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 MONARCHS.

THe wisest of Monarchs speaking in the holy Scripture unto the Princes of his age, and proceeding at large to give a full warning to all those that should bear part in their honour, and imitate their lives, delivereth these words by way of Oracle. Hearken O Kings, not one∣ly with an ear of flesh, but attend with that of the un∣derstanding and heart, to give entrance thereby to the Spirit of God. If you esteem it a most glorious honour to govern innumerable people, and to behold from the throne of your Magnificence, Nations bending under your Sceptres; Know ye, that this Power which lifts you so high above the rest of mortals, is borrowed from Heaven, and is a gift which hath its originall from God, who is the Sovereign of all Monarchs of the World. It is He that will examine all your works, and search into the secretest of your thoughts. You forget, that notwithstanding all the services that men render to you, you are but the Servants and Attendants of this powerfull King: You have not judged sincere∣ly; you have not kept the laws which your selves have prescribed, nor rendred justice to your Subjects, nor walked according to the commands of Him whose person you represent. This is the reason, why He will appear to you suddainly and terribly, separating your soul from your bodies. You shall see Him on His Throne of Justice, compassed with terrours, and you shall know that He exercises most severe judgment o∣ver those that bear Rule over men. All those poor peo∣ple, which tremble under your power, shall be loving∣ly and mercifully dealt with by God; but the mighty shall be mightily tormented, if they behave not them∣selves as they ought; and shall know that the great∣nesse of their Sovereign Authority shall avail them no∣thing, but to serve to augment their just punishments.

There are no plagues more fatall to the destruction of Princes, then those, who (under colour of raising their authority,) would make themselves great by power to commit (and that without punishment) all kind of enormities. Royalty is an Invention of God, ap∣pointed not for the benefit of the Kings, but of the Common-wealth. It was not instituted for the vain∣glory of men, but for the safety of the World; and Princes are more for the peoples sake, then the people for theirs.

All the great things were made to serve the lesser. The Sun (the Prince of Lights, and the heart of Na∣ture,) serves as well for the eyes of a little fly, as for those of a Monarch. The Ocean within that its mon∣strous extent of Seas and wonders, tenders its service to the little Fish enclosed in a small shell, which can∣not subsist without its attendance: The one possesses not the least beam, nor the other the least drop of water, which it employes not for the Commune.

The Eternall Father would not that the great things should be great in vain; but that they pay for their greatnesse, by the favours and cares they are to take for the little ones. Thus God commanded Moses to carry all that great people that he had brought out of Egypt, to serve them all as a mother: and (if we will believe Saint Basil of Seleucia) Kings are made to bear the World.

In antient time they were lifted up upon Bucklers on the day of their Consecration, to cause them to understand, that they ought to serve for a Buck∣ler for their whole Realm. Nature hath made nei∣ther King nor Subject amongst Men. Kings are not born Kings, but by the consent of those people which have made themselves a Law to obey him whom God should declare to them by his birth, or whom themselves should make by Election. Roy∣alty is a power of all the particulars united together in one man, to be applyed and exercised according to the Law.

When Romulus founded the Monarchy of Rome, composed of divers people that offered themselves to him, he expresly ordained that every one should bring to him some of the earth and fruits of his coun∣trey, whereof he composed a masse, and caused it to be buried in a great pit which he called the Word: intending to shew by this ceremony, that Royalty is a heap of Wills, of Powers, of Riches united in one onely Power. This is a borrowing which Kings make without obligation to restore again, but with oblige∣ment to render it better. They ought to do as the Bees, which take of the flowers, to make Honey thereof. They ought to temper and bring to perfe∣ction the Virtues and Qualities of the whole Com∣munalty in their own person, to compose thereof the pu∣blick happinesse.

Wherefore do you think that the antient Hebrews planted trees at the birth of the children of their Kings, which they held as sacred, and dressed them with care∣full diligence, to make thereof one day thrones for those little Monarchs, when they were come to the Crown; but onely to teach them, that they ought to cover the people with their protection, and to enrich them with goods; as the tree defends men from the tempest with its leaves, and nourisheth them with its fruit? They are not properly Masters in a strict sense, for that the Master may do whatsoever he will with his goods without giving account thereof: But a King can∣not use his subjects, but according to the law: he must

entreat them, as the Goods of God, for that he is ac∣comptable therefore to the Sovereign Judge of Hea∣ven and Earth, whose Stewart he is for a certain time, and not proprietary for ever. If he abuse this trust, al∣though the people cannot recall the authority, which they have given to him, and which hath been established of it self by a long prescription; neverthelesse he is an∣swerable to the Divine Majesty for all that he doth.

The Divines hold that a King which should reign onely for his own honour and pleasure, would sin grie∣vously, and put himself upon hazard of loosing his sal∣vation.

To speak then the very truth, Royaltie is a very great obligement, and a glorious servitude, and he that shall well consider all its burthens, would not so much as stoop to take up a Diadem lying on the ground,

Doctor Navarrus and other Divines, that treat of the duty of Princes, say, That to be a King, is to be the peoples man, who is charged before God upon the perill of his soul; to take care of their affairs, and to maintein them in peace, as far as shall be lawfull and possible: to defend them from their enemies, to render justice to them by himself or his officers. That is, to choose men of ability and virtuous, to undertake those charges; to watch over their actions and their behavi∣our, to chastise the evil ones that trouble the publick quiet, and to recompence the good ones: That is, to keep the Laws, to root out abuses, to cause piety and good manners to flourish, to stop all injustice, corruptions and exactions. As also to facilitate trade∣ing, to order the conducts for Souldiers, to take care for the reparations of publick Buildings, for Ammu∣nition and provision, for the health and conveniency of his Subjects, and to exact nothing of them above their ability: and that which is exacted, to husband it for their benefit, to employ the customes with the greatest fidelity, as the bloud of men redeemed by the blood of Jesus Christ: This is, to take order for the Education of Youth, to honour the Church, and persons of desert, to Authorize good Magistrates, to have a particular care of acknowledging the good services of men at Arms, which do sacrifice them∣selves in a thousand occasions for the Common-weal. It is to have great compassion on the poor, especially Widows and Orphans, to hear willingly the Petitions of those that are afflicted and oppressed, to take thought for all, watch for all; to do that in his Realm, that the soul infused doth in the Body.

It is too much power to say that which Nero said by the tongue of Seneca, Among so many mortals, I am the onely one chosen in heaven to performe the office of God upon earth: I am the Arbitratour both of life and death, I am the distributer of fortunes, the favours that come from above are not bestowed but by my mouth: I cause the rejoycings of cities and countreys, nothing flourisheth but by my favour. If I speak but a word I make a million of swords to come forth of the scabberd, and if I command, I cause them to be put up again. It is I that give, and take away liberty, which make and unmake Kings, which remove nations, which lay waste rebellious towns, which hold the happinesse or unhappinesse of men in mine hands.

What other thing is this that he vaunts, and so proud∣ly boasts himself of? but onely to confesse himself re∣sponsible to God for so great an account: whereof this miserable Emperour acquitted himself so ill, that ha∣ving lived like a beast, he dyed like a mad-man. There is no man worthy to reign, but he that can tremble at the very shadow of Royalty.

Great Princes are not made by the suffrages of men alone, but by the finger of God: they are born in Heaven by the Divine Decrees, before they appear upon earth by humane birth. To speak the truth, there are wonderfull qualities required to make a well∣accomplished King; and this is a thing more hard to find then the Phenix nest. When the children of Israel had this conceit that Moses was lost, they re∣pair to his brother Aaron, and intreat him to make them a God, to sit in the place of their Conductour, as if they meant to say; after Moses, no lesse will serve them then a Deity. Neverthelesse, God hath never suffered that there should be a perfect Mo∣narch in the World, in whom nothing hath been want∣ing; for there would have been a hazard, lest he should have been taken for a God, and thereby have caused a perpetuall Idolatry.

The Heathens have made Gods of some Empe∣rours vicious enough; what would they not have made of perfect ones, seeing that men naturally do bear a certain reverence towards virtue? Look a little nar∣rowly into the life of the greatest Monarchs of the World, as of David, Cyrus, Alexander, Julius Ce∣sar, Augustus, Constantine, Charlemagne; and you shall find that all those beauties, which have so dazled the eyes of the World, have had their spots, and the most part of the rest have inherited a Renown but lit∣tle commendable; that is, To be none of the worst a∣mongst many bad ones.

Whatsoever excellency the most famous of them had, proceeded from the especiall gift of God: and whatsoever meannesse was in them, proceeded from themselves; who alwayes mingled somewhat of Man with the work of the great Work-master. Neverthe∣lesse, good Instructions are very usefull for Princes, to rouse up and make active the endowments they have from above: yet it is not in those Panegyricks so well composed that they learn their duty; for, there they may sooner learn to forget it (when being puft up by those flatteries) they think themselves to be in deed, that, which they are there, but in flourish.

It is not my intent here to discourse at large how Princes ought to govern themselves, but to con∣tract in a few words that which is necessary for their direction, and I am perswaded that the Scri∣pture, Saint Lewis in his Testament, and Lewis the eleventh in that Treatise which he composed himself for the instruction of the King his sonne, have said here∣to sufficient, and that the rules of reigning well cannot be drawn better from any then those that have been of the same profession.

The perfection of a Prince may be comprehended within these five Qualities, Piety, Wisdome, Ju∣stice, Goodnesse, and Valour. Piety fits him for God: Wisdome, for himself: Justice, for the Law: Va∣lour, for Arms: and Goodnesse, for the whole World.

Piety, or (to speak more properly with Saint Tho∣mas) Religion is a virtue, that appropriates Man to God, and makes him to render that honour that is due to him as first Originall, and chief Lord of the whole frame of Nature. Synesius in that excellent Treatise that he made for the Emperour Arcadius concerning gover∣ment, sayes, That this is the foundation on the which all firmnesse subsists. This is that spirit of life, which Kings do breathe from heaven which fills their understanding with enlightning, their heart with Divine love and con∣fidence, their Palace with holinesse, and their King∣dome with a Blessing.

It belongs to a King above all, to be Pious and Devout towards God, even by the Title of Royalty it self. Who should honour that highest Majesty, more then his Vicegerent here on Earth? Who should represent his virtues, more then his image here below? Who should render greatest thanks for his favours, more then he that receives them in the mostabundance? besides

the obligement that binds the Prince unto this virtue; he finds the chiefest interest there. Prosperity for the most part is found on their side, which honour the De∣ity, saith Titus Livius in his History. And Aristotle who proceeds by way of Policy onely, counsels a Monarch to be exceedingly religious, for that thereby he will be more beloved and reverenced by his sub∣jects, which expect lesse evil, and more good from a Prince which is joyned to God by Religion. This al∣so procures him an assurance in his affairs; and makes his prosperity the sweeter, and adversities the lesse af∣flicting,

God who is the Master and Teacher of Princes, doth so strictly recommend this virtue to those Kings, that were made more especially by his own election, that he commands them to receive from the Priests a copy of the Law of God, or else to transcribe it with their own hand, to carry it alwayes with them, and to reade it all the dayes of their life, to learn thereby to fear the highest King, and to keep his instructions.

Now the Piety of a Prince ought not to be ordina∣ry, but it ought to excell in three things chiefly, in an inward sence of the Deity, in his worship, and zea∣lous affection. An Antient said, That he which be∣lieves the Gods, makes them, and that they have no need of our Sacrifices, but that they would have our Heart. The King ought to acknowledge God with a very deep sense of Piety, as the chiefest essence, the chiefest light, a Trinity within an Unity infinite, an Eternall Spirit, whose Power is Almightinesse, whose Will is the highest Reason, and whose Nature is no∣thing but Holinesse: That he is a Mysterious Silence, a Lovely Terriblenesse, an Immensnesse of Glory, which Sees all, and Knows all, from whom all Beings have their rising, which gives and takes away Empires, be∣fore whom the World, and all its Kingdomes, and all its Monarchs, are but as it were small atoms moving within that immovable Beam. This sense will cause the Prince to tender his Crown and Person at the feet of God with a perfect humility, and whole dependance on him in all things: he will learn the mysteries of our faith, and all the great maximes of Religion, not for di∣sputation, but to believe and adore them.

In prosecution of this deep sense, it behooves him to professe the outward worship and service for the per∣formance of his duty, and the example of his people: as by his assisting at divine Service with great reverence; honouring the holy Sacrament, shewing himself excee∣ding devout towards the most holy mother of God, towards the Angels and Saints; frequenting confession and the Eucharist, hearkening willingly to the word of God, and regulating his prayers and daily devotions, by the advice of those that direct his conscience, and above all accounting it the chiefest devotion to be care∣full of his people, just in his Government, and full of compassion towards the afflicted.

It is also expedient to take heed that the Prince in this do neither too much, nor too little; it is not fitting that he take upon him the devotion of a Priest or Reli∣gious man, which might a little diminish the credit of his profession, nor that he should likewise become too carelesse and negligent in Divine matters, for fear lest he fall into Libertinism which is the gulf of all misfor∣tunes.

True Piety in a Monarch shineth forth most of all in zeal, which is a mostardent love of the honour of God; and to attein to this, he ought above all to keep the Law of God, avoiding all grievous and scandalous sins, and he ought continually to take care, that God be served in his own house, and throughout his whole Realm.

That Blasphemies, Sacriledges, Heresies, Simonie, and all impicties be scattered and vanish by the beams of his power: That the Pope, which is the Father, and chief Shepheard of all Christendome, be respected with a holy Reverence. That the Bishops be honour∣ed and mainteined. That the Church be provided of good Pastours: That the Clergy live under Rule and comelinesse, and that it be mainteined in its rights. That Hospitals, Monasteries, and Religious-houses be pro∣tected and preserved in their estates. He ought not to suffer in any manner whatsoever, according to the or∣der of Lewis, that sacred placed be violated in the Warrs which may happen between Christian Princes. He ought to have an earnest zeal and indefatigable for the advancement of the Faith and Religion, and ac∣cording as the times and occasions shall permit, to em∣ploy his arms and person to subdue the pride of Infi∣dels and set up the Standard of the Crosse. This is the portion which God reserves for Christian Princes, which should never partake of true honour, but that which is enclosed within the glory of Jesus Christ (saith Julius Firmicus to the children of Constantine) Neverthelesse in designs of war against the Insidels, nothing should be too fervently hasted, under pretence of zeal, to the prejudice of the Realm; but to attend the coming in of God, which knowes the times and op∣portunities, and that sometimes gives in without much labour, which men at other times undertake with∣out good advice, and with little successe.

Wisedome doth very excellently agree with Piety, as being a science of Divine and Humane things, not idle, but with an active relish and skill for the directing of our life. If a Prince do not study to get this wise∣dome, he is ignorant of his profession, and makes him∣self contemptible to his subjects. He is given by God to his Kingdome, as the Soul to the Body, and how can he then subsist without understanding? He is given as the Eye, what can he do without Light? He ought himself to be the Light, and would it not be a shame for him to be covered with perpetuall darknesse? The King shall reign and shall be wise, saith the holy Scri∣pture: this is the onely thing that Solomon desired of God at the beginning of his reign: and he gave him this request in such a manner, that he replenisht him with a wonderfull ability.

Wisedome maketh a man more worth then a thou∣sand, it multiplies it self into many heads, and gathers together the riches of the Universe into one onely heart. The Wiseman draws an harmlesse Tribute from the Learning of all ages, he learns the lives of all, for to husband well his own; he enters into those great la∣byrinths of time past, as into his own house, he makes use of so many rare inventions of the best wits of the World, as of his own Patrimony. You may say that the Soul of a learned Prince hath run through ma∣ny Ages in divers Bodies. Wisedome maketh him to passe through long wayes with small char∣ges, and to discover the whole World without go∣ing out of his Closet: He learns, he discourseth, he judgeth, he approveth, he condemneth; that which is past, makes him profit by that which is to come: Good Counsels do enlighten him, and e∣ven the follyes of others erect him a Theatre for Wis∣dome.

Yet he must take heed, lest of a Prince becom∣ing a Philosopher, he cease not to be a King: he ought not to study onely to know and dispute, but to have the knowledge and practise of Excellent things: To think to become wise by the read∣ing of Books onely, is like thinking to be hot by the remembrance of fire. He must of necessity traffick with his own understanding, with his own experi∣ence: and that he may profit by Teachers, he must be a

teacher to himself. I would not that all Princes should be such Philosophers as Marcus Aurelius the Emperour, nor so Eloquent as Julian the Apo∣state, nor so curious in every Art as Hadrian. It is a Science which comes very near to ignorance, to stu∣die for that which will profit nothing, and to take the pains to learn that which would be better un∣learned.

Seeing that the Scripture is the Book of books, and that the Antients called the Bible the Crown; a King ought not to be ignorant thereof; yet not to make himself a Divine, but thereby to learn his du∣ty. Naturall Phylosophy (which sets before us the great spectacle of the Creatures, thereby to ascend to the Creatour) is not unprofitable for a good under∣standing: that which teaches to reason and discourse is good for every occasion: but the Morall, Politi∣call, and History make up the best part of a Kings Library; and if hee make a little digression, into Musick and Painting; it cannot but be commen∣dable.

Promote that knowledge that puffs not up vain spi∣rits; but that rather, which humbles the solid ones: for, by learning that which we know not, we under∣stand our Ignorance; and know by experience, that one might make a great Library of that which is beyond the knowledge of the most learned in the World. There are none but those that know little, and which know ill, who take upon them to have a sufficiency of knowledge: they crackle like little Ri∣vulets, whereas the greater Rivers run quietly. That Prince, which by reason that he hath studied will car∣ry all his counsell in his own head, shews that he hath little profited by his study: for in this mor∣tall life, a man is so far wise, as he seeks still to become so: but, after that he thinks that he hath atteined it, and hath no more need of others help; then he begins to be out of the way. The use of wisedome is to be∣come wise, as that of the eye, is to see.

The wisedome of a King may be seen by a rea∣sonable tincture of Learning, by the knowledge that he hath of himself, and the frail flourishing of all hu∣mane things, by the discreetnesse of his words, by his modesty in prosperity, by his constancy in adver∣sity. It will shew it self by a Greatnesse, without Affectation; a Majesty, without Pride; an Humi∣mity, without Contempt; a Comelinesse, without Striving: where every thing declares a King, with∣out any shew of making him seem so: it will shew it self by its Temperance, by the moderating of his pas∣sions, and by Prudence in the government of his life and estate.

This is to have deeply studied; to be able to over∣come his Anger, to disarm Revenge, to moderate a Victory, to overcome Concupiscence, to regulate his Affection, to keep under Ambition, to restrain his Tongue, to over-rule his Delights, to asswage his Discontents, to live like a Saint, and speak like an Oracle. This is exceedingly to have profited in wise∣dome: to be able to proceed in all affairs according to the laws of true prudence, But, the false maketh that its principall which is but the accessary: it takes Greatnesse and Pleasures for the chief ayme of a Kings life, it consults little, it judgeth ill, it decreeth no∣thing. But the true Prudence can look unto the end, can take a right mark in all businesses, it doth all things with advice, it brings Judgement without Pas∣sion in all occurrences, and gives an effectuall or∣der for the performance of all that which hath been wisely concluded: the remembrance of that past, the understanding of the present, and foreseeing of that to come, makes up its whole perfection: a quick apprehension prepares, an accutenesse works it, good advice orders, foreseeing confirms, and performance crowns it. It is by these steps that a Prince ascends to the Throne of wisdome, which is an unestimable Gift, and the true favour of the Deity.

Saint Lewis, whose life might have been the school of the ablest Philosophers, although he bore in his mind the best maximes of Empires, yet ceased not to reade good Books, and as he had seen in the time of his imprisonment in the East, that a Sarazen Prince had a Library of the Books of his Law, he caused the like to be made at his return in his Palace, where he spent many hours, and would converse freely with men of learning and desert. Demetrius Phale∣reus advised Kings to instruct themselves often by rea∣ding, for that there one may learn of the dead, which they cannot know by the living.

The next to Wisedome followeth Justice, which performs in a manner the chief duty that is required of a Prince: and Royalty, seems to be nothing else but an excellent science of Justice; as Justice is taken for that habit of virtue, by which we render to every one the right that belongs to him. Tertullian said, That Goodnesse had created the World, but that Ju∣stice had made the Concords thereof. This wise mo∣ther of Harmonies ceaseth not to open an ear to the dissents that are made in the World, to correct the disagreeing Voices by its own love, and to bring all to its own end: Ambition inventeth extravagant sounds, Covetousnesse sends forth enraged cries, tyranny makes an infernall Musick: but Justice corrects all these ex∣cesses, and if it meet with valiant and incorrupt souls to serve it as an instrument, it sends forth incomparable Melodies which delight the ears of God, and rejoyce the whole fabrick of Nature.

There are two great Virtues which make all the equalities of mans life, Truth equals the understand∣ing to all the objects; and Justice, the hearts to that which is right.

Lying and Injustice make every where great ine∣qualities which fill Kingdomes with Disorder: Consci∣ences with Crimes, and the World with Confusion. But Truth and Justice render light to dark things, strength to feeble, certainty to doubtfull, and order to the confused.

We naturally take a delight to behold the fair bow in heaven, which compasseth the air with a crown of glory: but Alcuin the School-master of Charlemagne writes, That that which makes it the more admired is, for that amongst its other beauties, it carrieth the ensigns of Justice. It shews the fire and the water, in its red and blew colours, to instruct us that Justice holds the fire in its power to consume the wicked, and the water to bring refreshment to those scorching heats of calami∣ties that trouble the miserable.

Justice is Gods profession, and an Antient said, that his continuall exercise was to weigh the hearts and the works of men, and to distribute rewards, and ordain chastisements according to the good and ill deserving of every one in particular. The Scripture saith, that he is glorious and magnificent, but that these magnifi∣cences are chiefly seen upon the mountains of wounds and robberies, when he beats down with an invincible arm the great ones of the earth, loaden with the spoils of iniquitie. The Hebrews said, that Good took such delight in Justice, that he had bestowed even the Sa∣phires of his own Throne to engrave the Law thereon.

The Saviour of the world is named the Just by the holy Ghost in the writings of his Apostles, not in dis∣simulation, but by his Essence. All the great Imitatours

of God have honoured this quality, and have held it in the number of their dearest delights. Job maketh it his crown and his garment: David, his virtue: Solo∣mon, his wisdome: Josias his love: Augustus, his ex∣ercise: and Trajan, his honour. The memory of so many Conflicts, Sieges, Battels, Conquests, Triumphs, whereby the life of this great Emperour was so fa∣mous, are found but in the record of a few lines: but that which remaineth engraven in the memory of all Ages, is an Act of Justice which he performed even then when marching forth of Rome in great state to go to the warres (as I have related in the first Volumn) he hearkned to a poor widow-woman which desired Justice of him; he alighted from his horse to under∣stand her businesse at large, and restored her to her right before he departed thence. Which thing did so won∣derfully astonish S. Gregory, that he prayed, as they say, for the Soul of Trajan, and saved it: the which the Doctour Alphonsus Ciaconius justifies in a learned Treatise, although the Cardinall Baronius be of ano∣ther opinion.

By all this, it is apparent and manifest, that a Prince ought to have especiall care above all things, not onely to be just, but to make it appear both by his words and deeds that which he bears in his heart. He is the great∣est King, according to the Philosopher Diogenes, which is the justest; and if he be without Justice, he is nothing but an empty Name, and a shadow of Royalty. The most excellent thing that a King can do in that his Dignity (said the same Wise-man) is to worship the Deitie; to ordain Laws; to conduct Armies; and all this is to be done Legally, according to the rule of Ju∣stice. The people feel it not if he be devout, if he be sober, if he be discreet, if he be chaste; but if he be unjust this is a publick mischief: this all presently feel, as if the Sunne should go out of his bounds, or if some malign Constellation should cause burning or flouds to happen upon the earth. King Nebuchadonozor is represented in the Prophet Daniel, by a Tree, under the which the fowls made their nests; and under the which, the other living creatures remained under covert; to give us to understand, that Princes ought to stretch forth their Power, even like branches, to protect their Subjects by rendring them Justice.

A true Prince (to speak as Casiodore doth) ought to serve for a Temple to Innocency: for a Sanctuary to Temperance: for an Altar to Justice. You therefore (O Monarchs!) that take delight in the glittering of your Crown, know ye, that it is given you from above, to be Gods Vicegerent, rendring to every one that which belongs to him. You ought to watch like an Angel over your whole Estate, and not to suffer at any time that the smallest things should be destitute of your tenderest cares. Hearken to that which God speaks to you by his Apostl••, Masters, render that which is just and right to your servants; seeing that you cannot be ignorant, that you have a great Master in heaven to whom you must give an account of your actions. Heark∣en to that which he commands you by his Prophet: Do Judgement and Justice, deliver those that are op∣pressed from the hand of the persecutours: Takē good heed you afflict not the stranger, the orphan, nor the widow. The Justice of private persons is manifest in their particular commerce, but that of a King hath other kind of beams to make it appear and be beheld in its glory.

If you be a true King, as Nature hath not given you an hundred mouthes to speak, nor a hundred hands to do all that is necessary with your Government; it is fitting that you make a good choice of those to whom you commit the managing of your Arms, of your Revenues, and of your Laws. Never suffer you, that your Name which is sacred, and your Authority which is inviolable, should serve for a pretence to wick∣ed ones to oppresse your Subjects. The huntings of men are for the wild Boar, the Wolves, and the Foxes; those of Princes ought to be after the Outrageous, the Robbers, and Tyrants.

All offences are but the overflowings of Injustice: there can be nothing chaste (saith S. Augustine) where adulterers are; nothing safe, where robbers; nothing out of danger, where murderers. If the sword of the Prince, the revenger of iniquities, do not stop the auda∣cious, cities become forrests, and forrests everlasting ter∣rours; if there be not Laws for men and punishment for offences. Corrupt nature would never make an end of offending, if Gooernment restrained not its en∣terprizes. The chiefest care of him that is set over people, is to take away the evil and the evil-doers, that honest people may live in safety: for this cause are Kingdomes, Magistrates, Arms, Laws; the world would be nothing but robbery, and the life of man confusion, if Justice did not suppresse the violence of disordered affections. But to speak the truth, the Prince that should be severe in punishments, and should have an heart lockt up at rewards, would be as it were lame of one arm: he ought equally to be ready to chastise offences, and to recompence well-doing. When the Government of Kings is so loose, that vices come in request and those that commit them, it is al∣most a kind of sin, then to do well: and when virtues are so unhappy as to be deprived of the honour which is due to them, it is a scandal of that age, and the shame of Crowns.

It is not sufficient to appoint Judges to hear and de∣termine of suits, he must be well informed of their pro∣ceedings and their actions, he must sometimes imitate S. Lewis, which gave judgement under an Elm about the differences of his Subjects, and consecrated the Woods and the Fields by the sincerity of the Oracles that went forth of his mouth.

The Emperours of Constantinople heard likewise the controversies of their people; and as Codin saith, when one party pleaded, they held one ear uncovered, and covered the other; to signifie, that they kept it for the adverse party.

It is a weaknesse of judgement to go about to de∣cide a businesse, having heard but one party; one ought to have an ear somewhat hard at such diversity of reports, which are made by parties diversly in∣teressed in a businesse, otherwise it is to be feared, that a long repentance will quickly follow a short determination.

Civil Justice is exercised within Bars, and on Judge∣ment-seats; but the Military hath been oft very much neglected by some former Princes in its time, when ha∣ving lost the opportunity of making a good Peace, they have afterwaids made an unhappy Warre.

Those Judges that buy Justice, it is a very great chance if they do not sell it; and those Souldiers which are not paid by the Taxes levied for that end, are as it were authorised to pay themselves by the permission of spoils and plunderings. Our Laws and our Age may blush, when the Roman histories tell us, that one Scau∣rus, conducting an Army, oftentimes lodged in the fields, where there were trees loaden with fruit, and yet the souldiers durst not lift up the hand to gather one onely: the passing by of a great army left every thing in the same order in which it had found them. And amongst Christians, one Regiment onely of Souldiers hath often made a desolation in the Countrey, and af∣frightment in the towns, and as many sackings, as quar∣terings. Those which sit at the Stern of Empires and Common-wealths, are greatly accountable to God for

that which hath past in this businesse. Kings ought not onely to maintain Justice by their Arms, but to teach it by their behaviour, and to consecrate it by their examples. The Doctour Navarrus hath set down divers sins against Justice, by the which Princes, Com∣mon-wealths, and Lords may offend against God mortally; as, to take unlawfully the goods that belong not to them, and to keep them without restitution. To govern loosely and negligently their Kingdomes and Principalities. To suffer their Countreys to be un∣provided of victualls and defence necessary, which may bring their Subjects in danger of being spoiled. To wast and consume in charges, either evil or unnecessa∣ry, the goods which are for the defence of their estates. To burden excessively their subjects with Imposts and Subsidies; without propounding any good intent there∣fore, and without having any necessity (not pretended, but) true and reall. To suffer the poor to die with fa∣mine, and not to sustain them with their Revenues in that extremity. Not to hearken to reasonable condi∣tions for a just Peace, and to give occasion to the ene∣mies of the Christian name, to invade their Lands and root out our Religion. To dispense either with the Law of God or Nature. To give judgement in the suits of their Subjects according to their own affection. To deceive their creditours, to suppresse the Liberty and Rights of the people, to compell them by threat∣nings or importunate intreaties to give their goods, or to make marriages against their wills, or to their dis∣advantage. To make unjust Wars; to hinder the service of the Church; to sell offices and places of Charge so dear, that they give occasion to those that buy them to make ill use thereof. To present to Bene∣fices with Cure of Souls, persons unworthy and scan∣dalous. To give Commissions and Offices to corrupt and unfit officers. To tolerate and permit vices, fil∣thinesse, and robberies by their servants, and to con∣demne to death, and cause to be slain unjustly without due order of Law, and to violate the marriage-beds of their Subjects.

All these things and others which this Doctour hath noted, cause great sins of Injustice in the persons of great ones, unto which they ought especially to take heed: and to prevent the same, it is most necessary that they be instructed in the duties of their charge, and in the estate of their affairs, bending themselves thereto as the most important point of their safety: and seeing that the passion of Hatred or Love, which one may bear to some person, will trouble the judgement and pervert Justice; S. Lewis counselled the King his son strongly to keep his heart in quiet, and in the uncertain∣ty of any differences, alwayes to restrain his own affe∣ction, and to keep under all movings of the spirit, as the most capitall enemy to Reason.

Many Princes have often lost both their life and Sceptre for giving themselves to some unjust action; and there is no cause more ordinary, for which God translates Kingdomes from one hand to another, then Injustice; as on the contrary, those Princes which have been great Justiciaries do shine as the stars of the first magnitude within Gods Eternity, and even their ashes do seem as yet to exhale from their Tombs a certain savour, which rejoyceth people, and keeps their me∣mory for ever blessed.

But one cannot believe the rare mixture that Justice and Goodnesse make joyned together: Goodnesse is an essence profitable and helpfull, which serves as a Nurse to Love; it hath its originall in the Deity, and from thence disperseth it self by little veins into all crea∣ted Beings, and mixeth it self with every object, as the light with every Colour. It drives away, and stops up evil on every side, and there is no place, even to the lowest hell, where it causeth not some beam of its brightnesse to shine. Beauty which amazeth all mor∣tall eyes, is but the flower of its essence; but Good∣nesse is the fruit thereof, and its savour is the savour of God which all creatures do taste and relish. God, which as Casiodore saith, is the cause of all Beings, the life of the senses, the wisdome of understandings, the love and glory of Angels, having from all eternity his happinesse complete in his own bosome, hath created man, that he might have to whom to do good, as Gre∣gory Nyssen writes: and S. Cyprian saith, that this eternall Spirit did move upon the waters from the be∣ginning of the world, to unite and appropriate the Creature to its self, and to dispose it for the loving in∣spirations of its Goodnesse.

The Prince, which according to the obligement of his Charge, would make himself an imitatour of God, ought to be exceedingly good, with four sorts of Good∣nesse; of Behaviour, of Affability, of Bounty, and of Clemency. I say, first of Behaviour, for that there is small hope of any great one, which is not good to∣wards God; which keeps not his Law, and rules not his life thereby: if he have any virtues, they are all so∣phisticate, and if he do any good, it is by ebbing and flowing, by fits, and for some ends. No person can be truly good towards others, which doth not begin with himself; he must needs have Christian Love, with∣out which, no man shall ever see God: if he possesse this virtue, he will first have a love of honour to those which have begot him, a conjugall love for his wife, a cordiall love to those of his bloud, and all his kindred: from thence it will spread it self over his whole house, and through all his estate, and will cause him to love his Subjects with a certain tendernesse, as his own goods, and as the good shepherd cherisheth his flocks. He will imitate our Lord, which looked from the top of the mountain upon the poor people of Judea that followed him, and his heart melted for them with sin∣gular compassion. Herein doth truly consist the virtue of Piety which gives so great a lustre to the life of Princes.

Now, according to the Goodnesse that is in his heart, he must needs pour it forth upon all his, by these three conduit-pipes that I have said, of Affability, of Liberality, and of Clemency: Affability, which is a well ordered sweetnesse both in words and converse, ought to increase together with a Prince from his ten∣der age. This is a virtue which costeth nothing, and yet brings forth great fruit; it procures treasuries of hearts and wills, which do assist great ones, when need requires.

A good word that cometh forth of the mouth of a King, is like the Manna that came from heaven, and fell upon the desert. It nourisheth and delighteth his Subjects: it hath hands to frame and fashion their hearts as it pleaseth him: it carrieth with it chains of gold sweetly to captivate their wills. The command that cometh with sweetness, is performed with strength invincible, and every one naturally delights more to obey him, that seemeth to entreat in commanding, then a power that cometh with an armed hand, and threat∣ens to root out that which refuseth it.

It is fitting, neverthelesse, that the Prince dispense his favours, according to the deserts of his Subjects, for it would be a great inequality to be alike to all the world. Affectation oftentimes spoils the profession of courtesie, and when one gives too many words at too cheap a price, and almost indifferently to every one, it maketh one think, that they are none of the sincerest: false gold is too high in colour, and a dissembling cour∣tesie is too glorious in appearance: this deceiveth some which are not accustomed to it, and have no great

skill in discerning, carrying it self like the Ivy as fairly over crackt pillars as sound ones; but those which are better advised are quickly wary of empty courte∣sies, when they with good reason expect better effects. Kings, although they are great, are not able to enrich the whole world, there are very many which must be contented with good words, but to think alwayes to escape paying with this coin, is to deceive himself and the whole world.

There are so many hungry ones, which cannot feed upon flowers, which expect gifts and rewards, after they have been at great charges, and run through great hazards for the glory of the Prince and the good of the State, that it is necessary, really, to acknowledge their services.

The Prince which thinks himself bound to give no∣thing or very little, betraies his birth, shews himself to be lowly minded, and of as low a fortune, having little rea∣son to expect a great harvest from that field where he sowed nothing; he declares his too much greedinesse after temporall goods, and if he knoweth little what the love of his Subjects is worth, he heaps up the In∣dian Clay, and neglects that patrimony of hearts, wherewith God, as rich as he is, contents himself: it happens oft that he finds himself afterwards in the midst of thorny affairs, where his silver without friends serves for nothing but to lose.

But although it behoveth him to give, one can hard∣ly say how difficult this profession is to do it rightly, there can be no greater losse then to give away all, and to give unadvisedly to those which deserve least. He that gives too much and above his ability, destroyes his liberality intending to confirm it, for that by giving too much, he taketh the way to be able no more to give any thing. John Michel in his Anatomy of a Body Politick saith, that the Doctour Bricot in an Oration which he made to King Francis the Just, shewed him that he was like to S. Francis, whose name he bore; that his hands were pierced, and could hold nothing, as it were, which he gave not away; and if that he took not heed, this would consume all his Revenues, and that thereby he would make more poor in his King∣dome then Saint Francis had drawn to his Re∣ligion.

Those Sovereigns that starve their people to nourish the unsatiable greedinesse of some particular, are like those mountains that bear fruit, not for the use of men, but for the birds of prey; they give to a few, that which they take from the whole, and oftentimes fatten full monsters and abominable ones with the bloud of the Publick, that they make the ground to tremble under their feet, and the heaven to thunder upon their heads. Others give that which they can hold no longer; as, Manuel Comnenus, which offered his silver to his soul∣diers then, when he was in the hand of the Sarazens. Others give after an evil manner, more for that they are not able any longer to deny, then with intent to gra∣tifie. Others give slowly and little, in such a fashion, as after they have long time fed mens hopes with wind, they pay them at length almost with smoke. Others repent themselves presently for having given that which they could hold no longer, and have no other content by their liberality, then to repent of their hastinesse. He that would be truly liberall and magnificent, will avoid all these rocks, he will give with good advice ac∣cording to his ability, and with a comely grace, to the poor Gentry, to the Souldiery maimed by his service, to Churches, to Religious Persons, to people of Virtue, Knowledge, and Desert, which do shew themselves profitable for the Publick.

But to say truth, it is a great gift to pardon that by Clemency, which one might justly punish by Justice: this is that admirable quality that Kings have, and nearest approaching to God; they cannot create, they cannot raise men from the dead, and yet to give safety and life to a man; is to give him, as it were, a second Creation, it is to give him a being without a not being, and to bestow on him a Resurrection without causing him to taste of death.

What would a man do which should suddenly be made an half-God, and which should be transported amongst the stars? what would he dream of? in what businesse would he take most pleasure, unlesse it were to do good; and amongst all good, to give and preserve the foundation of all the rest, which is life? There is nothing more glorious then to be able and not willing to revenge an injury; the power makes the greatnesse of Majesty, but the good will giveth its perfection.

The Hebrews said, that the chiefest work of God was Mercy, that he dwelt in his Tabernacle from the beginning of the world unto the day of judgement, and that giving all the rest of the time to Clemency, he re∣served but one day for Justice.

Away with those Kings of the Macedonians, that would appear in their stateliest walks with the head of of a lion; this was not to shew their greatnesse, but to testifie their brutishnesse. The heart of the King (saith the Scripture) is in the hand of the Lord: within that hand that doth nothing but open it self to fill every creature with a blessing from heaven to earth; how can it take then there any thought into it self of rage, of killing, or of sacking? It ought to be mercifull even in punishing, taking great heed to do nothing by way of revenge, but doing all by Goodnesse.

Clemency doth not exclude Justice, but moderate it, and if it suffer the life to be taken away from one that is faulty, it is to preserve a thousand Innocents. It is a cruelty to pardon nothing, but it is a double cruelty to pardon all, seeing that one cannot equall the evill to the good, in so great an inequality of lives and man∣ners, unlesse one overthrow a whole State. It behoves him wisely and with good advice to discern, that which is worthy of pardon, and that which is worthy of pu∣nishment; there are pestilent crimes, scandalous, and which draw great consequences with them, which the Prince cannot leave unpunished without condemning himself. There are other faults committed by errour, by frailnesse, by surprize, by strong inducements, migh∣ty temptations, and those that have yielded once there∣to, have done a thousand other worthy actions, to blot out the memory of one ill. If Clemency hath no place in such occasions, it will have nothing to do about a Prince, and if it find no employment with him, it is to be feared that the vengeance of God will find work there to busie it self.

The wisest of Kings is of opinion, that this virtue is the foundation of thrones; whence it follows, that that Prince which is unprovided thereof, puts his own person in danger, and his estate into shaking.

It is to deceive ones self to think, that a Prince may be secure there, where there is nothing secure against the violence of the Prince. Despair of Mercy hath often caused horrible cruelties to ensue, and it is need∣full alwayes to take heed of the force of a last neces∣sity. There are some things which ought to be par∣doned, by the contempt of punishing them; others by the profit, and others by the glory, and it is alwayes to be remembred, that we have a Judge over our heads, which suffers us to live by his onely goodnesse, being able every moment to punish us by his Justice.

At last, to conclude this little Treatise, Valour pro∣cures an high reputation to a Monarch, making him terrible to his Enemies, and amiable to his Subjects. Greatnesse maintains it self by the same means which

gave it its beginning; and it renews new vigour by those qualities which have been the Authours of its origi∣nall. Our fist Kings attained to this dignity by their valour; and by that stoutnesse which they had to ex∣pose their courageous persons to very many hazards for the safety of the publick: this made them admired, and lifted them up at last upon the Target to be shewed throughout the whole Army, and chosen by generall consent to command over others by the title of their deserts.

The same of Valour doth so easily run through, and with such approbation, the minds of people and vali∣ant men, that it sufficing not it to make Kings upon earth, it hath made amongst the Heathens Gods in Heaven. They have deified an Hercules, and a The∣seus, for having cut off the head of Hydra's, and overcome Minotaures; and not contenting themselves to have consecrated their persons, they have put wild beasts and monsters amongst the Constellations, for having served as objects of their victories, chusing ra∣ther to eternize beasts amongst the Stars, then to dimi∣nish any thing of the eternall glory of those vali∣ant men.

Alexander being crowned King by his father Phi∣lip, before he took possession of the Kingdome that fell to him by the decease of his Predecessour, assem∣bled together all the great ones of his Kingdome, and said to them, that he would counsel them to chuse such a one as should be most obedient to God, which should have the best thoughts for the Publick Good, which should be most compassionate towards the Poor, which should best defend the right of the weak ones against the strong; but above all, that should be the most Valiant, and should adventure himself most bold∣ly for the safety of his Countrey. And when they had all confirmed to him that which his birth had given him, he took an Oath, that he would keep all he had propounded, as he did, testifying in all his actions his Goodnesse and Valour above all the Kings that had gone before him.

A Monarch shall give some proof of himself, by diligently studying the art of Warre; in often frequent∣ing the exercises thereof, in being able to judge of pla∣ces and Armies, of Captains, of Souldiers, of De∣fences, of On-sets, of Policies and Stratagems, of Fortifications, of Arms, of Provision, of Munition, and giving exact order for every thing that belongs to Military affairs. He must often shew himself in the Army, by exhorting, encouraging, consulting, resolving, giving orders, and causing them to be executed, by shewing readinesse of courage in dangers, and an in∣vincible heart in the midst of bad successe. But he ought not at any time to mix himself therein without great necessity, seeing that the hand of one man can do very little, and the losse of a King brings a dammage unrecoverable.

The young King Ladislaus thrust himself into dan∣ger at the Battel of Varna, against Bajazet the Turk when he had there lost himself, and that they had taken away his head, and put it upon the end of a spear, as a sad spectacle to the Christians: This caused their whole Army to be routed, which before was half victorious, and gave the victory to the Infidell.

Warre is a long and difficult profession, and one of the most dangerous, which never ought to be under∣taken but upon necessity. I cannot, neither ought I here to teach it by words, reserving that to the skill of the more understanding, and to the experience of per∣fect ones.

I am onely obliged to advertise, that great heed is to be taken, lest any one take rashnesse, or salvage rage instead of true valiantnesse. Those are no Bravado's nor terrible looks that give the most valiant blows in Armies. It pleaseth not God, that a Virtue that doth such wonders upon earth, and places the Hero's in the heaven, should be accomplished by such feeble means. This is no effect of boasting, nor of ignorance, nor of fury: this is a branch of generousnesse, which teacheth the contempt of dangers, and of death it self, for the glory of God, for the defence of ones Countrey, for the subduing of the impious Infidels and wicked ones, for the exaltation of the true Faith, of Religion, and the glory of ones Nation.

Oh the excellency of this divine Virtue, which protects so many people with the shadow of its branches and laurels; which causes a calm to be found in a tempest; safety in the midst of dangers; comfort in disastres; an upholding in the midst of weaknesse! Happy are the wounds of the valiant, whence flows more honour then bloud. Happy their immortall Souls which flie hence into heaven, carried upon the purple of so generous bloud, and which flying hence, leave to posterity an eternall memory of their prowesse.

Time hath no sythe for them; Death is unpro∣vided with darts; Calumny loseth its teeth there, and Glory spreads (throughout) the Ensigns of their Immortality.

Notes

• The words of the wise∣man direct∣ed to the Kings of his time. Sap. 6.
• The end of Royalty.
• Great things were made for the lesser.
• Orat. 2. in Adam.
• The pra∣ctice of Ro∣mulus to be noted. Na∣var. l. 1. c. 9.
• Targum & Navarinus. l. 4.
• Navarrus in Manual••.
• Royalty a glorious servitude.
• Royalty a mervellous profession.
• Great Prin∣ces the workman∣ship of God
• Very rare▪
• The service of God.
• Zeal.
• Jer. 23. 5.
• The great∣nesse of Wisdome.
• What the wisdome of a Prince should be.
• Hielel. Au∣tor. Hebrae∣us excercet se in Coro∣na. 1. Lege.
• Jer. 21.
• Acts of Ju∣stice in pu∣nishment and reward.
• Goodnesse, its Excel∣lency.