The history of the world

†. IIII. That the moderate gouernment of the Romans gaue them assurance to vse the seruice of their owne subiects in their warres. That in mans nature there is an affection breeding tyrannie, which hindreth the vse and benefit of the like moderation.

HEre may it be demanded, whether also the Romans were not compelled to vse seruice of other souldiours in their many great warres, but performed all by their owne citizens? for if it were their manner to arme their owne subiects; how [unspec 10] happened it, that they feared no rebellion? if strangers; how then could they a∣uoide the inconueniences aboue rehearsed? The answere is; That their Armies were compounded vsually of their owne citizens, and of the Latines, in equall num∣ber: to which they added, as occasion required, some companies of the Campanes, Hetrurians, Samnites, or other of their subiects, as were either interessed in the quar∣rell, or might best be trusted. They had, about these times, (though seldome they did imploy so many,) ten Roman Legions; a good strength, if all other helpe had beene wanting: which serued to keepe in good order their subiects, that were al∣waies fewer in the Army than themselues. As for the Latines, if consanguinitie were not a sufficient obligation; yet many priuiledges and immunities, which they en∣ioyed, [unspec 20] made them assured vnto the State of Rome: vnder which they liued almost at libertie, as being bound to little else, than to serue it in warre. It is true, that a yoke, how easie 〈◊〉〈◊〉, seemes troublesome to the necke that hath been accustomed to freedome. Therefore many people of Italie 〈◊〉〈◊〉 taken occasion of seuerall aduan∣tages, to deliuer themselues from the Roman subjection. But still they haue beene reclaimed by warre; the Authors of rebellion haue sharpely punished; and the people, by degrees, haue obtained such libertie, as made them esteeme none other∣wise of Rome, than as the common citie of all Italie. Yea, in processe of time it was granted vnto many cities, and those farre off remoued, euen to Tarsus in Cilicia, where Saint Paul was borne, That all the Burgesses should be free of Rome it 〈◊〉〈◊〉. [unspec 30] This fauour was conferred absolutely vpon some; vpon some, with restraint of gi∣uing voice in election of Magistrates, or with other such limitation, as was thought fit. Hereunto may be added, that it was their manner, after a great conquest, to re∣lease vnto their new subiects halfe of their tribute which they had beene wont to pay vnto their former Lords, which was a readie way, to bring the multitude into good linking of their present condition; when the reuiew of harder times past, should rather teach them to feare a relapse, than to hope for better in the future, by seeking innouation. Neither would it be forgotten, as a speciall note of the Romans good go∣uernment, That when some, for their well-deseruing, haue had the offer to be made* 1.1 citizens of Rome; they haue refused it, and held themselues better contented with [unspec 40] their 〈◊〉〈◊〉 present 〈◊〉〈◊〉. Wherefore it is no maruaile, that Petellia, a citie of the Brutians in Italie, chose rather to endure all extremitie of warre, than, vpon any con∣dition, to forsake the Romans; euen when the Romans themselues had confessed, that* 1.2 they were vnable to helpe these their subiects, and therefore willed them to looke to their owne good, as hauing beene faithfull to the vtmost. Such 〈◊〉〈◊〉 purchased these milde Gouernours, without impairing their Maiestie thereby. The summe of all is: They had, of their owne, a strong Armie; they doubled it, by adioyning thereunto the Latines; and they further increased it, as neede required, with other helpe of their owne subiects: all, or the most of their followers, accounting the pro∣speritie of Rome to be the common good. [unspec 50]

The moderate vse of souereigne power being so effectuall, in assuring the people vnto their Lords, and consequentlie, in the establishment or enlargement of Domi∣nion: it may seeme strange, that the practice of tyrannie, whose effects are contra∣rie, hath beene so common in all ages. The like, I know, may bee said, of all Vice,

and Irregularitie whatsoeuer. For it is lesse difficult (〈◊〉〈◊〉 thinke otherwise) and more safe, to keepe the way of Iustice and Honestie, than to turne 〈◊〉〈◊〉 from it; yet commonly our passions lead vs into by-pathes. But where 〈◊〉〈◊〉, Anger, 〈◊〉〈◊〉, or any the like Affection, seduceth our reason; the same 〈◊◊〉〈◊◊〉 either bringeth with it an excuse, or at least-wise taketh away all cause of wonder. In ty∣rannie it is not so: for as much as we can hardly descrie the passion, that is of force to insinuate it selfe into the whole tenour of a Gouernment. It must be confessed, that lawlesse desires haue bred many Tyrants: yet so, that these desires haue seldome beene hereditarie, or long-lasting; but haue 〈◊〉〈◊〉 commonly with the Tyrants life, sometimes before his death; by which meanes the Gouernment hath 〈◊〉〈◊〉 [unspec 10] reduced to a better forme. In such cases, the saying of Aristotle holds, That Tyran∣nies* 1.3 are of short 〈◊〉〈◊〉. But this doth not satisfie the question in hand. Why did the 〈◊〉〈◊〉 exercise Tyrannie? why did the Athenians? why haue many other Cities done the like? If in respect of their generall good; how could they beignorant, that this was an ill course for the safetie of the Weale publique? If they were led hereunto by any affection; what was that affection, wherein so many thou∣sand citizens, diuided and subdiuided within themselues by factions, did all con∣curre, notwithstanding the much diuersitie of temper, and the 〈◊〉〈◊〉 of pri∣uate hatred among them? Doubtles, we must be faine to say, That Tyrannie is, by it selfe, a Vice distinct from others. A Man, we know, is Animal 〈◊〉〈◊〉, 〈◊〉〈◊〉, [unspec 20] euen by Nature, to command, or to obey; euery one in his proper degree. Other desires of Mankinde, are common likewise vnto bruit beastes; and some of them, to bodies wanting-sense: but the desire of rule belongeth vnto the nobler part of reason; whereunto is also answerable an aptnesse to yeeld obedience. Now as hun∣ger and thirst are giuen by nature, not onely to Man and Beast, but vnto all sorts of Vegetables, for the 〈◊〉〈◊〉 on of their life: as Feare, Anger, Lust, and other Af∣fections are likewise naturall, in conuenient measure, both vnto Mankinde, and to all creatures that haue sense, for the shunning or repelling of harme, and seeking af∣ter that which is requisite: euen so is this desire of ruling or obaying, engrafted by Nature in the race of Man, and in Man onely as a reasonable creature, for the orde∣ring [unspec 30] of his life, in a ciuile forme of iustice. All these in bred qualities are good and vsefull. Neuerthelesse, Hunger and Thirst are the Parents of Gluttonie and Drun∣kennesse, which, in reproach, are called beastlie, by an vnproper terme: since they grow from appetites, found in lesse worthie 〈◊〉〈◊〉 than beastes, and are yet not so common in beastes, as in men. The effects of Anger, and of such other Passions as descend no lower than vnto bruit beastes, are held lesse vile; and perhaps not without good reason: yet are they more horrible, and punished more grieuously, by sharper Lawes, as being in generall more pernicious. But as no corruption is worse, than of that which is best; there is not any Passion, that nourisheth a vice more hurtfull vnto Mankinde, than that which issueth from the 〈◊〉〈◊〉 noble roote, [unspec 40] euen the depraued Affection of ruling. Hence arise those two great mischiefes, of which hath beene an old question in dispute, whether 〈◊〉〈◊〉 the worse; That all things, or That nothing, should be lawfull. Of these, a dull spirit, and ouer-loaden by fortune, with power, whereof it is not capable, occasioneth the one; the other proceedeth from a contrarie distemper, whose vehemencie the bounds of Reason cannot limit. Vnder the extremitie of either, no countrie is able to subsist: yet the defectiue dulnesse, that permitteth any thing, wil also permit the execution of Law, to which, meere necessitie doth enforce the ordinarie Magistrate; whereas Tyran∣nie is more actiue, and pleaseth it selfe in the excesse, with a false colour of iu∣stice. Examples of stupiditie, and vnaptnes to rule, are not very frequent, though [unspec 50] such natures are euery where found: for this qualitie troubles not it selfe in 〈◊〉〈◊〉 Empire; or if by some errour of fortune, it encounter therewithall, (as when Claudius, hiding himselfe in a corner, found the Empire of Rome) some friend or else a wife, is not wanting to supply the defect, which also 〈◊〉〈◊〉 doth helpe

to shadow. Therefore this Vice, as a thing vnknowne, is without a name. Tyran∣nie is more bold, and feareth not to be knowne, but would be reputed honoura∣ble: for it is prosperum & foelix scelus, a fortunate 〈◊〉〈◊〉, as long as it can subsist. There is no reward or honour (saith PETER CHARRON) assigned to those, that know how to increase, or to preserue humane nature: all honours, greatnesse, riches, dignities, empires, triumphs, trophees, are appointed for those, that know how to afflict, trouble, or destroy it. CAES AR, and ALEXANDER, haue vn-made and slaine, each of them, more than a million of men: but they made none, nor left none behinde them. Such is the errour of Mans iudgement, in valuing things according to common opinion. But the true name of Tyrannie, when it growes to ripenesse, is none other, than [unspec 10] Feritie: the same that Aristotle saith to be worse than any vice. It exceedeth indeed all other vices, issuing from the Passions incident both to Man, and Beast; no lesse than Periurie, Murder, Treason, and the like horrible crimes, exceede in villanie, the faults of Gluttonie and drunkennesse, that grow from more ignoble appetites. Hereof Sciron, Procrustes, and Pityocamptes, that vsed their bodily force to the de∣struction of Mankinde, are not better examples, than Phalaris, Dionysius and Aga∣thocles, whose mischieuous heads were assisted by the hands of detestable Ruffians. The same barbarous desire of Lordship, transported those old examples of Feritie, and these latter Tyrants, beyond the bounds of reason: neither of them knew the vse of Rule, nor the difference betweene Freemen, and slaues. [unspec 20]

The rule of the husband ouer the wife, and of parents ouer their children, is na∣turall, and appointed by God himselfe; so that it is alwaies, and simplie, allowable and good. The former of these, is, as the dominion of Reason ouer Appetite; the latter is the whole authoritie, which one free man can 〈◊〉〈◊〉 ouer another. The rule of a King is no more, nor none other, than of a common Father ouer his whole countrie: which hee that knowes what the power of a Father is, or ought to bee, knowes to be enough. But there is a greater, and more Masterlie rule, which God* 1.4 gaue vnto Adam, when he said; Haue dominion ouer the fish of the Sea, and ouer the fowle of the aire, and ouer euery 〈◊〉〈◊〉 thing that moueth vpon the earth: which also hee confirmed vnto Noah, and his children, saying, The feare of you, and the dread of you, [unspec 30] * 1.5 shall be vpon euery beast of the earth, and vpon euery fowle of the aire, vpon all that moueth vpon the earth, and vpon all the fishes of the Sea; into your hands are they deliuered. Hee who gaue this dominion to Man, gaue also an aptitude to vse it. The execution of this power hath since extended it selfe, ouer a great part of Mankinde. There are indeed no small numbers of men, whose disabilitie to gouerne themselues, proues them, according vnto Aristotles doctrine, to be naturallie slaues.

Yet finde I not in Scripture any warrant, to oppresse men with bondage: vn∣lesse* 1.6 the lawfulnesse thereof be sufficiently intimated, where it is said, That a man shal not be punished for the death of a seruant, whom he hath slaine by correction, if the seruant liue a day or two, because he is his monie; or else by the captiuitie of the [unspec 40] * 1.7 * 1.8 Midianitish girles, which were made bond-slaues, and the Sanctuarie had a part of them for the Lords tribute. Doubtlesse the custome hath beene very ancient: for No∣ah laid this curse vpon Canaan, that hee should be a seruant of seruants; and Abraham* 1.9 had of Pharaoh, among other gifts, men-seruants, and maide-seruants, which were none* 1.10 other than slaues. Christian Religion is said to haue abrogated this olde kinde of seruilitie: but surely, they are deceiued, that thinke so. Saint Paul desired the li∣bertie of Onesimus, whome he had wonne vnto Christ: yet wrote hee for this vnto* 1.11 Philemon, by way of request, crauing it as a benefite, not vrging it as a dutie. Agree∣able hereto is the direction, which the same Saint Paul giueth vnto seruants: Let eue∣ry* 1.12 man abide in the same calling wherein hee was called: art thou called, being a seruant? [unspec 50] care not for it, but if thou maist be made free, vse it rather. It is true, that Christian Re∣ligion hath procured libertie vnto many; not onely in regard of pietie, but for that the Christian Masters stood in feare, of being discouered by their slaues, vnto the persecuters of religion. Mahomet like wise by giuing libertie to his followers, drewe

many vnto his impietie: but whether he forbade it, as 〈◊〉〈◊〉, vnto his sectators, to hold one another of them in bondage, I cannot tell; saue that by the practice of the Turks and Moores, it seemes he did not. In England we had many bond-seruants, vntill the times of our last ciuile warres: and I thinke that the Lawes concerning Villenage are still in force, of which the latest are the sharpest. And now, since slaues were made free, which were of great vse and seruice, there are growne vp a rabble of Rogues, Cutpurses and other the like Trades; slaues in Nature, though not in Lawe.

But whether this kind of dominion be lawfull, or not; Aristotle hath well pro∣ued, that it is naturall. And certainly wee finde not such a latitude of difference [unspec 10] in any creature, as in the nature of man: wherein (to omit the infinite distance in estate of the elect & reprobate) the wisest excell the most 〈◊〉〈◊〉, by far greater de∣gree, than the most foolish of men doth surpasse the wisest of beasts. Therfore when Commiseration hath giuen way to Reason: we shall find that Nature is the ground euen of Masterly power, & of seruile obedience, which is therto correspon∣dent. But it may be truly said, that some countries haue subsisted long, without the vse of any seruilitie: as also it is true, that some countries haue not the vse of any tame cattell. Indeede the affections which vphold ciuill rule, are (though more no∣ble) not so simplie needfull, vnto the sustentation either of our kind, as are Lust, and the like; or of euerie one, as are hunger and thirst; which notwithstanding are the [unspec 20] lowest in degree. But where most vile, and seruile dispositions, haue libertie to shew themselues begging in the streets; there may 〈◊〉〈◊〉 more iustly wonder, how the dangerous toile of sea-faring men can finde enough to vndertake them, than how the swarme of idle vagabonds should increase, by accesse of those, that are wearie of their owne more painefull condition. This may suffice to proue, that in Mankind there is found, ingrafted euen by Nature, a desire of absolute dominion: whereunto the generall custome of Nations doth subscribe; together with the pleasure which most men take in flatterers, that are the basest of slaues.

This being so, we finde no cause to maruaile, how Tyranny hath beene so rife in all ages, and practised, not onely in the single rule of some vicious Prince, but [unspec 30] euer by consent of whole Cities and Estates: since, other vices haue likewise gotten head, and borne a generall sway; notwithstanding that the way of vertue be more honourable, and commodious. Few there are that haue vsed well the inferiour Passions: how then can we expect, that the most noble affections should not bee disordered? In the gouernment of wife and children, some are vtterly carelesse, and corrupt all by their dull conniuencie: others, by masterly rigour, hold their owne blood vnder condition of slauerie. To be a good Gouernour is a rare commenda∣tion; and to preferre the Weale publike aboue all respects whatsoeuer, is the Ver∣tueiustly termed Heroicall. Of this Vertue, many ages 〈◊〉〈◊〉 not many exam∣ples. Hector is named by Aristotle, as one of them; and deseruedly, if this praise be [unspec 40] due to extraordinarie height of fortitude, vsed in defence of a mans owne coun∣trie. But if we consider, that a loue of the generall good cannot be perfect, without reference vnto the fountaine of all goodnesse: wee shall finde, that no Morall vertue, how great 〈◊〉〈◊〉, can, by it selfe, deserue the commendation of more than Vertue, as the Heroicall doth. Wherefore we must search the Scriptures, for patterns hereof; such as Dauid, Iosaphat, and Iosias were. Of Christian Kings if there were many such, the world would soone be happie. It is not my purpose to wrong the worth of any, by denying the praise where it is due; or by preferring a lesse excellent. But he that can finde a King, religious, and zealous in Gods cause, without enforcement either of aduersitie, or of some regard of state; a procurer of the general peace and [unspec 50] quiet; who not onely vseth his authoritie, but addes the trauell of his eloquence, in admonishing his Iudges to doe iustice; by the vigorous influence of whose Go∣uernment, ciuilitie is infused, euen into those places, that haue beene the dennes of sauage Robbers and Cutthrotes; one that hath quite abolished a slauish Brehon

Law, by which an whole Nation of his subiects were held in bondage; and one, whose higher vertue and wisdome doth make the praise not onlie of Nobilitie and other ornaments, but of abstinence from the bloud, the wiues, and the goods, of those that are vnder his power, together with a world of chiefe commendations belonging vnto some good Princes, to appeare lesse regardable: he, I say, that can finde such a King, findeth an example, worthie to adde vnto vertue an honoura∣ble title, if it were formerly wanting. Vnder such a King, it is likelie by Gods bles∣sing, that a Land shall flourish, with increase of Trade, in countries before vn∣knowne; that Ciuilitie and Religion shall be propagated, into barbarous and hea∣then countries; and that the happinesse of his subiects, shall cause the Nations farre [unspec 10] off remoued, to wish him their Souereigne. I neede not adde hereunto, that all the actions of such a King, euen his bodilie exercises, doe partake of vertue; since all things tending to the preseruation of his life and health, or to the mollifying of his cares, (who, fixing his contemplation vpon God, seeketh how to imitate the vn∣speakeable goodnesse, rather than the inaccessible maiestie, with both of which himselfe is indued, as farre as humane nature is capable) doe also belong to the furtherance of that common good, which hee procureth. Lest any man should thinke me transported with admiration, or other affection, beyond the bonds of reason; I adde hereunto, that such a King is neuertherlesse a man must die, and may 〈◊〉〈◊〉: yet wisdome and fame shall set him free, from errour, and from death, both [unspec 20] with and without the helpe of time. One thing I may not omit, as a singular bene∣fite (though there be many other besides) redounding vnto this King, as the fruit of his goodnesse. The people that liue vnder a pleasant yoke, are not onely louing to their Souereigne Lord, but free of courage, and no greater in muster of men, then of ftout fighters, if neede require: whereas on the contrarie, he that ruleth as ouer slaues, shall bee attended in time of necessitie, by slauish mindes, neither lo∣uing his person, nor regarding his or their owne honour. Cowards may bee furi∣ous, and slaues outragious, for a time: but among spirits that haue once yeelded vn∣to* 1.13 slauerie, vniuersally it is found true, that Homer saith, God bereaueth a man of halfe his vertue, that day when he casteth him into bondage. [unspec 30]

Of these things, I might perhaps more seasonably haue spoken, in the generall discourse of Gouernement: but where so liuely an example, of the calamitie follow∣ing a tyrannicall rule, and the vse of Mercinaries, thereupon depending, did offer it selfe, as is this present businesse of the Carthaginians; I thought that the note would be more effectuall, than being barely deliuered, as out of a common place.

Notes

• * 1.1

  Liu. Dec. 3. l. 3.
• * 1.2

  Liu. ibid.
• * 1.3

  Arist. Pol. lib. 〈◊〉〈◊〉. c. 12.
• * 1.4

  Gen. c. 1. v. 28.
• * 1.5

  Gen. 9. 2.
• * 1.6

  Arist. Pol. l. 1. c. 3
• * 1.7

  Exod. c. 21. v. 21
• * 1.8

  Num. c. 30. v. 40
• * 1.9

  Gen. 9. 25.
• * 1.10

  Gen. 12. v. 16.
• * 1.11

  Epist. to 〈◊〉〈◊〉. vers 14.
• * 1.12

  1. Cor. c. 7. v. 20. & 21.
• * 1.13

  Hom. Odyss. l. 17.