The holy court in five tomes, the first treating of motives which should excite men of qualitie to Christian perfection, the second of the prelate, souldier, states-man, and ladie, the third of maxims of Christianitie against prophanesse ..., the fourth containing the command of reason over the passions, the fifth now first published in English and much augemented according to the last edition of the authour containing the lives of the most famous and illustrious courtiers taken out of the Old and New Testament and other modern authours / written in French by Nicholas Caussin ; translated into English by Sr. T.H. and others.

The fifth SECTION. Sage Precepts drawn out of the Monuments of the divine Agathopolis.

HE is the greatest States-man, who to himself seemeth the least. Imagine not your great∣ness consisteth wholly to set up the Com∣mon-wealth of Plato and Xenophon in your own imagination, nor to lay together a huge heap of pre∣cepts, nor to know Cabales or mysteries, nor to make profession of great subtilities and stratagems: we have seen by the experience of all Ages, that in af∣fairs there is a certain stroke of the Divine Provi∣dence, which dazeleth all the wise, disarmeth the strong, and blindeth all the most politick, with their own proper lights.

Ordinarily the most unhappy in States have been those, who have made the greatest shew of know∣ledge, to deceive under humane Policie. That is it which ruined Jeroboam, which undid Saul, which overthrew the Common-wealth of the Athenians, and which made Machiavel with his great list of pre∣cepts to be disasterous in all his undertakings. These kind of subtile men better understand the mysterie of disputation, than how to live, to discourse than to counsel, and to speak, than to do. They all have as it were three things much opposite to good counsels.

The first is, that they are variable, fickle, and uncapable of repose; which is the cause, that as the Sun sometimes draweth up a great quantitie of vapours which he cannot dissipate, so they like∣wise, by this vivacitie perpetually active, do amass together a great heap of affairs, which their judge∣ment can never dissolve. The second is, that they swim in an infinite confusion of reasons and inven∣tions, resembling oftentimes bodies charged with too great abundance of bloud; who through a notable excess find death in the treasure of life. The third is, that seeking to withdraw themselves from common understanding, they figure to them∣selves subtilities, and chymaeraes, which are as the Towers of the Lamiae (as Tertullian speaks) on which no man hath thought, or ever will; which is the cause that their spirit floating in this great tyde of thoughts, seldom meeteth with the dispatch of an affair.

Adde likewise to this, that God is pleased to stupi∣fie all these great professours of knowledge, and make them drink in the cup of errour, in such sort, that we coming to discourse concerning their judgement, find they have committed many faults in the govern∣ment of Common-wealths, which the simplest pea∣sants would not have done in the direction of their own houses.

This hath been well observed by the Prophet Isaiah, when he said of the Councellours of Pha∣raoh: * 1.1 The Princes of Tanais are become fools, the Princes of Memphis are withered away, they have de∣ceived Aegypt with all the strength and beautie of her people: God hath sent amongst them a spirit of giddi∣ness, and made them reel up and down in all their acti∣ons like drunken men. The holy Job hath said the * 1.2 same in these terms: God suffereth these wise Coun∣cellours to fall into the bazards of senseless men. God maketh the Judges stupid, taketh away the sword and belt from Kings, to engirt their reins with a cord: God maketh the Priests to appear infamous, supplanteth the principal of the people, changeth the lips of truth-speak∣ers, taketh away the doctrine of old men, and poureth out contempt upon Princes.

Behold the menaces which the Sovereign Master pronounceth against those who wander from the true way; and therefore, my Politician, without per∣plexing your spirit with an infinity of precepts, which have been touched by a great diversitie of pens, I af∣firm, that all which you may here expect, consisteth in four things, which are as four elements of your perfection, to wit, Conscience, Capacitie, Discretion, and Courage.

The first and most necessary instruments of all arts, and namely of this profession, is Conscience; which verily is the most ancient Governess of the soul, and the most holy Mistress of life.

It is that, which will instantly dispose you to the end, whereunto you are to pretend in the exercise of an office. It is that which will tell you, that ha∣ving given your self to the publick, you are taken away from your self: that you must not enter into this Sanctuary of justice with a beggarly, base, or mercenary intention▪ but to aim sincerely at God, and the good of the Common-wealth. It is that, which will discover unto you those three wicked gulfs of ambition, avarice, and impuritie, which have swollowed all spirits dis-united from God. It is that which will teach you, that what is done in Heaven, is proportionably acted in a Mathematical circle; and that which is done in the great Regi∣ment of Angels, ought to be done in the government of men. It is that, which will firmly support you on the basis of the Eternal Providence. It is that, which will render you next unto God, by often thinking on God, and will make you speak what you think, and do what you speak.

It is that, which will instruct you, that the spirit of man is like a Sun-dyal, which is of no use but when the Sun reflecteth on it; and that you likewise ex∣pect not your understanding may have any true light and direction for the government of people, if not enlightened with a ray of God.

Besides, it will give you means to enter into a ho∣ly list of piety and justice, which are the two fund∣amental pillars of all great estates. Piety will as∣sign you two sorts of devotion, the one common, the other singular.

The common will cause you piously to honour and serve God, you first having most pure and chaste be∣liefs in that which concerneth true faith, without any mixture of curiosities and strange opinions: for * 1.3 it is a very great secret in matter of religion, not to believe of God but what he is; and that man ever knows him sufficiently, who is holily ignorant of him, esteeming him infinitly to transcend his knowledges. Secondly, it will apply you to divine Worship and publick ceremonies, in a manner free, cordial, and Religious, for the satisfaction of your interiour, and the example of the publlck.

Singular devotion will move you to consider, how being a publick person, and charged with affairs which expect the motion of the Divine Providence, you have a great dependance on Heaven, and that it therefore wil shew you according to the proportion of your time and leisure, some hour of retirement to negotiate particularly with God, in imitation of Moses, that great States-man, who had so familiar a recourse to the Tabernacle. For if that be true which S. Gregorie Nazianzen saith, that we ought to have God in mind, as often as we breath, it is so much the more suitable to States-men, as they have most need to suck in this life-giving spirit, as from the fountain of the Word, by the means of prayer.

Saint John Damascene in a Dialogue he made a∣gainst the Manichees, holdeth this opinion, That the greatest Angels are as clocks, which come in the end to languish and faint, if God do not continually draw them upward by the breath of his spirit: so must we say, that the goodliest Spirits, and strongest Intelligences lessen and wax old every moment, if they resume not vigour in the intellectual source, by the virtue of devotion.

When you shall be instructed in these principles, this wise Mistress, whom I call your conscience, will make you find in a right course the perfection of ju∣stice, which consisteth in four principal things.

The first is, neither to act, nor shew to your subjects the least suspition of evil or sin. For you must be∣gin your government by your own example; and since your spirit is the first wheel whereunto all the other are fastened, it is necessary to give it a good motion. It is held, when the Sun stood still in the time of Josuah, the Moon and all the Stars made the like pause. Governours and Masters have this proper to themselves, that in all they do, they pour forth their spirits into such of their subjects, who are for the most part neither good nor bad, but by the relation they have to the life of those, on whom their fortunes depend.

The second is, not to suffer an evil, since, as said * 1.4 Agapetus to the Emperour Justinian, to commit and permit crimes, when one hath full power to hinder them, is as it were one and the same thing. There are no flatteries so charming, nor importunities so forcible, which should ever make a well composed spirit to bend to the permission of a sin, which he knoweth to be against the honour of God, and the tranquilitie of his conscience. Fabricianus a Ro∣man Captain, in ruining a Fortress of the Samnites, kept their Venus, which he sent to Rome for the beauty of the workmanship, and it is thought the aspect of this statue was the first occasion of making his wife an adulteress, and caused him afterward to serve as a victim to the loves of this unchaste wo∣man by horrible massacre. It happeneth oftentimes, that Masters of families, who seem very innocent in their persons, retain scandals in their houses, through a certain pusillanimity and dissimulation, which draw upon them the chastisements of God, and disasters very extraordinary. The Scripture saith, the High Priest Eli was the lamp of God, be∣fore * 1.5 he was extinguished by a wicked toleration of the excesses of his children, which rent his house, and buried him in publick ruins. Take good heed there be not some houshold servant raised by your indulgence, who rendereth your favours odious, and liberalities criminal, by abuse of the power which you have put into his hands. Alkabicius the Astrologer observeth, there are stars of their own na∣ture benign, and which would ever behold us fa∣vourably, were it not the neighbour-hood of some others malign altered their sweet inclinations. And there are many Masters and Mistresses to be found in the world, endued with a humour exceedingly good, if the near approaches which bad servants make to their persons did not destroy this temper. That man * 1.6 is truly stout and happy, who findeth or maketh men of honour well disposed, faithfully affected, industrious, vigilant, laborious, indefatigable, so∣ber in speech, prompt in execution, patient and able in their charges; for good souldiers make glo∣rious Captains, and good Officers great States-men.

The third condition of the zeal of justice is, that you never be pleased an ill act be done under the shadow that you were not of counsel thereunto, or that it never came to your knowledge. You may very well rejoyce, not to have at all contributed to evil, yea, not to the birth of evil; for this were other∣wise to betray your conscience, which ought to have the same capacity to abhor all vices, and em∣brace all virtues, as faith inclineth to believe all ve∣rities revealed unto it. I leave you to think, what conscience Sextus Pompeius of elder time had, to whom, as he entertained Augustus and Mark Antho∣nie in his ship, and being in the heat of his feast, a servant came to tell him, if so he pleased, he quickly would put these two Princes into his power, thereby to make him Monarch of the world: He a little while thinking on this matter, said to him who brought the news, Thou shouldst have done it, and ne∣ver told me of it. This well shewed he bare some re∣spect to fidelity, but was very far from that perfection which hateth evil, yea, even that which is out of the compass of ones own knowledge.

The fourth is, that you must correct disorders, as much as you possibly may, declaring you have a natural horrour against all sins, which resist laws both divine and humane, and that the love of hone∣sty hath made you to pass it as it were into your na∣ture. I do not see where the virtue of a great States-man may shew it self with more lustre, than in the exercise of justice. S. Gregorie the Great saith, A * 1.7 mixture of oyl and wine must be made to heal the wounds of men in such sort, that minds may not be ulcered with too much severity, nor grow remiss by an excess of indulgence. The rod must be used to touch, and the staff to support; love should not soften, nor rigour transport matters into despair. Moses, the first States-man, burned inwardly with the fire of charity, and was outwardly wholly en∣kindled with the flames of the zeal of justice. As a loving father he offered his soul to God, even to the wish to be blotted out of the book of life to save his people: as a Judge he took the sword, and bathed it in the bloud of Idolaters. He was in all kinds both a couragious Embassadour, and an admirable media∣tour, pleading before God the cause of his people with prayers, and before his people the cause of God with the sword.

It is to do all, to execute good justice; God * 1.8 hath set you on high for no other cause, but to be∣hold vices beneath: if you exalt them, they will trample you under-foot, you shall perpetually drink the greatest part of the poison you mingled for o∣thers; and when you shall break down the hedge, the snake (as the Scripture threateneth) will sting you * 1.9 the first. When a good conscience hath accommo∣dated you with this condition, so that you have no other intention but to advance goodness in your own person, and in those who belong to you, you are not a little advanced in the perfections of a great States∣man: yet it is fit, Conscience, Science, and Capacity be had for the discharge of great employments, and especially by him, who makes profession to govern men sometimes as untractable as Hydra's of many heads.

Campanus Bishop of Terni, of whom we have some * 1.10 Works in the Bibliotheca Patrum, in the book which he composed of magistracy, requireth four conditions in him: A wit vigorous, a carriage neither dejected nor unpleasing a prudence full of maturity, when there is occasion to consult upon an affair; and a promptness to take time in the instant, to execute that which hath once been well resolved on.

He saith a vigorous wit, for it is very fit the soul should be full of lights and flames which is to serve others for a guide; and as there is no wit so great which hath not many defects, so it is very necessa∣ry it be polished by good letters, which unite and incorporate in one sole man the faculties of many others, and by the conference of the wise, which ta∣keth away all that which excellent natures do as yet retain of terrestrial, to make them appear in their best lustre.

A man, saith this Authour, who thinketh to know all, and do all, without having any need of the counsel of others, is necessarily of two things the one, either a God amongst mortals, or a beast among men. The Scripture speaking of the great sea of brass, which Solomon made in the Temple, saith in the book of Paralipomenon, * 1.11 that it contained three thousand measures, and the third book of Kings affords it but two thousand. * 1.12 This seemeth to involve some contradiction, which

Tostatus cleareth in saying, this great vessel in truth amounted to three thousand measures, but that there was never poured out any more thereof than two thousand. So is it with the wits of men how capa∣ble soever; we are not to cloy them with charges and affairs so far as to exhaust them, but to divide burdens in proportion, since there is none but God alone of ability for all. The presumption of those who will undertake above their forces, so to leave nothing for others to do, much more hurteth than would stupidity.

He addeth, to wit, the shape of body, which is not * 1.13 a little recommendable in the stature, figure, port, gate, age, countenance, speech, and even in the very habit. All this when it is eminent, surprizeth minds, and striketh its stroak to give estimation to a man be∣fore we enter into his interiour: but if the house an∣swer not to the frontispiece, what may we else say, but that nature hath built up a goodly mansion to lodge therein a handsom beast?

What he hath said in the third and fourth place of prudence natural and acquired, which some have to deliberate and well resolve on an affair, ac∣companied with a stout resolution and a very strict execution, is verily most necessary in a great States-man.

There are ordinarily two great rocks in this sea of affairs, which have in them oppositions very con∣trary in negotiation of things important. The one is irresolution, and the other obstinacy in opinion. Irresolution ever holds men suspended in the air, and tormenteth subjects who expect their dispatches and directions from the counsel of those who delibe∣rate. Obstinacy through a false presumption of abi∣lity, will never forgo what hath been once propo∣sed, and resembleth a rude Portress, which driveth all good advise from the house. One would not be∣lieve the hurt this last plague draweth upon all good counsels, and how hard it is to be cured. Verily it is a prodigie, that God, who discovereth from the superiour vaults of Heaven to the bottom of the abyss, the least atoms of the world, and who is so clear-sighted, that hell hath not darkness thick e∣nough to hide it self before him; notwithstanding all-wise as he is, to dissolve our pride, he feigneth * 1.14 some repentance in his actions; but we, whose thoughts are timorous, fore-sights uncertain, actions confused, oftentimes have so much arrogance, as to be desirous to make good our faults, for fear to con∣fess our errours.

A maxim of Politicians maintaineth, it is to di∣minish * 1.15 authority, to do that which must be undone; for ever it is better to stifle a monster in his birth which one hath begot, than shortly after to foment and nourish it with humane bloud. Ahasuer us revo∣king * 1.16 the cruel Edict, which he made conceming the massacre of the Hebrews, yieldeth a pertinent reason thereof, saying, This diversitie of decrees proceeded not from the levity of his spirit, but from the alter∣ations of times, which make way for affairs that are treated.

As for execution which followeth deliberation, it is verily the hardest piece: for there are many to be found, who deliberate, as the rat in the fable, to hang a little bell about the cats neck, to fortifie their Common-wealth against surprizes. Counsel is received by all with applause; but when they come to execution, every one turns his back. It is not to be imagined, how much a man who executeth affairs prudently resolved on either of himself, or by such as are very trusty, hath eminence above others in matter of government. King Antigonus said, his warfare was rather a warfare of times and occasions, than arms: and Polybius writeth, that the least things, which * 1.17 are done in war are those which are handled with sword and violence; but the most eminent are exe∣cuted by the knowledge, how fitly to manage an occasion.

Behold in a nearer degree the qualities which form the capacity of a States-man, not enlarging my self to speak here of others, especially of those that are put into the number of blessings, which the common sort attribute to fortune.

But a man may have all possible inclinations, and might notwithstanding be ever like those musicians, who performed all their musick in wardly, no man hearing any of it outwardly, if he produced not him∣self in direction, which is the application of all the gifts of grace and nature, that a man can have for the practise and course of affairs.

This direction will teach you a marvellous secret, * 1.18 which is to proportion your self to time, place, per∣sons, affairs treated, and to measure your self in such manner, that your actions may be profitable for all the world. It will bring you forth from behind the cur∣tain, and advance you on the Theater, to see and to be seen reciprocally by all those who have eyes. There it is, where you are not to present any thing that is sordid, dejected, proud, furious, light, fearfull, nor passionate: for great fortunes have this property, to extrude all the blemishes of the heart into the fore∣head; and although much art may be used to hide ones self, they make a man appear naked, who never is well clothed with habiliments of fortune, if he have not true ornaments of virtue.

What think you, if men be now adays so curi∣ous as to vaunt to see spots in the Sun, where will they not find fault, especially if they have a subject given them? Great excuses serve for no other pur∣pose, but to cover vice, which truth discovereth, and same publisheth, with as many trumpets as men have mouthes.

This sage advise will tell you that it is not necessary you, shewing your self in publick, must therefore make all your defects appear, and what ever you bear upon your beart, as if you had a breast of christal; but also that the way well to cover your passions is to have none. I say not, you ought to be without resentments and inclinations; for as those places, where there is neither sound nor motion, savour ill; so souls thus deafened are not always the most purified: but I pro∣nounce, you must so repress all motions which com∣hat against reason, that they sparkle not in publick, both to your own disadvantage, and the ill example of those who behold you.

Philosophers have noted, that thunders which stir about break of day are the most dangerous, and you shall observe if a man in the first rays of his dig∣nity early discover covetousness, love, hatred, revenge, avarice, and other passions, which much hasten to the prejudice of the publick, and that the voice of the people be raised up, as the roaring of thunder, he loo∣seth as much reputation, as if he were already cor∣rupted in mind.

Discretion will also shew you the way how to man∣age your dignity in a manner neither too harsh arro∣gant, nor haughty; but sweet, affible and commu∣nicative: and with it to retain an, honest and tempe∣rate gravity, thereby to villifie the character which God hath imprinted on those, whom he calleth to charges and commands.

It was a pleasant mockery to behold those Kings of Aegypt appear daily in new habits, with the fi∣gures of beasts birds and fishes, to put terrour up∣on the people, and give subject to Poets to make fables of Protous. This affected gravity, is not in the manners of Great men, who naturally love nothing of singularity above others, but the emi∣nence of their excellent qualities. Our spirits are not so base and childish, as to be satisfied with sem∣blances: they desire some thing more solid: and he is ever best esteemed among the wise, who is more

respected for the interiour than the outward seeming.

Discretion will discover unto you the conditions, manners, inclinations, abilities, and wants of those whom you are to govern, and with a finger shew you the bent, which way you must encline, to lay hold of men. It is at this day no small matter, to mannage humours, which are as different as they are incompatible. The problem of the wolf, the goat, and the colewort, is daily renewed. If a ferri-man find himself much troubled to pass these three things severally from one side of the river to the other, that the wolf may do no hurt to the goat, nor the goat to the colewort in his absence; what prudence think you must a States-man have, to accord so many dogs and hares, hawks and doves? Saint Gregorie saith, Paradise hath nothing in it but blessed souls, and hell is filled with miserable: but the world wherein we live, containeth merchants very different. You shall behold under your government a great number of simple, innocent, poor, and afflicted creatures. Think * 1.19 God hath principally created you for them, open your heart with an amorous compassion, extend to them the bowels of your charity, stretch out affe∣ctionately to them your helpfull hands, take their requests, lend ear to their cries, cause their affairs to be speedily dispatched, not drawing them along in delays which may devour them, strengthen your arm against those that oppress them, redeem the prey out of the Lions throat, and the Harpies ta∣lons.

For this it is, that Kings, Princes, States, and Of∣ficers are made. To actions of this kind is it, that God promiseth all the blessings of Heaven and ad∣mirations of earth. For this sort of processes are crowns of glory prepared. By this means a man di∣veth into the bottom of the heart and good opinion of people. This is the cause, that one hath so many souls and lives at command, as there are men, who the more sweetly breath air by the liberality where∣with they are obliged. The greatness of man before God, is not to replenish earth with armies, and make rivers of bloud, and to raise up mountains of dead bodies, but to do justice to a poor orphan, to wipe away the tears of a forlorn widow, to steep in oyl (as the Scripture speaketh) the yoke of people which live on gall and worm-wood. For, not touching here any thing in particular, we know, that in all Realms of Christendom there are very many persons, who sigh under necessities almost intolerable to the most savage, and who daily charge eares with complaints, and Altars with vows for their deli∣verance.

Now that we have a King so well disposed to ju∣stice, and near his person so sage a Councel, a Parlia∣ment so zealous for the publick good, so many ho∣nourable men, endowed with so sincere intentions, when may we reasonably expect the comfort of peo∣ple, if not at this hour, when miseries are eminent, cla∣mours piercing, and dispositions very good? Alas, if there be any thing in the world, wherein a great States-man may be seen to oblige the present, and re∣plenish the future times with admiration of his vir∣tues, it is in procuring the advancement of so holy an affair, for which Heaven is in expectation, and the hands of so many thousands of people are daily lifted upon Altars.

Such and so many Officers, for not having had any other aim in charges, but the accommodation of their own affairs, have passed away like phantasms, lea∣ving nothing here behind them but ordure, nor bearing ought with them into the other world but crimes. They have found, that the souls of the wound∣ed * 1.20 have cried to Heaven against them, and that God hath not let it pass without revenge, as speaketh holy Job in the four and twentieth Chapter, where he at large explicateth both the calamity of the poor, and the chastisement of the rich who persecute them. But all those who have constantly addicted themselves to the maintenance of justice, and the consolation of af∣flicted persons, besides the Crowns which they enjoy in Heaven, live gloriously in the memory of men. Their mouthes, which are opened for justice, after * 1.21 they are shut up as Temples, are truly worthy to have lillies and roses strewed on the marble which inclo∣seth them, and that their posterity may also reap the good odour of the virtues of their noble ancestours, which hath made it march with up-rear'd head be∣fore the face of the people.

You on the other part shall behold travels and laudable actions, which good judgement will invite you to recompence; wherein you must shew your self generous and liberal. For, although virtue be always well enough payed with its own merit, yet must we affirm it to be one of the greatest disorders which may happen in a State, when in sowing bene∣fits, nought else is reaped but ingratitude, and that to be capable of rewards, one must become remarkeable in crimes.

On the other side, there will be many defects pre∣sented, that must be corrected, which are either of persons very well conditioned, fallen into some slight offence by surprize; and such as these ought to be handled with much sweetness and clemency; or they are covert vices of some wicked consciences, which you neither ought, nor may as yet manifest; and here much industry and wisdom must be used to dislodge sin, and draw the winding serpent out of his den, as by the hand of the wise woman spoken of in Scri∣pture: or they are publick sins, of men resolved, who sin without hope of amendment to the infection of a Common-wealth; and here is it, you are to streng∣then your self with all your power, to take away the evil and evil men.

These are the precepts which S. Bonaventure giveth in his Treatise of the Wings of the Seraphin.

This discretion whereof I speak, will shew you the manner of proceeding in affairs; for it much importeth to lay hold of them by a certain handle which rendereth them much more easie. We see by experience, that those who make them spe∣ctacles of chrystal cut into diamond points, for one pistolet on a table, think they see a huge treasure, in such sort their eyes are filled with illusions, and yet their hand if they know not the secret, will be much troubled to find out the piece of gold they seek for.

This daily happeneth in the course of the world; affairs have an infinity of faces, which present them∣selves to our thoughts even then, when they are most subtile; but they are hollow imaginations, and he is really an able man, who knoweth how to lay his fin∣ger upon the point of a business, and grasp it, as it is said, at the right end.

You expect not here I should speak to you of the mannage of revenues, artillerie, arms, sea-affairs, forti∣fications, petitions, and decrees, they being matters much alienated from my profession, from whence I can derive no glory but by the confession of mine own ignorance. Every one must look into the sub∣stance, extent, and the quality of affairs he treateth, must learn what is profitable to be known for the discharge of his place, inform himself of that which he cannot of himself fore-know, willingly heark∣en to advices, examine and weigh them with matu∣rity. Avoid above all, six obstacles of good affairs, which are, Disorder, Confusion, Passion, Sollicitude, Irresolution, Precipitation; to do all things wari∣ly, and peaceably, so that no anxiety be shew∣ed, like unto Sejanus, a man who had more spirit * 1.22 than conscience, and of whom it is said, that in the middest of his greatest employments, he seemed ever idle.

There are some who give out many precepts upon every office, and do as if one should make a large dis∣course to a man by teaching him to go. Experience, which is a wise Mistress, so soon as she encountereth with a man endowed with some capacity, sheweth him much more than books.

Finally, your last liverie is Courage, which is ex∣ceedingly necessary for men of your profession. Ca∣listenes a disciple of Aristotle observeth, that the earth∣quake of the Isle of Delos, was an unlucky presage to the Cities of Buris and Helice, which were swallowed up in a gulf. So when the bodies of States-men, which are as this Island of the Sun, tremble and bow to favour, what may we expect but an absolute deso∣lation of Provinces? It is necessary to have a great courage to strengthen the arm against so great autho∣rity of iniquities and violences of men of quality, who will confound elements, and mix stars with the dust of the earth, to come to the end of their exorbitant pretensions.

A great courage, say I, to resist the secret allure∣ments, which occur on the part of allies and friends, especially of powerfull women, to whom nature hath afforded such dangerous attractives, that it is many times much easier to defend ones self from the horns of bulls, the tusks of bores, and the throat of Lions, than from the cunning practises of such crea∣tures.

A great courage in the manage of affairs, and words, that are to be used with certain persons, who are quickly angry and heated in their harness: what a brave virtue is it to endure and temper them with a mildness of spirit, peaceable, and charitable; as it is said, that with a honey-comb fountains of troubled water are cleansed and purified. An Ancient said, that * 1.23 he who can well suffer an injury is worthy of an Em∣pire; his onely silence will disarm a passionate man, and throw prostrate at his feet the same, who seemed * 1.24 to roar over his head.

A great courage also to tolerate the ingratefull, who often cast stones against those, who gave them honey; like unto those Atlantes, who shot arrows against the Sun.

A great courage likewise in the bad success of af∣fairs, which cannot always prosper according to the measure of our travel and good desires. And to tell you it in a word, a very able courage, when a man is ready to suffer the loss of office, disgrace, banish∣ment, poverty, imprisonment and permit rather to have the heart turned out of your belly, than any good resolution to be pulled from you, which may be conceived for the Weal publick.

If you desire to arrive at these precious endow∣ments, let the Scripture be ever represented before your eyes, as the pillar of clouds and flames, which conducted the army of the living God. There it is, where you shall learn maxims of State, scored out with most vigorous reflections of the wisdom of God, and where you shall trample under foot with a generous contempt so many illusions, which wretch∣ed souls seek for in the mouth of Pythonisses and Sor∣cerers. Read the books of Wisdom, the Prophets, the book of holy Job, and the divine Psalms of the King, chosen out according to Gods own heart. Consider the stream of so many Histories written in this thea∣ter of wonders, which are characters of fire, where∣with the Divine Providence is pleased to be figured to mortal eyes, that we may learn the punishment of crimes, and the crowns of virtues.

Represent unto your selves often in your idaeaes, those great States-men, who have flourished in the course of all Ages, and derive light and fire from their examples; to illuminate and inflame you in the self same list. Behold him who had been refined above all others in the school of God, I mean Moses: Who * 1.25 hath there been more humble in refusing charges, more obedient in accepting them, more faithfull in exercising them, more industrious in executing the commandements of God, more vigilant in govern∣ment of the people, more severe in the correction of vices, more patient in sufferance of the infirmities of subjects, and more zealous in the cordial love he bare to the whole world?

With these gifts he became the God of Mo∣narchs, he ruined the state of his enemies, he unloo∣sed the chains of an infinite number of slaves, he o∣pened seas, he manured wildernesses, he marched in the front of six hundred thousand men at arms, he lived laborious amongst shepheards, chaste in the Courts of Kings, temperate in government, a com∣panion of Angels in his retirement, and as it were * 1.26 a cabinet-friend of God, having continually Hea∣ven for object, and all greatness in contempt. He had blotted out all that which was man in him, by the purity of a conversation wholly celestial. The flesh was in him under such subjection, and the spi∣rit in such Empire, that he merited the name of God, in the resemblance of whom he was transfor∣med by the superabundance of his virtues.

Behold that great disciple of Moses, Josaah: what piety in the service of the Omnipotent, what sweet∣ness in government, what greatness of spirit in no∣ble enterprizes, what patience in difficulties, what prudence in direction, what dispatch in expeditions? It is no wonder if at the sight of these eminent qua∣lities, walls and Cities fell, Giants waxed pale, rivers retired back, the sun stood still, and one and thirty Kings underwent the yoke.

Behold Samuel, the Father, Master, and Judge of two Kings, the Doctour of Prophets, the Sanctuary of the poor, the pillar of the Church. Is it not a magnificent spectacle to see him go out of charge after so long a government, and so great a diversi∣tie of affairs, with a heart so untainted, and hands undefiled, as if he had perpetually conversed with Angels? Is it not a most heroical action which he did in the first of Kings, when after the election of * 1.27 Saul, having voluntarily resigned his dignity, he shewed himself with up-rear'd head in the midst of the people, and gave liberty to all the world, from the least to the greatest, to complain and make in∣formation against him before the King newly cho∣sen? If it may be found, that in his magistracy, he ever did the least wrong to any man, he is the••e ready to afford all satisfaction that may be thought fit. But as he had lived most innocently, at this word was lifted up a loud crie, proceeding from a ge∣neral consent of the people, which highly pro∣claimed the integritie of his justice. Is not this a praise of more value, than millions of gold and Empires.

But above all, reflect often on the Wisdom of God Incarnate, J••sus Christ, the Saviour of the world, as the prime model of all States-men, which the Prophet Isaiah hath exactly represented in the eleventh Chapter of his Prophesie, where he figu∣reth the Redeemer unto us in quality of a Judge, to serve for an instruction and an example to all poste∣rity. First, for as much as concerneth his perfecti∣ons, he gave him seven sorts of spirits very conso∣nant to a true Politician, to wit, the spirit of Wisdom and Understanding, the spirit of Counsel and Strength, the spirit of Science, of Piety, and the Fear of God, wherewith he was wholly replenished. Then de∣scribing his manner of proceeding, he saith: He shall not judge according to humane apparences, by the inconsiderate views of carnal eyes, and the rela∣tion of a rash tongue; but he shall do justice to the poor, and fortifie himself with all kind of vigour, for the defence of so many gentle souls, as are oppres∣sed in the world.

To this purpose he shall strike the earth with the

words of his mouth, using his tongue as a rod of correction, and shall overthrow the wicked with the breath of his lips.

Justice shall be so familiar to him, that he shall make use of it, as of a girdle of honour, or a rich bawd∣rick, which brave Captains wear. The effects of his government shall be so eminent, that the wolf under his reign shall be seen to cohabit with the lamb, the leopard with the goat, the calf with the lion, and little children to play with basilisks and aspicks: wil∣ling in these allegories to signifie, that he shall molli∣fie the most savage humours by his laws, to reduce them to the temper of reason.

Behold somewhat near, how this divine Writer describeth the Policie of the King of Monarchs.

All those who have insisted in his steps, have been glorious in the memory of men; and he that would number up through all Ages so many great States-men, should make a large Volume.

I will not at this time produce Melon Injurios••s, Carmerus, Robert, Aus••ert surnamed the Man of God, Oenus, Godegrandus, Ledwardus, Eginardus, Raoul, Fulbertus, Hildwinus, Monsieur Stephen of France, Guarinus, William of Mountaigue, Henrie Arnaudus of Corgues, Rochfort, and the most famous Thomas More; not speaking of so many other lights of A∣ges, which have illustrated us much nearer, where we may find a large list of uncorrupted men.

Many have so worthily filled the chairs of justice, that they have deserved to pass forward to Altars, there to possess the prime places of Prelacies.

I satisfie my self to draw out of Marcianus, Cassio∣dorus, Baronius, and ancient Manuscripts, the life of Boetius, where you may observe the body of History sufficiently replenished with matters very consider∣able.

Notes

• * 1.1

  Isaiah 19.
• * 1.2

  Job 12.
• * 1.3

  Insuspicabilis secreti reve∣rendaeque ma∣jestatis cognitio est, Deum non nosse, nisi De∣um. S. Zeno serm. de Nati∣vitat.
• * 1.4

  Peceare & non cohibere pec∣cantes, juxta aestima. Dos∣theus l. Itali∣corum.
• * 1.5

  1 Reg. 33. juxta 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Qualities of an Officer.
• * 1.7

  Greg. in Job. 29. Justiti•• firmatur ••••li∣um. Prov. 16.
• * 1.8

  Evect••s in ex∣••••lsum i••••e magis ••itis de∣spice. Cassiod.
• * 1.9

  Eccles. 10. 8.
• * 1.10

  Campanus In∣teramne••us Episcop.
• * 1.11

  2 Parol. 45.
• * 1.12

  3 Reg. 7. 16.
• * 1.13

  Nigredo san∣guine•• regnan∣tem discernit, & praestat hu∣mano generi, ne de aspectu Prin∣cipi•• possit er∣rari. Cassiod. Var. l. 1. Ep. 2.
• * 1.14

  Jer. 26. 13.
• * 1.15

  Diminutio majestatis fe∣cisse mutanda. Seneca.
• * 1.16

  Esther. 16.
• * 1.17

  Pol••b. lib. 9.
• * 1.18

  Nil vile, nil cupidum Judi∣ces decet. Cla∣ras suos macu∣las reddunt, si illi, ad quos multi respici∣unt, aliqud re∣prebensione sordescant. Cassiodorus.
• * 1.19

  A notable practise given by King Theo∣dorick to Cas∣siodorus. Proprio censu neglecto sine invidiâ lucri morum divitias retulisti: Et unde vix solet reportari pati∣enti•• silenti∣um, voces mili∣taverunt tibi loudantium.
• * 1.20

  Anima vulne∣ratorum cla∣mavit, & Deus in ul am abire non patitur.
• * 1.21

  Regnantis fa∣cultas tunc ••••¦ditior, cùm r••∣mitti••, & ac∣quirit nobiles thesauros fam••, neglect•• vili∣tate pecuniae. Cassiod. l. 1. Epist. 16.
• * 1.22

  Actu otiosi•• similli••us. Velleius.
• * 1.23

  Avicen. de diluviis.
• * 1.24

  See La journée
• * 1.25

  Moses Dei de proximo arbi∣ter. Tertul. de Monogami••▪ August. l. 22. contr. Faust. cap. 69.
• * 1.26

  Omnem istam s••cun••um cor∣pus habitatio∣nem, coelestis puritate con∣versationis ob∣duxerat, men∣tem r••g••ns, carnem s••••ji∣c••n••, nomine Dei vocatus est, id c••jus si∣militu••inem se perfect•• virtu∣••is ••b••rtate formaverit. Ambros. l. 2. de Cain & Abel.
• * 1.27

  1 Reg. 22. Loquimini de me••••••ram Do∣mino, & ••oram Christo ejus.