A TABLE-BOOK FOR PRINCES.  
CONTAINING SHORT Remembrances for the Government of themselves and their EMPIRE.  
Wherein also respectively the several Members of State, and all sorts of Subjects, may find matter worthy their observation.  
By Patrick Scot, Esquire.  Nihil recte inchoatur, nisi post Deum fauerit Imperator, nec quenquam oportet vel meliora scire vel plura quam principem, cuius doctrina omnibus potest prodesse subiectis. Veget. in Prol. 
LONDON, Printed by BERNARD ALSOP, dwelling in Distaffe-Lane at the Sign of the Dolphin, near Old Fish-street. 1621.   

TO THE HIGH AND MIGHTY PRINCE CHARLES, the hopeful Prince of Great Britain, France and Ireland, etc.  
SIR,  
IF PHILIP of Macedon did yield no less thankes to his false gods, that his Son Alexander was borne in the time of Aristotle, then in blessing him with so hopeful a child: your Highness hath just cause to celebrate the Name of the true God, that you are the Son and Heir of a Mighty King, and of a Religious, Wise, and Learned Father, who (besides the appointing of godly and learned Tutors) in his own person, (exceeding Aristotle both in the Theoric and Practice of Government) hath so seasoned your Highness' tender years, with the (Giliadlike) odoriferous Balm of Divine and Moral instructions, as the sweet perfume thereof hath already ravished the hearts of all loyal Subjects, with the extremity of joy; and one day (by God's Grace) will make known to the World, the happiness you have in your birthright, but the perfection of happiness in such a Father, who hath so emptied the profound Ocean of Divine and Humane learning, that (except borrowed from the rich Treasure of his store, nothing that belongs to the true institution of young Alexander, can either be found or added.  
Wherefore SIR, I humbly beseech your Highness to censure these lame Essays of my barren brain (or rather crumbs fall'n from the Princely Table of your more than Salomon-like Father) as the Widowlike Symbol of my devotion; pledge of my Faith, or Subject to try your Highness, clemency in pardoning, or justice in condemning of me, who have rashly presumed to prefer my homespun labours to so powerful a Maecenas, whose approbation or dislike may enrich me with the fullness of content, or expose me upon the dangerous Rocks of untimely sorrow. But SIR, either in life or death I shall be  
Your Highness' humble and true Servant, PATRICK SCOT.   

TO THE GENEROUS READER.  
KNowing (Generous Reader) that these ill digested labours of mine, shall be as well exposed to the biting censure of base and envious Critics, (whose perverse and obstinate disposition hath taught them to detract from others, and forget their own obliquities) as to the view of High borne, true, Noble, and generous Spirits, (whose birth and education invites them to look with a more favourable aspect upon the weak endeavours of good meaning.) For thy better satisfaction, I am to advertise thee; that at my first seizing upon this Subject, (a task I grant fare above my reach) I did not jealously suspect, but altogether distrust my own insufficiency; and therefore did make choice rather to lose my thus spent time, and commit my confused Papers to a fiery trial, then to be the Herald of my own ignorance: hut when I had better advised, I did find that the Supreme King is well pleased with the least dram of true devotion: that his Vicegerents many great Monarches, and brave Princes have taken in good part, the smallest oblations of their meanest Servants: that every good subject (amongst whom in loyalty I am inferior to none) are by the most strict bonds of allegiance tied, to communicate their talon to the service of their Prince and Country: then (I say) I did recall my fire-threatning sentence, and was content that this abortive birth should come unto the world; But upon assurance (lest thou should expect more than I promise) that the Title of a Table-book might be Charactered upon the front is piece thereof: which very name, enforceth rather a necessitous use for memory, than an elaborat entire debating, or methodical disposition of the matter.  
Sith than I hold up my hand at the bar of thy judgement, I entreat that this ensuing Treatise (blemished with the impollished ornaments of Art) may be sheltered under the wings of thy favourable censure, and the rather because this subject is more nearly aliyed to truth and sincerity, then to art and affectation. So shall I remain  
Thy constant well-willer, P. S.   

AVTHOR LIBELLO.  
EIa, age nunc, roseasque genas, frontemque serenam  
Ostendas Coelo; licet immaturè, nec omni  
Parte, satis vel comptè sinus, collecteve pulchram  
Caesariem in nodum; tamen haud fortasse, libelle,  
Monstrum immane tuens: te libertatis amicae  
Munere te placitâ donabit sepe salute  
Magnanimus Carlus; magni generosa propago  
Patris, qui Centum numerans ab origene Reges  
Omnes sceptriferos, omnes decora alta ferentes,  
Bis fese quartum adiungit: Bodotria solum  
Quem dominum, Tamisisque colit. piscosaque bannae  
Flumina, tu gratum venies caput omnibus illis  
Queis magè sana bonus finxit praecordia Titan  
Et non Antyciras opus est dare lintea: verum  
Momorum damnanda, bonisque adversa propago,  
Et qui vipereum spirant ex ore venenum,  
Zoilous, atque Theon, te sannis omnibus unum  
Excipient; durumque prement, livoris acerbi  
Morsibus▪ Interea tu quâ licet, utere sorte  
Suppliciter venerare atque admirare potentem  
Parcere Subiectis & debellare superbos.  
Et (si quem) solum submisso poplite Carlum  
Qui (quanuis talem) vultu haud dignatur amico  
Cernere te. Charis grates hinc soluere amicis  
Sis memor: & labes veteres, fractique vigoris  
disiectum robur, non inficiatè, recedas.  
Denique quae Momus iaculatur spicula, sorti  
Sperne animo; neque vim quae ea dextra mittat atundo.  
Vel spacium evadet totum: vel perforet ictum.   

THE TABLE.  
Sect. 1. 
OF the condition and true happiness of Princes.  Sect. 2. 
What benefit cometh to a Prince, by good education and learning.  Sect. 3. 
Of the virtuous life of Princes: of the election of their Counsellors, Officers, and Servants.  Sect. 4. 
What general observations the happy and quiet Government of a Prince requireth.  Sect. 5. 
By what means the generous minds of Princes are known.  Sect. 6. 
Of Nobility.  Sect. 7. 
Antidotes against the poisoning of vain glory, and ambitious thoughts, that intoxicate the minds of young Princes.  Sect. 8. 
How Princes ought to moderate their power.  Sect. 9 
Whose Image good and bad Princes represent: by what Epithets they are known, and of their several actions.  Sect. 10. 
By what means a Prince may secure himself in his Kingdom, and obtain the love of his Subjects.  Sect. 11. 
Prince's ought to be easy in giving access, and ready to hear the complaints of the oppressed & poor.  Sect. 12. 
Of the necessity of Prince's knowledge in the affairs of their Empire, and presence (so fare as is possible) in the administration of justice.  Sect. 13. 
Of Laws and justice.  Sect. 14. 
Of the wrath of Princes, when and how they should punish.  Sect. 15. 
Of two sorts of flattery, but chiefly of the last, that haunts the Courts of Princes.  Sect. 16. 
To whom Princes may safely commit public functions.  Sect. 17. 
Of secrecy, in the managing of the weighty affairs of Princes, and what judicious policy Princes may sometimes lawfully use.  Sect. 18. 
Upon whom Ecclesiastical functions, by Princes are to be conferred.  Sect. 19 
Of Church Controversies, civil contentions, seditious Pamphlets, infamous Libels, and with what care they are to be repressed.  Sect. 20. 
Of the liberality of Princes.  Sect. 21. 
Of the mutual friendship and correspondence, that aught to be betwixt neighbouring Princes, and contiguous Kingdoms.  Sect. 22. 
Of war, what Princes are to consider before they enter in war: for what causes they may lawfully take arms, and how to behave themselves in war.  Sect. 23. 
Of Soldiers, and military discipline.  Sect. 24. 
Of the meditation and preparation of Princes against the day of their death.  Sect. 25. 
Of mourning for the dead, and of Christian and Princely burial.    

A TABLE BOOK FOR PRINCES.  

SECTIO. I. Of the condition and true happiness of Princes.  
THey are either blind or ignorant, 
Vulgus indoctum, & multorum illa capitam bellua persuasam habet, magnos principes regno suo, velut in a maenissimo quodam paradiso vivere, ubi dijs hominibusque plaudentibus, omnia quae ad delitias pertinent suppeditantur. Reinh. Lor. Hacla.  that (with the vulgar) estimates the happiness of Kings to consist in titular honours, largeness of Empire, millions of Subjects, fair Palaces, multitude of attendants, rich treasures, and other glistering shows: They never look into the heavy burden and thorny cares of government, whereof a diadem is composed, wherein the suppressing of vice, the exalting of virtue, equal administration of justice; immediately in their own persons, and mediately by their deligates: the defence of the poor and oppressed, the careful overwatching that neither in themselves, nor in orhers the laws be infringed, are chief and inseparable companions of Empire, and annexed to Crowns, upon no less peril than privation of all those worthy Epithets, which are due to good Princes here, and of the eternal reward that is promised hereafter.  
This kingly charge, outwardly glorious, 
Plut. in. vit. Solon. Plutar. an seni gerenda sit respub. Macrob. lib. 1. cap. 16.  begun with cares, continued with fears, oft times ended with sorrows, rightly considered, will make Seleucus with sighs bewail the miseries of Kings: Damocles leave to flatter Dionysius: Golden Croesus in sorrow and admiration remember old Solon.  
Let therefore all Princes, who are transported with the libidinous desire of reign, or ambitious enlarging of their Dominions, wisely expend the reasons following: First, 
O nobilem magis quam foelicem pannum, quem si quis poenitus cognoseat quam multis solicitudinibus & periculis sit refertus, ne humi iacentem capere vellet. Val. Max. lib. 7. cap. 2.  the great charge that is imposed upon those to whom government is committed: how difficile it is to exercise the same rightly: what wisdom is required of Princes lest they make shipracke of their private, and public state: how fare they ought in virtue excel others: that the public good is as peculiar to Kings, as seeing to the eye, or hearing to the ear: That none ought to aspire to that sacred seat, but such who in goodness imitates the Archking, whose throne it is which they enjoy. 
Plut. de instit. Prin.  Est Principis Vnicum munus alijs prospicere & publicis consulere commodis; id autem non potest nisi sapientia, vigilantia, animique integritate ceteros antecellat.  

Eras. de instit. Prin.  Secondly, they are to consider that sceptres are not given unto Kings (tyrantlike) to abuse their authority, but to be strict observers, of the laws they imppose upon others: 
Principatus nihil aliud sunt quam splendida ministeria. Eras. apo. 5.  That the duty of Kings and subjects (otherways then in the dignity of commanding, and that Kings are only countable to God) is mutual, Principi populus censum debet, debet obsequium, debet honorem; populo viciscim Princeps debet clementiam; debet vigilantiam. O King (saith Agapetus to justinian) sith there is none upon earth able to command thee, 
Ad justini. Caes.  impose an necessity of keeping the laws upon thyself. 
Plut. in ap  Augustus Caesar being exasperate by an offence of high quality (overcome with the violence of his passions) did punish a young man, contrary to the law he had made; and hearing him cry out, 
Crimen licet per se graue erat tum admissum in Caesaris maiestatem, tamen Heroidoluit exacta non secundum legem propriam vindicta. Suet. in Caes.  O Caesar I appeal to the law which thou hast made, did so condole the exaction of punishment, not due before legal censure, that he did forbear to take food; until such time as he had fully testified the greatness of his conceived sorrow: a notable example in a great Prince to whom the breach of law he had made was so displeasant, that he studied rather to punish his own error; then the offence of so high quality, 
Plut. de doct. Prin.  committed against his royal dignity: he did well know, that the law is the sovereign queen of divine and humane government: that it is not enough to make laws, but to keep them.  

Principes ministri dei sunt ad curam & salutem hominum, ut bonaquae Deus illis largitur, parum distribuant, pa●●●m servant. Plut. de doct. Prin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. 2. fol. 101.  Thirdly, let ambitious Alexander, and tyrannous Dionysius (whose ruling appetite, and cruelty, on world and humane blood cannot satiate) consider that Kings are the images of God; that as God is goodness itself, and distributes his goodness to all men: so Princes (Gods vicegerants) ought to be profitable to their subjects: not to prefer their private gain before the public good, but to draw their picture by the pattern of their Maker, and so shine before their people, in abandoning of vice, and following of virtue, as they exceed them in place and dignity. 
Si quispiam nauta modicum erraverit, affert navigantibus nocumentum, sed si nauigator ipse delirauerit, totius efficit nauig●j pernicien Agap. ad Justiniano.  Let Princes wisely weigh that the helm of the Commonwealth is committed to their charge, and that they are countable for the well or ill government thereof: That there is nothing more contagious, or that sooner disperseth through the body of state, than the example of Princes, whose lives are so conspicuous as the sun, and therefore to the good of all men they must be the best amongst men, or to the prejudice of all, and their own the most wicked.  
Fourthly, the boiling desire of Empire will grow cold, 
jacob. Mag. Brit. etc. Rex: in Epist ad Carol. Prin. Suet. in Fla. dom.  if Princes set before their eyes, the infinite dangers to which they are subject; to what burden they are tied, how full of thorny cares, and commonly how short the life of greatness is. It was not without cause that Caesar did complain, upon the misery of Princes, subject to perfidious machinations, 
Conditio Principum miserima est, ubi timentur infidiae proditoriae● frauds, doli, editiones, inimicitiae, venena. Reinh. Lor.  detestable treasons, deceitful conspiracies, and intoxicate poison: they cannot in safety go abroad, without a guard, neither take meat before some other taste it: they must in peace live armed, not only against the invasion of foreign enemies, but intestine and domestic friends: one betrays them, another deceives them: others flatters them: they are the subjects of all discourse; the objects of all men's eyes: from all which the vulgar are secured: 
Nulla enim aconita bibuntur fictilibus, tunc illa time, cum pocula sumas gemmata, & lato sitinum ardebit in auro: Iwenal. Sat. 10.  they are neither subject to fears, nor feared or envied of any: their earthen cups yield them drink to quench their thirst, but not to extinguish their life: hunger makes their brown bread sweet, labour their sleep quiet, small fire keeps them from cold, course clothes shelters their nakedness, and an innocent life crownes their death.  
By which it is evident that Princes must either acknowledge the weight of their office, what intricate difficulties and dangers are in the right exercising thereof; that they are set upon the theatre of the world, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist.  or (tyrant like) resolve that the Commonwealth, must be the stage of their insolent life, and wished for death. The continual toils whereunto Princes are subject, made Caesar ofttimes wish to be exonered of so heavy a burden; 
Reinh. Lor.  hath been the cause that many wise and learned Princes have preferred, private life, before public greatness.  

jacob. mag. Brit. etc. Rex de inaugurat. Prin. fol. 122.  Lastly, let the serious meditation of the strict account that Princes must give, serve to curb the insolent affecting of government; the time will shortly come (death sparing no more Kings than beggars) when he must yield up his accounts (according to the greatness of his talon) before such a judge, 
Vidi mortuos magnos, & pusillos stantes inconspectu throni. Reuel. 20.  from whom all the Monarches in the world are not able to appeal; and whom they cannot deter, deceive, or corrupt: what strict account will he take? what severe judgement will he pronounce against such as either have unjustly usurped his authority, 
Omne animi vitium tanto conspectius in se crimen habet, quanto maior qui peccat habetur Iwen. Sat. 8.  or being lawfully placed in his throne upon earth, have intruded themselves, or not acquit them of the trust committed to them? Agapetus justinianum admonuit, ut talem se prestaret erga subditos ut famulos, qualem Deum futurum erga se exoptaret.  
It is then manifest that good Princes (to whom the incessant care of then charge is more dear, than the mad and foolish desire of pre-eminence) are not happy by the external shadows of greatness, but by showing themselves great, in overruling their disordered affections (which is none of the least, but rather the perfection of humane actions) and then in the establishing and keeping of good laws: 
Eras. instit. Prin.  in the administration of justice; in rewarding the virtuous and punishing the vicious: in exalting the humble, obedient, and beating down the proud oppressors: in repressing of enemies and cherishing of friends: in punishing treasonable practices, and detesting inposturing flattery: in chastising detractions, and discountenancing hollowhearted hypocrites: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist.  and finally to be such, as they care not who look unto their most secret actions, or outward gesture.  
These and the like be true kingly functions, the rich jewels that adorns diadems, and are the happiness of Kings, not consisting in temporary, momentary pleasures, or deceitful vices: but upon the never perishing delights, that are builded upon the unremovable rock of virtue, unto which no man can ascend, but by the steps of divine wisdom. 
1. Reg. c. 3.  Solomon (in whose choice it was to ask what he pleased) did well know that this was the ladder by which jacob did reach up to heaven, and the life of kingly majesty; therefore he did not ask riches, vain glory or worldly pleasures; but wisdom; neither worldly wisdom, but such whereby in uprightness and understanding he might execute his royal function. 
Eras. apo. 4.  Philip of Macedon was desirous that his son Alexander should not give his mind to corruptible riches, but to the study of philosophy.  

Reinh. Loc.  These great Princes did wisely inform themselues, that wisdom and learning are the Herculean pillars of Kings, without which their condition (although embellished with the glory of Solomon the Empire of Alexander, the armies of Xerxes, the riches of Croesus, and other whatsoever vanities nature doth produce, or art invent) is more miserable than the poorest Codrus, 
Ludo. Hills. lib. 1.  or despised Lazarus.  
It is then religious wisdom, seconded by good education & learning, that dignifies Princes in their youth, accompanies them in their life, and glorifies them after death.  
O vitae religio conseruatrix, tu coelitus demissa interris, animos vera virtute imples; tu divinarum humanarumque rectrix: tu imperia, sceptra, iudicia, ut firma, ut legitima sunt facis: tu privatorum fortunam moderaris: tu populos in fide ac officio contines: in te una bene beateque vivendi firmamentum existit: demum nihil in Principe nec populo praeclarum est, quod non a te ortum ducat, tuoque illustratur splendore.   

SECTIO. II. What benefit cometh to a Prince, by good education and learning.  
AS the most fertile ground, without culture, 
Eras de instit. Prin.  is not only barren in the production of wholesome fruits, but doth overgrowe with thistles and hurtful weeds. So the mind of man without education, is not only infertill in the propagation of virtue, but naturally inclined to bring forth ignorance, voluptuousness, and all other vices. 
Prou. 22.15  Solomon saith, that foolishness is tied to the heart of a young man, 
Nemo nascitur sapiens sed fit. Senec. de ira  and cannot be untied but by instruction. There is no man borne good, neither Prince, howsoever nobly descended, without wholesome doctrine, did prove himself worthy of Empire.  
It concerneth therefore generous, high borne, and ingenuous Princes, 
Cic. 2. Tusc. quaest:  to follow the study of good letters, to honour love, and retain the professors of liberal Arts, and to be proficient in them: The benefits thereof are many, the effects admirable, and the reward inestimable.  
First, virtuous education begetteth a habit of virtue, 
Aelian: Lamp.  and hatred of vice, for there is nothing more certain, then that thereby a man becometh more than a man, and participates in the divine nature; on the other side, 
Plut. de educa puer.  if he be left to his natural ignorance, he degenerates to all wickedness, and simpathiseth rather with the most savage and rude beasts, then with reasonable men.  
Lucurgus' the Spartan lawgiver, made manifest the powerfulness of education, by the diverse effects of two puppies. Duo catuli ijsdem parentibus orti, caeterum diversam vitae consuetudinem assecuti, alter gulosus, alter venator evasere.  
Secondly, although Princes so exceed all others in the abundance of all things, 
Eras. 3. apo.  that learning may seem either to serve them to small use, or not necessary at all: yet for many weighty considerations, the more powerful they are, 
Principes opus habent multis praeceptis, ut sanctè vivant; ut veterem cum suis ad fectibus Adamú rerum copia luxuiantem, coerceant; ne voluptatibus franfrangantur, & insolescant ad interitum. Gregor. moral.  the less able they are, to govern either themselves, or their people without knowledge and learning; being more ready to decline from the right hand of virtue, unto the left hand of vice, then to keep the sure way, never known to the ignorant and unlearned. Learning is that strong guard, that defendeth Princes against the deceitful enticements of prosperity, power, honour, riches, and whatsoever else praecipitates greatness (blindfolded in the Cimmerian darkness of ignorance) to an irrecoverable downefal: a Prince ought not to measure his happiness by those false goods of fortune, but by the true riches of his mind, 
Polib. lib. 7.  Gorgias being asked, whether he did think the Persian King happy or not, answered, he did not know how virtuous and learned he was; for, said he, there is no happiness in these things that may be taken away.  

Libri muti magistri nescientes erubescere non connivent, ut dignos haero●s laudibus evehunt; ita pravos dente theonino rodunt. Quint. de lect. lib.  Thirdly, learning stirs up and excitates the mind and love of a Prince, to the reading of books, wherein he may learn all things needful for himself, or subjects. These dumb masters will praise him if he be worthy, or without fear, with the Prophet tell him; Thou art the man: They will finally (without blushing) admonish him of those things, his Courteors either will not, or dare not: The want of learning is the cause that Princes reject the counsel of their friends, and contemn the power of their enemies; ignorance caused Cambyses cruelly to murder the son of Praxaspes his servant, 
Senec. de ira.  for his faithful council; Tyrannous Dionysius to check Plato for his loving advice. 
Plut. apo.  verba tua inquit Dionysius, otiosorum senum sunt, & tua inquit Plato, tirannum sapiunt.  
These & the like Phalarisme examples of tyranny, 
Reinh. Lor.  prove that the knowledge of learning is necessary for good Princes; that thereby they become so much better, that they willingly embrace virtue, and come to the knowledge of themselves. Omnes boni principes, de quibus legitur, vel fuerunt per se studiosi, vel habuerunt sapientes ad instruendum eos.  
Fourthly, although by descent, nobility of blood, and indulgence of fortune, Princes are eminent: yet to add a more shining brightness to their external splendour, 
Eccles. 21.  learning is necessary, Doctrina est ornamentum aureum prudenti & quasi brachiale in dextro. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, learning is an honour to all men, 
Ex Doct. Gerh. nomam.  saith Meander: many famous Princes at home and abroad, have been more reverenced for their learning, then honoured for their greatness.  
Fiftly, learning only brings with it lasting, 
Cicero in Senec.  and Prince worthy pleasures, the rest are but deceitful momentary, baits to ensnare them: Gaudia falsa non remanent, sed fugitiva volant, quod levius videretur, si fugientia non relinquerent at ergo venenum. These false pleasures are rightly named (by Architas) the most destroying plagues inflicted upon men. 
Martial. l. 2:  Aristotle was wont to admonish his scholars not to look upon pleasures at their coming, but in their going, for in the one (said he,) they show fair, in the other they leave sorrow and repentance.  
On the contrary, the delights that are begotten of learning and virtue, are true joys, permanent pleasures, the ornaments of youth, the crown of age; They adorn prosperity, uphold adversity, 
Cicero pro Arch.  at home are the best stewards, abroad the best interpreters, in peace the ushers of idleness, in war the Marshals of camps, in company the ministers of discourse, and alone private and true Counsellors.  

2. office  Noble Affricanus used oft to say, that he was never less solitary, then when solitary.  
A Prince of Athens, being demanded what he did profit by Philosophy, 
Diog. Laert.  answered; That at all times he could without offence, confer with himself, and in every discourse draw a conclusion consonant to reason. Besides, said he, the knowledge of Philosophy, makes me love wise learned honest men, detest flattering Parasites, and fools.  
Sixthly, 
Gelli l. 13.  learning adorns a Prince with courtesy, clemency, and meekness; The first begetteth inseparable love, the second humane admiration; and the third divine applause. The love of subjects, is the wall of kingdoms. Mercy establisheth the throne of a King, and meekness deifies him. 
Horat. 2. Epist.  Omnis eruditio mansuetos facit, nemo enim adeo ferus, ut non mitessere possit, si modo doctrinae patientem praebeat aurem.  
Seaventhly, in most desperate diseases (by learning a Prince finds matter of comfort, and present help. This was the medicine that Marcus Tullius did minister to his friend. 
Epist. Famil. lib. 6.  O Balbus, said he, if I could prescribe better medicine for our equal griefs, 
Siquidem studia ut optime foolicitatem extollunt; ita facilime calamitates minuunt. Senec. de consol. ad Albinum.  I would; such as I can, I will: let the study of good letters, which for our delight we have formerly embraced, be now the comfort of our miseries, and last health: as they did advance our better fortunes; so they will mitigate present sorrows, cure our wounds, and so expel melancholy passions, that the sorrow of humane miseries, shall have no further entry then to the gates of our weakest senses.  
Since therefore humane miseries, are no less incident to Princes then poor men, they ought by learning to arm themselves against the violent batteries of adverse fortune. If Croesus had participated either in learning, or advice with Solon, 
Quanto maior est fortuna, tanto minor est secura. Arist. ethni.  in his flourishing estate, he had found more comfort thereby upon his tragical theatre, then in the millions of his golden treasures. Dionysius (nothing inferior to Croesus in tyranny or presumption; 
Licet Regi affectu fieri philosophun. Plut. in apo.  but superior by learning; in his exile, being asked what he had learned by Plato: answered, that by Philosophy he had learned to undergo equally the estate of a Prince, and beggar. 
Gellius l. 2.   
Eightly, a learned Prince doth willingly enolyne to wisdom and virtue, 
Gellius l. 2.  he followeth the one, & shuneth the other, not for fear, but for love of themselves. The Cubiculars of the Persian Kings, were enjoined every morning to put their master in mind of his kingly office, by these words: Arise O King, and go about the public affairs: 
Heron. ad Heliod.  A learned Prince needeth no such advertisement, 
Philosophi ponu●t ●uatuor species perturbationum, dolorem, metum, spem, Letitiam, quibus hominum vulgus, ut procellosum mare fluctibus inquietatur Arist. pol.  before he goeth to bed he premeditates the next day's work, in his bed he consults upon it, and at his arising he executes his settled designs; he is neither overcome, with sorrow, fear, hope, joy, and other vulgar violent perturbations, but willingly follows those wholesome laws he doth enact for others. Aristotle being demanded what he had profited by Philosophy, answered; That he had learned to do those things willingly, that others did for fear of the Law.  
Oderunt peccare boni virtutis amore,  
Oderunt peccare mali formidine poenae.  
Ninthly, giving of answers, 
Eloquentia principibus magno ornamento est Cic. 4. de finib.  using persuasions, resolving of questions, discoursing of laws, conferring of honours, defence of things proposed, or done, are inseparably annexed to the office of a King: unto all which, he must be by learning enabled, lest he expose himself to the censure of ignorance, or become the subject of smothered laughter and future contempt. The words of a Prince are (like the oracles of Apollo) no sooner spoken, 
Plato. de rep.  but taken hold of by all men: therefore great care is to be taken, that his words, his orations, his answers and demands, be consonant to the to the dignity of a Prince. Plato did pronounce the state happy, where a wise and learned King did reign; for said he, learning is the only and chief happiness, and ignorance the greatest ill: upon the first depends all humane felicity; 
Isocrates ad Demoniac.  upon the last assured misery. Aristippus made choice, rather to be a beggar, then unlearned, because by the one he wanted only external and temporal riches, but by the other humanity, knowledge, and endless wealth. Sola omnium possessionum immortalis scientia.  
Wherefore (to conclude this point) learning keeps states from returning to their former Chaos of confusion; 
Cic. pro Arch.  
Aug. super psal. 101.  it is the sun that enlightens the mind of Princes, and being removed, government by disorder, turns into tyranny, and is obscured with the dark clouds of ignorance.  
Alphonsus Aragonum Rex, cum audisset quendam dixisse non decere principem scire literas, fertur exclamasse: eam vocem bovis esse non hominis, cum a rationis iuditio non profecta, sed insulso belluinae ruditatis instinctu fuisset effusa.   

SECTIO. III. Of the virtuous life of Princes: of the election of their Councillors, officers, and servants.  
THere be three inseparable companions that ought to accompany Princes; 
Impera tibi, impera seruis, & impera subditis. Sociad.  First, the care of themselves; Secondly, the care of their subjects, Thirdly, the care and judicious choice of Counsellors, 
Virtutes Principis per omnium imperiorum corpora diffunduntur. Senec. de Clement.  officers, and servants. The first is the rule whereby the second and third are squared; the good life of a Prince, is the fountain from whence the waters of life, of country, city, and court flow: The Prince is the head, they the members, he is of no less force in their politic body, than the head in a natural; which being crazy or diseased, imparts sickness or death to the weaker parts; Princes are of starlike influence upon inferior bodies; If the air be infected with an epidemical quality, they that dwell therein cannot be very sound: If Princes be given to goodness and virtue, the subjects and servants like apes imitate them; if vicious, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epist. Ex Plut.  they exceed in all licentiousness and insolency. This exemplary life of Princes was the groundstone whereon Plato's Republic was builded; 
Fla. vopisc. in aurel.  old Solon's faithful counsel to Princes, was to go before their people in virtue and goodness, which precedency is the maintainer of piety, honesty, and obedience: Secundum iudicem populi sic & ministri eius, 
Eccles. 10.2.  saith the Wiseman.  

Philostrat. lib. 9  The Annals of all nations demonstrate, that whatsoever virtues or vices Princes have followed, such were the patterns from whence the life of subjects and servants were drawn. 
Ex dione cassio. lib. 9  Efficacissimum est exhortationis genus Principem hoc facere quod ab alijs fieri velit.  
As this personal care is the first royal wisdom, and the frame of good government; 
Opera danda, ut & Princeps suos mores integros & incorruptos praestet reipublicae & quoad licet omnes subditos, proceres, aulicos ac ministros sui similes habeat. Eras. in stit prin.  so is the wise election and making choice of counsel and helps (for supporting the heavy burden of a diadem) the next neighbouring virtue. Certum est Principem non posse sua scientia cuncta complecti, itaque conciliari eorum quae inter homines sunt divinissimum est.  
Prince's then are first to consult with that supreme King by whom they reign; he is Magni consilij Angelus; admirabilis consiliarius: 
Esa. 9.6. Humana consilia castigantur, quando Coelestibus praeferuntur. Max. lib. 1.  without this counsel all other is erroneous and full of danger. David consulebat dominum antequam facta ardua agrediretur.  
Next unto divine consultation, the help of counsellors and fit persons (for seconding so weighty a charge) offereth itself to the judicious view of Princes, and wherein the following cognisances are to be observed: First, that such as are admitted, to so honourable a place, be religious fearing God, 
Ambros. 3. de office  and of upright life, Consiliorum gubernaculum lex divina, & in consilijs acquirendis plurimum adiungit vitae probitas: Secondly, 
Principi consule non dulciora sed optima Solon. apud Laert.  that they be fidi rerum hominumque periti, faithful in counsel, skilful in affairs and conditions of people. Thirdly, that they be free of flattery; tantum nocet adulatio in consilijs, quantum veritas consilij. Fourthly, that they may be wise, grave, well affected and seen in matters of State, of good experience, and such as by their various fortunes have learned the art of counselling: 
joan. Pall. par. 1. ca 9  Mihi fortuna multis rebus ereptis, usum dedit bene suadendi, saith Mithridates. Fifthly, counsellors must be calm and humble, (ever shunning foolish ambition and downe-throwing pride. 
Consulta● oportet, operari velociter: consulere autem tarde Arist. Eth 6. Consiliarij sint stabilitate solidi. ne moneantur, timore: amore, vel cupiditate, in consilijs dandis, lib. 5. Histor. tripart. ) But well advised and free in delivering their counsel, and full of courage in the execution of those things, that do concern the weal of their Sovereign and state. Sixthly, they are to be constant in their actions and deliberations; Prudens & sapiens non semperit uno gradu, tamen semperit una via. Seventhly, that they be modest in their gesture and actions; Nullius seruilis sententiae sponte authores, & quoties necessitas ingrueret prudenter moderantes.  

Adeo occultum tenebatur consilium apud Romanos, ut arcana Patrum conscripta multis seculis nemo Senatorum enunciauerit. Val. lib: 3. cap. 5.  Lastly, because secrecy is the key of the rich cabinet, wherein counsel is enclosed, Kings are to be careful that their counsellors be secret and close in matters consulted upon. Taciturnitas optimum atque tutissimum rerum gerendarum vinculum, quia res magnae non possunt sustineri ab eo cui tacere graue est.  
These be the rare rich robes, wherein counsellors are to be invested; whereof Princes are to take such notice that none be admitted to so eminent dignity, without their wedding garments: 
Consiliarius tibi sicunus ex mille Eccles. 6.  That (if it be possible) they may be either well known to the Prince, or by his diligent inquiry tried by the touchstone of good fame. Singuli decipere & decipi possunt, nemo omnes neminem omnes fefellerunt. Next unto the election of counsellors, succeedeth the choice of followers, officers, and servants; wherein there qualities, places, and number is to be considered: For the first, 
Psal. 101.  King David leadeth the way to succeeding Kings: Ambulans in via Domini mihi ministrabit; Let them be of the faithful of the land, virtuous, diligent and honest in the discharge of their places, bending all their studies promptly, 
Plat. 7. de rep. Arist. 5. 6. Pol. Thucid. 6. Plut. in Pol.  carefully to advance the weal and honour of their Sovereign; they that are in most eminent places, and nearest to the persons of Kings, as they ought to be well educated, generously inclined, endued with wit and discretion: so must they not think that all men are borne for them, and they for no man; but that the love they own to their country, ties them (as feeling members of one body) modestly, and in a fit time to offer up the griefs, or reasonable suits of such subjects whose condition, or place, admits them not to the presence of Princes.  
Lastly, wisdom adviseth all sort of followers of Princes, (from the Cedars to the shrubs) to shun softness, delicacy, 
Et qui mollia gestant in domibus regum sunt, Math. 12. Has pofundas vitiorum radices evellat princeps. Et Colloq. Ger. Nou. Agricol. in proverb. Ger.  and idleness; to abandon all such vices as are the poison of Country and Court: Such are Atheism, blasphemies, voluptuousness, flattery, detraction, hypocrisy, & other such stains of Court, as Agricola wisheth to be fare removed from the Courts of Christian Princes; & which he pointeth out thus: 
Fides, honestas, humilitas, ac veritas  
Pudor decens, & mentis alma castitas,  
Simplex nitentis pectoris prudentia,  
Integritas, & omne virtutis iubar:  
Ex principum modo palatijs procul  
Fugere quorum (proh dolour) vices gerunt  
Fraus aetra, perfidia, procacitas, sales,  
Calumniae, palpatio, ronchi, doli,  
Naesuta sanna, scomma, ludus aleae,  
Potationum crebra concertatio  
Summi nihil dei metus perpenditur,  
Curatur & nihil respectius ultimi  
Fati, nihil tormenta dira tartari.   
The last observation is in the number of attendants and servants, 
Quint. Curt.  wherein Princes (with Alexander) may more safely make choice of few and sufficient, 
Ael. Sparta. Minus iniucunda est aula, quam infinita famulorum maximè seruilium capitum, parasitorun, Lurconum & scurrarum multitudo complete. Eras. de instit. Prin.  than (with Xerxes') of confused multitude of parasites, false lovers, or ignorant followers, and the reasons be these:  
First, as the most populous feast (although most suptuously prepared) is full of clamours and encumbrances, is troublesome to the master, and oftimes ministers discontent to the guests: So populous courts are ever so interlarded with servile, illiberal, thrasonical, intruding and unprofitable spirits, that for their own ends haunts the Court, and (although maintained with great charge) are ever subject to quarrelling, wrangling, envy, and discontentment, thereby enforcing Princes to leave their kingly Sovereignty, 
In infinita aulicorum multitudin sunt Versipelles, exploratores, qui Latebras aularum omnes excutiunt consilia quae noverint produnt. Petrar. dial. 22.  and become painful spectators, diligent mediators over them, whom they ought to command. Secondly, where there be many followers, the most secret affairs of Kings are (by cunning of corrupt flatterers, spies, and intelligenciers) exposed upon the rocks of discovery, and parat-like tongues of the fame spreading vulgar. Thirdly, many attendants (by the prodigal exhausting of revenues) so disables Princes, that (without emptying their coffers, and impairing the public good) they can never satiat the waste and inexpleble bellies of all such followers. Fourthly, 
Arist. 5. ex dione Cassio Val. max. lib. 9  Paucos seruos bene regere difficile, plurimos impossibile est: As it is difficile to govern few well; so it is impossible to keep many within the precinct of loyalty and obedience.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. 2. fol. 70.  To shut up all, the kingly structure of Court, aught to be a pattern of virtues, is builded upon the exemplary virtues of Princes, strengthened and upholden by the faithful advice of honourable counsellors; preserved & garnished by true hearted subjects, and domestickes: is ruined or defaccd by such of those, as make other use of their places, then that to which they were ordained▪ of whom Horace thus complaineth. 
Orat. 1. Epist. 15.   
Pernicies, & tempestas, barathrunque macelli  
Nos numerus sumus, & fruges consumere nati,  
Sponsi Penelope's, nebulones alcinioque  
In cute curanda plus aequo operata iwentus,  
Cui pulchrum fuit, in medios dormire dies, &  
Ad strepidun citharae cessatum ducere curam.   

SECTIO. FOUR What general observations the happy and quiet government of a Prince requireth.  
THese be the chief observations that are necessary for the right tempering of the actions of Princes: 
Greg. apud job.  and attaining to a wished calm amidst the tempestuous seas, wherein they daily sail;  
First, that their desires be consonant to reason, than which there is nothing that more beseems the dignity of Kings.  

Cic. 1. office  Secondly, that they wisely estimate, the weight of matters in hand, lest more or less care be taken then is needful.  
Thirdly, that judiciously they moderate those things which do belong to the dignity, or indignity of affairs, neither coming short, or exceeding a Princely decorum.  
Fourthly, that they be courageous in suffering: free hearted in giving: thankful in rewarding: merciful in pardoning, and (setting aside their private respects) refer all to the public good: 
Plato. de rep.   tutela sic procuratio reipublicae, ad utilitatem eorum qui comissi sunt, non ad eorum quibus comissa est, gerenda est.  
Fiftly, that Princes manure the whole body of their Empire, by the equal distribution of justice, lest by labouring to make one part too fertile, they leave other parts barren: Totum corpus reipublicae cura, ne dum partem aliquam tuearis reliquas deseras.  
Lastly, Princes are to make use of the worthy counsel, that the Philosopher did give to Candicius the Theban: which was, 
Epist. in ad. Eand. Epist. 9  that men of mature age, gravity, & upright judgement, might be his Deligates and helpers: that young men might go to the wars, or be otherways virtuously employed. That women might keep within doors: for (said he) if old men sit by the fire: young men be given to idleness; and women go about men's affairs, the Commonwealth shall never be without danger, neither thy person without pain. Principis est, pro salute Reipublicae & nova excogitare, & antiqua restituere.   

SECTIO. V By what means the generous minds of Princes are known.  
ALthough Solomon saith, Cor regis non perscrutabile sicut alitudo Coeli & incomprehensibile, 
Prou. 25.  sicut profundtas terrae: Yet as the powerful planets of heaven, and the fruits of the earth worketh upon, & nourisheth inferior bodies; so be there many heavenly influences & signs whereby the generous minds of Princes are made known to their subjects: some whereof I will shortly touch.  
First, the true generous mind, of Princes, is known by their due respect to the Laws of their Maker and Supreme King: 
Solomon pe●tit a deo sapientiam ad regendum populum dei, cui dedit Dominus, Cor sapiens & intelligens 3. Reg. 15.  with Solomon they are earnest with God, that their chief wisdom may be in his obedience, their delight in his commandments, that in their own time justice and peace may flourish, and that their posterity after them may be worthy to sit in the chair of of David.  
Secondly, the mind of true borne Princes, 
Senec. Epist. 15.  is not capable of base and sordid actions; but is delighted in high and rare designs: 
Senec. Epist. ●9.  for as the flame of fire (whose nature is to ascend) cannot be depressed: So the mind of such Princes, the more noble, 
Macrobius: lib. 2. cap. 4. Alezander nihil animo nisi grande concepit. Senec. de benef. li. 2.  the more inclined to Princely heroic actions; ever contemns those things, which the vulgar holds most dear. Principis animus quo vehementior, eo nobilior & actuosior est; num foelix qui ad meliora hunc impetum dedit, & extra ius ditionemque fortunae se profusit; Contemptor eorum quae vulgus admiratur: Their care is to be approved of the good, 
Eras. instit. Princ.  such they prefer, such are their counsellors, such are always about them; they are never (tyrantlike) cruel, nor vindictive; nothing offends them more than the spoil of unjust officers or corrupt judges. Pescennius imperator Consiliarijs suis ne vel aliquam onerandi pauperes occasionem haberet, addidit sallaria, dicens, iudicem ac officiarium nec dare debere nec accipere.  

Drog. Laert.  Thirdly, such Princes suffer not good men, basely to prostitute themselves, or servilely demand justice; but are willingly inclined to give access and hearing. Aristippus, being reproved by his friend, for lying so long at the feet of Dionysius; answered: I am not in the fault, but Dionysius that hath cares in his feet.  

Bero●l de oped. stat. Baptist. Fulg. lib. 4. Cic. ad Brut.  This Princely mind is ever given to follow the works of light, as charity, peace, meekness, goodness and temperance; is wholly addicted to shun vices and follow virtue; wherein (ever keeping a golden mean) they are meek and merciful; but so as by lenity they nourish not the vices of their people: severe, not inclined to tyranny, but in repressing injuries, & terifying others from offering them. 
Beroal. de oped. Stat.  Qui veterom fert iniuriam, invitat novam, si quis primus laeserat debitas dedisset penas, caeteri ab iniuria temper assent. Chilon of Lacedaemon adviseth Princes so to moderate their actions, as they be neither fearful to their inferiors, or contemned of their equals; the one savours of tyranny, the other of pusillanimity.  
Fourthly, the mind of Princes is given to true liberality: 
Prou. 10.  Goodness and truth upholds the throne of Kings, base avarice is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief of evils, and most distant from true noble minds.  
It was written upon the tomb of queen Semiramis; Quisquis Rex pecunijs eguerit, operto monumento quantum voluerit, 
Plut. in apo.  capiat: Covetous Darius having taken the city, (expecting great store of riches) caused the monument to be opened, wherein he did find nothing, but this following inscription, upon the other side of the stone, Ni vir malus esses, & pecunia inexplebilis, haud mortuorum loculos moveres; whereof the moral is, that Princes are not curiously to search, 
Eras. 7. apo.  neither affect perishing riches: Auarus Princeps, facultates suas non possidet, sed ipsum possident.  
Lastly, the constant high mind of Princes, is not troubled with unsettled resolutions, 
Eras. instit Princ.  but at all times is armed with true fortitude: they are neither puffed up with prosperity neither dejected with adversity, their majestical countenance is ever one, at home or abroad.  
Rebus adversis animosus atque  
Fortis appare, sapienter idem  
Contrahe vento nimium secundo  
Turgida vela,  
This Princely mind simpathises with such as are of upright heart, constant and true. Placeant regibus, 
Prou. 16.  labia iusta & veraces diliguntur. The true friendship of Damon, and Pythias was so pleasant to Dionysius (although a tyrant) that he not only pardoned the offence of the one, 
Val max cap 7.  but desired to be admitted into their friendship. A poor man exhibiting his bill fearfully to Caesar, was by him thus checked, or rather comforted. 
Ma●rob. lib. 2 cap 9  An putas te assem dare Elephanto.  
In one word, the kingly minds of good Princes, are free of all such taints and violent passions, as praecipitates majesty; are endowed with true patience, which is none of the least Princely virtues; and was so eminent in Augustus Caesar, that he could abide the biting jests of his meanest subjects. Conuitia si irascare agnita videntur, spreta exolesount. When Agathocles, 
Plut. in apo.  the son of a Potter (crowned with regal dignity) had besieged a certain town, and entered the same, and had sold such for slaves, as had unjustly depraved him; he did meekly tell them, (if they did so any more) he would complain to their masters. Non homines occidit, sed civiliter illis exprobarit & intempestivam maledicentiam, & seruitutem maledicentiae praemium.   

SECTIO. VI Of Nobility.  
WHere the seed of honour hath a true descent from nobility of ancestors, a ground of virtue, springing by noble deserts, continued with wisdom, and maintained with care, a fruitful harvest, and plentiful winter cannot but follow: for as subjects are most easily inclined to follow ancient nobility; so oftimes virtue follows nobility of blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. fol. 97  and is the chief means whereby Princes attain to the due respect of neighbouring friends and subjects. Yet this nobility of ancestors is not so to be relied upon, as if it could add any thing (except seconded by goodness) to the dignity of Princes: 
Sallust. in jul.  For nobility is the act of time, and dieth with the Father, if the Son be not alike virtuous. 
Chrysost. in Math.  Nobilitas cognatorum non valet, nisi fuerimus nos ipsi boni; Nobility then by descent (without virtue) is rather an imaginary and vulgar opinion, then real and true nobility: 
Nam genus & proavos & quae non fecimus ipsi  
Vix ea nostra voco.   
It is a ridiculous and ostentive humour, 
Francis. Petr. dial. 6.  to glory in the merit of others virtue; for certainly the splendour of ancestors, is the greatest stain, that can taint degenerating posterity; the very name of a Prince, imposeth a necessity of well doing upon Kings; to this purpose Chrysostome saith well, Ille clarus, ille sublimis, ille tunc integram nobilitatem suam putet, qui dedignatur seruire vitijs & ab eis non vult superari. Iphicrates, the son of a Shoemaker (preferred to Imperial dignity) being taxed by degenerate Hermodius) for the baseness of his birth; 
Eras. apo.  answered, I am the beginner of my nobility; but thou the extinguisher of thine. Caius Marius did glory in the multitude of wounds he had received in defence of his Country; not in the glorious monuments or images of his Ancestors. 
Iwenal. ●at. 5.  Iwenall did hang Publius Plancus (who used to boast himself descended from the noble family of Drusus) by the nose; intimating to all succeeding proud glistering Thrasoes (that like Statues are good for nothing but to look upon, or talk of the nobility, powerfulness, virtues and riches of their Ancestors) that they are worthy to be laughed at. Frontinus gave charge before his death, that no monument should be built for him: For, said he, if I have lived virtuously, my memory shall not perish; 
Eras. 8. apo.  neither needeth any Monument of Gold, Marble, or Brass: but if I die viciously I am worthy of none; they shall rather revive my infamy then illustrate my memory. Qui vere clarus videri velit ne ostentet sculptas aut coloribus ad umbratas imagines, in quibus si quid verae laudis est, id pectori debetur; sed potius virtutis monumenta moribus exprimat.   

SETCIO. VII. Antidotes against the poisoning of vain glory, and ambitious thoughts, that intoxicate the minds of young Princes.  
ALthough greatness hath ever many soothers in vice, 
Eras. instit. Prin.  persons of base condition, attending and hemming it round, with persuasions of self conceit; yet is earthly glory a deceivable picture drawn with false colours, blemished with every breath, the work of fortune, blindly imparted to the good and bad. On the contrary, the true survey of greatness, is a divine work, and able to restrain the most powerful monarches from the dangerous paths of pride, tyranny, 
Plin. Paniger.  and ambitious aspiring. Supra non extra homines Princeps, non minus hominem se quam hominibus praeesse cogitet. This serious examination hath the true original from the due consideration, what Princes are in their conception, in their birth, in their life, and what they shall be after death: 
Is vitam aequa lance pensitauerit qui semper fragilitatis humanae memor fuerit. Hiron. in Math.  They are (as all men) conceived in sin, borne naked, less able than many more base creatures to take food, or help themselves: they live not only exposed to humane diseases and worldly cares, to which private men are subject; but to many miseries, from which the vulgar are exempted: after their death, they must be food for worms, and again, (with all men) assume those same bodies, and in them receive a correspondent reward, as they have used their talon.  
Princes are to consider, that all goodness is the free gift of God; 
Eras. in Mil. Christ.  freely bestowed upon them, for the weal of them and their subjects: but every disordered affection, proceedeth from the corruption of nature, and inclineth unto tyranny: They ought to think that their Vicegerency from God is their greatest glory; 
Fortunam tuam O Princeps, pressis manibus tene. lubrica, est, nec in vito teneri potest; impone foelicitati fraenos, facilius eam Reges. Curt. lib. 8.  that they are to exercise it but for a short time: that although they be entitled to all such glorious titles as may exalt swelling pride; yet who knoweth but to morrow they may be (where all kings before them are) the food of Serpents and Worms. All flesh is but Dust and Ashes, and therefore hath no cause to be proud: It is like to the grass of the field, this day green to morrow withered. Brittle is the greatness that fadeth in a moment. 
An ignoras magnos arbores diu crescere, una hora extirpari idem Curt.  If Princes had the wisdom of Solomon, the beauty of Absalon, the strength of Samson, the riches of Croesus, and the long life of Methusalem, what shall all these failing vanities avail, except by a virtuous reign in this short kingdom of cares, 
August. de natu. & gra.  they so dignify themselves, that they may be entailed to an everlasting kingdom of joys. Where be the glorious shows of most powderfull Monarches? whose pride builded high aspiring Babylon, whose ambition one world could not contain? 
Ambros. in exam.  where be the invincible Emperors that did overrule the world, the horse, outlandish attire, number of attendants, leaders of troops and all other false pleasures that did attend upon pride? are they not turned into ashes? doth not the least push of death make shepherds and kings equal? was not the birth of those great Cedars of Lebanon weak, their life inconstant, their death putrefaction? look into their sepulchres, and discern who was a king, who was a subject, who was rich, who was poor; find out (if thou canst) the victor from the conquered, the strong from the weak, the beautiful from the deformed: or try some cause of humane arrogancy, 
Agap. ad justin.  thou shalt find pride and ambition neither amongst the counsels of the wise, nor bodies of the dead. Factus es princeps in terra, ne ignores te ortum ex terra ex puluere ad solium ascendere, atque in eundem puluerem discendere necesse est.   

SETCIO. VIII. How Princes ought to moderate their power.  
THe due calling to mind that a Prince is homo (under which all worldly miseries and vanities are comprehended) ought to bridle his power, and the consideration that he is Deus, or, vice Dei, God's vicegerent, aught to curb his will. 
Memento ait mihi omnia in omnes licere. Suet.  Meminerit princeps non solum quantum sit tibi comissum sed quatenus fit permissum. Quod libetlicet, is the dictum of a Tyrant, & the right mixture of contraries, is the true temper of government, nothing being more hurtful to authority, then untimely interchange of pressing and relaxing power. Vary temperandum sceptrum & laxandae aut addendae imperij illae habenae. 
Plut. in apo.  The arrogant presumption that all things are lawful, 
Diog. lat.  is the poison which once drunk, makes Kings abuse their authority and incline to licentiousness and tyranny. Antigonus did severely check one of his Courtiers who did suggest that all things were lawful for Kings. Not so (by jupiter) said he, only to tyrannous and barbarous Kings; but to me nothing is lawful but that which is honest and just: authority is not given to be the supplement of vice or the protection of tyranny; but to be the defence of virtue, and pattern of justice. A recte agendo vocati Reges, 
Greg. 11. Moral.  quod recte agendo regale nomen obtinent amittunt peccando. The right tempering of authority is sometimes to dull the edge of the imperial sword with levity and mercy, 
Erasm. instit. prin.  which makes subjects more careful to offend. Other times kingly authority is restrained from things that are lawful to others: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1. fol. 2.  errors in private persons are vices and blemishes in kings.  
Finally, the affecting of justice, the flourishing estate of the commonwealth, the modest life of subjects, contempt and hatred of tyrrannous liberty, 
Argumentum recte gubernati regni, si subdito; videas locupletiores ac vehementer modestos cura principis reditor. Rein. lor. Isocrat. ad Nicol.  voluptuous and superfluous abundance, wicked followers, and blindfolded ignorance is the true extent of authority. Ne animum inducas tuum alios debere honeste vitam agere, regibus immodeste vivendi relicta licentia, sed ea sis temperantia ut exemplum recte vivendi alijs constituas, compertum habens subditorum mores prorsus ad similitudinem principis componi.   

SECTIO. IX. Whose image good and bad Princes represent, by what Epithets they are known, and of their several actions.  

Eras: 3. Apo  GOod Princes represent the image of God, 
 deorum cum sint optime natura proprium est, benefacere omnibus, nocere nemini: ita princeps salutaris quo nihil deo proprius, omnibus prodesse nemini stude incomodare. Plato. de repub. ex Iulio polluc.  whose vicegerents they are; him they do imitate (to whom it is essential to be goodness itself) in doing good to all, and incommodating none. They do not (like wolves) prey upon their people, but cherish and protect them: they punish but seldom, & then are unwillingly drawn to it; and therefore justly, such Princes are entitled to the names, of fathers, religious, meek, gentle, provident, just, humane, magnanimous, free, liberal, contemners of riches, commanding and overruling their affections, of sound judgement, wise in counsel, sober, 
Demost aapud Stob.  upright, firm, full of authoritity, princely Majesty and industry, careful watchers over their people, ready to do good, slow to revenge, sure, constant, inclined to justice, easy to give access, courteous in speech, loving the obedient, lovers, procurers, keepers of peace, yet friends to soldiers, and (if need be) can be both kings and captains. Such Princes are born to the good, do live with the favour, and die with the regrate of all men.  
On the contrary, if Apelles should delineate a tyrrannous wicked Prince, he could not do drawit otherwise than by the pattern of the Prince of darkness, a monstrous misshapen creature, an armed dragon with many eyes, 
Ex Erasm.  more teeth, sharp claws, insatiable belly, crammed with humane blood, every way fearful, and offensive to all, but especially to good men, abusing his power, to the prejudice of the Commonwealth. Such a Prince was Nero, such was Caligula, such was Heliogabulus and many others, whose birth and life were plagues to the world, and did justly merit the Epithets of tyrants, , cruel, savage, violent, avaricious, devourers of their people: proud, 
Tamerlanes Scitharum rex rogatus, quid tantum sevitiae indulgeret, toruo vultu respondisse fertur, anme hominem esse putas, an non potius dei iram ad hominum perniciem in terris agentem. Sabel. de it.  difficile in giving access, uncourteous, ireful, terrible, slaves to lusts, intemperate, inconsiderate, inhuman, unjust, light, unconstant, incorrigible, contumelious, the authors of war, haters and disturbers of peace, borne to be the (Tamerlan like) scourges of the world, reigning with discontent, and dying with applause of all good men.  
As the Epithets of good & wicked Princes are, so are their actions different, 
Sallust. in Caril.  the one advances & Confirms the common good, prefers it to all private respects: tyranny aims altogether at their own private ends, neglects the public good; either approving the detestable oath of Oliarchy, Plebem odio persequemur & pro virili adnitemur ut illi sit male, 
Arist. pol. 5.  Or with arrogant Xerxes consulting upon affairs rather to show their power; then for the weal of their subjects: 
Eras. apo. 5.  Ne viderer meo consilio agressus contraxi, vos, interim mementote mihi parendum magis quam suadendum. In a word the difference betwixt good and bad Princes, is such, as is betwixt loving fathers, and rigorous Masters; the one affects the weal; and health of their children, the other the gain they make by their slaves. Good Princes commands things that are profitable to the State, Tyrants such as are pleasant, to their own humours. It is the glory of good kings to follow virtue, of tyrants to embrace vice, of good Princes to be secured by the love of their subjects, 
Isocrat de bell. fugien.  of tyrants by the strength of walls, and multitude of guards.  
Finally, the frame, the actions and qualities of good Princes and Tyrants are so unlike and different as God and Belial, 
Cicero offic. 3.  Light and Darkness, White and Black: so that there is no blessing under heaven given to man more profitable than religious wise Princes, no greater curse above hell, more pernicious than Tyrants, placed in authority.  
I have insisted this fare upon these diverse attributes and differences, that thereby good Princes may be incited (at fit times) to peruse the Annals & Histories of former times, wherein they may reap much fruit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. li. 2. fol 93. Eccles. 1.  by conferring things passed with things present, Nihil nowm sub sole, there they shall find the true proportion, lively colours, and bright shining lustre of virtue, and the ugly deformed shape of black never dying infamy. Principibus bonis nihil melius, contra nihil peius tyrrannis qui eius modi belluae sunt, ut non alia sub sole portenta neque noxia, neque magis omnibus invisa.   

SECTIO. X. By what means a Prince may secure himself in his kingdom and obtain the love of his subjects.  
AS wisdom (which is the brightness of the everlasting light, the undefiled mirror of the Majesty of God, and image of his goodness) is the sure ground of the stately pillar of government: 
Prudentiae ad omnis res humanos usus, sed ad imperium maxime quod sine ea non solum infirmum sit sed nullum. Lip. lib. 3.1.  so is the favour of subjects, the maintainer of so glorious building, and the kingdoms that are governed by the virtue of Princes, and love of subjects are most quiet and firm. The most undomeable beasts are made more easily mild, by gentle familiar usage, then by roughness or stripes; and the love of Subjects (without which Princes can never be secured) is sooner conciliate, by benevolence, then by unbridled authority and cruelty. 
Mat. 5.  Blessed are the meek in heart for they shall possess the inheritance of the earth, 
Psalm. 36.  and shall be delighted in the multitude of peace, was not written in vain, but for the instruction of kings, & establishing of kingdoms, by the fruits of wisdom, not by the effects of Phalarisme. 
Diog. lib. 2  Civibus placere stude, habet id multum gratiae, was the worthy sentence of Bias: for (said he) if Princes should desire to equal or exceed Cecrops in nobility, Polycrates in happiness, Croesus in riches, Xerxes in armies, Caesar in victories, and Pompey in triumphs: 
Eras. in paneg. ad Philip.  no helps can so avail them as the united and true love of subjects, which is the impregnable strength, and never emptied treasure of kings; 
Claudiam in vonsul. honour.  Non sic excubiae, non circumstantia pila quam tutator amor.  
The Empire of kings over their subjects is compared to the command of fathers over their children, or masters over their scholars: 
Senec. de Clement.  as he is no loving father that beats his son for every slight fault, and no less cruel master that punisheth his scholar for the natural defects of his sight or hearing. So many rigorous precedents of punishment are no less disgraceful to a king, 
Ferina est rabies sanguine gaudere & vulneribus, abiecto homine in Siluestre animal transire. Rhen. Lor.  than many burials to a Physician. Severitas amittit assiduitate authoritatem. The more remiss kings govern, the more they are honoured, loved, and obeyed: no virtue becometh them better than clemency; neither more surely bindeth the hearts of people. What is more joyful then to rule with the applause of men? Who dares imagine any harm against that Prince that is meek and merciful, under whose sheltering wings justice, Peace, Security and Honours flourish? 
Eccl. 10: 15. Luke 1.52. & 14.11.  Meekness and Mercy establisheth the throne of a king: Pride and Cruelty overthrows the seat of a Tyrant. 
Psalm.  Sedes diwm superborum distruxit D us, & sedere fecit mites pro eyes. The house of the wicked shall be overturned, but the tabernacles of the godly shall flourish. Let the short reign and tragical end of Dionysius, Caligula, Vitellius, and many others, (whose tyrrannous life hastened their wished, yet immature death) confirm that no tyranny is of long continuance, that such are much deceived that dream's stability, 
Eccles. 10.10. & 18.19. 1. Sam. 2.7.8. Thales Milesius interroganti. quid difficile senen inquit, videre tyrannum. ap. Stob. Cic. 5. office  or security to Princes without goodness. Existimatum demum te tuto regnare cum volentibus imperas: the Prince that wants the favour of his people hath lost his chief guard and that Prince that is fearful to many, must of necessity be afraid of many. 
Non sunt adamantina imperij vincula quae Dionysius Tyrannus dictitabat. ex Plut.  Dionysius the Tyrant excruciated with this fear, did make choice to suffer the pain of singeing the hair of his beard with hot fire, rather than commit his conscious life to the trust of a Barber's razor. 
Acl. Soart.  Alexander Pharees never entered his Queen's chamber before diligent seareh was made, that no private weapon were hidden in it: yet (if we will wade into the shallow brooks of the heathen) we shall find that the lives of these and thousands more of heathen Princes was tyrannous, & their death miserable: but we christian's learn our lesson from our maker. Mihi vindicta, ultio mea est, ego retribuam, saith the lord 
Deut. 32. Rom. 11.  We must think our sins the just cause of our afflictions, and that God sometimes sends wicked kings to the punishment of wicked people; 
Dabo reges in surore meo. Osee. 13. Qui malum rectorem patitur Deum non accuset, quia sui fuit meriti, perversi rectoris subiacere ditioni. Gre. sup. job.  and as God giveth them for the punishment of sin: so must God's people only by repentance and amendment, submit themselves to his pleasure, in whose hands are the hearts of kings. It is not lawful to think an ill thought of kings, far less to lay hands on the Lords anointed. 
Potestas omni, sive bona, sive mala, à deo est, Itaque potest tibus sive bonis, sive malis honortribuendus est. Augu. contra Manichae  Let not the hand but the heart of a traitor be acursed, let his flesh be carnage to the fowls of the air, his bowels sacrificed to the hangman, & his memory eternised upon the tables of black infamy. But to come to my purpose; 
Rein. Lor.  Isay a Prince hath many gates to receive the favour & love of his people, amongst which I shall shortly point at four.  
First, because pride is hateful to all men; 
Eccles 10.7. Cic. de or●t. Senec. Epist. 18.  Princes shall shun the envy that comes thereby, if they do not boast of their high fortune, power, riches, or what else is more dear unto them, accounting no otherwise of them, 
Plut. in. Pol.  then as of the uncertain goods of fortune; and that they can avail them no further, but according to the good or bad use of them. 
Potentiae, in insuetudo ●ungatur, pi●l●ag apud ●●ob.  Modesty and humility are no less eminent in Princes than subjects, and are the actractive Adamants that draws the love of subjects to their king: 
Greg. moral. 17.  we do see the motion of the Sun is most slow, when it is highest in his Zodiac: So the more highly greatness is promoted, it ought to be the more settled & calm. Solomon (to this purpose) giveth advice; My son, 
Eccles. 3.  in all thy works embrace meekness, and thou shalt be loved above the glory of men.  
Secondly, there be two things peculiar unto kings, of themselves just and lawful, whereof the timely or untimely pressing availeth much to conciliate the love or dislike of subjects. The first is, imposing and raising of subsidies for the public good, and maintaining of the great charges of kings: although they be as due to them from their people, as justice, clemency, 
Rom 13.6. Mat. 22.21. Mar. 12.17. Luc. 20.  and protection is from Princes to subjects: yet are they to be imposed as seldom as may be, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. de fol. 99  and only when the weighty affairs of Princes and state so requires. jeroboam by imposing heavy burdens & exactions upon his people was punished by the cutting off ten tribes from his kingdoms; 
Pater meus cecedit vos flagellis ego cedam vos scorpionibus. 1. Reg. 11.  whereby is intimated to future posterity that altaints of (tirantlike) oppression & base avarice (ever liable to contempt) are from kings far to be removed. 
Phil. Com. 10.  The other observation is in making of new, or reforming ancient laws or customs crept into abuse, 
Xen. in Cir.  or removing such as at the institution were profitable, yet for the present time, are either hurtful or not necessary: 
Legis legibus non recreatae marcescunt. Plat. de leg.  in all which Princes are to keep such temperate, mean, as their proceed may be warranted by the general consent of the most wise and best sort of subjects, 
Arrest. 5. pol  and freed from all suspicion of particular ends or rashness. Nowm omne, 
Dion. 22. Thuc. 6.  & quod incognitum est, suspectum est. The very name of novelty is oft times more offensive to state, than the benefit that comes thereby profitable. For this cause Princes sometimes tolerate such things as without the prejudice of the Commonwealth, and their royal dignity, may be suffered: otherwise things that have had long continuace are by little and little to be reform. Si quid eiusmodi erit ut ferri possit aut tollerare conveniet, aut commode ad meliorem usum deflectere.  
Thirdly, if Princes show themselves affable and exorable not vindictive and severe in the rigorous execution of laws for every light offence; they shall much oblige the favour and obedience of their subjects: for as impunity begetteth contempt of laws: so frequent punishment ingenerates hatred, senseless stupidity, carelessness, & contentious repugnancy. Marcus Antonius was so familiar with his subjects that he did lovingly name some father, some son, according to their dignities & qualities. This Princely familiarity made him so beloved, 
Quae hoc tempore habemus bona ob nullam aliam causam adepti sumus, quam ob praestitam obedientiam principi. Pith. apud Stob. Sallust. ad Caesar.  in his life time & at his death so condoled with the brinish tears of his sorrowful subjects, that it is recorded to his never dying praise: Cum extremum diem clausisset, tantus illius amor, eo die regij funeris claruit, ut nemo illum non plangendum censuerit.  
Fourthly, because animadversion in the lives and manners of people, even in matters whereof penal laws takes little or no hold, is powerful in conquering the love of subjects, and to eternise the memories of Princes with true glory. They are carefully to curb blasphemy, luxury, 
Iwenal. Sa. 6. Tacit. 12 Anal.  Drunkenness, prodigality, idleness, and such other vices as are (in all ages and sorts people) repugnant to godliness or good manners. Pravas artes malasque libidines ab iwentute prohibebunt, a senibus eas voluptates quas eorum aetas sine dedecore non attingit, ab universa plebe otium. They are carefully to preserve their people from bloodsucking usury, 
Vbi divitiarum cupido invasit, neque disciplina, neque bonae artes satis pollent itaque merito princeps pecuniaestudium tollet, aut quo ad res feret minuet, atque alligabit illud utbibus vetus, faenebre malum. Arist. pol. 7. Tacit. 6. anal Plin. paneg.  & exorbitant extortion, so oft accursed in God's sacred word, & accounted (with traitorous judas his 30. pieces) the price of blood. Lastly, Princes are to forbid all sumptuous riot and prodigally profused charges in building: ne nimis struant, aut instruant: in house keeping or diet: ne luxus mensae profusis sumptibus exerciatur. That in clothing a deeent modesty amongst all degrees, sexes and ages be kept, Ne vestis promiscua viris & faeminis, nobilibus, & plebeijs, nam conviviorum luxuria & vestium, aegrae civitatis indicia sunt.   

SETCIO. XI. Prince's ought be easy in giving access, and ready to hoar the complaints of the oppressed and poor  
THe hearing of the causes of subjects the just balancing & determining them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. fol. 35. Dives rogans in tormentis, non exauditur, quia rogantem pauperem non exaudivit in terris. August. hood divit.  is the chief part of a king's office. Mercy and truth establisheth the throne of kings, but he that regardeth not the cry of the poor, shall cry and not be heard. To this purpose S. August. adviseth Princes to be easy in giving of access, & hearing of the complaints of all men, Quia inauditi atque indefensi tanquam innocentes pereunt. Moses did hear the people from morning till evening. 
Exod. 18.19  Solomon did wisely determine the cause of a poor prostitute harlot. 
1. Reg. 3.17  His father David did delight in upright judgement. 
Suet. in Caes  But to leave this divine Ocean, and come to the shallow rivers of the heathen; Octavius Augustus did sometimes spend whole days, and best part of the night in the administration of justice. Alexander Severus did the like, 
Acl. Sparta.  and did severely punish such subordinate Magistrates as were found slack in their office. Methridates did minister justice in 21. languages to the people under his Empire. Imperatorem stantem mori oportet, hoc est in causis audiendis, rebusque componendis strenuum & erectum usque at extremum vitae momentum oportere. As the people do much magnify and honour such Princes as willingly do hear their complaints and determine their causes: So do they contemptuously (although secretly) hate those, whose pride, tyrannous answers and difficile access, do unworthily challenge the name of Empire. Amongst these was Demetrius who (after two years' attendance) did return the Athenian Ambassadors without answer; and at another time did publish, 
Mulier quae dam Adrianum Caesarem rogavit utse audiret cui ille, otium mihi non est, illade inde clamans ait, noli ergo imperar. Ex Plut.  that upon a certain day ensuing he would hear the complaints of such as were grieved: but when at the prefixed time he had liberally received their petitions, he did throw them all into the river: Axis, by which careless discovery of himself he did mightily exasperate and alieanate the hearts of his people. Good princes are to direct their course (by the compass of a good conscience) a quite contrary way they are not to throw the groans of their subjects in the rivers of oblivion, 
Beroal. de oped. statu.  neither in the all consuming fire of carelessness, or commit them to such persons who endears more their own private gain then the public good: but are to appoint them seasons of hearing, and return them loving and Princely answers. 
Erasm. instit. princ.  If sometime multiplicity of state affairs withdraw them, they are careful that their deligates neither carelessly defer hearing, nor coveteously exact upon suitors. 
Persarum reges, domi abditi vitam exigebant, omniaqueregni nego tia rejiciebant in consiliarios ac officiarios. Eras. ee instit. princ. Senec. de clement.  The obscure life of the Persian kings, and committing all the affairs of state, to subordinate persons, was never approved of the wise, and ever recorded to their discredit. Lastly, (to truss up all) it is the glory of kings to imitate those famous Princes that did equally administer justice, give easy access, loving answers, strengthening the weak, and rewarding the virtuous, and punishing the wicked, and were careful that their Deligates did second their expectation in the trust committed to them-This kingly function ravisheth the hearts of subjects to their Prince, and freeth Princes from the prophetical censure. 
Eccles. 27.  Pricincipes tui infideles, socij farum, omnes diligunt munera, sequuntur retributiones: Pupillo non indicant & causa viduae non ingreditur ad illos.   

SECTIO. XII. Of the necessity of Prince's knowledge in the affairs of their Empire, and presence (so fare as is possible) in the administration of justice.  
THe ancient Hieroglyphic description of Princes, 
Deus in coelo constituit solen, omnia fulgore suo per. lustrantem. ita inter homines principem, cuius oculorum perspicacitas luceret in populo, cunctisque perspiceret colocavit. Iust. Caesar Homer. Illiad.  (picturing sceptres with eyes) did mystically contain the most necessary parts of the office of kings; whose quick seeing eyes must see into the most dark corners of their dominions. The Sun is the eye of the world, but sees not, but the king gives light to his subjects: must with eagle's eyes look upon all subjects, pry into all Courts, observe judges and Officers; lest the golden cloaked reasons of the rich or corrupted oversway the innocency of the poor. Princes are the keepers, or (as Homer calls them) shepherds of their people. 
Studeat imprimis princeps regionum ac civitatum situm, consuetudines, ingenia, instituta; populos cognoscere. Erasm. de instit. princip.  Ne subditi a Deo optimo maximo sibi concrediti a lupis rapacibus devorentur: They are exactly to know the true estate and peccant humours of their people; to which they may easily attain, by Geography, History, frequent progress, and sure intelligence: by these they shall learn the situation of their several Countries or Provinces, the customs, 
Princeps tam acutè quam serpens Epidaurus cernere debet, quid in cancellarijs, quid in dicasterijs agant, an justis iudicijs, iudicetur populus. Macrob. li. 2 Deligat princeps quosdam, vel aulicorum, vel subditorum, non a●uaros, sed fide charitate conspicuos, quos clanculun ad singulos regni terminos ableget, expiscatum & perceptum omnes vel relaxationes vel agravationes imperij. Arist. Pol.  lives and manners of their people. It is written to the praise of King jerion, that he had many hands, more feet, and but one mind, by which he governed his people: That many other wise Princes have secretly employed such, of whose integrity and love to the public good they were well assured, to take true information of the remissness or strictness of government: in what estate public and private affairs did remain: how the people were affected to obedience and virtuous living: whether judges, Magistrates and Officers were inclined to justice and upright dealing, to the public good, or their private gain: that after true notice thereof, 
Presentia principis facit omnia iusto ordine procedere Arist. Acon.  such misty clouds as did over shadow their people, might (by the Sunshine of reformation) be dispersed. But although this secret enquiry by others is praise worthy, yet is the presence of princes (so fare as is possible) of much more consequence. Non tam feliciter procedunt, 
Si magna paruis licet componere, ut oculus Cresini fertilissimum agrum: ita principis oculus paruam tempublicam florentissimam reddit Agricol. in proverb. Ger.  quae oculis agis alienis, quam quae oculo domini praesente administrantur. Cajus Furius Cresinus being accused for the practising of sorcery, in multiplying the increase of a little field of corn, answered, Omnia instrumenta mea rustica in forum affero, venificia mea Quirites haec sunt: Then laid he open his diligence, his pains and continual presence, 
Principe dormitante, suboriri solent impostores fraudulenti, fenaeratores avari, & exactores iniusti, qui suis stipendijs nunquam contenti, miseros subditos concutiunt exhauriunt & perdunt. Rhein. Lor.  than which there is nothing more beseeming Princes in their royal office, neither more profitable for subjects in the augmentation of their private gain: for to what greater indignity or contempt can Princes be liable then to cecity and senseless stupidity? by which they do not feel the abuses, whereby (under the veil of their princely authority) the poor are oppressed, the sweat and oft times the blood of the miserable and weak is exhausted, the possessions, houses, fields, goods of widows and orphans (by these that in wickedness and authority are powerful) are either deceitfully purloined, or violently bereft. By the strict observation or careless neglect of this princely survey, many famous kingdoms have flourished, or been utterly ruinated: amongst which I will illustrate this point, by a short view of the causes of the large dominions, long continuance, and sudden overthrow of the Roman Empire.  
Romani propter oculatissimam in publices functiones intentionem atque conseruatas iustitiae leges, 
Val. Max. lib. 4.  sapientissimi atque optimi duces ubique gentium caelebrati sunt; Rectores ac domini totius ferme terrarum orbis floruerunt tantisper dum justitiae studium, atque concordiae in imperio suo non emarcuerunt: at postquam ambitio, simultas, luxus, ac pecuniae libido, (quae generis humani certissimae pests) ingruerunt, statim praepotens illud imperium, praeclara dignitas, atque gentis omnibus stupenda Populi Romani maiestas, ad nihilum redacta corruit, in memorabile cunctis mundi gubernatoribus exemplum.   

SECTIO. XIII. Of Laws and justice.  
ALL humane laws may be reduced to a threefold division, viz. to the laws of nature, 
Egip. de leg:  the laws established, and to the ancient costomary laws. That which the ancients did call the law of nature (as to do good and shun evil, 
August. de Civit. dei.  do to others, as we would others should do to us) needs no great learning, because natural reason draweth men to the knowledge of it.  

Aul. Gel. lib. 5.  The laws established are such as are prescribed by Emperors and Kings for the governtment of their people, and do consist, partly in reason, partly in opinion.  
Customary laws are such, as by little and little, 
Haelinand. lib. 7.  have been brought among people, and have no other force, but in being well or ill observed. In short, we call the law of nature that which reason commands; the law established that which is written and confirmed: customary Law that which hath long been, and now is in use.  
Other ancient lawyers subdivides laws, 
Gratian, lib. 3.  in laws of nations, civil laws, consular laws, public laws, military laws, Roman laws, and laws of Magistrates.  
The law of nations is a law by all people generally observed: 
Papinian. lib. 3.  (as to seize upon that which hath no owner, to defend their country) it is called the law of nations, because amongst all nations it hath been generally received and observed.  

justin. Cod: 4.  The civil law hath the institution from the right instruction and prosecution of process: to assign time, to answer, accuse, prove, oppose, cite, allege, report, conclude, give sentence & to execute it, to the end that every one might have their due and be defended from wrong. Consular law did enact what men of life Consuls should be, what habit they should have, how they should be accompanied, 
Trog. Pom. lib. 2.  where they should assemble, of what affairs they should treat, how long they should sit, and what goods they should possess. 
Iust. lib. 22.  This law was peculiar only to the Consuls of Rome. Leges Quiritum were Roman laws or privileges, proper to four sorts of noble, ancient, & worthy Roman gentlemen, Patricijs, veteranis, militibus, & Quiritibus: all which names were imposed according to the variety of time: by this law they were privileged to sit in their temples, not to be imprisoned for debt; & if any of them were seized by poverty, to be sustained upon the common good, to be liable only to the judicatory of Rome, to be free of taxes and subsidies, and to have the benefit of diverse other privileges, that none except the above named persons enjoyed.  
Lsges publicae were common ordinances or statutes, that all the people did observe, as repairing of Temples, common houses, 
Capitol. lib. 3.  walls of cities, measuring of streets, providing of things needful to the common use, gathering of taxes, impositions, and the like.  

Veget lib. 7  Law's Military were such as were made by those of judgement and experience, to whom the ordering of military affairs was committed, and do chief consist in denouncing war, confirming peace, making appointments, taking assurance, in paying of soldiers, setting of guards, watches and sentinels, making of trenches, assigning of battles, in giving the assault, making the retreat, redeeming prisoners, appointing of triumphs, and finally, in whatsoever did concern the government of military affairs.  
The laws of Magistrates were laws made by diverse Princes and Consuls, and had their names from the authors as Lex Caesarea commanded gates to be open at time of meals: 
Corn. Nepos.  Lex Pompeia did assign tutors or curators for pupils: by the law Cornelia, lands were divided. By the law Augusta, Augustus did impose tributes upon the people for the public good. The Consul Falcidius enacted the law Falcidia, by which fathers were holden to be careful for the education of their children. By the law Sempronia it was enacted, that no father might disinherit his son, not being a traitor to the Roman Empire.  
But (because the variety of laws is impertinent to my purpose) I will come to the most necessary considerations that princes are to lay before them in making, disannulling, renewing, interpreting, & executing of laws.  
First, in the making of laws (as the necessity of time shall require) kings are to consider, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. fol. 27. Ex tractat. de 12. abus. Omnium legum est inanis censura nisi divinae Legis imaginem ferat. Aug. de Cin. D. 6. Possid. lib. 3 Plat. 4. de rep. 6. de leg.  that lex Dei, is, via regalis; quae nec ad dextram, nec ad sinistram declinat. First, these things which do belong unto the true worship of God, are to be confirmed: next, those things that are convenient for the commonwealth: then those that are honest and commendable, & thereafter things profitable: the laws made must be rather wholesome than many, that they taste not of covetousness, oppression, or private gain.  
Law's may be disannulled wholly, 
Arist. 1. in Rhet.  when they are repugnant to religion and policy: in part, when some things ate to be changed which formerly the necessity of time, or some other causes have tolerated.  
In the interpretation of laws, 
August. de dic. Sapient  sanctity & equity, rather than the literal meaning are to be respected, lest by wrested glosses, legitimate laws be bastardized, white be made black and black white.  
In the execution of laws, understanding what good is to be done, what evil is to be repressed, is required, who are worthy of reward, 
Arist. 7. pol Plato. 2.10 de Rep.  who of punishment: for the laws are no less ordained to defend and prefer the virtuous, them to punish the wicked. The execution of laws must neither be overstrictly, or remissely urged, but enforced or moderated as occasion shall serve, and offenders merit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 2. fol. 30. & 85. Severitas nisi in troth congurentes nocentium paevas se coercet, saeva crude livas est. Lactantio lib. 6.  Summum ius, est summa iniuria; when severity hath his rigour oft times it pulleth up many goodly plants; which (being manured with clemency) might produce many excellent fruits of obedience, service and merit.  
Lastly, 
Amor & odium, & proptium commodum fac●iunt saepe judicem non agnoscere veritatem. Arist. Rhet. 1.  the equal observation of laws and distribution of justice by Princes is carefully to be looked unto least the mighty and powerful offenders escape, & only the weak and poor be punished and wronged. Old Cato, Stoical Diogenes, wise Anacharsis, and many others, did complain upon this error, because they did well know that it is the height of unjustice to execute laws in equally.  
Contingit sepenumero, ut qui parua tollunt depraehensi pendant, magnorum autem raptores aut splendidi depeculatores (factis argento vijs) evadant.  

Arist. apud Diog. lib. 5. Sine iustitia ne Iupiter quidem principem agere potest. Lud. Viues supper Aug. Eurip. in Oars.  The Princely distribution of justice, is nothing else but suum cuique tribuere, is the helm of government, the happiness of kings and people. From justice ariseth religion, peace, truth, innocency and true friendship: in it Princes are to be noble, judicious, grave, severe, inexorable, powerful, and full of majesty; neither inclining to the right or left hand, to the rich or poor, but determining all matters under their censure, 
Ansel. super ep. ad Rom. Ambros. de office  as they look to be judged by that supreme judge whose Lieutenants they are.  
Finally, let subordinate judges so administer justice, as they will be countable to both their heavenly and earthly masters; assuring themselves (howsoever they escape here) that there is, Vnus judex, unum Tribunal incorruptum, ante illud stabunt mortales, ea in sella quisque sedet qui iudicat, ubi si iniuste iudicabitur, nec pecunia, nec gratia, nec falsi testes, nec deserti proderunt patroni.   

SECTIO. XIIII. Of the wrath of Princes, when and how they should punish.  
AS clemency, slowness to ire, & proneness to mercy, 
Greg. Moral. 5.  are the divine and kingly robes of good Princes: so furious anger, and desire of revenge, are the tyger-like and deformed garments of tyrants by which wisdom is banished, justice is forgotten, peace is overthrown, the commonwealth ruinated, and the gates of cruelty unlocked and laid open: 
Eras. de Just prin.  for this cause Princes are carefully (setting before them their fatherly affection to their subjects) to restrain the impetuous and dangerous inundations of such passions, as are prejudicial to themselues, hurtful to their people, and unworthy the title and dignity of kings. Zelus & iracundia minuunt dies, ideo vitanda non tantum moderationis sed etiam senectutis causa Cotis king of Thracia (being naturally choleric, 
Plut. in Apo.  and a severe punisher of offences) having received diverse rare & curious wrought (but fragile) vessels: (after he had bountifully rewarded the giver) did break them all, and being asked the cause, answered; lest I should be moved to anger, and severely punish my servants for breaking of them, I have broken them myself. This worthy Prince did well know, that the fear of the king is like the roaring of a Lion: 
Proverb. 20.  and he that provoketh him unto anger, sinneth against his own soul: and therefore did remove such combustible matter, as might set a fire his death threatening fury. There is nothing more opposite to counsel and deliberation, 
Ira atque cupido consulto●es pessimi. Sallust. in bell. jug. Quoties ira animum invadit, mentem edoma, vince te ipsum, differ tempus furoris: dum tranquilla mens fuerit, fac quod placet. Greg. Mor.  than temerarious and sudden anger: therefore Bias Priaeneus prescribeth delay as a sovereign remedy against it: for by intermission, furious passions languishes, and the misty clouds that oppress the mind either do vanish or become less. Anthenodorus the Philosopher did advice Augustus Caesar, at such time as he was angry, to rehearse twenty four Greek letters.  
In punishing Princes are to keep such golden mean and temperate mixture betwixt lenity and severity, that the subjects be neither wounded by the one, or become insolent by the other. Leones quos mansuescere volunt homines, iubebat olim Phraotes verb ibus non cedi, nes rursus blanditijs nimium leniendos putabat, quia sic nimium superbievaderent opinibatur, itaque blanditijs minis permix is facilius ad mores optatos posse deducere.  
Lastly, in punishment (if necessity enforce Princes to draw the sword of justice) great care is to be had, that it be done unwillingly, as with weeping eyes. justice without Mercy is as cruel as Mercy without justice is foolish: 
Bern:  for although justice doth tell Princes, that not to punish an evil, is to allow of an evil; yet Mercy oft times pardons those that deserve it not: wounds ought to be healed not hurt: 
Cic. 1. office.  only▪ incurable members are to be cut off: and punishment ought to be agreeable to the fault, and without partiality; lest some be punished and others escape: and finally, all private respects in punishment are to be removed, 
Ambros. de vid.  lest under the shadow of justice, cruelty and tyranny be sheltered. Si omnino misso sanguine fuerit opus, considerandum est Principi ac sustinendum, ne ultra quam sit necesse incidat, cavendum ne maior paena sit quam culpa, & ne eisdem de causis alij plectantur, alij ne appellentur quidem.   

SECTIO. XV. Of two sorts of flattery, but chief of the last, that haunts the courts of Princes,  
THere be two chief enemies to virtue in all men, but are more specially prejudicial to greatness: the first is, the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. de fol. 93.  proceeding from homebred weakness, which daily suggests store of false coloured imposture. 
Adulator bonum quod est abscondit, & malum quod non est mentitur, Greg. Mor. 65.  The second (whereof I am shortly to speak) proceedeth from the oily trowel of the smooth tongue of a monstrous man, called a flatterer. This last sort of flattery, is a false praise of that which is not praise worthy, 
Plato apud Plut. de amic. & adul.  or a smooth detracting from the merit of goodness, 
Bias apud Plut. ibidem Demost. in Philip. decls. 3.  the waspish honey of an impudent tongue, the bondage of the ears, the feigned friendship of a false heart, and the chief Anuil whereon the devil forgeth his most poisoned weapons: or it is the joab or judas like kiss of a smiling countenance, the poison of truth, plain dealing and honesty, that (Chameleon-like) can turn itself into all colours, 
Plut. de dist amic. & adul  following the fortune of Princes and not themselves.  
Plutarch (not without cause) giveth warning to Princes, of the twofold cunning of flatterers: First, (saith he) they fain ignorance of all matters of moment, whereof loyalty should oblige them, either freely to admonish or lovingly advice: but in frivolous indifferent or light affairs, they show their care and officiousness. If a Cobweb be in the Prince's Chamber, or a Fustian doublet (oft times lined with more true loyalty and sufficiency, than such glistering worme-spun statutes can contain) be in the chamber of presence than keeps the flatterer a stir, cries out upon his fellow servants, chamber keepers and ushers: for as knavish Empirics for curing a sore in the foot, 
August. ad Cassal.  cutteth the hair in the head, or pareth the nails of the hand: so flattering Mountebanks never touch those things which they ought, 
Beata mens quae nec adulatur, nec credit adumilanti. Hier. de●●riten. In obsequio comitas ad sit, adula●io omnium vitiorum nu trix procul amoveatur. Cic. in L●l.  and are only busy in matters pernicious or trivial. It is music able to make an honest man's teeth ache, to see a young Catecumenist flatterer, after some short travels (bought perhaps at a dear rate) at his return, vent his Matchivilian foppery with a salutation of Monsieur ie base le vmbre de vostre gartier: and at his farewell confirm it with per Dieu ie suis vostre seruitour Monsieur: 
Emolliri adulationibus non solum fortitudinis non est, sed etiam ignaviae. Xen. in Cir.  this he performeth, not only to such great ones, in whose favour he would gladly insinuate himself, but to his very corrivals, whose requiem eternam he would gladly sing (for envy hath ever murdering eyes) but that such Sinon songs is the true Canaan language I much doubt.  
Secondly, (man being endued with two faculties, 
Plut. de dist. Amic. & adul. Is. in Sym. Plato in Phedr.  rational and irrational) the one heavenly, delighting in goodness; the other brutish, given to false pleasures and to the corruption of nature) the flatterer either (Atheist like) contemns the heavenly parts of the soul, or takes no notice of them at all; the terrestrial other parts, he cunningly and covertly foments, until such time as the use of reason is quite extinguished.  
As wholesome meat (saith Augustine) neither nourisheth the body, 
August. ad Cas.  nor strengtheneth the sinews, 
Princeps adulatores hosti●m numero ducat, & fides existime● amicos, ●on qui● quicquid dixerit, aut fecerit. laudant, sed qui errantem audent increpare. ●so ad Nico.  but leaveth corruption in the stomach: so flatterers add nothing to wisdom and virtue, but stir up vice. If Princes be angry, their flatterers bids them be revenged▪ if they be jealous, they bid them believe it: if they be covetous, they advice them spoil their people: if sometime Princes be graciously pleased to admit to their presence a plain Country man (whose education, modesty, or bashfulness hath not taught him in King's presence to mask himself with a Brazen Face) than the flatterer laughs, scoffs, jests, and takes exceptions at every wrong hair in his Beard.  
It is clear then, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. fol. 63.  that flattery is the pest of Princes, and the soft Bed whereon Princes lie, in the Lethargy and unsure security of Vice; the Circean Music, that draws them from the true Rule of Reason, and discerning of Truth: and the gilded pylls, under which is hidden most deadly poison.  
When Alexander in drunkenness had killed Clitus; 

Quin. Curt. Gell. lib. 17. Plut. in Alex.  
Victus Alexander pellacibus adula●orum Lenociniis, ita Matri scrips●t: Rex Alexander, jovis Ammonis filius Olympiadi Matri ●alutem dicit. Atr. in gest. Alexand. Oros. lib. 2. Frequentissimum calamitaus initium securitas. Tacit. 4. hist.   his flatterer Anaxarchus was ready to tell him, that he had justly deserved his death. So long as Alexander followed the wholesome advice of Philosophy, so long did Wisdom moderate all his actions; then did he throw Aristobulus flattering Verses in the River Hidaspes: but when Flattery had once whispered in his Ear, than Pride, Cruelty, Ambition, and Forgetfulness of Humane Frailty did intrude in the places of his former Virtues: Then did he kill his true hearted Servant, bewail the want of Worlds, to satiate his aspiring Mind, call himself the Son of jupiter, and forget that he was the Son of Philip of Macedon. Xerxes (whose Armies Graecia was too little to contain) trusting in flattery, had an ignominious overthrow at Thermopylas: One told him, that the Sea groaned under the heavy burden of his Navy; others, that it was to be feared, that by escape of the Enemy he should lose the triumph of a glorious Victory. Amongst many thousands one faithful Demaratus was only found; this brave Courtier did tell him, that his confused Multitude had more weight than strength, was ill to be governed, and not to be trusted.  
Sith then there is no such dangerous domestic enemies to Princes, as Flatterers; it concerneth them (after notice of such attendants, who by flattery insinuates themselves in trust) nearly to distinguish such Sycophants from honest men; to discountenance them, and not to prefer them to places of credit: so long as they are fed, 
Agap. ad Justiniano. Plutar. de Amic. et adu. Petrar. lib. 1. Dial. 19 Eras. 6. ●po.  so long shall they magnify the Liberality and other Princely Virtues of their Sovereign, but if he leave off, or be exposed to the least adverse fortune, then shall cunning Proteus change his shape; when true attendants are most obsequious in adversity, and more willingly follow those whom Fortune hath left. Tarqvinius the proud (being in exile) did oft times say, that he did never know his true friend from his flatterer, 
Ael. Lamp.  till he was neither able to reward the one or the other. Alexander Severus did so detest flattery, that he caused Thurinus, a corrupt Flatterer, to be smothered with smoke; Let him (said he) that did sell smoke, die by smoke. Ageselaus did tender those as his most faithful followers, that did most freely admonish him; true wisdom made his virtuous mind to bend rather to that which was good in itself, then to that which by evil minds might be judged good. Accepta eos qui bonorum conciliarum te admonitum esse volunt, non eos qui adulantur.   

SECTIO. XVI. To whom Princes may safely commit public Functions.  

Xen. in Cir. Plato. Pol. Iso. de Reg.  THere is no man so careless, that will commit the charge of a Ship, or of his Goods (although of small value) to an ignorant Steersman, or untrusty Factor; neither wise Prince, that will commit the Government of the Commonwealth, the Goods of his Cities, and Life's of his People to such, whom Homer calls Devourers of People. 
Homer. Iliad. 17.  The wrong election or suffering of wicked Officers, 
Negotijs, quae per te non geruntur, viros eiusmodi praefice, tanquam omnium quae illi commiserint, culpa tibi imputanda sit. Agap. ad Iust. Non tanquam ad nundinas, & Macello eundem est ijs, qui sibi gubernacula reip. comm●● volunt. Plat. in Pol.  makes Princes liable to their faults (the Censure being all one, whether Errors be committed by themselves, or their Vice-gerents:) for Princes must not only answer to God (whose immediate Vice-gerents they are) for themselves, but for such whom they depute to any part of their charge. Wherefore (seeing the good or bad estate of the Commonwealth depends chiefly upon this choice) two considerations are worthy the observation of Princes, in preferring of Delegates & Officers: First, that none make merchandise, or by Money encroach upon public Functions, or wickedly hunt after them: that they be conferred upon such, whose Life is uncorrupt, and their Knowledge sufficient to discharge their places: for certainly, the love of justice and Commonwealth, is the least part of the aim of such who by Money comes unto preferment; their chief designs are builded upon their private gain, and pillage of others: 
Eras. instit. prin.  by raising such to Dignities and Offices, Princes wrong themselves, and others; themselves, in promoting such as are not worthy; and others, in barring those whose merit deserves preferment.  
Next, because Covetousness is the most dangerous evil in a State, 
Caput sit in omni procuratione negotij, & muneris publici, ut avaritiae pellatur etiam minima suspitio. Cic. 2. office Ex Dione Cassio. Eras. 6. apo.  and draws men headlong into wickedness and misery: therefore it concerneth Princes to be careful, that judges and other public Officers be not only free themselves from disloyalty, bribery, or corruption, but their followers and attendants also from the least suspicion thereof. Apollo Pithius (by Oracle) denounceth the overthrow of Sparta: O Sparta (said he) whosoever is your King, Lady Pecunia is Queen, therefore your destruction is at hand. This was a true Oracle from a false God, yet worthy the observation in the Moral. Theopompus being asked how Princes might justly govern their people? 
Ex Plut.  answered, By giving his Friends no more liberty than is just, and by careful watching, that subordinate Officers uprightly discharge their places. Augustus Caesar oft times did prefer his Friends to eminent places of Authority; but they were such, whose sufficiency did answer his expectation in the administration of justice and good example.  

Rhein. Lor. Suet. in Caes.  Secondly, it is necessary for Princes, by admonitions and loving exhortations to recommend justice and Uprightness to their subordinate Delegates; other times, by threatening and exemplary punishment check the least suspicion of corruption. Agesilaus used often to exhort his Deputies, 
Plut. in Pol●  that they should rather study justice and public good, than the insatiable desire of Riches. Flavius Domitian did not only severely check suspected judges, 
Hinc Lex repetundarum promulgata, & strictissimè conseruata fuit: Qua repetebantur omnes res, vel dolo, vel vi ablatae. Sabell.  but did give way to all such as were wronged by them, to enter suit against them, and did severely punish such as were found guilty. Epaminondas hearing a poor man (who had been long kept in suit of Law) complain of want, did send him unto the judge of that Court, where he was in suit, with a Warrant, to receive a Talon of Money; the judge did deliver it unto the Beggar, but did humbly petition unto the King, that he would be pleased to show him the reason why he had imposed such a great sum upon him? Because (said Epaminondas) the man whom I sent, is poor, and honest; but thou art rich, and a robber of him and the Commonwealth. A notable example for Princes, to look unto such as in Magistracy have indirectly increased Riches. Salomons sentence against such, was, Qui iniuria afficit pauperem, ut detescat ipse, dabit ditioribus & egebit ipse. 
Acl. Sparta.  For certainly, no punishment will so curb such as are corrupted, as sometimes (for example, after lawful Trial) to seize upon their unlawful Purchase.  
Adrianus Imperator, quos pauperes & innocentes vidit sponte ditavit; quos calliditate ditatos summo odio habuit & ad paupertatem redegit.   

SECTIO. XVII. Of Secrecy, in the managing of the weighty affairs of Princes, and what judicious Policy Princes may sometimes lawfully use.  
Secrecy is the best and most sure Guardian of great Affairs (to which there is nothing more prejudicial 
Veget. de Re. Mil.  than immature discovery) and is recommended to Princes as a chief Pillar of Empire. 
Diog. apud Stob. Omnium difficilimun areanum reticere, ex dog. Philos.  Principis est, secreta non facile alicuj concredere: ita nemo prudens studuetit indagine, consequi principum arcana: Eras. ●. Apo.  Counsel without secrecy, is like an abortive birth, brought forth without life; and therefore to be imprisoned in the Womb of secret thoughts. Solomon to this purpose saith, In absconditis conciliabitur. Because Secrecy is a most difficile Humane action, the ancient Heathen did picture their Gods with one hand upon their mouth; morallizing, that important Affairs by Princes are only to be imparted to such, of whose secrecy and loyalty they are well assured. Great Alexander having received a Letter from his Mother Olimpias; giving it to his Secretary to read, did touch his mouth with his Signet; thereby enjoining secrecy to him. Philippides the Favourite of Lisymachus, being demanded by his Sovereign, what Benefit he desired to have conferred upon him? answered; I refuse nothing, O King: only impart no secret to me; for it is difficile to keep counsel, and dangerous to reveal the secrets of a King.  
Arcanun neque tu scrutabris ullius unquam, 
Horat. lib. 3.   
Commissumque tegas, et vino tortus, et ira.  
Augustus Caesar caused the bones of Thallus (who had opened a Letter committed to his trust) to 
Suet. in Caes.  be broken, to the terror of such untrusty attendants. This secrecy (the necessity whereof is known to such who are entered in the first elements of State) is seconded by the wise choice of such whom Princes privately employ in matters of weight: 
Plut. in Poll.  For sometimes, to good ends, both good and bad subjects are to be conciliate. And although Princes do detest treacherous and wicked followers, yet make they use of both sorts, for the effecting of good and commendable purposes. 
Est quaedam honesta, atque commendabilis calliditas. Bas.  Which politic parts of Government (otherwise than they fall out) cannot be reduced to a definite number, neither bee better illustrated then by precedent Examples, and are to be used according to the necessity of time.  
Qui regnare volunt multis dormire sagaci  
Multaque concilio dissimulare solent.  
Hannibal having resolved to beleaguer Sagunth, 
Liu. lib. 2. Bell. Prin. 2.  did bring his Army against another City, lest his intention against Sagunth should be discovered. Another time the same Hannibal did spare a field of Corn that did belong to his enemy Fabius; 
Val. lib. 7. cap. 3.  thereby giving cause of suspicion to the Senate against Fabius. This cunning clothed practice might have somewhat prevailed, if the Piety of Fabius and Policy of Hannibal had not been well known to the Romans.  
Sometimes Wisdom adviseth Princes rather to wink at capital Offences, 
Treble. Pol. Dissimulat iniuriam callidus, at stultus statim prodit iram suam. Pro. 12.13. Liu. lib. 3. Bell. Prin. 2. Omnia Hannibali hostium non secus quam sua nota erant. Liu. 22.  then violently, in an unfit time, to bewray their justly conceived displeasure. Marcus Marcellus hearing that some of his Council had private intelligence with his Enemy Hannibal, did conceal his knowledge, till such time as Hannibal was past hope of taking the City Nola: Then did he shut his Gates, strengthen his Guards, and call the Conspirators to an account.  
Amongst all these, and many other Policies, there is none more profitable for State, then to have good intelligence of the Affairs of Enemies, or of such, of whose friendship Princes are least secured; to pry into their Strength, Intentions, & Preparations. The Carthaginians fearing the Power of Alexander, 
Fron. lib. 1. cap. 2. Plut in Pos. lib. 2.  did send a Citizen of courage (as banished) to entreat the protection of Alexander; who being retained, did screw himself into the council of Alexander, and discover his Intention to the State of Carthage. These, and the like, be the wise Policies of Princes: all which are ever to be warranted by a safe conscience and good ends.  
Vbi Leonina pellis non pertingit, oportet Vulpinam (sed semper ad bonum finem) assuere.   

SECTIO. XVIII. Upon whom Ecclesiastical Functions by Princes are to be conferred.  
THere be three inseparable companions whereupon the sole felicity of well-governed Commonwealths do depend: 
Greg. in Regist.  The first, is the right education of Youth; the second, Religious and holy Pastors; the third, Upright and Just Magistrates: Without the first, the second and third cannot subsist; and without the second, the first and third are without effect: for without good education there can be neither holy Pastor, nor just Magistrate: without religion Learning and justice are improfitable: for this cause, 
Episcopi sacris literis eruditi sint, Patres non Domini Hier. ad. Paul. & adversely. Luc. & Epist. Paul.  Princes are carefully to provide, that the care of the souls of their people be not committed to wicked or ignorant Pastors. Causa sunt ruinae populi sacerdotes mali, quoniam peccatorum participes fiunt qui ministeria, quod aiunt, portantibus asinis curam animarum crediderunt, aut ineptos homines exemplaria posuerunt. Church benefices are not rashly to be conferred upon every one, but upon such, who in good works, 
Tit. 1.6. 2. Paral. 17. 1. Tim. 1. Pet. 2.3.  sound doctrine, and irreproveable life are worthy of so high a calling. Good king jehosophat is a pattern for succeeding Princes, in making choice, and preferring men learned and holy: 
Princeps dignos solum & in via domini probatos eliget, ac beneficijs ornabit, non currentes evehet lupos hiantes. Isidor: Etym. cap. 2. Navis praelatorum tribus lateribus compacta esse debet, cordis puritate conscientia bona, & fide non ficta. Bernard. in fest. Magd. Serm.  for none can preach except they be sent; and none are sent who by simony, pride and ambition, or other indirect means intrude themselves into the Lord's harvest, seeking their private ends, and not God's glory.  
Finally, as Plato did think no man fit for government, but such who did unwillingly undergo the heavy burden thereof: So Princes are to prefer none to ecclesiastical functions but godly, learned, & honest men, whose merit rather than desire of dignity challengeth such place. Princeps imprimis eos suspectos habeat, qui se negotijs ingerunt ambitiosi, qui sua quaerunt, non quae Dei sunt, qui denique voti compotes, vel praece vel praecio fieri contendunt.   

SECTIO. XIX. Of Church controversies, civil contentions, seditious Pamphlets, infamous Libels, and how carefully by Princes they are to be repressed.  
ALL Controversies may be reduced to Ecclesiastical or Civil: such as concern the Church are either touching the true worship of God, or high mysteries of salvation, of which it is true. Non seruatur unitas in credendo nisi eadem sit in colendo: Or they are of matters of discipline, Church policy, and indifferent; the first are broached and entertained, either by Atheists, Idolatrous, suspicious Heretics, or conceited schismatics; the second are set on foot and upholden by seditious, 
Sunt quos ambitio impell●: qui privatim degeneres, in publicum exitiosi, nihil spei nisi per discordias habent Tac. 11. Anal.  ambitious, singular or ignorant persons, who prefer fishing in turbulent waters & their own private ends to their duty to Princes, their obedience to their superiors, to the care of their flock, or peace of the Church, accounting it their chiefest honour to call in question things indifferent, and by refractory, repugnancy, Arte contra dicendi omnia in dubium vertere. 
Plato de scient.   
I will not enter into the first sort of Church controversies, because they are sufficiently convinced by the sacred scriptures, and many orthodoxal Counsels. The controversies themselves of the second sort are also already determined by the general consent of the Church, and writings of many religious and no less learned: neither do I intent to blow the spacious fields of civil contentions, I leave them to the wisdom of Princes, 
Tit. cap. 3.10.  and to such grave and learned judges to whom the subordinate determining of causes amongst subjects is committed: I will only (in few words) touch the several parts of my division.  
First, Atheists, Idolatrous, superstitious heretics, and obstinate schismatics, are either by sound doctrine and charitable persuasions to be reduced to the right way, 
Tit. cap. 3.10.  or (as tares from the wheat, or the sour leaven of the Pharises) to be distinguished and separated from loyal and dutiful subjects, lest the good be corrupted, or the whole lump infected. The others, who affects certain cognisances & badges of curiosity, Anarchy, confused parity, or false named purity, (ever holden dangerous in all sound government) & seeks to correspond amongst themselues & be separated from the church (not knowing, or not seeming to know, tam sunt mores quidam schismatici quam dogmata schismatica) I leave them to the care of such provident Princes as (without doubt) in a fit time will obuiate such evils as with draws the obedience of subjects, or disturbs the peace of the Church. If my request might have due respect amongst such persons, 
Satagunt inquirentes & quae subter ter●am sunt & supra coelum. Tacit. 4 Anal. joan. 19.23.  I should sincerely wish that they would wisely perpend, that the supreme Bishop did recommend peace unto the Church, that whosoever sows dissension in the Church, rends the seamelesse coat of the Lord of the church: that without brotherly love, 
Qui secundum Deum est zela à superna potentia dependet, & divina quadam a● moderata concinnaque ratione gubernatur. Niceph. Greg. lib. 6. Chrys. sup. johan. hom 7.  blind zeal doth not profit, but leads to destruction: Vbi zelus & contentio ibi inconstantia & omne opus prawm. That the bonds of religion are our faith, our baptism, and not our ceremony, our policy: that such who are given to unfruitful and unnecessary controversies, unswadles the church of her bonds of peace, opens a gap to all disorder and scandal, 
1. Cor. 7.12 25.11.16.  gives advantage to the common enemy to make music by their discord. Let them remember that insanae disputationes a Satana suggeruuntur. That they would do much better to leave the turbulent and overweening Opinions of these Times, and revive the blessed proceed of the Apostles and Fathers of the Primitive Church, which was in the like or greater cases, not to enter into assertions and necessitous positions, but to deliver counsels and advices. Saint Paul was content to say, Ego & non Dominus secundum concilium meum. Lastly, 
Sine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, nec rerum natura omnis, nec ipse mundus potest. Cic. 1●1 de legibus.  my earnest desire should be, that all such as have lost the characters of love, and by firebrands of inconsidered zeal have abused the patience of Princes, by stirring up needless controversies, and have neglected superior powers, by contemning the authority of their mother the Church might wisely consider, that hominis est errare, sed nullius nisi insipientis perseverare in errore. That where offences are incorrigible, the slowness of justice is retaliated by the severity of punishment. That sceptres have eyes, and Princes long hands that will see and overreach their most secret and far distant actions of this quality.  
The civil dissensions that do concern Princes to look unto are either betwixt subject and subject upon some inveterate malice, or new conceived quarrel, and are to be appeased by loving admonitions or royal authority: or they are propter meum & tuum, for titles to goods or lands, & are to be determined according to equity and law, the right use whereof is suum cuique tribuere, & rather to determine matters of weight then to authorize, 
Plut. in Demet.  multiplicity of wranglings, unbrotherly contentions, & endless suits amongst subjects: whereby their estates are either weakened or ruinated. jam quidem omnino delictum est in vobis quod litigiosa iudicia habetis inter vos. 
1. Cor. 9 7.  This uncharitable going to Law, and endless end of Law hath ever been esteemed the fruits of Atheism, contentious spirits or idleness and eminent badges (howsoever cloaked) of corruption and injustice: For this cause, the checking and abridging of the impertinency and delay of Suits belongs unto supreme Magistrates and subordinate judges. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. fol. 92.  Lis de rebus facile corruptibilibus celeriter debet terminari vel res vendi, ne legibus fundata civitas, legibus evertatur.  
From the infected Fountains of Church-controversies, civil contentions and factious courses by them arising do flow the poisonable Rivers of Envy, 
Cic. in Catil 2. Tacit. 1. Histor. Sallust. orat. fill. Non est subditorum temerè vitam regentium iudicare. Greg. Mor.  Malice, Discontent, Uncharitable censure, seditious and infamous Libels, not only against the persons of private men, but against Princes and superior Powers, against whom we are not to think an ill thought, all which machinations, and (Catiline-like) firebrands, are to be censured as the monstrous births of Parricides and Traitors, or the intemperate extravagant counsels of light persons, (that thrive best in the mutations of state) and are liable to the severity of exemplary punishment to be inflicted upon the Authors, dewlgers keepers or allowers of such hellish trash as infatuates the hearts of the foolish light vulgar, 
Multitudo omnis sicut mare mobilis est quibus in seditionibus, in pace turbae sunt. Liu 28  with a sinister misprision of best actions, and brands the authors with all such taints as disgrace may acumulate upon such disloyal subjects. The contagion of this disease (as the waters that gain a breach) is to be stopped at the first, lest such inundations overflow the fields of dutiful subjects, and bring contempt upon authority. Omne malum nascens facile opprimitur: inveteratum fit plerumque robustius.   

SECTIO. XX. Of the liberality of Princes.  
PHilip of Macedon being advised to punish Nicanor (who had unjustly detracted from the merit of so worthy a Prince) answered, Nicanor non est Macedonum pessimus, 
Ex Plut.  videndum est igitur ne nos cessamus in officio: This wise Prince knowing Nicanor to be poor, did presently give order that a gift should be sent unto him; 
Tutius Principi munificentia & benificentia sibi consiliare benevolentiam hominum & amariquam metui. Eras. apo.  some few days after (by the same informer) it was told to Philip that Nicanor did much magnify him: You see then, said he, that it is in the power of Princes sometimes to cure the diseases of scandalous tongues.  
As God is liberality itself, is bountiful to all men needeth not, nor requireth any gain, only affecteth the sacrifice of a true penitent and right thankful heart: so true liberality not only conciliates the love of subjects but maketh (in some sort) the faces of Princes, to shine with the goodness of their Maker, in the distribution of their goods without respect of retaliation or gain. They do use their people as good Shepherds their sheep, they feed them upon the green and wholesome pastures of munificence and liberality, 
Xen. in Cir.  and do not suffer them to range in the barren deserts of poverty, to be torn with thorny brambles, neither to be a prey to devouring Wolves. 
Instabiles d●uitiae fluu●orum imitaritur cursum. Agap. ad Justiniano.  Wolves. They do well know that earthly riches are uncertain, not permanent, but perishing, temporary and daily transferred from one to another, gotten with care, 
Beneficentiae thesaurus stabilis est possidentibus cum Beroal. de Op.  kept with danger, and left with sorrow; but munificence and liberality are firm permanent and perpetual, purchased by virtue, exercised with joy, and recorded upon the table of inobliterable true honour. This due consideration will make liberal Titus Vespasian bewail the day wherein he had done no good. Alexander Severus invite the poor & indigent to be beholden to him. 
Cum sit ubique v● 〈◊〉 modus, aeque peccat quod excedit, quam quod descit Sense. de benef.  But although long discourse embellished by a revived Demosthenes with all the ornaments of art could add nothing to the perfection or due praise of this Princely virtue: yet lest the poor virgin liberality become prostitute and common, she is to be confined within her own limits, and tied to the following circumstances. First, (because virtue consists in the mean) Princes are judiciously to examine their ability lest they give more than they may, 
Diog. apud Stob.  or less than they should. They are not to give too much, lest in watering the channel they empty the spring: nor too little lest they impair their royal dignity. They are not to give to all men, because the unsatiable belly of the multitude can never be satisfied. Si passim, si omnibus quis finis? Their liberality must be chief extended, Virtute preditis indigentibus, aut bene merentibus; to the upright virtuous that stands in need, or to the well deserving: if sometimes they give to the vicious it is in commiseration of their wants or in hope of their amendment, 
Benificium ab homine duro & aspero datum panis lapidosus est, qu●m e●urienti excipere necessarium, est tamen acerbus Senec. de benef.  and not to add matter to their insolent life, Qui homini nequam dat, non homini dat sed humanitati. Next the time of giving (consisting in timely giving, and not keeping suitors in suspense) is worth the observation: Bis dat qui cito dat: timely liberality showeth a free and true noble willingness, and delays do discover a refractory consent, looseth the gift and the thankfulness of the acceptant. The place of giving is rather to be private than public, Beneficia non sunt reu●landa nisi cogat necessitas nec exprobanda apud memores: true liberality can never abide pharisaical ostentation, neither do goodness and charity participate with hypocrisy, hope of gain, or glorious shows. Id pie just humaniter fit, 
Recte facit qui silentio tegit opus suum, & necessitatibus singulorum occulte sub venit. Amb. 1. office  quod sine spe recipiendi fit. Lastly, the beneficence of Princes is to be of their own goods, not unjustly taken from one and conferred upon another, lest the grudge of the wronged, exceed the love of receivers. Qui alijs nocent, ut in alios liberales sint non benefici nec liberales, sed perniciosi iudicandi sunt.   

SECTIO. XXI. Of the mutual friendship; and correspondence that ought to be between neighbouring Princes and contiguous kingdoms.  
SAlomon preferreth a friend that is near to a brother, 
Proverb. 27.10.  that is fare of, 
Chremes ille Terentianus in propinqua amicitiae parte ponit vicinitatem Plut. in apo.  intimating thereby that neighberhood & vicinity of place, hath a chief interest in the degrees of friendship: Themistocles having a parcel of ground to sell, gave order to the Crier to make it more vendible, to add the commendations of his neighbours. The doleful experience of many famous nations, noble houses by bloody wars and dissentious, now ruined and desolate, 
Atrox pestis vicinus malus, contra maxima commoditas. Hesiod. de Agricul.  do demonstrate that the entertainment of neighbouring friendship and mutual respect, is a redoubled strength of kingdoms, and maintainer of families: Omnis vis unita plus est, quam multiplicata. Aetoli & Acarnani inter se mutuis cladijs everterunt. By discord the noble families of Scillans and Marian's, Caesarians and Pompeians were overthrown. But if I had the pencil of Apelles I should never be able to give the due proportion & lively colours to neighbouring friendship: but (leaving the Art that fare transcends my reach) I only do commend vicinity and united strength, 
Nihil tuarum rerum facile inter ib it, si habeas vicinum bonum qui statim in periculo succurat. Hesiod.  as the chief humane blessing imparted to Kings or people: First, by the utter eversion or irrecoverable loss of such famous kingdoms and honourable families as now (by bloody wars and jars) are either desolate or not scarre-cured. 
Discordia atque seditio omnia oportuniora facit insidiantibus Liu. decad. lib. 4.  And secondly, by the multiplicity of benefits and the most wholesome fruits of peace, plenty, love, free intercourse, and common society: all which by scissure and and disrenting of the hearts & affections of such whom the maker of all things hath framed in one mould (ever opposite to humane policy, 
Dissentiones nunquam debent amari, sed aliquando aut charitatem probant aut à charitate nascuntur. Aug. Epist. 87.  and liable to divine censure) are quite overthrown and extinguished.  
For these and many other causes (which I might allege) good Princes are careful (if it be possible) to be at peace with all Christian Princes, whom they use as their brethren and friends, conciliating them by Princely offices, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. fol. 55.  mutual correspondence, ever doing to others, as they would others should do unto them: but more nearly they tender the benefit of such who life's within the precinct of their territories & command, them they strive to unite in religion, laws, and hearts. Facile coit amicitia inter eos quos lingua communis regionum propinquitas, ingeniorum ac morum similitudo consiliat.   

SECTIO. XXII. Of war: what Princes are to consider before▪ they enter in war; for what causes they may lawfully take arms, and how to behave themselves in war.  
ALL war may be divided in royal, civil, 
Isid. lib. 2.  more than civil & personal war. I call that royal war which is be betwixt king and king, kingdom & kingdom, which (as some do affirm) was begun, 
Lucan. lib. 1 Genes. 14.16. Varro. Diod. Sic. Quint. Cur. de gest. Alex.  and had the name of Bellum from Belus son to Ninus and did begin in Assiria: others that Chedelaamor king of the Elamits; others affirm that Prometheus was the first that took arms. Such royal war was betwixt Alexander and Darius, Rome & Carthage. Civil war is betwixt neighbour and neighbour, city and city, such was betwixt the Hannonians & Asdrubal; in Rome betwixt the Pompeians and Caesarians. More than civil war is betwixt father and son, 
Tit. Liu.  cousin and cousin, uncle and nephew; such was betwixt Herod Ascalon and his two sons, Alexander and Aristobulus, betwixt Caesar and Pompey at the battle of Pharsalia, where did lie dead the father killed by the son, 
joan. Car.  the brother by the brother, and the cousin by the cousin; and if we will come neereer such bloody war was in England, betwixt the house of Lancaster and York now happily united. 
Seru. in. Aeneid. Virg.  Personal war is the debating of some matter of consequence, and sometimes for the maintaining of matters of small moment, betwixt prince & prince, subject & subject, & of all other sorts of war (David's fight with Goliath, 
1. Sam. 17.50.  and the like excepted) least warrantable amongst subjects, 
Quint. Cur.  far less amongst princes upon whose safety dependeth the public good) whose persons are not to be committed to singular hazards: such war was betwixt Alexander and Darius for the marriage of Sabina Heretrix to the kingdom of Albany, betwixt the Emperor Constantinus and Maxentius. But I will leave the curious division of war, 
Omnis pax à deo est Greg. lib. 17  and shortly speak of that war which is royal. I do confess that peace is the Nurse of all happiness, and the arch blessing that (by the Almighty) is imparted, 
Pacis bono omnia bona constant Aug. de ciu. dei. c. 19 Eccles. 3.  either to Princes or people, yet can I not deny that there is a time of war, wherein Princes may lawfully take arms: Duo sunt decertandi genera unum iure legum, alterum per vim, confugiendum est ad posterius, si non satis est uti superiori; when reason is extinguished then force may succeed: 
Bonus princeps non facile provocabitur ad bella gerenda, sed prudentior expendet quantum intersit inter hominem paci ac benevolentiae natum animal & inter feras belluas predationi genitas. Rhein Ler.  yet before attempting war, Princes are wisely to expend the difficulties and bloody dangers that do attend war. That they truly inform themselves of the causes which move them, of their ability to uphold so sumptuous a charge: they are seriously to meditate with themselves, and debate with their Council upon the irrecoverable losses, the chaos of confusion, the multitude of miseries, the inhuman cruelties, the shipwreck of conscience, the spoils, rapes, tyrannies, murders, cares, dangers, losses, cries of fatherless and widows, and upon the Ocean of evils that do accompany al-devouring war; they are wisely to consider the endless charges, that upholds it, the increase and multiplying of it, the easy beginning, the difficult and uncertain issue of bloody war, and that they must not seek to obtain that with blood and shame, 
Quam calamitosa & res scelerata bellum, hinc malorum omnium quasi mare quoddam exundat semelque cuncta quamcunque pervaserit calamitatum fluctibus operit bellum. Erasm. inpaneg. ad phil.  which they can neither get nor keep, without sin. These and the like evils are able to check the inordinate desires of ambitious enlarging of dominions, of vain glory, or tyrannous revenge. Princes are to call to mind that innocent blood is bottled in heaven's treasure; that there is a strict account for the least drop of humane blood, spent in their default. To this they may add the frailty of the life of man, the millions of diseases, hourly accidents, and fatal blows that daily besides war assaults the ruinous Cottage wherein the life of man is enclosed.  
Secondly, let them descend to the true causes of war, (from which are to be excluded the ambition of Alexander, the confidence in the number of Xerxes, 
Bella suscipienda ut iniquitatis causa tollatur & propter pacis necessitatem. Aug. contra Faust.  the covetousness of Cr●sus, and private ends of Caesar.) God's glory, the defence of kingdoms from foreign injury and enjoying of peace, are the true causes that ought to sound the trumpet in Zion, and unsheathe the regal sword: 
Ex Plut.  these moved David to put his hand to the sling: judas Machabeus boldly go against God's enemies; many brave Princes to contemn death in his face, for the honour of their supreme King, and safety of their Countries. Augustus Caesar did say that war ought to be commanded by the Gods, justified by Philosophers, maintained by Princes, and executed by wise Captains▪ and courageous Soldiers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. fol. 55.  Prince's then for the above named causes (after they have lawfully denounced war in public and honourable form) may lawfully take arms; wherein they must be religious, provident, judicious, just, politic, vigilant, skilful, strict observers of discipline, and merciful. So long as Moses lifted up his hands, so long had the people victory. Provident Scipio did scorn to say non putarem, I did not think it should fall out thus. judicious Alexander made rather choice of few skilful, 
In alijs rebus si quid erratum est potest post modum corrigi, prae●orum delicta emendationem non re〈◊〉. Veget. lib. ●  then of confused multitudes. Just Seleucus did rather share in one Eye with his son, then to be tainted with injustice. Politic Sertorius was more confident in counsel then strength. Pescennius did watch when his soldiers did sleep. Skilful Hannibal did range his battles to disadvantage his enemies. 
Val. Max.  Alexander Severus did so strictly observe Military discipline, that he did punish the least contempt thereof. Merciful Mithridates did not insultingly triumph over his vanquished enemies.  
Next, in the hazards of war Princes are to be neither carelessly nor timerously suspicious of the event which may sinisterly succeed, 
Optimus locus inbello est medius. quia fortes tenent locum medium inter timidos & audaces. Arist. polit.  but jealous & headful in dangers, stretching and tentering their wit upon the rack of invention, till their settled and steele-armed resolutions may boldly adventure the chance of Dice, & attempt their fortune. The Emperor Lucullus used to say, se malle unum militem suume manibus hostium eripere, quam universas hostium copias sibi vendicare. Hannibal to this same purpose saith, Se magis cunctantem & acquiescentem Fabium, quam pugnantem Marcellum formidare. It hath ever been the wisdom of greatest Captains rather by policies, stratagems, 
Ael. Sparta.  and wisdom to overthrew the enemy, then by hazards & uncertain battle, 
Eutrop. lib. 3. Caes. de bell Isoc. ad Nicocl. Reg.  and rather by council then by force. Lacones si quando stratagemmate, hoc est Callido consilio hostem superassent, Marti bovem immolabant, sin aperto praelio gallum; hoc pacto consue facientes belli duces, ut non solum fortes essent ad praelium verum ut callidis potius consilijs adversus hostem instructi, victoriam incruentam consequerentur.  
In war also magnanimity and courage in most eminent dangers is requisite; because the quality of war is such, that the fearfulness of one, discourageth others. Wherefore base fear (the badge and terror of peasants) doth not beseem commanding Princes: 
Plut. in Pol.  for certainly where fear is, there can be small hope of victory. judas Machabeus (environed by the multitude of enemies) was advised to turn back. 
1. Mac. c. 9 ●0.  God forbidden (said he) that we should do this thing to fly from them if our time become let us dye manfully for our brethren, and let us not slain our honour. Alexandrias captain of the Spartans', being demanded why his people did make choice, 
Suet. lib. 5.  rather of death then to yield to the enemy; because (said he) it is a law observed amongst them, rather to offer their bodies to death then to captivity. Bias (having war with Iphicrates King of the Athenians) being surprised by an unexpected ambush, 
Val. Max:  and seeing his people abandon him did thus encourage or rather check their cowardice: 
Trog. Pom.  tell you, said he, to the living, that I your Captain do die fight; and I shall tell to the dead, that you did leave me like cowards. The strength of the Assyrians was in the courage of their commander Belus: of the Persians, in Cirus: of the Thebans, in Hercules: of the Hebrews, in judas Macchabeus: of the Grecians, in Alcibiades: of the Troyans' in Hector: of the Egyptians, in Ogiges: of the Epirotes, in Pyrrhus: of the Romans in Scipio: of the Carthaginians in Hannibal.  
By these & the like it is clear that more famous victories, & more prosperous success hath happened, by the wisdom, dexterity, and courage of Princes and Commanders, then by the strength of soldier's arms.  
Lastly, because war (as all humane actions) must have an end, the several issues of war present a threefold consideration: First, if Princes attain to the most fortunate success that can be wished, they are modestly to curb their immoderate joys, insulting pride, and inhuman cruelty, remembering Ezechiels' wheels (counterfeited by the Poets, in rota fortun●e) whereby is denoted the volubility of worldly affairs, that the event which falleth this day to the victor, may fall the next to the vanquished. Fortuna vitrea est cum splendet frangitur. When David did hear of the death of Saul, 
Plut. Quin. Cur● Sallust.  julius Caesar see the head of Pompey, Great Alexander, Darius' dead in his presence; Marcus Marcellu, Siracuse burned; Scipio Numance destroyed; and Hannibal behold the prostrate Ambassadors, sorrowful widows, and fatherless children at Cannae. These great Princes did testify by (their commiserate plaints and bitter tears) the sorrow they did conceive at the fall of their most obstinate enemies; for pitiful respect of the miserable, is the sister of mercy, & compassionate sorrows are able to extract tears from stone-hearted cruelty: Much more from such good Princes as are secondary patterns of clemency and mercy. Epimanundas cum alias hilari vultu solitus est in publicum prodire, 
Basil. in Epist. Ambr. ad Vercel. Ep.  postridie eius diei quo feliciter pugnatum est in leuctris, processit squalidus & submissus; amicis causam sciscitantibus, nihil inquit, sed heri, 
Hier. in Glos. sup. Math. 5.  sensi me plus aequo mihi placuisse, eius gaudij intemperantiam hodie castigo.  
Secondly, if the victory incline to the enemy, wise and courageous Princes are neither to contemn matter of such importance, 
Eurip. in Phaenis. Demost. ex arg. lib. Plato apud Stob.  neither to be (cowardlike) dejected; effractis rebus violentior ultima virtus: they are to recollect themselves with the remembrance that unconstant war sometimes exalts the conquered and subdues the Conquerors: Gravissimae sunt morsus irritatae necessitatis; therefore they are to use the best means in their just causes, to recover their losses, or prepare the way to an honourable peace, or with their reunited forces, try the more favourable aspect of death-thundring Mars. 
Demost. in or. ●uneb. Cic. ad seru  Time admits not many words where danger knocks at the door: Omnia experire more anguium, qui capite obtrito cauda minantur.  
The third and last consideration, is in binding up of peace, wherein Princes are to show themselves confident in arms. Sub Clipeo melius succedit pacis negotium: They are so to negotiate that their laying down of arms, 
Plato. de Rep. Cic. 2. Phil. 2. Veget. lib. 2. Liu. lib. dec 10.  may be upon sure and honourable conditions.  vere pax easit, non pactio seruirtutis. But when Princes know their own weakness, and the powerfulness of their enemies, wisdom adviseth them to yield to such conditions, as by the dextrous managing of matters of such importance they can procure. Sit pax aliquando, 
●emachus apud Plut. in apo.  quavis tuta conditione, nam gubernator ubi naufragium timet, licet iactura, quicquid sanari potest redimit, necessitati parendum, quam ne dij quidem superant:   

SECTIO. XXII. Of Soldiers and Military discipline.  
THe name Miles, or warrior (after the building of Rome) was by Romulus, given to a thousand select men, and called Milites, quasi vnusex mille, 
Polib. lib. 7.  aut unus mille valens, one out of a thousand, or one worth a thousand. The name of a soldier, is a name of honour and labour, saith Polybius. In making choice of soldiers the ancient Romans did chief observe two things. First, they were careful, 
Non minus in milite modestiam & continentiam, quam virtutem animi magnitudinem desidero. Caes. de bell. Gal. lib. 7.  that they were young, generously and virtuously inclined. Iwentus dat vires, virtus idoneum militem facit, & verecundia dum prohibet fugere sepe facit esse victoerm: the one gives strength, the other adds courage, the champion of victory. 
Veget. lib. q. cap.  Secondly, such as were elected had their oath (by Lucius Flavius and Caius Varro Consuls) these words, iurabant se fugae, aut formidinis causa non abituros, neque ex ordine recessuros, nisi teli petendi aut hostis feriendi causa, aut civis seruandi; that they should not go away, or leave their stations, except to take up a dart, hurt an enemy, or save a friend. This oath was thought so necessary, that sine electione nemo conscribebatur; sic sine sacramento nemo nomen militis aut officium sorti us est: as without election none were enroled: so without the oath, none did enjoy the name or place of a soldier. Marcus Cato sending his son to the wars under the command of Pompilio, did by his letters solicit, that he should not be admitted unto the army till he had taken his oath; and his reason was, Militem non credebat nisi eum qui sacramento in militiam consecratur; ut Deo primum fides debita, deinde Principi & reipublicae seruetur in columis. Because he did not believe any worthy the name of a soldier, but such who by their oath had consecrated themselves to warrefarre, that their faith to God and loyalty to their Princes might be safely preserved. In this election the making choice of foreign auxiliary soldiers, hath been by many debated, and by some injustly altogether disabled: from whom I do the rather descent, because I do find both in ancient and modern wars that foreign helps have with the like (if not with greater) valour and faith mantained their reputation, than the natives: yea I may safely affirm; that foreign courage & strength hath repaired the losses of such Princes and states, who now alloweth their merit no other Chronicles than their own wounds: howsoever, 
Nichol. Match. in Princip.  that Matchivell-like inference of Nicholas Matchivell doth not hold good, wherein (to disprove the help of alients) he presents David upon the stage, refusing Saules arms to fight with Goliath: but certainly David was encouraged by an higher power than all the subtillty of Matchivels' wit could reach: and if he had not (upholden by that same power) been more confident in his own arms, he would not have refused Saules offer. But because I do make haste to speak somewhat of military discipline, I will only recommend these cautions to Princes in the admission of auxiliary strangers. First, that they admit no more, than they stand in need of, may command, and are able without mutinity to keep in pay. Next, that they choose them of such neighbouring Countries as stands well affected to their state. 
joseph lib. 1. Auli. Pius 2. apud Plat. lib. 2.  These two observations being kept Princes may safely (if their own forces be not sufficient) make election of foreign supplies.  
Next, unto the election of such whose bodies, 
Veget. lib. 9 Val. lib. 1  minds and faith are answerable to their charge: the second care is, that by discipline they may be made skilful, conformable to good laws, and obedient to the command of their Princes. This military discipline doth consist chief, 
Aug. apud Diog. lib. 5.  in exercitatione, in abdicatione voluptatum, in cohibitione commessationum rapinarum otij & innobedientiae. By exercise soldiers become skilful in their arms, strong in their bodies, and courageous in their minds. 
Demet.  In omni praelio, non tam multitudo & virtus indocta quam ars & exercitium solent praestare victoriam: Oft-times skill and exercise effect more in war then multitude or virtue without skill. On the contrary, 
Socra. apud Stob. Zenon apud Diog. lib. 7. Pith. in suis precept.  idleness (as it doth to all men) doth infect the bodies and minds of soldiers, with a senseless security, and dulness to do good, and stirs them up to all such vices as may offend others, and are the stains of reputation and breach of good laws; & therefore great Captains can never be assured of expected success, without keeping of soldiers in daily exercise. Although Asia had no use of ships yet lest the soldiers might be dulled or corrupted by idleness, order was given to build ships: for (one wittily saith) homo sanus otiosus, quam febricitans multo miserior est: a man that is in health idle is in a more dangerous estate, than he that is in an ague.  
Secondly, luxury of soldiers makes them become senseless of reputation, effeminate and soft, and is to be choked in the birth, lest enchanting Circe's change Ulysses followers into swine: or luxurious Campania, blemish the famous victories of Hannibal, and in the end deliver him up as a subject to adorn the Trophies of his most contemned enemies.  
Thirdly, by discipline soldiers are to be restrained from rapes, riots, and disorders. Marcus Cato did enact that the hand of him that committed theft, should be cut off. Lycias that whosoever did offer injury, riots, or abandon his place without command, should be severely punished. Manlius Torquatus filium quod ipso ignorante ad dimicandum discenderat, 
Val. Max.  mactari iussit satius iudicans patrem forte filio, quam patria militari disciplina career: This great Captain did prefer the care of discipline to his victorious son: but as in all other rigorous execution of justice: so in military discipline severity is to be inflicted, first, Emendandi causa, that the party punished may be thereby bettered: for sometimes severity cutteth off many, that thereafter might prove profitable members in the body of an army. 
Veget. lib. 5 Plat. Epist.  Secondly, severity is to be used, cum dignitas eius in quem peccatur tuenda est, ne pretermissa animaduersio contemptum pariat: When neglect of punishment begetteth contempt against the person of commanders and good laws. Thirdly, 
Sallust: ad Caes. de rem ord.  punishment must have its force, ut metu penae ceteri terreantur, that exemplary punishment upon corrupt and uncurable members may terrify others.  
The necessity of military discipline is demonstrate, 
Pub. Mim.  by the benefit that cometh to Princes by it, and by the losses that idleness confusion, & the neglect thereof do beget, Alexander Macedo exiguam manum militarem a patre suscepit, 
Val. Max. Quin. Courtesan  sed doctam, qua asuefacta militiae orbem terrarum aggressus, innumeras hostium strages fudit: the small but skilful force that Alexander did receive from his father, did challenge the whole world, and subdue infinite number of enemies. The Roman Empire was begun, augmented, and continued by military discipline and observation of good laws, 
Polib. lib. 6. cap. 7.  utterly everted by luxury, idleness, and the like, consuming plagues. The fearful name of Xerxes (by foolish confidence) was eclipsed by two shameful overthrows given him at Thermopilas & Salamine, where too late he did complain, Se habere multos homines raro autem disciplina tenaces.   

SECTIO. XXIIII. Of the meditation and preparation of Princes against the day of death.  
AS there is nothing more certain than deaths never failing arrest, neither more irreconciliable terrible & dangerous enemy to the corrupt sons of Adam then death: 
Greg. Mor. 18.  So is there no more heaven pleasing care, than the watchful attendance for death, no truer badge of fortitude than the courageous defiance of death, & no such glorious victory as in the triumph over death.  
This due meditation & preparation against the coming of death is the Anvil whereon the arms that must conquer him are forged. 
Bernard. Moral. 18.  The victorious overcoming of death is the crown of a good life here, 
Aug. de mort.  and the earnest of assured happiness hereafter; and aught to be common to all men and proper to Princes. First, lest greatness, honours, riches, power, or other deceitful vanities transport them, & make them forgetful of human condition inveigle the eyes of their souls with security of long life, or make the remembrance of death bitter, O mors quam amara est memoria tua homini pacem habenti in sulstantijs suis. 
Proverb. 8.31. Eclles.  Solomon (who had long enjoyed honour, riches, and whatsoever else might dignify and exalt him) did in end draw the short conclusion, that all things under heaven are vanitas vanitatis, that the only true comfort in this earthly kingdom is in expectation of a better hereafter: and that the soul staruing-pleasures after which he had formerly hungered, were but vanities and vexation of spirit. When sickness or old age (the harbingers of inexorable death) such Princes to yield nature her due, they may thus meditate and reason with themselues: 
Aegritudo & senectus mortis nuncij sunt. Chrys. hom 5.  death is not to be feared where a good life hath prepared the way: to hear of death is no novelty: that they with all men are borne to dye: that all their ancestors are by death dissolved: what numbers of Monarches are before them, & that all shall follow them: that death is the end of miseries, & entry to true happiness in heaven, where incorrupt treasure abides them: that the mercie-Master the true Samaritan, and great Physician of souls hath a salve for every sore; that he did cure the woman whose faith was great, saved his Apostles whose faith was little and hath promised (by the similitude of the Mustard seed) to receive in his kingdom the widow's mite, 
Math. 8.25.26.13.31. Si possemus super talem ascendere speculum de quo universam terram sub pedibus cerneremus iam tibi ostenderem mundi ruinas, gentes gentibus, reges regibus, regna regnis collisa: alios torqueri, alios necari alios absorberi fluctibus, alios in seruitutem trahi, hic nuptias illi. planctum illos nasci istos mori. Hieron. ad healed.  or the least dram of saving faith. To these meditations may be added the weakness, shortness and frailty of the life of man, subject to sickness, poverty, injuries, violence and millions of downe-throwing miseries: yea miserable man is daily tormented with the chief pleasures of life. Delicacy of meats begetteth crudity & indigestion; strong drink palsy and trembling; lust, stupidity, weakening of the body: riches envy in possessing of them, and sorrow in leaving of them: in one word, every joy hath his ensuing sorrow, life is blind, doubtful and full of troubles; honours swelleth it, sorrow extenuates it, heat exsicates it, surfeits oppress it, sadness consumes it, solitude imprisons it, security dulls it, young age exalts it, youth profuseth it, old age makes it feeble, and death ruins it: what a foolish frailty is it then to fear death, when in each or most of these calamities of life, we wish death should cease upon us.  
Wherefore seeing the body of man is but the ruinous cottage wherein the soul of man is imprisoned, and daily assaulted with never ceasing enemies: the best way to avoid a more glorious & sure dwelling place for so heavenly a guest, is timely to teach the soul to despise the body, that she hath no interest in it; is a stranger, a pilgrim, and a wearied guest, travelling towards her long wished home, and unwillingly detained within the dungeon of corrupt flesh: that because death is the way whereby she must arrive at her long wished heaven, she must willingly acquaint herself with death; to discover the dangerous ambuscadoes, and ensnaring traps that are hidden under the overshadowing groves of greatness and prosperity.  
This serious meditation of death, the familiar conversing with death, and timely disjunction of the soul from the body is the right preparation to dye, and when death comes, boldly with a kingly courage, triumphantly demand him in the face, Death where is thy sting? Maximilian the Emperor caused his tomb five years before his death be carried wheresoever he did go, 
Ex orat. funeb. Sueu.  that by the remembrance of death he might dislodge ambitious, foolish, deceitful, worldly, affections, and be ready with old Swan-singing Simeon to receive his safe conduct, 
Luc. 2.25.26.27.28.29.30.  and say, Now Lord lettest thou thy servant departed in peace for mine eyes have seen my salvation.  
Secondly, death is carefully to be premeditated, because the forgetfulness of death increaseth the horror, and augments the fear of unexpected death. 
Aug. de mort.  Omnia repentina graviora sunt, sed premeditatio futurorum malorum lenit eorum adventum.  
This consideration of the uncertainty and unexpected coming of death and careful provision for his coming is able to withstand the furious assaults of fearful rebellious flesh, 
Petrar. dial. 28.  ambition and down throwing pride of the most powerful Princes; 
Luc. 21.29. Thess. 1.5. Reuel. 3.3.  is a careful servant for the coming of the master: a never sleeping watch, attending the thief & a provident Oeconomus for laying up of true store. Remember O king, said Agapetus to justinian, that death fears not the spenldor of honour or greatness, 
Eccl. 12.7.  but impartially devours Kings and Beggars: therefore before his coming lay up provision in heaven where no corruption shall have entry but shall return to dust & ashes from whence it did come, 
job. 1.21.7.5.  and man borne naked shall go hence naked, death shall find him as life leaves him, and judgement shall find him as death leaves him. 
A●g. de doct thist. Lact. lib. 3. ● 19  Non potest male mori qui bene vixit & plerunque mala mors est, quam mala vita praecessit, nam sicut vita ipsa bonum est cum virtute vivitur malum si cum scelere; Ita & mors ex praeteritis vitae actibus ponderanda est.   

SECTIO. XXV. Of mourning for the dead, and of Christian and Princely burials.  
LEt such Critics who condemn mourning sermons, 
Christianorum iustorum defunctorum corpora (quibus tamquam organis ad bona opera usus est spiritus sanctus) officiosa pietate curanda exequtae caelebrand ae● sunt. Aug. in Pat.  and funeral honours to the praise of the faithful departed; consider that ignorance or singularity is the mother of their error, and as it is true, that Christians translated from this life: Non sunt omissi sed praemissi, so is it as true fidelibus defunctis debito honore ac funebri oratione parentare, nulla unquam pietas aut religio vetuit. The redoubled groans of our Saviour at the death of Lazarus demonstrate that mourning for the dead is a true sign of the piety of the living. 
john. 11.33 38.  Stephani Martyrium maximis Christianorum planctibus & gemitibus fuit coronatum. 
Act. 8.2.  jeremias did bewail the death of king Ics●●s in the assembly of the people. Abraham his wife Sarah: 
Gen. 23.2.  the whole house of Israel did mourn for Moses and Aaron thirty days. 
Deut. 29.8.  King David did lament for the death of Absalon his son, 
Sam. 2.19.18.  and for the death of Saul his enemy. The holy fathers did bemoan the death of their Princes and others their friends. Ambrose did most richly garnish the hearse of Theodosius with a learned Sermon and eloquent oration. Gregorius Nazianzenus mortuum fratrem Caesarium laudavit eiusque memoriam posteris funebri oratione commendavit. 
Greg. de Sepul. Hier. in pan.  Jerome Damascen and all the ancient pillars of the Church did honourably regard the funeral and last honours done to the Christians deceased.  
I cease to speak of honours done to Princes after their death by the Philosophers and ancient heathen: it is dolefully registered, that at the tragical funerals of Achilles & Patroclus killed by the Troyans', 
Homer Illi.  Lachrimis non solum arma lugentium rigarentur, sed & arenae quoque madescerent. Old Solon did delight to be beloved in his life time, that at his death the sorrowful complaints of his friends might accompany him to his grave. 
Ex dic. Phil ●. ●.  julius Caesar quaestor juliam Amitam ux remque Corneliam pro rostris laudavit.  
All laws do warrant such offices as are done at the funerals of such as have been profitable to the commonwealth wherein they did live, to be iusta & iure acta, 
Just.  and the least defacing of sepulchres of the dead, or touch of reproach hath been holden an offence of higher quality than the ruinating of the houses of the living or spoken against their persons in their life time, In iuris prudentia quotiescunque leges viventium pugnant cum legibus po-sthumilijs semper prevalent posthumiaes omniaque iuris privilegia fulta favore publico cedunt & vincuntur ab una sola actione funeraria.  
The ancient Christians did account it the extremity of persecution that they were compelled (sine supremo honore canticorum & himnorum) to bury their dead in silence. 
Dion. apud. Stob.   
I should exceed the limited brevity that I have enjoined to myself, if I should recount the various and superstitious funeral rites observed amongst the heathen, or the sumptuous and unprofitable charges bestowed amongst some Christians. Egyptij condiebant, Persae cera circum linitos condebant mortuos eosque domi seruabant ut quam maxime permanerent diuturna corpora. Magorun mos erat non humare corpora, nisi a feris antea fuissentlaniata. Messagetae cognatos & propinquos mortuos devorant, ducentes honestius ac rectius a se quam a vermibus commedantur.  
I leave the funeral fires wherein anciently, 
Sepulturae Pompa magis est, Solarium vinoquam mortuorum praesidium. Aug. de cura promort.  and yet, the bodies of the dead have been and are consumed to ashes: neither will I speak of the precious jewels, rich clothes, gold, silver, servants, horse, & other conceited fooleries, 
joan Boem. de morib. omn. gen-  wherewith in diverse Nations, Princes are interred. I do only allow of such honourable burial of Princes, as is observed amongst Christians, & which is rather accompanied and condoled with the presence and tears of all good subjects; sermons funeral orations and charitable alms (thereby in citing the succeeding posterity to imitate the virtues of the deceased prince) them defaced by superstitious rites or prodigal profusion of superfluous and unprofitable charge. Ecclesia fulgeat in parietibus, sed ne egeat in pauperibus, lapides auro induantur, non ut Ecclesiae filij nudi deserantur:   
FINIS.   

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