EXAMPLES FOR KINGS, OR, Rules for Princes to govern by. Wherein is contained these ensuing particulars, 

1 A Discourse touching Regal and Politic Government.  
2 A Prince must be just in his sentence.  
3 What Man is fit to be a Governor, and to bear Rule.  
4 That a Prince ought to be true of his word.  
5 That a Prince ought to be religious.  
6 That a Prince ought not to shed innocent blood.  
7 That a Prince ought to be circumspect in giving credit to evil reports.  
8 That a Prince ought to beware of Parasites.  
9 What kind of men ought to be of the King's Council.  
10 That it is dangerous for a Prince to take aid of a stranger.  
11 How a Prince may get and keep the love of his Subjects.  
12 That a Prince ought to be well advised how he begin a War.    
LONDON, Printed for Henry Hutton. 1642.   

Examples for Princes.  
AS in Natural things, the Head being cut off, the rest cannot be called a Body; no more can in politic things, a Multitude, or Communality, without a Head, be incorporate: Therefore a people desiring to live in society, and willing to erect either a Politic Body or a Kingdom, must of necessity choose one to govern that Body, who in a Kingdom of Regendo, is called Rex, and so by the People is established a Kingdom: which Government is absolutely the best. And as the head of the Physical body cannot change the reins and sinews, thereof, nor deny the members of their proper strength and necesary nutriture: no more can a king who is head of the politic Body, altar or change the Laws of that Body, or take from the people their goods or Substance against their wills; for a king is chosen (and bound) to maintain the Laws of His Subjects, and to defend their Bodies and goods, So Brute arriving in this Island, with His Trojans, erected here a regal and politic government, which hath for the most part continued ever since: for though we have had many changes, as first the Romans, than the Saxons, than the Danes, and Lastly the Normans, yet in the time of all these nations, and during their Reigns, the kingdom was for the most part governed in the same manner as it is now, Plutarch faith, that all at first that governed were called Tyrants, but afterward the good governor's called Kings. For though a man by force do subdue Cities & Countries, yet he ought to rule according to reason; and if he know God, according to the Law of God: but when he is admitted King by the people, and hath his power from them, He may not Subject the people to any other power, yet He hath a great and large Prerogative, which He may use at His pleasure.  
And here I think it not a miss to set down some few Laws and Customs of other Commonwealths, whereby their good government may appear, they not being Christians, Prolmaeus King of Egypt feasted one day seven Ambassadors, which at his request showed unto him three of their principal Laws and customs. And first the Ambassador of Rome said, we have the temples in great Reverence, we are very obedient to our governor's, and we do punish wicked men severely: The Carthaginian Ambassador said our Noble men never left fight, the Atificers never left labouring, nor the Philosophers never left teaching, The Cicilian said, in our Commonwealth justice is exactly kept; merchandise is exercised with truth, and all men account themselves equal: The Rodians said, that at Rhodes, old men are honest, young men shamefast, and women use very few words: The Athenians said, in our commonwealth rich men are not suffered to be divided into factions, nor poor men to be idle, nor the governor's to be ignorant: The Lacedemoninas said, in Sparta envye reigneth not, for all men are equal, nor covetousness, for all goods are common, nor sloth, for all men labour: in our commonwealth said the Ambassador of the Siconians, voyages are not permitted, because they should not bring home new factions: Physicians are not suffered, lest they should kill the sound: nor Lawyers to take upon them the defence of causes and suits. And to these may be added Anatharsis letter to the Athenians, wherein He counseleth them to choose a king that is just in his sentence, true in His word, constant in his act, secret and liberal, for these be the principal moral virtues most necessary in a prince.  
A prince ought to be just in His sentence according to the words of Solomon Wisd. 1. saying, 
A Prince ought to be just in his censure. Who fittest to govern.  love justice you that judge the Earth, for a just king doth advance his country: and the king that judgeth the poor rightly his throne shall be established forever.  
Now to show what manner of man is fittest to govern. I read in Livy, that men borne in arms, great in deeds and rude in eloquence ought to be chosen Councelors, and that men of quick spirits, sharp wits, learnt in the Law, and eloquence; should be for the city for a prince ought to be a martial man stout & courageous to defend his subjects, and offend his enemies, not to be curious to Speak eloquently, but to deliver his mind plainly, and wisely, it being more necessary for a prince to do well, then Speak well, Paucimas saith, those are to be hated, who in their acts are fools and in their words Philosophers: for wise words are not commendable, if the deeds be not answerable, they therefore saith Plato. that will have glory in this life, and attain to glory after death, and be beloved of many and feared of all, let him be virtuous in good works, and deceive no man, with vain words. All good and worthy Princes, have Laboured to attain to this wisdom and to exact justice most exactly in so much that some have not spared their own children so sacred a thing they ever held justice to be: as for example. Brutus, who understanding that his two sons were of the conspiracy for Tarqvinius superbus. Alexander Magnus was so far from being transported from Justice, as when any man made complaint to him of another, he stopped always one ear, saying, he must keep that for the party accused. King Edgar of England had likewise that care to do justice, as in winter time he would ride up and down the Country, and make enquiry of the misdemeanours of his Officers and Governors, and punished them severely that offended the Law. And as the followers of Justice shall not only be glorious on earth, but live in eternal glory; so the Princes that minister injustice, and do not judge rightly, shall reap infamy on earth, and undergo the high displeasure of God; for the royal Prophet saith, that God is terrible to the Kings of the earth, Psal. 75. which doth very well appear by the strange punishments which he oftentimes inflicts upon them, as upon Pharaoh, Nabuchadnezzar, Ozias, joram, Antiochus, Heroa, Memprisius' King of Britain, who was devoured by Wolves, Seldred a Saxon King of England, who was killed by the Devil as he was banqueting with his Nobility. And many more for their injustice have been very strangely punished, and oftimes lost their Kingdoms, as appeareth by Ecle. Chap. 11. being transferred from Nation to Nation for injustice and injuries, therefore it behooveth a Prince to take special care hereunto.  
Next it is requisite that a Prince be true of his word, 
A Prince to be true of his word.  both towards God, and man, for Soloman, saith, that a lying lip doth not become a Prince, Pro. 17. many examples might be given touching several Princes who have been severally punished for breach of faith: As for example, Charles the 70. King of France, when he was Dolphin, made john Duke of Burgundy believe that he would make peace with him, whereupon they met at a place appointed, where Charles caused the Duke to be presently killed, but Charles after this was forced to ask Philip forgiveness openly by his Ambassadors. Charles the last Duke of Burgundy having given safe conduct to the E. of St. Paul Constable of France, took him prisoner, and delivered him to the French King, who put him to death for his treachery, and set the said E. free. Thus you may see how honourable it is to keep their word, and what they deserve that falsify their faith; for, a faithless Prince is beloved of none, but hated of all, suspected of his friends, not trusted of his enemies, and forsaken of all men in his greatest necessity.  
Also a Prince ought to be religious, for Solomon saith, 
A Prince ought to be religious.  God preserveth the state of the righteous and is a child to them that walk uprightly, Pro. Cap. 2. and in Deut 17. a King is commanded after he be placed in his Kingdom to read the book of Deuteronomy, that he may learn to fear God and to Keep his words, for so doing a Prince shall prosper.  
It is also expedient that a Prince have special care that he put not his hand in innocent blood, neither by tyranny, malice, 
A Prince ought not to shed innocent blood.  ambition, policy, or false reports or imformations, for to be a Tyrant is odious to God and man, and to bring himself to an evil end. As for example, K. john of England murdered his Nephew, and in the end was murdered himself. Richard Duke of Gloucester murdered his two Nephews, Sons to Ed, 4. to make himself King, and after was slain in Bosworth by Hen. 7. for blood requires blood, and let a bloody Prince never look for a better end.  
But many Princes have been mightily abused by false reports and rung informations, 
A Prince to be circumspect in giving credit to reports.  David therefore prayed God to deliver him from wicked lips and a lying tongue, Psal. 119. and in Eccles. 6. it is said, Separate thyself from thy enemies, and beware even of thy friends, for where a man doth trust the most there a man may be soon deceived, as was Francis Duke of Britain who put his brother Giles to death upon the false report of those who went messengers between them & after put them to death also, therefore a Prince should duly examine every report whether it be true or not, before he give credit thereunto, and especially if it concern life, for innocent blood doth cry to God for revenge, as appeareth in the Apoc. 6. saying, how long Lord holy and just judgest thou not, and revengest not our blood upon them that dwell upon the earth.  
I have read that Appals drew the picture of a king (which he sent to Prolmaeus set in a chair of state with great hands, 
A Prince to beware of Parasites.  great ears, and besides him ignorance, suspicion a taleteller, and flattery: these will labour to be about a Pr. therefore a Prince must labour to avoid them. It is therefore a happy thing for Princes to have those about them that will not flatter but tell the truth. If therefore the Emperor Gordean said, that Prince was very unfortunate who hath not about him those that may plainly tell him the truth, for a King knoweth not what passeth, but by relation of those who converse with him. Theopompus being asked how a Prince might preserve his Kingdom, said by giving his friend's liberty to speak the truth, and by keeping his Subjects from oppression.  
A Prince should be very careful in making choice of his councillors, 
What kind of persons are to be of a Prince's counsel.  for Plato saith, that many Princes are undone for want of faithful friends and servants to council them, therefore Alfred K. of England sought out the wisest & most learnedst men to be of his Counsel. The Emperor Constantius to make proof of his friends, made show to abandon Christian Religion, and to turn to Idolatry, he was instantly applauded by a great number whom presently he banished the Country, for a Prince shall never want followers, I wish that our gracious Sovereign would make this his precedent, but to my former discourse. Councillors saith julius Cesar in one of his Orations to the Senate, should not be lead by malice, friendship, anger nor mercy, and if they concur in one lawful opinion, though the Prince be opposite yet it is fitting he should yield to them, for so did the Emperor Marcus Antoninus saying, it must be as you will, for it is greater reason that I being one should follow your opinion, than you being many; wise, and learned should yield to mine.  
If a Prince take aid of a stranger stronger than himself, 
Dangerous for a Prince to take aid of a stranger.  he may thereby endanger his State, as for example Heruls, Goths, and Lumberds came into Italy for succour became Lords thereof, so did they of Franconia, with their King Pl by Pharamon the Galls, now France, and the Saxons, did the like to England.   

How to get and keep the love of his SUBJECTS.  
A Prince to the end he may be strong at home, and need no foreign Forces, should always expect his own subjects, (especially men of worth and service) as well in peace as war, that he may win the love and hearts of his Subjects, the meanest whereof may do him service, in some Kind at one time or other: For Seneca saith, the only inexpugnable force of a P. is the love of his subjects; Antonius Pius would say that he had rather preserve one of his Subjects, then kill 1000 of his enemy; and Pythagonas affirmeth that Subjects are to the Prince as the wind to the fire, for the stronger the wind the greater the fire, so the richer the Subjects be, the stronger the Priece, but where Matchovells Principles take effect, there the Subjects must be made-poore, by continual subsedies, exactions and impositions, that the people may always beekept under as slaves, and fear their Prince, which course extinguisheth the love of the people towards the P. and engendereth hatred (the actions of the Clergy, evil Counsellors of the State, monopolies and other, and other machavilian practices of some great ones in authority, has almost procured the same effect in England) Philip Commines greatly blameth such Princes, as seek not to compound and end discords and quarrels, amongst their greatest subjects, but rather nourish the one part, wherein they do but set their own house on fire, as did the wife of Henry the 6. taking part with the Duke of Somerset, against the Earl of Warwick, which caused the war betwixt York and Lancaster. Augustas the Emperor made a Law concerning exactions, which he called Augusta, that no payment should be exacted of the people, but for the profit of the Commonwealth. And when Marcus Antoninus laid a double tax upon the people, they answered, that if he would have two taxes in one year, he must give them two summers, two harvests, and two vintages, for the people cannot endure to be overcharged, if they be, great inconvenience may grow thereby, (our later times give apparent testimonies of the truth of this particular.) A Prince therefore should love and cherish his Subjects, but not oppress them; for Tiberius Nero, when some persuaded him to take great tributes of the Provinces, said, that a good Shepherd should shear his sheep, but not devour them; and that State (saith Thales) is best ordered, which hath in it neither too wealthy nor too poor Citizens.  
It is not for a Prince to make war upon every final occasion, 
A Prince ought to bewell advised how he begin War.  but to be sure the cause be good and just, which then will bring honour to his person, safety to his soul, and encouragement to all his soldiers: yet according to the saying of Octavus Caesar, neither Battle nor War is to be undertaken, unless there may be evidently seen more hope of gain, then fear of damage; but above all, a religious Peace is to be embraced by a Prince, and so to be offered to his enemy: for Blessed is the Peacemaker, for he shall inberit the kingdom of heaven: which that we may all do, let us endeavour to purchase a peace by our timely repentance, and hearty prayers. When the Israelites had sinned, and that God had resolved to destroy them, Moses risen up, and by his prayers became a Mediator betwixt God and them, so that God's Justice was converted to Mercy. Is there not in all this spacious Kingdom one Religious Moses to stand betwixt God's Justice and our sins, by his prayers to purchase a pardon, and remove this threatening mischief which hangs over our heads? O that God would put it into the hearts both of Prince and People, to join with one heart and one voice, and cry unto the Lord, for who knows what an effect such an union might produce? who knows whether the Lord will repent him of his wrath, and turn this destruction from us?  
FINIS.