblicus) meritò coronam Imperij appellaverim, jamblicus ad Dyscolium I may worthily cleape the crown of Kingly government. If therefore a King would consecrate any noble and famous monument unto his Realm: let him deck and adorn himself with the most precious and beautiful ornament of meekness, justice, and beneficence. So that in gorgeous building, Princely honour is not settled, but in courage of mind. For much more better it is, that haughty hearts should dwell in poor and course Cottages, than that slave-like pages should lurk in lofty lodgings, and bountiful buildings, as it were savage beasts in a den. For neither with stones fet out of Euboea, Epict. nor with timber out of Sparta, is the Realm raised to honour, but with skilful sciences and loving liberality: Animis enim hommum, non lapidibus & linguis bene habitantur Civitates. For by the policies and minds of men not with stones and tongues are Cities peopled and inhabited. And as he is no good Horse courser, which only fostereth the young & meek Colts, and leaveth the wild hungry, and in peril of pining, when as he should alike nourish them both, and should make the one match to the other: So ought a Prince well experienced, to belinke with benefits his good subjects, and yet not to cast away the evil, Epictetus. but to provide indifferently for them both: loselye reigning the good, and sharply bitting the evil and savage subject: And as the sun looketh not for prayers and incantations, that he may run his accustomed course, but straightway shineth with bright beams, & is saluted of all men through the whole world: so ought Princes not to look for the uncomely clapping of the rude rabbles hands, and popular praises when they bestow benefits, but frankly and freely to offer them. And so shall they be beloved as the Sun. Who must associate unto himself reason, borrowing the same of the study of wisdom, which having custody of his mind, whatsoever is perilous in power (as it were in an incumbating habit) he may withdraw, in safety leaving and yielding the same. Who by others must use compulsion and violence, delivering offenders to be punished by inferiors. But when rewards be tendered to such as have well deserved them, he must then by his own person deliver and behight the same. Nevertheless, they be not always true Princes, which do bear sword and Sceptres, to use outward force and violence, but those (as Xenophon teacheth) do we truly account Kings, Qui regere sciunt, & jubere quid oporteat fieri. Which know how to rule, and to command what is expedient to be done. For these two can not agree together, as Lucanus writeth, the Prince bound to execute justice, Sceptres only regarding unrighteousness. Whose whole strength is utterly languished, Si pendere justa incipit, if he weigh in his kingdom righteous dealing: to wit, the punishing of malefactors, defending, & rewarding faithful subjects. Whereunto of bound duty he is belincked and priest. For which cause Aristotle cleapeth him Custodem legis, the keeper of the law: Euripides descriveth him to be bountiful rewards men and a great friend. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sit beneficus erga homines, & magnus amicus. Ecphanta cleapeth a Prince Vivam legem, a living law, which Demosthenes calleth Civitatis animam, the soul or life of the City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And straight way he addeth the aetiology thereof. For as the body spoiled of the soul, doth falter and fall, so the City is overthrown, laws being removed. The like similitude useth Tully writing of laws: corpora nostra sine mente, sic Civitas sine lege, suis partibus, ut neruis, sanguine, & membris, uti non potest. As our bodies without minds, so a City without laws can not use her parts, as the sinews, blood, with the other members. Anaxilaus oftentimes said, that he was the happiest Prince, who would never be overcome with benefits or gifts. Micipsa confesseth in the History of Sallust, that neither the army of jugurth, neither his treasure, were the munitions of his kingdom, Sed amici: who neither with artillery can be compelled, or with gold are to be purchased: but with office and faites are achieved and won. In like sort Cyrus by his own example instructed Croesus, as Xenophon writeth: While I make my friends rich, I judge these, my jewels and treasures, yea more faithful preservers of my body, and Realm, than a great guard and front of marching soldiers. Therefore was Vespasian wont to say, that it was not lawful for any faithful subject, to depart with sad countenance from the presence of the Prince. Wherewith, or the like, Artaxerxes moved, gave in reward unto a poor man bringing but a little water in the palm of his hand, and with much mildness of speech and countenance receiving it: a thousand pieces of Persian coin, with a great standing goblet of gold. And unto an other presenting him with a Pomegranate, he gave the government of a mighty City. Alexander Severus still was angry, for that his Subjects asked nothing of him. Alexander of Macedon was more displeased with them which refused rewards, than with those which craved gifts at his hands. And therefore writing to Photion of Athens, saith, that he would not account him his friend, if he did refuse his presents and gifts, which he had sent to Athens for his behoof. I might here blaze out Caesar's passing praise, who was liberal to all his soldiers as well footmen as horsemen, and in fine to all the whole people of Rome, enriching them with the abundance of money, corn, and oil, but especially to Servius Galba, who sued in the Senate before him said: O Caie juli Caesar, pro Pompeio magno, quondam genero tuo, spospondi. O Caius julius Caesar, for Pompey the great, sometime thy son in law, I became surety: To whom Caesar with gentle greeting answered: Ego te hoc aere liberabo. I will out of hand discharge thy debt. Whose clemency was equal and like to his liberality: so that Marius Geminus not without cause said: Caesar, those that dare speak before thee, Magnitudinem tuam ignorant, are ignorant of thy valiant courage: Qui non audent, humanitatem. and they which dare not, are inscient of thy humanity. Scipio likewise was wont to say, that it is better to overthrow the enemies with gentleness, than with spear and shield. Ariston praised two things in a Prince: Amicis benefacere: Inimicos verò sibi reconciliare. To wit, the gratifying of his friends, and the reconcilement of his enemies unto himself. Antigonus' daily confessed, that the good will of his Subjects, was the best foundation of his kingdom, and the most surest stay thereof. For (as Seneca sayeth) Ferrum tuetur Principem, melius fides. Octavia. And again: Decet timeri Caesarem, aut plus diligi. Sword doth defend the Prince: but better, faith. Whom it behoveth to be feared, but better to be loved. Friendship therefore, and not flattery is to be entertained of a Prince. Than the which (as Aratus writeth) nothing is more stronger, it being better by the opinion of Periander and Cyrus to be fortified with friendship, than with harnessed horsemen. Therefore all servile and fawning flatterers were banished among the Egyptians, and only twenty of the noble priests sons well learned, having passed the twenty year of their age, stood alway before the King: Through whose continual presence he might be withdrawn from all wicked enterprises, and by their passing policies and cunning knowledge he might be instructed in all Princely prowess. So that (as Seneca teacheth) he might diligently be busied in providing for his Country, In Octavia. sparing afflicted persons, abstaining from Teutonical tyranny and bold bloodshed, giving place to wrath and anger, purchasing peace and quietness to the world. Haec summa virtus: petitur hac coelum via. This is a Princely Province, by this path is heaven pierced, and (as Virgil writeth) in sparing subjects, Even. 6. and surprising proud persons. So that by the assertions of the Heathen it may appear that the office of a King is no paynelesse Province, but altogether obnoxious to the travails of body, and the troubles of mind. And therefore accustomably the Scripture calleth Kings the Cedars of Libanus, Psal. 20. Esay. 2. Psal. 109. Esay. 14. Psal. 70. Esay. 41. Exod. 24. Psal. 47. Oseae. 4. the heads of the people, the foundations of hills, wagons, Gods, the bucklers of the earth, for that they from their subjects award all injuries, even as with bucklers and targets, darts, and deadly blows be removed from the bodies of encombaters. The Hebrews do call them the Goats of the earth: for as the Goats go before the herds of Kids: so do Kings and Princes before the people. The Egyptians do name them Patres Religionis, or by some translations, Saluatores mundi, Fathers of religion or saviours of the world. Gene. 38. The Romans called their high Officer Consul, a Counsellor to his Country, and also a Father of his Country. The Palestines called their King Abimelech, that is to say, Gene. 26. our Father the King. The Egyptians cleped their King Pharaoh, a revenger of the languyshmentes of his subjects. Christ called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, beneficos, that is to say, gracious Lords. Luc. 22. Rom. 13. 1. Peter. 2. Paul termeth them the Deacons or Ministers of God: Peter cleapeth them the chief heads or messaged rulers of the people. Whose duty as hitherto it hath been arrayed with the peerless Poesies of Profane Paynims and Heathen writers, well exercised in Politic prowess: So most daintily is it delineated in the holy and sacred Scriptures, they requiring in him most especially the fervent fear and dread of God. So that he called to that function, must not multiply unto himself horses, neither bring back again the people unto strange religion, either puff up himself in the number of chariots, and mighty masses of silver and gold: but sitting on his saet, Deut. 17. shall write or cause to be written for his instruction in a book, the precise Precedent of the Law of God, receiving it of the high Priests, which he shall diligently defray, and reverently read all his life long, continually carrying the same with him, wherein he may learn to fear the Lord his God, his word and Ceremonies he may observe, estranging from his heart all presumptuous pride above his brethren. And neither leaning to the right or left hand, may live long with all his line. Exod. 18. Wherefore Moses to this effect and purpose chose out wise men from the Elders of Israel, even such as feared God, in whom the truth with an immortal hatred of covetousness was planted. Whose polity and experience was openly known. Whose godly conversation was allowed of all the people: according to this short verse: judex esto pius, sapiens, verax, misodorus. Wherein first of all, godliness causeth all judging Princes to respect God in all their doings, and to take diligent heed, that they commit no such thing, wherewith he may take just offence. Wisdom governeth all their affections, so that by error they may not wander out of the way. Truth burieth all false interpretations, and putteth to silence all sycophants of laws. The hatred of covetousness continueth always sincerity in judgement. And as these things be incident to a Princely government: so most chief ought he to provide, that religiously, and godly, and (as the Greek text is) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in omni pietate, 1. Tim. 2. & vero cultu Dei vivere possint, in all piety and true worshipping of God his subjects may lead their lives. This was commended in Abraham by the Angel, Gene. 18. he practising the same in the fatherly government of his sons: being much more laudable in a Prince. Who by authority, care, primacy, and power, is the common father to all his subjects. So that, as Abraham gave commandment to his sons: so ought a Prince unto his subjects De custodienda via Domini, of the keeping of the way of the Lord, as the Scripture saith, showing himself a Nurse of God's Church, a setter up of Colleges and schools, in the which a true and lively knowledge and invocation of God with all other necessary discipline may be preserved and kept. Whereunto not only the example of Abraham, of jacob, Gene. 18. Gene. 28. Gene. 39 but most especially of joseph, that noble Patriarch and Prince of egypt, may as a most worthy mirror, induce all Christian Princes, of whom the Prophet David writeth in this sort: Deus misit ante eos virum: In servum venundatus est joseph. Misit Rex, & soluit eum, Psal. 104. constituit eum dominum domus suae, ut erudiret Principes doctrina sua, & senes eius prudentiam doceret. God sent before the patriarchs joseph, who was sold into Egypt as a bond servant. For whom the king of egypt sent, setting him at freedom and liberty. Gene. 41. Gene. 38. He made him Prince over his house and kingdom cleaping him the Saviour of the world, and a Father of Religion, that he might instruct with his doctrine his Nobles and Peers, & might teach his Senators the wisdom of God, to wit, the fall of the first fathers, preaching unto them of the sanctified feed to come of the engraffed humours of all natural things, to weet, of the heavenly influences, of the celestial signs and Planets, with the virtues and powers of plants, and might also prepare all necessary food for them throughout all Egypt, aswell for body as mind, visiting all Regions and City's throughout all Pharaos' Kingdom, showing himself both a Prince and Bishop. This appeared in Moses that mighty Magistrate, Exod. 32. who settled in the people of Israel all true Religion and worshipping of God, which he had immediately received of him, prescribing unto Aaron and all the Levites, what was to be followed, and also what was to be eschewed, sharply rebuking Aaron for his idolatry, and the defiling of the Religion of the God of Israel. The like may they behold in joshua the son of Nun, josuae. 8. & ultimo. Gene. 17. who received a commandment from God to restore his Religion first delivered unto Abraham, to weet, that he might the second time circumcise the children of Israel (for Circumcision was a pledge of God's covenant.) altogether respecting God's Religion, at whose commandment the Ark of God was carried of the Priests, altars were builded, the people were sanctified, strange Gods were abandoned, a truce between God and the people renewed, the word of the League in the Law of God indicted, and a title as a witness thereof was by him erected. And who knoweth not, that King David brought home again the Ark of God, with was negligently suffered to remain amongst the Heathen by the judges, 1. Paral. 13. and King Saul, restoring the Religion of God, appointing Priests and Levites the singing of Psalms and Hymns by course. Who is ignorant of salomon's zeal in building the Temple of GOD? 2. Paral. 6. 3. Reg. 8 at whose dedication he made an excellent Oration of his worshipping unto the people, removing Abiathar from his Bishopric, and placing Sadoch in his room. Whose ears hath not the fame of King Asa pierced, King of juda, who destroyed all Idols in the land of juda, Benjamin, and Ephraim, building an Aultare unto the Lord? What Country doth not reverence the Religion of josaphat, who destroyed the hill altars and groves in juda, and sent the Princeliest persons of his Kingdom with Priests and Levites to teach all the Cities in juda: Habentesue librum legis Domini, 2. Para. 17 circuibant, atque erudiebant populum. And having the book of the Law of God, travailed round about, and taught the people both in juda and jerusalem. To whom is Ezechias earnesty unknown, 2. Para. 29. who purged the Temple of all Idolatrous Relics, burning lights therein, 4. Reg. 18. 4. Reg 23. 4. Reg. 12. 4. Reg. 20. making sweet perfumes, breaking the brazen serpent, and puttinp it to powder. I need not make mention of josias, jehu, & joas, who still warned the Priests of their duty, restrained their riot and insolency, and last of all delivered to death the false and perverse Prophets. But what do I (as the Latin proverb saith) light a Candle to help the most glorious beams of the shining Sun? This not only in the time of shadows, but also in the time of grace and truth, hath most plainly appeared. As of Constantine we read, Euseb. li. 1. Cap. 5. in promoting the Religion of God in the Counsel of Nice: of Theodosius the first, at the Counsel of Constantinople: Theodosius the second, at the Counsel of Ephesus: and to be short, of Martianus, at the Counsel of Chalcedon. Who showed themselves the true and natural Nurses' of God's Church, and the fostering fathers of Christ his Religion, according to the saying of the Prophet Esay: Esay. 44. Reges erunt Nutritij tui. King's shall be thy feeders and fosterers. Making this the chief care among the musters of their thoughts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to conform their will to the will of God, to set forth his holy word, to direct all things to his honour and glory, and to make him in all things both their beginning and ending, fully answering the definition of S. Paul: Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dei enim Minister est tibi in bonum. For he is the Minister of God for thy wealth. Which is not only extended to the body, but also to the soul. Forasmuch as man is composed of these two principal parts, who liveth not only by bread a bodily life, but also a spiritual life, Deut. 8. Math. 4. john. 6. Rom. 2. Cant. 2. Io. 15. Rom. 13. even by every word proceeding out of the mouth of God, which is spirit and life, which is the power of God, working salvation in the believers, mollifying their hearts, and perfectly cleansing them. For the which Princes continually aught to care, as the Greek text teacheth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in hoc ipsum constanter ac perseveranter incumbentes ac immorantes. they uncessantly priest to be occupied & busied in propaling the pure Religion & true worshipping of God: according to that saying of S. Augustine: In hoc Reges serviunt Deo, Lib. 3. ad Chrys. si in regno suo bona iubeant, mala ꝓhibeant: non solùm quae pertinent ad societatem humanam, sed quae ad Religionem divinam. In this Kings do service unto God, if they in their Kingdoms command good things, and forbidden evil, not only appertaining to humane society, but also to the Religion of God. Authorizing Godly and learned personages to the superintendment and ministery of the Church, estranging from thence Drones and time slaves, Almon eaters, 3. Reg 13. Io. 6. jeroboams Priests, and Barley bread Gospelers, foreclosing loose livers and seducers by leavened doctrine, maintaining peace and concord among them, keeping a continual watch, that the word of life & salvation may be faithfully and purely preached without the miserable mixture of humane traditions, Matth. 5. Luc. 16. which make of no force the commandment of God, they being abomination unto the Lord, although (greatly esteemed of men,) utterly deceiving them, who are the first finders out thereof, according to the testimony of the Prophet Esay: Esay. 47. Sapientia tua & scientia tua, ea ipsa decepit te. Defecisti in multitudine adinuentionum tuarum. Thy wisdom, and thy skill, even the self same hath deceived thee. Thou hast soultred in the multitude of thine own inventions, wherein God taketh no delight. For he regardeth not flesh and blood. He weigheth not outward signs & silly ceremonies, neither will he be worshipped in them, but in the spirit of truth by Christ jesus. For he is a busy beholder of faith, john. 4. considering the inward intent, being a subtle searcher of hid hearts. These things not promoting us to God, with whom nothing is attentively accepted beside a firm faith in Christ: these did Plato remove from the worshipping of the high God, for the which he was called, Divinus Plato. These did Christ utterly put to flight, when as he declared all things to be fully ended, which were necessary for man's salvation, not fastening his Church to the bondage of figures, but to the freedom of the spirit. A Christian Prince therefore must (all trifling traditions set a part, and the idle inventions of mortal men) direct his subjects unto the Law and testimonies of God, Esay. 8.34. to make diligent search in the book of the law, and to read therein, to show unto them that which is expressed in the Scripture of truth, to cause them to hear Moses, Dan. 11. Luc. 16. john. 5. Act. 3. Act. 5.13. and the Prophets, earnestly to exhort them to read the Scriptures, which bear witness of Christ and of his power, which fittingly show forth his days, and that eternal life and health settled in him. Which thing if it had been practised in all ages of all Christian Princes, poison had never been shed in the Church. De praescrip. Haeret. Then the blessed Church (as Tertullian witnesseth, and the most simpliest, as Damascius writeth to jerom) had never received any man's doctrine against the doctrine and institution of Christ. Then had not Religion brought and childed forth that Cockatrice egg (Riches) neither should the daughter have devoured the mother. Then had never the Kings of the earth willingly drunk the cup of sorcering Circe's, & wittingly have been empoisoned therewith. The discipline of the Apostles (as Cyprian writeth) had never by idleness, De lapsis. and the want of Christ's Cross, been corrupted, and by heaping of Patrimony, generally forgotten. Then palpable darkness had never been received in the place of clear and large light: jerem. 5. when as (as the Scripture witnesseth) the Prophets preached lies, and the Priests allowed the same by clapping their hands, and the people loved such service. Then should never God's silver have been turned into dross. Esay. 1. Then should the City which in times paste was faithful, not have been prostituted and defiled, to wit, the chaste Church of God, under the mask of a haunted harlot. Then should never the house of God, which by institution is, Math. 21. Luc. 19 Math. 24. 2. Thess. 2. 2. Pet. 2. 2. Tim. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the house of true worship and religion, have been made a house of foolish fables. Then desolation (as Christ saith) should never have stood in holy place, nor Antichrist have pitched his pavilion in the Temple of God, lying Legends and Masters of leasings, had never taken place in the Church of Christ. Math. 21. Luc. 21. 3. lib. Ep. 3. ad Ce. Then had not the Sun nor Moon lost their light, and the stars have fallen from heaven. But (as Cyprian saith) ubique lex evangelica, & traditio dominica seruata fuisset. The law of the Gospel, and the tradition of the Lord had still been retinued every where and from it which Christ taught, there had been no departure nor revoltment, and all other doctrines (as Ambrose writeth) had been judged detestable, and to be defied, Offic. 1. de vir. vel. 4. super. 1. ad Co. Super vlt. Cap. ad Ro. yea (as Theophilactus witnesseth) had been accounted heresy, stumbling blocks and dissensions. To be short, than never such calamities had happened, and confusion of truth whereby the very elect of God (if it had been possible) should have been alured to ignorance the mother of error, Math. 24. even of the Scriptures, as jerom writeth, Prologue. sup. Isaiam. which is the ignorance of Christ. And I would to God that Princes in these days would consider the necessity hereof, especially those, who boast most of the reformation of Religion. Then would they not be afraid boldly to enter into the Church, and whip buyers and sellers out of the Temple of God, not suffering the Lords Pigeons to be sold therein: pulling up by the roots every plant which the heavenly Father hath not planted. Matth. 15. Then would they burst out into these semblants of words: Holiness, Psal. 103. O Lord, becometh thine house for ever and ever. The zeal of thy house hath devoured me up. Psal. 68 Then would they command superstitious Ceremonies even with the earnestie and zealous affection of Christ to be done away: Auferte ista hinc, Luc. 19 & nolite facere domum patris mei domum negotiationis. Away with bag and baggage, with all your trash and trumpery, and make not my father's house a house of traffic: lest that plague follow which the Prophet threateneth: Esay. 6. Regnum quod non seruierit Christo, peribit. That Kingdom which shall not serve Christ, shall come to deadly downfall. So that as first the Prince ought to cast his chief care upon doctrine: so secondly, with the like consideration ought he to regard the Sacraments instituted by Christ, and the administration thereof according to his institution. Wherein he may follow justinian, with divers others, appointing unto them by a generality of fact, comely rights: but in speciality of circumstance leaving them indifferent, cutting of noyful and superfluous Ceremonies, sequestering them which evidently struggle with the word of God, even such, whose work and use are not free. But these things put in ure of a Prince, he must not so cease, nay to the fulfilling of all righteousness, he must retain the severity of Laws, chastening by them, as it were the rod of discipline. For then (as Gregory writeth) Summus locus bene regitur, 3. Lib. Moralium. cùm Principes vitiis potius quàm subditis dominantur. The Princely place is well furnished, when as rather vices than Subjects be kept under, and tamed: The which place (as Chrisostom teacheth) Non sanguini debetur, In Policrat. sed meritis. Et inutiliter regnat, qui rex nascitur, & non meretur. Is not due to birth, but to merits. And he unprofitably ruleth which is borne a King, and by noble prowess deserveth not the same. So that they may under him lead an honest & godly life, consideration had, that they be not the children of the night, but of the day: not of darkness, 1. Thess. 5. Ephes. 50.13. Rom. but of the light, and therefore accordingly priest to walk. Yea he must cut of all corruption of manners, all lasciviousness, all unchaste songs, all unfitting attire, all surfeiting and drunkenness, all whoredom and wantonness, all feigned profession of chastity without a continual continency both of mind and body, he being first of all, a mirror to his subjects in the temperature and moderation of diet, for them most chief Kingdoms be blessed, Proverb. 29. Eccles. 10. Cùm Principes vescuntur in tempore suo ad reficiendum, & non ad luxuriam. When Princes do feed in due season to refresh & sustain their weak bodies, and not pamper up to loathsome lusts. And as Socrates saith: In suis exhor. Illud Regnum in gradu aeterno facilè steterit, ubi minimun virium Veneris cupido sibi vendicauerit. That Kingdom shall stand in steadfast estate, where as Venus' retinue shall have least access. Wherefore the Kings of Egipte used very precise diet, drinking a small quantity of Wine, feeding only upon heal and Goose, to the end that by their example their Subjects likewise might be alured thereunto. For vainly do Princes redress manners, when as first of all the saturity of bread, gluttony, surfeiting, is not surprised and laid in water. Of which and like enormous crimes, all Princes shall give a straight account unto the dreadful judge both of the quick & the dead, when as no privileges nor charters shall be able to excuse them, Eccle. 24. Sop. 1. Sap. 6. job. 7.15.12.34. Amos. 9 who shall search both their words and their works. Et potentes potenter tormenta patientur. And pourable persons shall suffer passing punishments, yea the Lords eyes be upon such, & conteret illos à facie terrae. And he shall root them from the face of the earth. For they be as S. Paul calleth them ultores ad iram, wrathful revengers of malefactors, Rom. 13. they bearing not a sword in vain. Holding one to be awarded against his Subjects, and an other to be commenced against the foreign enemy. The first is called the sword of judgement, wherewith the evil members are cut of. The second is called the sword of war, tendered against the foreigner, whereby public peace, equity, & quietness may be by him obtained for his subjects, he being the minister of God unto their behoof and wealth, for the which S. Paul teacheth that they do pay tribute, whereof there are three especial respects & laudable ends, to wit, that they should be ornaments of peace, Cicero pro leg. Manili. the subsidies of war, & the knitting sinews of the whole public weal. But here especially let Princes take heed, that no such talenges be levied on the people, to serve, as instruments, their private lusts and riotous life. Let them also further understand, as Xenophon warned renowned King Cyrus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Regula Regis non affectus, sed lex esse debet. Not the will or affection of the Prince, but the law ought to be a rule unto him in government, that which giveth them no interest or right in the occupying & possession of their subjects goods, but as they may be applied for defence & munition sake, wherewith under them quietly they may be governed, for the achievement whereof, as subjects ought to pray, 1. Tim. 2. so Princes ought to use great policy and care: not only in a continual furnishing of their Realms with certain ordinary bands and frontiers of men, but also in maintaining Navigation and Ships unto the Sea, strengthening Forts & Blockhouses, repairing ruinous Rhodes, Havens and landing places, both for traffic and safeguard sake, raising up the walls of decayed Cities, marching towards the enemy, fortifying the same with artillery, providing for war in time of peace, weighing in the balance of reason, that be there never so great a calm, as great a flaw and storm doth follow: yea never so high a hill, but there is as low a dale & valley. Wherefore Solomon is commended in holy writ, and so also is King Asa in the Scriptures. Whose examples all other Princes ought to imitate and follow such exploits and traveles, being worthy for their personages, Esay. 32. according to the testimony of the Prophet Esay: Princeps ea quae sunt digna Principe cogitabit, & ipse super duces stabit. A Prince shall respect those things which be sitting for his estate, & he shall guide & order the enterprises of his captains. Whose majesty and authority is the only gift of God, whose lucky success in battle cometh from the Lord of Hosts, whose reverence, love, and loyalty in the people, issueth from God's spirit, according to the saying of Solomon: Pro. 20. oculus videat, & auris audiat, Dominus facit utrumque. That the eye should see, and the ear hear, the Lord bringeth both to pass. Which we may behold in the Patriarch joseph. Whom God made to excel in wisdom, to foresee that famine to come, to remedy that present mischief: to be short, that the ear of Pharaoh with all the Egyptians should hear this young man being a prisoner, and should also obey his motions, it was the only benefit of God. The like is to be said of Themistocles, in whom God marvelously brought to pass, that he should through counsel prevail, weighing how war was to be tendered against Xerxes, commending his policies unto the Grecians, who willingly should obey and receive the same. Unto these must a Prince wish good success, according to the desire of Aeschylus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Post Consilium sequatur obedientia & successus. After advisement let obedience consequently follow in the Subjects, and in the feats of chivalry good success, so that the common Aphorism may take place: Par sit fortuna labori. Let Fortune answer travail and toil. So shall his Kingdom prosper & flourish, his wisdom shallbe spread throughout the whole world, his noble conquests to immortality shall be commended, his Princely offspring shall never fail, he shall be blessed in the length of days, Pro. 14. Psal. 60.62. the multitude of people, with obedient and loyal subjects, and in the abundance of all good and profitable things. Da. 9 So should all plagues and famines be far estranged from him, the confusion of face and family arrefte, the fear of foreign enemy far foreclosed, having always before his eyes this short verse, writing the same in the supplied table of his heart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Principium & finem in omnibus facito Deum. 2. Para. 16. In all things make God thy beginning and ending, in him only put thou thy trust, and not in other Princes, who placeth Princes in their sovereign seats, Da. 2. &. 4. Pro. 8. Esay. 32. job. 36.41. and there confirmeth them for ever, by whom Kings do rule, and lawgivers yield just sentence, having dominion in all Kingdoms, and on whom he will, he bestoweth them. To whom even God the Father, God the Son, and God the holy Ghost, three distinct persons, and one immortal and everlasting God, be all honour, glory, and praise world without end. Amen. IMPRINTED AT London by H. Denham. Anno. 1566.