CHAPTER I.

I Intend to instruct thee, how thou mayst safe­ly set forward in the way of Ciuill life, and fi­nish thy iourney without wandering, & that, not by my owne sayings, but by the precepts of ancient authors, deliuered also in their own wordes.

O great God be thou my guide, and so direct my hand, and mind, that I may vnderstand, discerne, and set forth to view, that which shall be wholsome, and profitable.

I define Ciuill life, The definition of ciuill life. to be that which we leade in the societie of men, one with another, to mutuall commoditie and profit, and com­mon vse of all. Two things are necessarie ther­vnto, Prudence and Vertue, I assigne vnto it two guides, Prudence, and Ver­tue: in the first I follow the iudgement of manie, in the other particularly mine owne: because I can not be induced to be­leeue, anie can possibly be a good Citizen, except likewise he be an honest man. Without vertue, such wisedome should ra­ther be subtill craft, and malice, and any other thing rather then prudence. And albeit, that by the sterne thereof properly, ciuill life be gouerned, yet is it not without the vse, and aide, of the other loadstone. I will therefore first intreate of vertue, and that by right, Tac. 4. Hist. being the proper good appertaining to man. Vertue is onely proper vnto mā All [Page 2] other humane things are not durable; Shee Sence p. 89. for the glorie of beautie, Salust Ca [...]i. and riches is fraile, and slightly [...]adeth away, but vertue euer shi­neth, and is eternall:* [...]. 89 which thing is onely immortallin a mortall m [...]n.

Wherefore, [...] all that men till the ground for, Salust Cati. all that they ha­z [...]rd their liues for by sea, all that they build for, of right doth [...]: [...]laut. Am. for she in her selfe conta [...]neth all things, [...] that is [...], She [...] [...] nothing. [...]. 4. de [...]. She is no stranger vn­to vs, but offreth her selfe of her owne accord, lightening the vnderstanding of all [...] her selfe known [...] to those, who [...] not after her. Idem C [...]ns. ad Polyb. She is easie to be met with, she is milde and tractable, [...] her selfe vnto all men, neuer bisdaining any [...] worthy of her. Let vs then runne vnto her as to a sanctuarie, sith that she onely is quiet, safe and assured, and vnder her owne command, She f­flicted a sanctu­arie to the [...]. and all other things besides, Cornisic. ad Her [...]. [...] vnto fortune, who beareth rule ouer them,* Sen. ep. 113. miseries, ca­lamities, and reproaches, hauing no other power against vertue, then a litle cloude against the sunne.

CHAP. II.

I Deuide vertue into two branches, Pietie, and goodnesse, The deuision of vertue. What pietie is. Two principall partes thereof, Beleefe and worship. Pietie is a right beleefe concerning God, and the true worship of him: For of these two Pie­tie consisteth, and without the either of them she is lame, and vnperfect. We ought then be­fore all things to labor (as much as in vs lyeth) to attaine to the knowledge of this supreme godhead, & when we vnderstand what it is, to worship, & adore it religiously, and purely. The true light of both is to be seene in holy Scri­ptures, albeit certaine sparkles, lye scattered here and there in prophane authors, which I will gather together; concerning beleefe these which follow; Beleefe is the beginning of pietie. And this beleefe is most necessary, Aug. lib. 1. de lib. arbi [...]. for to deeme well of God is the beginning of Pietie. Let this then [Page 3] be resolued, and set downe as a principle, that there is one God, Tac. 5. Hist. Ibid. who ruleth, That there is one God. That he is eternall. and gouerneth all things, ( so I terme; that soueraigne, and eternall, immutable & immortall essence, the which partly I will describe, (for who can define that which is infinite) to be A certaine spirit, Cic. 1. T [...]sc. or intelligence, The description of God. which is free and in the grea­test libertie, separate from all mortall and elementarie frame, and composition, giuing all things life and mouing, being not moued by any, but of it selfe in continuall motion. It is a dāgerous thing ouer curi­ously to search what God is. I will not adde any thing hereto, for euen certaine things though true, are not vttered of God without danger:* C [...]pri in Symb. Aug. lib. 1. de Ord. whom we seeme best to know, when we con­fesse him to be incomprehensible. Yet it shall be lawfull for me, to present to your loue, and admiration, his Effects, and Affects, (if I may be permitted to vse those termes.) He is most great, his power is not to be measured, Ou [...] 8. Met. neither hath it any end, The power of God. and what­soeuer his will leadeth him vnto, is a soone accōplished & brought to passe. He is most iust, he neither in any [...] nor place, doth any wrong or iniurie, Plato in Theae [...]eto. Ouid 13. Met. but is euen as much as may be, His iustice. most righteous. He beholdeth mortall things with an vpright and iust eye: He consi­dereth, and iudgeth of the workes, the counsels, and desseign­ments of men: Nothing is hid from him, Sen. epi. 84. he is present in our minds, and still accompanieth vs in the midst of our secret thoughts and cogitations.* His iudgement and presence e­uerie where. It is he surely who is an eare, and eye witnesse, of those things we do,* Plaut. Cap. Boeth. de Cons. who because he alone seeth all things, we may rightly call him the very Sunne or eye of the world. Neither is he onely a beholder of that we do, but a rewarding, & reuenging iudge likewise, His ouersight of our actions, and his distribution of reward and punishment. and this I hold for an vndoubted troth, that the diuine godhead doth take a view of all our actions, Salust ad Caesar. and doth not slightly passe ouer our good or euill deedes, but agreeable to their different nature and qualitie, recompenceth the good and punisheth the bad. Ho [...]. 3. Od. It is he which gouerneth all things, the massie, and im­moueable earth, The vniuersali­tie of his go­uernement. which tempereth the windie and tempestuous sea, and his power descendeth euen vnto hell:* Ouid. 1. de. Arte. neither doth he like a sluggard sleepe and take rest,* Cic. in Som­nio. but he is alwayes watchful, & with a perfect sense and memory, ruleth and gouerneth all things. It is not onely requisite for vs, to know these things, but most ne­cessarie, for indeed the first cause of the transgressions of misera­ble mortall men, Silius. 4. is the ignorance of the nature of God. That the igno­rance of these things [...] the cause of wic­kednesse. Which ne­uerthelesse [Page 4] we must seeke after with modestie, this saying be­ing likewise true, that it is more holy and reuerent to beleeue the wonderfull workes of God, Tac. in Ger. then curiously to enquire why he hath done them. Yet many things are rather to be be­lecued [...] God, [...] to be enquired after.

CHAP. III.

I Proceed to intreat of the seruice of God, What worship is. which is no other thing then the worship of the knowne godhead, consisting in the obseruation of certaine lawes and ceremonies. For God requireth to be worshipped of vs, and to that end man is borne. This is done by double seruice, That it is two­fold, internall, and externall. internall, and ex­ternall. The first is that, which conceaueth in the hart, and vt­tereth from the hart; praiers, praise, and thanksgiuing vnto God: The latter is that, which expresseth the same things, but by certaine rites and gestures. These two we do commonly call religion, and that not vnfitly: concerning the which, re­ceaue some sound and wholesome lessons, euen from those, who otherwise were ignorant themselues of the true know­ledge of God. Religiō is a po­werfull thing. It is deere and precious to all men. Religion hath great power ouer the mindes of men, and our life is established and assured thereby.* Plin lib. 14. Nat. hist. Cic. 5. in ver. We are all forciblie affected to religion, and such as we haue receiued it from our fathers, we do beleeue, we ought to keepe and obserue it inuio­lablie. It is not altered on the sudden. Wherefore, whatsoeuer religion we are brought vp in, we are hardly induced to change it, Philo Iud. ad Caium. because euery man his re­ligion seemeth best vnto himselfe, iudging thereof not according to reason, but by affection. It is highly to be esteemed, & In either state of life, We ought then diligently to obserue it, as well publikely as priuatly, Liu lib. 5. for all things fall out for the best to them which worship God aright, and crosse and contrarie to them which contemne his seruice. Wherefore we ought to haue great care and regard thereof in either state of life, It is highly to be esteemed, & In either state of life, and to take heed, least holy rites and ceremonies accustomed in aduersitie, Tacit. 11. Annal. be not left [Page 5] off and neglected in prosperitie. But without su­perstition. But we ought still to vse a mean, least the people fall to superstition, which is an vtter enemie to re­ligion. Idē. 5. Hist. Wherevnto (being enclined by default of nature) we are the rather drawne, Liu. lib. 4. by those, To the which we are either either endined, or for­olbly drawnd. Being an an instru­nunt to [...] with Though it tor­ment them that [...] being the [...]. We ought to [...]. to whom it bringeth profit and com­moditie. Neither doe great ones hinder this, because they are certainly persuaded, Curt. lib. 4. nothing hath more force to range the multi­tude in better order then superstition, which we ought to eschew and auoid, Cic. de [...]in. 1. for after it hath once ceased [...]n our harts, we are neuer at rest, this difference being betweene religion and superstiti­on, Varro apud Aug. deci­ [...]. lib. 6. Apud Agel. lib. 4. cap. 9. Cic. de natu, d [...]or. 2. that the religious person doth loue God, the superstitious drea­deth him. This saying is well spoken, if it be well vnderstood, we ought to be zealouslie, not superstitiously religious. Now in this seruice of God it behooueth vs, to bend alwaies to that which is internall, and to consider that this seruice of him, ought to be of the best sort, most chast, most holy, to the end he may alwaies be worshipped with a pure, entire, and incorrupt hart and mouth. Religion is in­wardly to be disgessed, & The mind to be adorned there­with. Notwithstan­ding [...] sort that ceremo­nies be not [...] commaun­ded by lawes or [...] by [...] Religion [...] Im­print this golden sentence in thy mind, Seneca. the best sacrifice we can offer to God is a pure hart. And yet we must not altogether contemne externall things, Sen. apud Aug. li. 6. de ciuit. Ibid. although the most part of them (as one will haue it) pertaine rather to custome, then to the substance of religion But a wise man will obserue them as emoined and com­maunded by lawes (not as acceptable of themselues to God) if they be not manifestly wicked and impious: otherwise, Cic. de Di [...]. lib. 2. we ought to yeeld to religion, and not stubbornly reiect the vse and custome al­lowed of in the common-wealth wherein we liue. Moreouer take not too much delight in vaine words & friuolous questions, but set forward in the way of well dooing, for the whole religi­on of Christians, consisteth in liuing without blame and reproch. I. act. l. 5. c. 9. Listen vnto Moyses the Aegyptian, Moysē apud Ruffin [...] Hist. l. 2. c. 6. [...] de rep. in [...]. who sayth, But in liuing well. [...] concerning a man his faith, he giueth credit rather to his eyes then his cares. But I will end this discourse, for me thinks I heare Plato murmu­ring, that these speeches are of hard disgestion and dangerous, which is a most true saying in this our age.

CHAP. IIII.

I Haue husbanded Pietie: now I purpose to set two grafts which do spring vnder this tree, or rather out of it, Destinie taketh his beginning from beleefe. Destinie, and Conscience. Of the which this plainlie taketh his beginning from beleefe, that o­ther from Worship. For, if God gouerneth and guideth, hee likewise foreseeth, and decreeth of all things, and that as he is eternall, from all eternitie eternallie, and this is Destinie, Liu. lib. 25. vnder whose law the setled course of worldly affaires is ordered, which is no other thing (as an auncient writer sayth) then A sentence and decree.* What destiny is and as it were the voice of the diuine go ahead.* Aug. vide lib. 5. de [...] cap. 9. Stat. 1. The [...]. Ta [...]. 4. An­nal. These holy words haue a mightie and immutable poise and waight, and destinies do obey the heauenly voice. Who is the au­thor thereof. And whereas, some doe af­firme that Destinie is in the things them clues, which neuerthe­lesse haue their influence from the Planets, and others do refer the same vnto the beginning and linking together of naturall causes, they do fouly erre, we deriue it from the principall cause, which is God, To wit, God him selfe. of whome all things do depend, and from whome are the causes of causes.* Senec. 2. quaest. Nat. [...]. lac. 1. A [...]gon. All things created march forward in their or­der, and do hold a setled course proceeding from their first mouer. This opinion liketh me (being construed in this former god­ly sence) that all things are preordained by destinie, from the be­ginning:* The force ther­of in worldly matters. And let them deccaue themselues so long as they list, [...]. 2. de Diuini. Curt. lib. 5. who are persuaded that worldly matters are turned about, & dri­uen by chance, and vncertainly: as for me I beleeue that euerie thing by an immutable law followes the order prescribed, and esta­blished by an eternall appointment, constitution, and binding toge­ther of hidden causes, long before preordained and decreed, to the which all humane things are subiect. Manil. 4. Destinies do gouerne the world, and all things are tied to a certaine law: yea euen our acti­ons, and the circumstances of them, that is, the time and the means by which they are brought to passe. Stat. 3. Theb. From the beginning of the world, such a day was ordained for such a battell, and such a [Page 7] people borne to become soldiers, & to go to warre. Yea men them­selues are liable herevnto, yet but in part (for the will of man hath a preheminence) all mortall men are subiect vnto destiny, Mercur. Trism. cap. 12. Paemad. whether you regard their birth, or their continuall mutabilitie, so that they cannot auoide or alter it by any aduise or helpe: All pruden [...] farre vnequa [...] thereto. the fatall disposition of the diuine prouidence, Apul. Me­tam. 9. cannot by any prudent counsell, or aduised remedie, be either ouerthrowne or reformed. And is there any man that presumeth so farre of himselfe, Q [...]i. 9. Met. to thinke he is able to bridle and ouer-rule the destinies? No, Neither is [...] any [...] not if they were foretold him, Tac. 1. Hist. for those things which are preordained by destinie, cannot be shunned, although a man be forewarned, ac­cording to that Greeke saying; Herodot. 9. A man cannot by any art, or driue backe nor auoid that which is appointed to happen from aboue, neither will he giue credit to him, that should admonish him there­of by likelihoods. Prodigious [...] auoyde [...]. No not if prodigious monsters should fore­warne him. [...]. lib. 5. O how vaine are the aduises, and friuolous the woon­ders, which seeke to stay the destinies! what are ye little gods, that go about to warre against destinie? Val. Max. lib. 1. cap. 6. For, the inuiolable law of ne­cessitie, will neuer suffer nor permit the wisest mind, to iudge aright of these prodigious signes. The reason [...], that God taketh a wa [...], or [...] the vnderstan­ding In [...] matter, that the cause therof seemeth to proceed frō our selues. He findeth de­stinie, and is found of it, who [...] from it. This souereigne and diuine essence when it intendeth to change the fortune of men, [...]. lib. 2. doth then take a­way their vnderstanding, and corrupt their counsailes. We see it chaunceth daylie, that who so the destinies do lay hold on, Animianus Mar. lib. 14 Vell. lib. 2. their sences doe become blockish and dull, which is the reason (a thing greatly to be lamented) that what so commeth to passe, seemeth to be allotted vnto vs deseruedlie, and that the thing which happeneth by chaunce, seemeth to proceed from our owne default. I adde fur­ther, that of tentimes, [...]iu. 8. thinking to slie from destinie, we meet with it:* Sen. Trag. Oca [...]p. Lucan. 7. Many fearing destinie, do fall therein. The dread of future danger, hath put many into mani [...]old perils. Neuerthelesse we ought to row (as it were) in this barge, God himselfe being the steers man. You will then say, what course shall I take? Shall I do nothing but leaue all to destinie? Poore foole, that is euen the readie path to lead thee vnto it, and that likewise by destinie. Doost thou desire to lead a happie life and to attaine vnto felicitie? take pains and labour, Salust Cati. for the fauour and helpe of God is not purchased by woma­nish vowes and supplications only, For the despiseth the sluggish but by watching and painful tra­uell, all things succeed prosperously. Neither do thou hope or ex­pect, [Page 8] that fortune or victorie shall be throwne in thy lap from a­boue, & Aydeth them that labour. as thou sittest idle.* Liu. 7. Graec. Ada [...]. Tac. 4. Hist. God selleth vs riches for the price of labour. And in this sence it is true, that God aideth the valiaunt and couragious. The like reason holdeth in miseries and cala­mities, Thou sayst God will remedie these things, Liu. 6. but he will not discend from heauen for thee. It is to be required that he giue vnto thee an vnderstanding mind, that thou thy selfe mayst take order with them. VVhat profit [...] know­ledge of [...]. The cheefest is [...]. I will speake no more of this great deapth, which a [...] ought to attempt and trie, but not wade too farre there­in. What profit reapest thou by this discourse? Surely this, that thereby thou maist become truly religious, and follow destinie, that is to say God. For what is the part of an honest man, but to obey destinie?* Sen. de ariseth vnto vs bythe. li. 2. in ord. Peri. We must of necessitie suffer that which God sendeth, and couragiouslie that which commeth from our ene­mies.* Sen. Ep. 108 The best is, pattently to endure, that we cannot better nor amend, and to follow God without grudging, by whose appointment all things do happen. He is no good soldier that marcheth vnwil­lingly after his captaine.

CHAP. V.

NOw Conscience ( as I sayd) is another ofspring of pietie, Conscience ta­keth her begin­ning from Pie­tie, & and it is euident that she taketh her beginning from the roote of the worship of God. For where the seruice of God is of force and flourisheth, such plight is she in; where it waxeth withered, and languisheth, such is her estate likewise. You shall hard­ly find a man of good cōscience that hath no religion. The definition, & Diuision therof. And in whose soule soeuer there is no religion, nor feare of God, there the seed of a good conscience is verie small, and as it were choaked, and oppressed by bad ground. Now Conscience is a remaine, and sparkle, of right and perfect rea­son in man, iudging and manifesting good or euill deeds. For which cause it consisteth of two partes, of approuing, and reprouing, the one of good workes, the other of bad. Howbeit the force [Page 9] thereof is more common, and ordinarie in the later, (as vi­ces in cur life, are most rife) which is the reason that it doth still (as it were) retaine the generall name of Conscience. For we commonly say, Another defini­tion more word. Conscience is a pricking and sorowfull re­membrance, to haue violated the diuine god nead, & not to haue worshipped, and serued it as we ought. She is deepely rooted in vs. And this feeling (or sense) being rooted, and fixed in man, lasteth while he liueth, and is not extinguished neither by force, nor fraud, we haue receiued this conscience of God, [...]. pro Clu. which cannot be taken from vs. And this profit we reape thereby at is a correctresse of our af­fections, Origenes. and schoole mistresse of our soule. A scourge after sin, Being auailea­ble to man a­gainst sinne. because the enormitie thereof is manifest so soone as it is commit­ted. Taci. 4. An. A bridle before sinne, Sen. Ep. 88. Cic. pro M [...]l. because the detestation therof, which nature hath condemned, is inherent in vs. She is sharpe and forcible. And surely, the po­wer thereof is great in both kinds, to the end that they which are not faulty, might be without feare, and they which haue of­fended, might imagine their punishment to be alwayes in their sight. Bi [...] apud Stob. Isod. Solil [...]. lib 2. Sen. Ep. 43. Epicurus a­pud. Sen. epist. 88. I [...]uenalis. Salust. ad Caesar. Sen. Ep. 43. So that a good conscience neuer dreadeth, A good consci­ence is a [...], & [...] conscience, a perpe­tuall [...] nay rather it is alwayes ioyfull: Doest thou desire neuer to be sad nor pensiue? leade an honest life. But an euill conscience is euer troubled, and tormented, euen in solitarinesse: for, it may so happen, that a wic­ked liuer may hide him selfe, yet shal he still doubt of him selfe. But how can he be vnseene? sith he alwayes beareth his wit­nesse in his breast, which neither deceiueth, nor is deceiued: Hold this for firme: Euery man his soule giueth him hope ac­cording to his conscience.* It is a true and vncorrupt wit­nesse, & A dayly tormēt or which is neuer wearie of exe­cuting. O miserable wretch that thou art, if thou makest no account of this witnesse, nay rather of this exe­cutioner which burneth, which beateth, which tormenteth, and that, with so much the more paine, that he yet suffereth thee to liue. This Greeke saying is true, the conscience is a scourge to the soule, and that with a continuall and secret stroke, Salust. Cati. for a corrupt and impure soule, contemned of the world, and hated of God, cannot be at rest neither waking nor sleeping, in such wise doth the conscience eat & consume an vnquiet mind. Yet so we liue at this day, Plin. l. 3. ep. Ci [...]. ad At. lib. 13. that verie many feare their credit and good name, VVho many stād in dread of. But an honest [...] neuer feareth it. but very few their conscience. But an honest man his life is otherwise, carying this resolution, not to de­cline [Page 10] one iot from a good conscience, euen vntill death: and such a course oughtest thou to take, and to assure thy selfe of this that nothing can be imagined more happie, Aug. 21. de [...]. and to be desired, then an vntroubled and quiet conscience.

CHAP. VI.

ANother branch of vertue remaineth, I mean Goodnesse, which neuerthelesse I will lightly plaine ouer, because it properly hath no place in this our ciuile building, but belon­geth to morall worke. Neither do I here vn­derstand it to be any thing else, then an vp­right life, What good­nesse is. as well in the cariage of our selues, as in all our actions ruled by honestie. Yet may I not ouerslip it, to the end you may know how necessarie it is, That it accom­panieth Pietie. If it be true being fastened into Pietie, or rather ioined into it. Without good demeanour, Pietie is not only vaine, whatsoeuer shew you make in countenaunce, in word, in zeale, or deuotion, but as it were nothing at al, like vnto the apples which grow in Iudaea, which are no sooner touched, but they consume into vapour and smoke: euen such is lippe Pietie, without the vitall iuice of deeds. If thou loue Pietie, thou oughtest then by right to loue and desire to be of a good conuersation, and that rather in effect then ap­pearance, in good earnest then for a shew, Sal. in Cati. Vell [...]ius li. 2 Striue to be good indeed, Inward good­nesse is only to be accounted of, & False and fay­ned Pietie to be reiected. and not to seeme so, and with that worthie Cato: Neuer do well to the end thou maist be seene of others.* Cicero. Tac. 4. Hist. A good consci­ence is a sufficient praise and reward of vertue. Make not thou vp the number amongst singuler men, rather then amongst good men: Salust Cati not amongst those, whom ambition hath made dissem­blers, who carrie faire countenances and false harts. We ought not ouermuch to e­steeme riches, Why car­kest and carest thou so much for riches? Apul. in A­polog. 1. Vse fortune as a gar­ment, which thou rather desirest to be made fit then vnseemely, and ouerwide. Nor ouerche­ [...]ish our bodie. Why settest thou thy mind so much to trim [Page 11] vp thy body? Sen. Epist. Who so pampereth his body with ouer much deli­cacie, maketh small account of honestie. Seeke thou thine owne praise in thy self by a true and inward vertue, not grounding thy selfe vpon the shew of fraile and vaine things. Be thou mode­rate in thy apparell and courteous in thy speech.* Ta [...]. An. 15 In Agric. Sal in Frag. Tac. 4. Hist. Of an honest countenaunce and modest spirit.* There ought to be [...] kind of b [...]shfulnesse, & Constancie. The mind espe­cially is to be ado [...]ned. Which [...] a cheefe Lord. Which is eter­nall. Contemning riches, firme and constant in the truth, and resolute against feare, especially care­full to adorne the mind, Sal. I [...]gurt. which is the guide, and Emperour of the life of mortall men, the ruler of mākind, who bringeth to passe, and possesseth all things, & is neuer in subiection: & consider, that the fairest fauour, Indidem. greatest riches, strongest body, and al such like things do suddenly perish, In lidem. but worthie deeds of the mind like vnto the soule, are alwaies immortall.

CHAP. VII.

YOu haue alredie Vertue as one guide of your life, Prudence gui­deth Vertue it selfe. wherevnto I will adde another which I called Prudence. The which if you thorowly consider, you shall find it not onely ruleth your self, but vertue likewise, yea it directeth it. For what vertue can be without Prudēce? Plato sayth trulie, In Men [...]ne. Prudence marcheth before and sheweth the way of well doing. The which without it is maymed and lame. And another Philosopher affirmeth, that it is impossible truly to attaine to the estimation of an honest man, Arist. 6. E­thic. cap. 5. without Prudence. The reason hereof is, that al vertue consi­steth in Election, and meanes to bring things to passe, which we cannot purchase without prudence: therfore without it vertue is not obtained And like as the carpententers worke cannot wel go forward without the plūmet & the square, so can we not in like maner enterprise any thing, without this guiding rule, The definition thereof. The dex [...]eritie which I define to be an vnderstanding & [...] of those things which we ought either to desire or refuse, in publike, & in priuat. I termed it vnderstanding, because it seeth [Page 12] al things, Discretion thereof. & therefore is sitly called the eye of the soule. Arist. & Iamb. I added this word discretiō, because with a sound iudgemēt it maketh choise and seuereth honest things, from vnworthie and dishonest, Tac. 4. An. things profitable, frō those that are hurtfull. I interlaced these tearms in publike, and in priuate, in regard that there are as it were two kinds or sorts therof, Domesticall, & Ciuile. Of the which, It is two fold, for it handleth matter, at home & abroad the first is profitable for it selfe, the latter for others, We repute them to be prudent, vvho are able to discerne what is auaileable particularly for themselues, and generallie for all.* Arist. 4. E­thic. cap. 5. Plato Alc. 2 We tearme him discreet, who is of abilitie and power by ad­uised counsel to do good to himselfe and the common wealth. It is the dire­ctresse and rule of our life. For which cause the vse therof is imploied about many matters, and he sayd not amisse, who named Prudence, the art of li­uing wel, Ci. 5. de Fin. Auctor libri de 4. virtu­tibus. as Phisicke the art of healing. Idem. For it is Prudence that doth dispose of things present, Her offices. foresee things to come, and call to memorie things past, who doth not deceaue, nor can be deceaued, vnto whom all things are subiect Her power. All things yeeld obedience vnto Prudence, euen Fortune her selfe: neither is it said with­out cause, Menander. A wise man frameth his owne fortune: Plau Trin. Soph. Antig. Sal. ad Caes. rightlie did the tragicall poet affirme that Prudence holdeth the suprema­cie in felicitie. Contrarilie, miserable and wretched follie, doth often ouerthrow herselfe and others.

CHAP. VIII.

PRudence hath two parents, Vse, and Memory of things. Two things en­gender Pru­dence: Experience & Memorie. For I denie that, that which an ancient poet hath writ ( Vse begot me, Afraenius▪ and Memorie my mother brought me forth) ought to be attributed to Wisedome, being more fitly applied vnto Prudence. By vse I vnder­stand, The knowledge of worldly matters which we haue either seene or had the handlnig of. By memorie, the like knowledge of those things, Experience is the most cer­taine instructor. we haue eyther heard or read. Vse is more sure [Page 13] then the other, and therefore may rightly be in stead of a father. For it instructeth vs, by our own not by other mens harmes, by examples neere at hand not farre distant: it is present, assisteth, and beareth sway, in the successe of many things; Plin. lib. 26. Idē lib. 17. wherefore it is truly written, Vse is a perfect teacher of all things:* It far excelleth all other mai­sters. and we giue best credit to things tryed by experi­ence. Nay further, Cic. de Orat. vse surpasseth the rules and precepts of all teachers. And who so hath much experience may wel brag, It discerneth good & euill. that he hath particular knowledge of good and euill. Hom. Od. [...]. Manilius. This is profitable, (or rather necessarie) for euerie art, for by often, It inuented all artes. & much vse, experience frameth arte, examples pointing out the way: and principally it conduceth vnto Ciuill pollicie, And perfected polit [...]ck [...] and who soeuer will be reputed skilfull in Ciuill gouernement, Aristo. Eth. 10. cap. vlt. he shal find that he had need of experience. In which neuerthelesse this euil happeneth that it is not learned by precepts, but taught by time. Cic. 2. de Or. For as the Poet sayth, This discōmo­dity is yet ther­in, that it is at­tained vnto ve­rie late, & doth properly belōg vnto old men. Olde age bringeth experience. Whereupon this prouerbe is sprong, Oui. 6. Met. Wiseaome belongeth to old men. Solon. And wise Solon said, by learning dayly, he postea on to old age.

CHAP. IX.

AS concerning Memorie, The properties of memorie. another parent of prudence, I do not onely equall it with vse, but preferre the same in certaine things be­fore it. She is more familiar and easie, ex­tendeth her bounds further, and bringeth more things that are profitable both to pru­dence, and besides to more persons, The readinesse, and often vse thereof. then vse doth. Shee a­greeth with all men, and fitteth all times, and seasons. And whereas the iourney we make by our owne experience, is long, and dangerous, this way is more safe, and assured, & therefore more plaine and beaten: Tac. 4. An­nal. and they are not fewe in number, who are instructed by the euents and examples of others, [Page 14] that is by historie, Histories doe giue her life, which is no other thing, then the soule and life of memory. For all examples should be obscured with darkenesse, Cic. 2. de Or. Idem pro Ardna. Di [...]dor. Sic. 1. Pabl. or. Cic. 2. de Or. if the light of learned authors did not cause thē shine. This is shee who is the keeper, By her vertue, and vice haue their reward. She instructeth vs in print how to l [...]ue, and preseruer of the vertue of worthie personages, a witnesse of the wretched actes of wicked men, a benefactresse to all mankind. She is the light of truth, the mistresse of life, yea the true Ladie thereof. For in her, as in a glasse, Plut in Ti­moleon. Liu. 1. thou mayest, adorne and frame thy life by the vertues of other men: wherein this thing is of especiall moment and profit, that thou mayest therein euidently behold, all maner of instructi­ons and examples, and to traine thee vp to benefit thy selfe, and the estate thou liuest in, and to teach thee, that thou oughtest to a­uoyd, that which is dishonest either to be begunne or ended. In which regard, Directeth those that haue pub­like authoritie. it is most necessarie in this part of Ciuill life, neither did Polybius without good cause affirme, Lib. 1. histories to be the truest doctrine, to practise vs in the managing of Ciuill affaires. And most necessarie they are in matter of publicke counsell, In consultation she holdeth the chiefest place. the memorie of things past being most profitable, in com­mon consultations: which was the cause, why the Emperour Alexander, Arist. 1. the. cap. 5. did admit learned men, Lamprit. in Alex. to his counsels of peace and warre, and especially those, who had knowledge and vnder­standing in histories. The best coun­sellers are the dead that is, ap­proue [...]authors, which are with­out dissimulatiō And another king said, the best counsel­lers were the dead, Alphonsu [...] Siciliae. meaning thereby the bookes, and treaties of histories.

CHAP. X.

I Haue alreadie giuen you two guides, and would leaue off these preambles, but that I intend briefly to adde somwhat concerning doctrine, as an aide and helpe to the guides I gaue you. Doctrine is a helpe to pru­dence. For it is manifest, doctrine is not onely much auaileable vnto Prudence, Quinct. lib. 12. cap. 2. but to vertue likewise: the which albeit it receiueth from nature her [Page 15] selfe certaine motions, It graceth and perfecteth ver­tue. it is neuerthelesse to be perfected by do­ctrine:* Sene. ep. 81. Neither yet can it be attained vnto in any large, and full measure, except it iumpe with a minde, well disposed and trai­ned vp. Idem ep. 89 Notwithstanding I intend not hereby, It properly pur­geth and prepa­reth our minds to vertue. We must pra­ctise it to profit thereby. that learning is able to giue vertue vnto vs, but prepareth our mindes to em­brace it. Doctrine then is diligently to be sought for, but to this end, Ci. 1. de Fin. that we may put it in practise, for it is not sufficient for vs to obtaine wisedome onely, but we must likewise vse it, and take profite thereby. Pacuuius. I hate with the Poet, those men, For it consisteth not in bare wordes, but in laudable actiōs. who are Philosophers in words, and make no shew thereof in deeds: and with Marius in Salust, In Iugurt. that learning pleaseth me litle, that doth not aduance the learner in vertue. Nay it doth rather hurt, be­cause many vnder this vayle, They which make not this vse thereof, do abuse it. do hide, and shadow their vi­ces, being traitors, Indidem. and deceiptfull, couering their couetousnesse & lust, dissemblers,* Indidem. false in friendship vnder a colour of Art and science, Of which sort they are, who haue lightly ta­sted, but not throughly dis­ges [...]ed it. The true end, & Mefiocritie thereof. the most part of them, who make profession of learning with their lips, and neuer beautifie their minde with worthy sci­ences, are of this sort. Contrarily, do not thou embrace lear­ning for a shew and ostentation, 4. Hist. nor to couer thy vnfruitfull idlenesse with a glorious name, but to th' intent thou mayest be a­ble to serue the common wealth thou liuest in, being firmely ar­med against al accidents. Neuerthelesse thou oughtest to vse a discretiō herin, Sene. ep. 89. Acschylus. for to desire to know more the reason requireth, is a kind of intēperancie.* He is vnwise that is ouerwise Not he that knoweth many things, but he that vnderstandeth those things which are necessarie and pro­fitable, is right wise. And therefore it is very truely spoken, that many times the rude multitude are more wise then others, Lactant. lib. 2. Iuctit. Tac. in Agr. because they haue knowledge of so much as is requisite and neces­sary for them. The immoderat desire of lear­ning ought to be restained. Wherefore imitate Agricola, who kept backe and restrained his mind set on fire with a desire of learning, knowing it to be a very hard thing to hold a meane in wisedome. For the most part of vs at this day, Sen. ep. 107. are as intemperate in our studie, as in all other things, Which vice is frequent at this day, but especi­ally in old men. and we learne not how to liue, but how to di­spute, with which true saying I will close vp and seale this booke.

CHAP. I.

I Haue pointed you out two guides to leade you on this way, yet but in generall termes, and onely in a bare shew: I beseech you set forward in your iourney, I will instruct you, how you may follow them, and ouertake thē, and that not onely mile by mile, but almost pase by pase.

Ciuill life consisteth in societie, societie in two things, Traffique, and Gouernement. The first, is the argument of an other discourse: the latter, the matter, and subiect, I intreat of: The definition of gouernment. The force, which I define to be, A certaine order as well in comman­ding: as in obeying, the power (or rather the necessitie wherof) is so great, that it is the onely stay of humane affaires: For without gouernement, and no house, no citie, no nation, Cic. 3. de leg. neither the whole state of mankind, nor the vniuersall nature of things, no nor the world it selfe can stand, Profit thereof, and continue. Whereof it fol­loweth, that the profit thereof is great: for to beare rule, Arist. 1. Polit. cap. 3 and to be ruled, is not onely in the number of those things which are necessarie, but amongest those likewise that are profitable. Surely, It is the band that tyeth all things together this is the chaine, Sen. 1. de Clem. by which the common wealth is linked together, this is the vitall spirit, which so many millions of men do breath, and were this soule of commanding taken away, the com­mon [Page 17] wealth of it selfe should be nothing but a burthen, and open proy. And keepeth men in order. Finally, this is that rod of Circes, which tameth both men, Liu. lib. 6. and beasts, that are touched therewith, whereby each one is brought in awe and due obedience, where before they were all fierce and vnruly. Contrarily diso­bedience is the mother of con­fusion. On the other side all things runne to wracke, where this setled vnderprop is wanting, and doe soone breake a sunder, if they be not ioyned together with this glewe: and that which was spoken by a Poet, is ouer­much for a Poet. Sophoc. There is no greater mischiefe in the world then want of gouernement, it is the destruction of Cities, it ouer­throweth houses, and leaueth them wast, it causeth the souldier to turne his backe in battell: but obedience preserueth the sub­stance and life of such as follow her.

CHAP. II.

NOw this Gouernement is three fold. There are thre [...] sonnes of go­uernement. It consi­steth of Principalitie, [...]ac. lib. 3. Of the best and worthi­est men, and the Popular estate: For either the common people, or the chiefe men; or some ex­cellent person (as my author Tacitus saith) do gouerne all Nations, and Cities. And seeke while you list, and you shall not finde anie companie, or societie, without one of these formes of gouernement, nei­ther in that gouernement, anie other forme besides these. I confesse they are intermingled, and confounded amongst them selues, and that in a lesse, or a greater measure, yet in such maner, that alwayes some one part ouerpoiseth, & bea­reth sway, of which it rightly taketh his denomination.

But which of these sortes of gouernement is the best? It is a hard, and vncertain thing to iudge, which of the three is the best. It hath bene long in question, which Tacitus doth resolue, and yet leaueth in doubt; Ibid. The choise forme of a common wealth (saith he) composed of these three, may more easily be commended, then established: or if it be established, it cannot possibly be of long [Page 18] continuance. Yet principality seemeth the best. If I speake not more agreeable to the troth, yet do I declare the matter more plainly, and do expresly pre­fer principalitie: the reasons that induce me hereunto are these. In respect of antiquitie. First; it is the most ancient kind of commanding: for this is certaine, Cic. 3. de leg. Sal. Catil. all nations of former age, did first yeeld obedi­ence vnto kings: and this name of gouernement was first spred on the earth: as another most truly saith in the entrie of his hi­storie: In the beginning of things, Iustin. lib. 1. the dominion of countreys and nations was in the hands of kings.

Next, In regard of na­ture especially. it is most agreeable to nature: the which euen o­ther liuing creatures doth teach vs, in whom we behold this image of gouernement: men likewise for the most part cō ­firme the same: and wander ouer the whole world, & you shall find that there are few, who craue their libertie, Sal. Epist. Mithridatis and the greater part, desire to be vnder iust and lawfull Lords, and so they are.

Thirdly, Likewise by reason & vse. and especially it consenteth with reason. For we see one bodie is ruled by one mind, euen as one ship, Tac. 1. Ann. is gouer­ned by one Pilote.

What say you now to the gouernement of many? For the gouern­ment of manie, withdraweth our minds to fo­low many. And ingendreth discord. On the other side principality norisheth peace I say it breedeth confusion: euen as if there were two Sunnes in the firmament, Serinus. all things should be in danger to be consumed vvith fire. Tac. 4. Ann. 1. Hist. For, it is a hard thing to find the power of many, and con­cord to dwell alwayes together in one place. Wherefore, it con­cerneth the common quiet of all, that all power and authoritie be giuen to one. We haue read; nay further, we our selues haue seene, 1. Annal. that oftentimes there hath bene no other remedie to ap­pease ciuill discords, and dissentions amongst the people, then by the submitting of them selues to the gouernement of one. For the which likewise the au­thoritie of anci­ent writers doth make. Neither do the sages of the world dissent from me, which he well witnesseth that sayth, Ploto in Polit. Callimach. Homer. Liu. lib. 26. A King is as it vvere, a god amongest men: another affirmeth that kings, come from God: and the third repeateth oft that kings are nourished, and brought vp with God: whereunto another addeth, that the gouernement of a king is a most excellent thing, amongst the gods, and amongst men. So that I may rightly conclude, and wish with Homer, Let there be one Lord, and let there be one Prince: Iliad. 2. For I am [Page 19] not ignoraunt of many other reasons, which I will not al­leage, in this narrow compasse of other mens words, with­in the which I haue included my selfe.

CHAP. III.

NEither yet do I confusedly cōmend all Prin­cipality, but onely that which is true, and lawfull, What principa­litie is. which I define to be, the gouerne­ment of one, imposed according to custome, and lawes, vndertaken, & executed for the good of the subiects.

In which definition, if I be not deceiued, I haue not one­ly included the whole nature of true principalitie, but the way likewise to attaine thereunto, which I will distribute into parts, and afterwards explaine.

In the beginning of this definition, I haue placed the go­uernement of one: But whether is that vnderstood of man or woman? Surely of both, but especially of the man, That it is best in men. be­cause nature commaundeth it so, Arist. 1. Po. cap. 8. for euerie male, is by na­ture made more apt, and fit to beare rule then the female: Not so well in women. Because they the weaker vessels. the reason hereof is manifest, Sen. Octus. because God our Creator, hath giuen vvitte vnto vvomen, but hath denied them strength of bodie.

Yet for that weake sexe, we haue prouided these forcible, Yet there are these reasons making for thē, which are drawne from the commodity of vertue. and strong weapons; these reasons making for them, that vertue excludeth none, and receiueth all:* Sen. Epist. Idem. respecting neither wealth, nor sexe.

And to say the troth, haue we not read, heard of, & seene, many worthie Queenes, who being valiant, wise, and chast, From examples of former time. haue with a manlike prouidence, Tue. 6. An. cast off all imperfections belon­ging to women.

The consent of diuerse nations maketh for them: For the custom of nations. the an­cient [Page 20] Brittons, did not only make them their rulers in peace, but their leaders in warre likewise. In Agr. For the Brittons were ac­customed to go to warre, vnder the conduct of women. The Ger­maines preferred them before men them selues, De Morib. Ger. and were of opinion, that some sacred, and prouident thing remained in them: For which cause, Ibid. they did neither reiect their counsels, nor set light by their answers. Yea I must tell you that many of them whether this please or offend you, 4. Hist. were reputed amongst them for Prophetesses, and as their superstition increased, they held them as goddesse. Wherefore as these men, and my selfe do deeme, they are capable of a scepter, except the Lawe, or the Cu­stome of the countrey, do otherwise prohibite the same.

CHAP. IIII.

THese things I especially note, and obserue, and therefore I adde; Imposed according to customes, and lawes; Many do affect the place of a Prince. not without good consideration fortifying the entire and passage, and as it were the head, of this royall high way, which many will seeke to trace awry. Sal. Iug. As one sayth, the nature of mortall men coueteth to beare rule: An [...]th [...]t by the corruption of nature. and as another affirmeth, the desire of authoritie is auncient, Tac. 2. Hist. 15. Anual. and of long time ingrafted in them, which is more feruent then any other affection. Where­fore, manie desire to gouerne not to any good end, they be­ing not good them selues, whom neuerthelesse the custome, Yet they are re­strained by a double bridle, Succession, and Election. or law of nations, hath restrained with a double barre of E­lection, and Succession.

The later I call that, when this honor commeth of blood, and one Prince is borne of another: the other, when as birthright be­ing set a side, Succession see­meth to be the better. they are chosen by consent of voyces. Election is more ancient, but Succession more vsuall, and in apparence the [Page 21] better, Tac. 2. Hist. because this is true, that there is lesse danger in the ac­ceptation, then in the election of a Prince.

Beside, this is a let to commotions, when otherwise the chaunge of things giueth oportunitie, The more quiet & Safe for the subiects. to great and strange at­tempts: 1. Hist. 3. Annal. For it is euident, the dishonest hopes of ambitious di­sturbers, are cleane cut off, when it is certainly knowne who shall succeed.

Likewise the prince himselfe by this means is more assu­red, And more be hooffull for the Prince himself. and as it were placed in the middest of many strong ram­parts. 1. Annal. For it is certaine, 4. Hist. that neither armies by sea, nor whole le­gions, and bands of men by land, do more strengthen and fortifie an Empire, then the number of children.

Howbeit the other way of Election, Election hath likewise these reasons to maintaine it. is better pleasing to others, Plin. Pan. who affirm, that it is meet and conuenient that he which commaundeth ouer all, should be chosen by the consent of all, were it but for this cause, Tac. 1. Hist. Ibidem. that oftentimes it falleth out, that ele­ction meeteth with the most worthie.* Because it mee­teth with the worthiest. For to be borne and in­gendred of Princes is casuall, and carrieth no other credit with it, whereas an entire and sound iudgement, belongeth to election, and where choise is made, there consent is shewed.

And further, Ibidem. this forme of choise is not so seruile, Because of it selfe it is more worthie. Ele­ction carrying with it a shew of libertie.

But whether soeuer of these two are the better, Besides these two direct paths, all others are by waies, and not prospe­rous. all other means to attaine to a kingdome are vniust, neither lightly hath any man executed that well, Eodem libro. which he hath gotten ill: nay nor kept the same long, Curt. lib. 4. because no authoritie can be durable, which is purchased by villanie.

CHAP. V.

I Added further vndertaken, and executed, which words I did not couple together without consi­deration: for there are many who vndertake, and begin well, but do not execute and end the same accordingly. I place the bell and prize, in the end of the race, [Page 22] not in the beginning.

And whether it happen by malice, or be ordained by de­stinie to mortall men, The beginning of Princes raigns are com­mōly good, but not their end. I know not, Tac. 15. A [...]. that the beginnings of go­uernments and principallities, are commonly the best, but towards the end they decline and wax worse. This the Poet was not ig­norant of, who sayd, The estate and condition of kingdomes, Lucan. li. 8. is most mild and pleasing vnder a new king.

The common people know this well, Therefore new kings are plea­sing. who with ioy receaue a new king, Tac. 21. An. as they commonly stand affected, to new gouernments. But how often is their hope deceaued? But it continu­eth not long. For most Princes, 12. Annal. whether it be by their own means, or the industrie of their mini­sters, when they first come to rule, are liked and beloued, and are afterwards more hated and maligned after they haue gotten the gouernment. Because that either their dissembling is layd open. Or that they change their disposition. This commeth to passe, because their vertues were but in a fained shew, when as all men do vnderstand, how the report of clemencie is profitable to those that begin to gouerne: 4. Hist. or else, that they had not taken any deepe roote in them, and that therefore they soone learned and tooke boldnes, 2. Hist. by little and little to do euil, thorow the flatterie and fauor of their fortune, and instruction of bad teachers. Or whether it be likewise that the nature of bearing rule doth permit it, 12. Hist. that by continuance they change their clemencie into pride.

But this is a bad course, Which for the most part fal­leth out for their owne harme, fortune changing with them. for a kingdome is best kept and con­serued by the same skill & means it was first gotten: & therfore if they do not continue constant, Ibidem. let them take heed least in changing their conditions, they do not likewise change their for­tune.

CHAP. VI.

LAst of all I added, for the good of the subiects, in which words the end of true gouernment is com­prehended, and the faire marke, whereat our roiall champion ought to aime, which is no other thing, then the commoditie, safetie, and preseruatiō of the subiects. [Page 23] For a gouernour of a state, Cic. lib. 5. de rep. Ibidem. ought to propose, The happie estate of the sub­iects ought to be the obiect of the Prince. and set before him, the happie life of his citisens: that the same may be strengthe­ned in wealth, aboundaunt in riches, renowmed and magnificent in glorie, honest and venerable thorow vertue.

Hast thou a care only of thine owne affaires, And therefore he is set in the throne. thou decea­uest thy selfe, Xenoph. in Memorab. Socrat. li. 3. for a king is not chosen to the end he may pamper vp himselfe in delicacie, but that by his means, they which haue honoured him with that dignitie, may liue happily.

In this one thing especially, a king differeth from a ty­rant, But a tyrant proposeth his own felicitie. that a tyrant regardeth only, Arist. 8. Po. cap. 10. & seeketh after his own com­moditie, and a king the profit and good of his subiects, who is the right pastor of the people, as Homer tearmeth him. A king ought to haue care of his subiects, as a shepheard of his sheepe. Therefore su­perioritie is not the end propo­sed vnto [...]. He should care for them and cherist them. And not neg­lect thē as one heedlesse, and retchlesse. Wherefore whosoeuer thou art that art graced with this high title, con­sider, Se. de Clem. that the thraldome of thy subiects is not committed vnto thee, but their libertie, defence and protection. Iudidem. * Neither is the common wealth thine, but thou art the common-wealths.

Heare what a Poet sayth, Claud. ad Hon. Thou oughtest to take vpon thee the charge and office of a good citisen; and father, to prouide for all, not for thy selfe, and not to be moued so much for thine owne priuat, as for the publike losse. He is an euill gouernour, who of a large and ample fortune, Tac. 4. Hist. Ibidem. can not gather any other profit, then the vsurpation of licentiousnesse: who taketh no care how matters passe, but playeth the Prince in voluptuousnesse and lust. But a iust and good king, For this is a burthen, and not only a dig­nitie. laboureth, watcheth, and knoweth that the greatest Empire is accompanied with greatest cares. His vigilancie preserueth his subiects when they are asleepe, Salust. his labour giueth them their ease, Sen. Cons. ad Polib. his industrie and trauell, main­taineth their pleasures, his care in his charge, their rest and qui­et. Wherefore, Ibidem. he may sometimes pause and refresh himselfe, but neuer be dissolute and carelesse.

This he ought to do for his owne good, and for the bene­fit of his subiects for the greatnesse of the Prince, Ibidem. is then well grounded and established, A carefull Prince sitteth sure. when all his subiects shall perceaue, he is not only ouer them, but for them.

CHAP. VII.

I Haue defined what a iust prince ought to be, I wil now fashion and frame him in such sort, and guide him as it were by the hand, that he may attaine to that happie hauen. I confesse this way is inclosed within the bounds and limits of the publike weale, but yet very secretly (for no man can discharge himselfe thereof as he ought, except he be an honest man, which is not suffi­cient of it selfe, for he must likewise be indued with wise­dome) I will bring foorth and lay open all this way of go­uernment, and will strew the same (if I may so say) with a slender grauell of wholesome precepts.

There are two things which make a Prince lawfull and sufficiently accomplished, Vertue & Pru­dence, are helpes to make a common-wealth happie. Vertue besee­meth a Prince, in regard of de­cencie. Prudence and Vertue, that the one may appeare in his actions, the other in his life.

I will first speake of vertue, which the Prince ought to la­bour for, and associat to himselfe, that by him, they ouer whome he commaundeth may likewise possesse it, it being as seemely for a king to be endued with honestie, as with dignitie. Willingly do I assent vnto Cyrus, Xen. Paed. 8 who was of opini­on, that no man was fit for an Empire, except he did excell those ouer whom he did beare rule. Such is our common iudgement, and where he is made by election, oftentimes it falleth out, that he is chosen amongst the number of those, who are most suf­ficient and capable for their preheminence in vertue, or for those actions which proceed of vertue. Arist. 5. Poli, ca. 10. I agree with the Poet who sayth, Auson. in Monos. He vvhich shall liue vprightly, not he which commaun­deth, shall indeed be a king.

His fame and renowne doth require this, In respect of his good name▪ which shall ne­uer be pure and vnspotted, if his life be not so, for report doth register all the deeds and sayings of the Prince.* Sen. 1. de Clem. Indidem. And he can no [Page 25] more couer and hide himselfe, then the sunne. Indidem. Wherfore he hath good cause to haue care of his reputation, which as he deser­ueth, so shall it be spred abroad. Tac. 1. Hist. And so much the rather, be­cause if he once be hated, whether he do well or ill, they tax him.

Further, Sen. Thyest. the establishment of his estate doth require it, for, And in conside­ration of his profit. where there is no shame, no care of right and equitie, no holi­nesse of life, no pietie, no faith, that kingdome cannot long conti­nue.* [...] 1. Hist. Set before you Nero, and what other tyraunt you please, who were ruined and depriued of their estate, by the resi­stance of the people, thorow their owne crueltie and riotous life.

These speeches tend to the ouerthrow of a Prince, that holinesse, Sen. Thyest. pietie, fayth, belong to priuate persons, but let kings liue as they list. By experience you shall know whether it be so or not.

CHAP. VIII.

NOw the Prince ought to haue another care, that he being good, his subiects may be so like­wise. For where vertue is wanting, what so­cietie is there, I will not say, praise-worthie, but firme and stable? Without ver­tue the state of a common wealth is weak. That which a Poet spake of a citie, may well be applied to a whole state: If the inhabitants be good men, Plaut. Pers. the same is well and sufficiently fortified, but if they be otherwise giuen, surely a wall or bulwarke a hundred fold double, Ibidem. is not auaileable for their defence. By vertue it is established and happie. Giue eare to that which one fostered by wise­dome, hath left vnto vs, Polib. lib. 6. that estate of common wealth is to bee wished, and is of al other most setled and sure, where priuatly men liue holily and innocently, and publikelie, clemencie and iustice, do flourish. Heare what another of the same schoole sayth: If thou intend to gouerne a common wealth rightly, Pla. Alci. 1. and commen­ [...] [Page 26] d [...]bli [...], communicate thy vertue with thy citisens.

Let vs rather credit these men, The wicked o­pinion of some men. then those bad polititians, who imagine that Kings are so much the more jure and est a­bl [...]shed, Sai, ad Cas. by how much they are more wicked, and worse then those ouer whome they do commaund: And the reason thereof. and decrne that they will with most patience suffer bondage, Plin. Pane. who are fit for nothing else then to be boudmen. The disproofe of the [...]ame. But sure herein they do greatly erre, for the worst sort of men, Sal. ad C [...]s. do hardly and most vnwillingly endure a com­maunder.

On the other side, good men of a mild and harmlesse dis­position, B [...] how much euery man is more vertuous then other by so much doth he with p [...]ci­ence endure to be commanded do rather stand in dread then imprint feare in others. Id [...]m in [...]ugurth. Plaut. Mil. This is a most true saying, It is an easie matter to gouern good men. Wherfore the prince ought with great diligēce & care, labour to bring to passe, Sal. ad C [...]s. that as he himselfe is good and vertu­ous, those ouer whome he commaundeth, may likewise excell in goodnesse.

CHAP. IX.

THis goodnesse is attained vnto by two means, by lawes and example: of the first I wil speake hereafter, of the latter I intend presently to discourse.

Such as Princes are in a common wealth, The subiects frame their cō ­ditions after the maner of the Prince. The reason thereof is, of like condition of life the subiects are wont to be: and euery one fashioneth himselfe after the example of the king. Ci [...]. in Epist. Claud. 5. Cons. Hon [...]r [...]

The reason whereof is manifest, for that all men turne their minds, and their eyes to behold those that are placed in such dignitie, Plin. Pane. which is the cause that we haue lesse need of go­uernment then of good example, That by nature, we had rather follow then lead. which doth worke more effe­ctually then the lawes themselues. Tac. 3. Ann. For, the desire to follow and imitate the Prince, is of greater force then the punishment of lawes: And yet euen this emulation is a certaine hidden law. The actions of the Prince are commaunde­ments. For, Quinct, De­clam. 4. this is the nature and condition of Princes, that al their actions do seeme precepts and instructions.

[Page 27] Doest thou long to haue thy citizens trained vp in good­nesse? Vellel. lib. 2. be thou a patterne vnto them. And he being good common­ly the subiects are so. A prince, by doing that which is lawfull and right, teacheth his subiects to do the like: and if the king couet that which is honest, Sen. Thyest. all men vvill desire the same.

Hast thou a mind to haue them liue dissolutely, If he be euill, they are euill. and dis­honestly? giue thy selfe to loosenesse of life. For Princes do not onely ingender vices, Cic. 3. deleg. but do likewise bring them forth, and sowe the same in the citie, and doe more harme by their ex­ample then by the ili they commit. To which purpose my au­thor affirmeth, that by the enuie (or fault sayd I) of on [...], Tac. 3. An. all do amisse.

CHAP. X.

VErtue then is decent and profitable for a Prince. What euery vertue? Yes surely in my opinion [...] yet in such manner, that I con­fesse some kind therof to be more necessarie for him, then the other, which ought especi­ally to shine, and properly to carrie a maie­stie and rule in this roiall dignitie.

The vertues proper for a Prince, The vertues fit for a Prince are of two sorts. Greater ver­tues, & Lesser vertues. seeme vnto me, to be of two sorts. For some, are as it were small starres; others, as great resplendent lights. Amongst the great lights, I place Iustice and Clemencie, whereof I account the first as the sun, the which except by the clearenesse thereof, it doth beauti­fie and enlighten the whole bodie of kingdoms, they re­maine darkened and full of storms and tempest. Iustice is ac­counted a­mongst the greater vertues. For the po­wer and efficacie thereof is so great, C [...]. 2. Offic. that euen they which mayn­taine themselues by vill [...]nie and mischeefe, cannot liue without some parcell of Iustice: which in this place I define to be, a vertue obseruing that which is iust and right, The descripti­on thereof. as well ech man towards himselfe, as towards others.

[Page 28] I sayd towards himselfe, The Prince ought to exe [...] ­cise Iustice in himselfe. because I tie the prince hereto, whom it shall not displease to be vnder the censure of the lawes, Pl [...]n. Pane. albeit some are of opinion, that they are not written for a Prince. And to bind himselfe to the lawes. Not making e­uerie thing lawfull for himselfe. But that Principallitie, Pla. in Pol. which is lawlesse, is irkesome, and displeasaunt, to the which no man will willingly submit himselfe. This is a verie ill instruction, Spart, in Antr. Cara. what so the Prince li­keth is lawfull for him to do, But this is a worthie sentence, When thou hast full libertie to do more then is lawfull, Sen. Troad. it then best beseemeth thee to bridle thy will. And let the Prince re­member, Cic. orat. [...]ro Rabir. not only how much is committed to him, but likewise how much is permitted. This restraint doth not wea­ken his go­uernment. That saying of the Poet, is false, dis­honest, and bad, Lucan. li [...]. 8. that all the power of a scepter is weakened if it once begin to ballance iustice.

And that which an Orator vttered is more true, Cic. Parad. that right and equitie are the bonds of cities: Nay it doth e­stablish it, as that speech like­wise proceeding from the mouth of a godly person, Aug. 4. de Ciuit. If iustice be taken away, And doth in­deed rightly establish it what are kingdoms like to be, but great thefts?

This is a barbarous opinion, Wicked spee­ches to oppugn the former reasons. comming from a Barbari­an: Tac. 15. An. In an ample and large fortune, that is most iust, which is most profitable.

In confutation whereof, this kingly sentence was spo­ken by a king: The contrarie where of carri­eth truth with it. Albe it we haue power to do all things, Theodahad apud Cassio, V'ar. lib. 10. Eurip. let vs beleeue those things only are lawfull for vs, which are iust and lawdable. It was wisely sayd by a Poet, It is not law­full for great personages to doe that which is vnlawfull. Fi­nally Eufemus saying is to be detested, Malicious pre­cepts. that nothing is to be accounted: In Thu [...]id. lib. 6. vniust in a citie or Prince, that bringeth in commo­ditie.

Follow not those teachers, but put in practise this pre­cept, purer then refined gold. A sentence more simple and pure. I esteeme that no riches can grace and adorne any man, Xen. de Cyri Exped. lib. 7 (but especiallie a Prince) more then vertue and Iustice.

But what do they talke of profit? Glorie waiteth vpon Iustice. let them rather put the Prince in mind that it bringeth glorie. Ci. 3. de off [...] For Iustice is the foundation of eternall same and renowne, without the which no­thing can deserue to be praised and commended. The prince of [Page 29] princes hath left vs a verie notable lesson, Augu [...]. apud S [...]N. in Ludo that through piety and iustice, In a maner di­uinitie. Princes become Gods.

CHAP. XI.

THe Prince then, ought not only to obserue Iustice to him selfe, To administer iustice is the principall dutie of a Prince. but as I added, towards others likewise: because it is his dutie to em­brace, and maintaine this Goddesse, toge­ther with the charge for his kingdome. If you make search of the originall, and first beginning of authoritie, Cic. 2. de Of. you shall find, that wise and prudent Princes, were first made, and ordained to administer i [...]stice. And therfore is he especially created. And what is the meaning here of thinke you? but that they were chosen, and inuested in their royall throne, to oppose them selues against force and breach of peace, to th'end, that they might with an equalitie, and indifferencie, maintaine, and vphold both high, and low, vnder the same lawes. Ibidem. Arist. 5. po­lit. cap. 10. Aristotle said wise­ly, That euery man may receiue right, and be preserued. that a good Prince ought to be a protector of his people, and so he will, to the ende, no vniust thing be enterprised against the mightie, and that the commonaltie receiue no wrong. Hesiodus likewise rightly affirmeth, Hesiod. The­ogn. that in times past, kings were crea­ted onely to this ende, to declare vnto the people that which was right, and to punish offences.

Let then our king speake that which is right, Let him heare mens causes ac­cording to right and admi­nister iustice to euery one, Sen. de Cle­men. 1. which he ought to apply, an [...] sct against all wrong, and iniurie.

Let there be n [...] briberie in his Court, Without regard of reward, or fa­uour. nor gap set open, Tac. 13. An. and way made to ambition.

Let him giue eare to the complaints of his subiectes, and heare the accuser, 1. Hist. and the accused, for they which are execu­ted, without examination and triall of their cause; do die as in­nocents.

[Page 30] Let him not violate the lawes, According to the prescriptiō of the lawes. for in them doth consist the sa [...]egard of the citie: Arist. Rhe [...]. 1. cap. 3. Colum. lib. 1 yet let him sometimes temper them, for it is not spoken in vaine, that auncient vvriters were of opinion, that the extremitie of the lawe, was me [...]re iniustice.

Let him verie seldome establish newe lawes, for it is cer­taine, that, T [...]. 4. An. I [...]idem. that common wealth is most corrupt, that hath most lawes. Newe lawes, as [...] the multitude of lawes is to be auoyded. If you looke into this our age, you will confesse, that as heretofore we were molested with miseries, so we are nowe o­uercharged vvith new lawes. And these com­mon pleading [...]. From whence the arte of plea­ding hath proceeded. For as the vehemencie and multitude of diseases, Annal. 11. doth bring in the Phisitions gaines, so the contagion of pleading courtes, filleth the lawyers purses. Whence it com­meth to passe, that there is no kind of marchandise so vendible, Ibidem. as their craft, Which may be [...] amōgst the corrup [...]ns of this our age. and deceipt. And why should I not speake the troth? Colum. lib 1 This brawling studie infecteth all Europe, the which a certaine person did rightly tearme, a lawfull robberie or theft. My wish doth agree with the prayer of olde Cato, that the courtes might be set vvith ginnes and caltraps, Plutar. to take them vvithall. For which cause we had need of a new lustinian. And our Prince ought to vse the meanes, and pro­uide, that a citie, Plin. Pane. and state, established by lawes, be not by lawes ouerthrowne, and brought to ruine. Colum. lib. 1 * In former age common-wealthes, haue bene happily gouerned without lawyers, and so they may well be hereafter.

CHAP. XII.

I Present now vnto our Prince Clemencie, the other light, which is as I may call it, the Moone of Empires. The offices of Clemencie. This goddesse, is milde and gracious, who doth mollifie, and tem­per matters, taketh away the hurtfull, ray­seth vp them that fall, and runneth to pre­serue those, that throw themselues headlong into daunger. [Page 31] I know not how I should describe it in other wordes, then to be a vertue of the mind, which with iudgement, enclineth from punishment, or reuenge, to lenitie. The description thereof.

This, of all other vertues is most fit for man, because it agreeth best with his nature: but it carieth not that grace, That it is most fit for a I rince. and comelinesse in any other person, Sen. 1. de Clem. Ibidem. as it doth in a king or Prince, be­cause they haue more occasion to exercise, Because it may freely be vsed. and vse it, and it ma­nifesteth it selfe most of all, where it hath most matter to vvorke vpon, for it ioyneth to the scepter, all things that are worthy the scepter.

First of all, loue: Sen. Trag. who so desireth to be beloued, And so indeed it ought, in re­gard that it pur­chaseth him loue. His safetie. let him pu­nish with a slow hand.

Next, securitie, which springeth from loue: for neither sentinels, Claud. ad Hon. nor armed men on euery side, are not so safe a defence, as the heartie goodwill of the subiectes. Other things, are broken or corrupted, either by force or fraude, Plin. Pane. this tower is inacces­sible, and this fortresse is vnpregnable, not to haue neede of a for­tresse.

Thirdly Stabilitie: for that kingdome is best established, Liu. lib. 8. where the subiects do gladly obey. The establish­ment of his kingdome.

On the contrarie side, Seneca. neuer any Empire continued long, where the Prince was hated. Waigh the euent of all ages, and you shall see, Sal. ad Caes. all things haue happily succeeded to those, Neither did cruel a [...]d [...]hu­mane Princes euer gouerne long. who haue tempered their authoritie with gratiousnesse, and clemency, yea euen their enemies, haue bene more respectiue vnto them then the citizens, and subiects of others.

Lastly, they purchase vnto them selues immortall glorie by this meanes; Cic. pro Lig. For there is nothing that causeth men to ap­proch so neare vnto God, It likewise get­teth h [...]m honor: and as it were maketh him diuine. as to giue life, and safetie to men. This saying of the Poet deserueth to be written in letters of gold. Let the Prince then [...] after it, and [...]ay it vp as a treasure. It is a vvorthie thing, Sen. [...]. to excell amongest vvorthie men, to em­ploy the time for the good of his countrey, to pardon the assu­cted, to abstaine from crueltie, to temperate vvrath, to be a mediatour for peace and quiet, in the age vvherein vve liue, this is the highest pitch of Vertue, and the readie way to hea­uen.

Let then such a Prince as I would haue, practise to gaine [Page 32] the loue of his subiects, and to put feare into his enemies: [...]nd he to his people a king & a tither, not a tyrant. * Nei­ther let him thinke vpon Lordship, Tac. 11. An. 12. Annal. and bondmen, but vpon king, and subiectes, ouer whom he ought to execute clemencie, and ad­minister iustice: So this saying of Homer shal agree with him, that he shall be accepted of as a louing father: That they may [...] for him, & not him selfe. and that his sub­iects as Bias saith, Odyss. 2 & alib [...]. will not feare him, but for him.

CHAP. XIII.

BVt he ought (as I sayd) practise this vertue not inconsiderately, but with iudgement: for without discretiō it should be too much effeminatenesse, and lenitie, and vice, rather then vertue. I cōfesse that this moone, goeth somtime a litle aside, frō this sharpe & pier­cing sunne of iustice: Clem [...]cy doth decline from iustice. she goeth a side indeed, but goeth not away, & that by a by-path, not by a contrary way. Neither ought Iustice to take offence, if our Prince do not alwayes (as we say) follow it at the heeles, But for our good. which cannot be without the ruine, By reason of our dayly and innu­merable offen­ces. and ouerthrow of mankind. For, trespasses, and of­fences, are dayly committed without measure. Tac. 3. An. Thucid. li. 3 * All men are borne to erre and go astray, both in priuate, and in publike, neither can any law be made of sufficient force to restraine them, and cause them to keepe a meane. Which some­times a Prince must winke at, otherwise all men, and all things else goe to wr [...]cke. Wherefore it is conuenient, that the Prince do sometimes dissemble, Tac. in. Agr. and make a shew, that he had rather men should beleeue, that his subiects were trained vp in goodnesse to his hands, then that he had framed them to be such.

But shall he still punish with rigor? not if he regard the common profit: for, seueritie by the often vse thereof, Punishmentes often inflicted become contē ­ptible: na [...] they giue vs occasiō to offend. And stirre vp rebellions. weake­neth authoritie: Sen. 1. de Clem. Ibidem. and I know not by what contrarie resisting vice, we see those faults most vsually committed, which are most often punished.

Nor if he respect his owne priuate commoditie: for, like [Page 33] as trees that are lopped, Ibidem. do send forth new branches: So the rigor of a king, augmenteth the number of his enemies by executing them. Ibidem. * It is a temperate feare, vvhich restraineth, and bridleth: but a sharpe, and continuall punishment, stirreth vp reuenge. I should haue spoken more truly if I had sayd, that crueltie, Sal. I ugurt. Tac. [...]. bringeth more feare, then authoritie, to him that vseth it. Neither doth feare with­hold them. * Feare, and terror, are slender bondes to bind loue, the which when they are loosed, they that haue laid seare aside, do forthwith begin to hate. 6. Annal. * And when the authors are found out then they take cou­rage to them.

Learne thou by this: for what glorie dooth redound to thee hereof? Besides this manner of pu­nishment is dishonourable for a king. And rushee is still to be tem­pered. Often punishments, and executions, are no lesse dis­honorable to the king, Sen. 1. de Clem. Cassio [...]. 11. Var. then the number of burials to the Phisi­tion. The other way of Clemencie is farre better: and it is pro­fitable for a good, and gracious Prince, sometimes to passe the li­mites of equitie, to shew his clemencie, vvere it but in regard of mercie, & pitie, to which all other vertues do in honor giue place.

Let him obserue this example rather of mild iustice: It is fit for a Prince to know all, Ta [...]. Agric. but not to prosecute all, Against such as offend lightly, or repent ear­nestly. that he for­giue and remit small faultes, and with seueritie punish capitall crimes: let him not alwayes punish, but often pardon the penitent. Claud. * It is a vvorthy deed to set free the afflicted, and a kinde of pu­nishment to see the offendor humble, and submit him selfe.

But what doth Cleon whisper, Benignity doth not weaken commannde­ment. that there are three things, that are most hurtfull in euery gouernement? Thuc. lib. 3. Commiseration, gracious speech, and lenitie.

But he erreth foully. Nay it doth with more effi­cacie, com­maund and execute certain things. For Clemency hath likewise her force; A calme, Claud. Pan. Mallij. and mild authoritie, bringeth that to passe, vvhich a violent power is not able to do: and a gentle intreatie is of more force, Plin. lib. 8. Epist. then an imperious commaundement. Surely reucrence is hardly purchased by terror, and loue is of more force to obtaine vvhat thou desirest, then feare.

I seale vp this discourse with the signet of Salust. The diuine say­ing of Salust. I am of this opinion (quoth he) that all Empires that are gouerned with crueltie, Sal. ad Cas. are more trouble some, then of long continuance, neither do I thinke that any one person, can be a terror to many, Which a prince ought to dis­gest. but that he must dread many: and liue a miserable life, and wage a con­tinuall, [Page 34] and doubtfull warre, for on vvhat side so euer he turne him selfe, he shall neuer be assured, but alwayes in doubt, or daunger.

CHAP. XIIII.

YOu haue alreadie two lights, from whose brightnesse, and reuerberation as it were, two other are enflamed, Faith and Modestie. Of the which faith, is so neare a neighbour vnto Iustice, that you may truly affirme, the one taketh her beginning from the other. Neither doth it greatly import, from which each other pro­ceedeth. For, Cic. 1. Offic. faith is the ground-worke and foundation of Iu­stice: which setleth not in the heart of anie, that doth not honor, and loue the other. Thus I may briefly describe it: An effect vvhich is in vs, The descriptiō of faith. of that we haue either spoken, or pro­mised.

A vertue surely which the Prince ought to cherish, and embrace, if either his owne estate, or the publike weale, be deare vnto him, The praise thereof. being the most diuine, Sen. Epi. 89. Silius ad si­dem. and perfect good thing, that can happen vnto man. The praise thereof. * Begotten before Iupiter; the orna­ment of the gods and of men: vvithout the which neither the land, nor sea, can enioy peace: the consort of iustice, and a secret diuine power, The honour at­tributed to it at Rome. inclosed in the heart of man: which the auncient Ro­manes did not without cause, Cato Censor. place in the Capitoll, neare to great, and mightie Iupiter. For as Iupiter is the protector of mankinde, so is Faith. Cic. 3. Offic. Neither doth any thing more strongly vphold the state of a Common wealth, That it ought firmely to be kept in euerie cōmon wealth. Honor requi­reth this & then faith. Wherefore, we ought to beleeue, we are boūd to obserue & keep it inuiolably. Auct. ad Her. lib. 3. Euripid.

Honour doth perswade this, because nothing can be more glorious, then a tongue that harboureth faith.

[Page 35] The fruite that commeth thereof doth moue vs thereto: Profit. Let it be permitted to violate, Arist. rhet. ad Theod. 1. cap. 15. Cic. pro Q. Rosc. Com. Aristop. Acharn. and infringe the law of contracts, and you may take away the vse of trafficke from amongest men. It is then a most wicked and treacherous part, to breake faith, sith that it preserueth our life.

Where are now these new teachers? Neither are those subtil wits to be hard, who do vndermine Princes. In whō there is neither religion, nor faith, nor any trust in their vvordes, and treaties: who poyson the eares of Princes, and exhort them to set a­side, Cic. 3. Offic. all iust and honest things, if by that meanes they may get the vpper hand. Who reuiue this saying, which was buried long since, Ex Euripide that for a kingdome, it is lawfull to violate right, and e­quitie, but in other things pietie is to be obserued.

O vaine and false persuaders, Sen. Ep. 89. faith is not compelled by anie necessitie to become disloyal, Faith is not to be infringed, by any force neither is it corrupted by any reward. * Silius lib. 13 It is to be preferred, before the purple and glorious shewe of mightie kingdomes.

Herewithall they mingle deceipts, and cauils; Fraude. I know it well: and they vvhich are faithlesse will neuer want matter, to breake off their promise:* Liu. lib. 9. Ibidem. Alwayes couering their fraud, vvith the cloake of equitie. But let them giue care to that which worthie Brasidas saith; Thuc. lib. 4. It is more dishonourable for those which are in authoritie, to entrap or hurt, by deceipt disguised like ho­nestie, then by open force.

And whereas some do alleage, Cic. 3. Offic. that faith ought not to be kept vvith infidels, Yea it is to be kept with infi­dels. they deceiue them selues, and do seeke lur­king holes to hide their periurie: Ibidem. Ambr. 2. de offic. Silius lib. 14. For we ought to keepe promise euē with those that are faithlesse. Yea in the field, And euen with our enemy. He is a right souldier, that setteth downe this for his first, and last resolution, to be true of faith in battell.

Wherefore, ô ye Princes, driue those kind of men from you, Idem lib. 2. and hold inuiolably the treaties of peace you make, and let faith be more precious vnto you then your Empires. Both God and men detest per­iurie. And call to minde, Arist. rhet. ad Alex ca. 18. Tibul. that they vvhich feare either vengeance from aboue, or infamie amongest men, do neuer falsifie their faith. For this is most certaine, that albeit periuries are hidden at the first, they neuer remaine vnpunished though it be late.

CHAP. XV.

FAith is as it were another sunne like vnto iu­stice, but the brightnesse of Modestie, pro­ceedeth from the light of Clemencie, being of like colour, gracious, and mild, and alwayes a companion of the mind: What modestie is. I define it to be, An vnderstanding tempered with reason, not vaunting it selfe for any action of our own, or of those which belong vnto vs. Which ver­tue ought likewise to be ingrauen with the rest: (for what are we men? or how long shall we continue?) but especially in the Prince, In courtes, and with great per­so [...]ages it is ve­ [...]i [...] [...]are. who being eminent by dignitie of his place, Bernard▪ in Epist. it is im­possible but that he should be caried away with the hope of great matters.

For, Sen. 2. de ira all that is vaine, & light in the mind, is lifted vp with the least fauourable wind that bloweth. Whence it proceedeth for the most part▪ Sal. Iug. that great personages do cary a disdainful mind: and that pride is the ordinary imperf;ection of Noble men.

But our Prince ought to be temperate, Yet they ought to embrace it. and to vnderstand that to carry the reputation, Tac. 15. A [...]. and credit of modest, is acceptable a­mongest the chiefest men, Por he is aboue & not without the condition of men. and pleasing to God. And what cause hath he to be insolent, Plin. Pane. let him remember, that he is but a man, though he rule ouer men. Do scepters and riches, lift vp mens mind? Miserable, Tac. 1. An. and vaine are they that deeme so. All mor­tall things are vncertaine, Both a kingdom and all that is therein is vaine and Vncertaine. and do suddenly perish, and when thy wealth and fortune is highest, then thinke thy fall and ruine is nighest.* Valer. lib. 6. cap. vlt. Curt. lib. 7. That which we terme strength, and worldly riches, are fraile, & trāsitory things, not vnlike to the puppets or trifles that childrē play withal.* And subiect to sudden ru [...]e. Do you not know that the tallest trees, which are many yeares a growing, are cut downe in an houre?* Sen. Hercul. Fur. I haue seene cruel & bloody Dukes, laid in base prisons: & tyrants mur­thered by the hāds of the multitude.* Curt. lib. 7. Neither is there any thing so firme, but may receiue dōmage by that which is feeble.* Ibidem. Some­times the mightie Lyon, is made the nourishment of litle birds, and the rust consumeth iron.

[Page 37] Our Prince then ought to temper and moderat his vn­derstanding, Modestie like wise is to be embraced in externall ma [...] ­ters. yea and his actions likewise For the person of the Prince, Cic. Phil [...] 8. ought not only to content the minds, but also please the eyes of his subiects.

Let his talke be graue: for, Sen. Epist. As a modest pase becommeth a wiseman, so ought his speech be compendious, In talke. not rash. Let him vse few words: away with these bablers, For these com­mon tatlers are vnprofitable. of whom it may be sayd, That they haue many words and little wit.* Sal. Catil. Idē ad Caes. All their strength and vertue lying in their tongue.* Curt. lib. 7. That old saying, ne­uer yet deceiued me. A barking dog will neuer prooue good bi­ter: and the deepest riuers run with least noise.

Let him vse no excesse in his apparell,* In apparell. but obserue that which a worthie personage writ to a mightie king: Arist. praef. ad Alex. that it is more honourable and princelike, to decke and adorne the mind, then to set forth the bodie with gorgious raiment. It was well spoken by a Romane Emperour, Marius a­pud Salust. that this ouer-neatnesse in attire, belonged to women, but labour to men. And wherto ser­ueth this finenesse in apparell? Xenoph. in Hier. It seemeth vnto me, that Ve­nus, or one of the graces is sent from God, or discended from a­boue, to follow the Prince. And in all other outward show. I haue no other opinion of any other outward shew, and concerning modestie, I do shut vp my discourse with this precept of a Scythian, which seemeth not spoken like a Scithian; Oye princes, hold fast your for­tune with closed hands, C [...]rt. lib. 8. for she is slipperie, and will not be stayd, where she hath no liking to abide. And if you bridle your feli­citie, you shall gouerne it the better.

CHAP. XVI.

YEt do I not in such sort commend modestie, The description of Maies [...]ie. that I would haue our Prince despise Ma­iestie: which is a certaine reuerent highnesse, due to deserued vertue, or to those things which approch neare vnto it. The Greekes name it [...], we tearme it in a priuate man [Page 38] Authoritie, in a Prince Maiestie.

It is a weapon that in gouernment is of great force, Which is profi­table to those that gouerne. for in peace authoritie is to be desired to purchase credit:* Ci [...]. Top. Idem [...]ro leg. Man. and is more auaileable in the ordering of battailes, and warlike com­maundements.* It properly springeth from vertue, [...]et from externall cau­ses. For my selfe. I can no more separat it from the Prince, then vertue it selfe, which for the most part dooth engender it, Idem Topi. though likewise the concurrence of external mat­ters, doth helpe much.

As first a kind of grauitie in behauiour, From grauitie. if it be so tem­pered, that it leane neither to melancholinesse nor arrogancie, * Tac. Agric. Neyther that this come to passe which hapneth verie seldome, Ibidem. that mildnesse do not diminish thy authoritie, nor seueritie take away the loue of thy subiects. For the which cause Germani­cus was so much commended, who 2. Annal. with equall reuerence was esteemed, whether he did shew himselfe to the people, or speake vnto them, and in the highest pitch of Fortune, carrying a Maiestie and stately port, was neuer noted of disdaine and ar­rogancie.

Likewise certaine things proceeding from nature, From the com­linesse of body, or from his speech. do much auaile herein, as if a man be of a comely stature, 15. Annal. and hath a good grace in his speech.

Also it may be much ayded by art, as if he sometimes ab­sent himselfe and go aside, From a tempe­rate pase. for, for the most part they which are too much in compaine are accounted common. And the saying of Liuie is true, Liu. lib. 35. that the ordinarie and vsuall beholding of great personages, breedeth sat [...]etie, and causeth lesse respect vnto them.* Tac. 1. Ann. In Agric. And we beare most reuerence to Maiestie a farre off: And men alwaies hold that to be more stately, which is vnknowne vnto them.

But in all these things we ought to vse a meane, which is the salt and soule of euerie vertue.

CHAP. XVII.

I Come now to those which I tearmed lesser lights, these are vertues, not in equall measure so excellent and necessarie to the prince, as the former I recited, yet are they very profita­ble: which as starres I will plant, and fasten, in the heauen of this supreme head (if it be lawfull for me to speake so.) Hearken then O Prince.

Be thou bountifull, Cic. 1. Offic. for there is nothing that fitteth bet­ter with the nature of man, Liberalitie is a worthy thing in a Prince. then liberalitie: and it best besee­meth a prince, Sal. Iugur. being lesse dishonourable for him, to be vanqui­shed by force, then by liberalitie. Yet this vertue is to be vsed with discretion, Plin. li. 7. ep. for repentance followeth hastie liberalitie. There ought likewise moderation to be had herein: Yet is it to be vsed with dis­cretion and moderation. For if the ambition of the Prince do emptie the treasurie, Tac. 2. An. it is to be doubted least he be driuen to supplie his wants by bad meanes. You may so long draw water at this well, that in the end it will become drie. It was well spoken of a graue and holy person, Hieron. that liberallitie is the ruine, of him that is liberall: and they are deceaued who do imagine, Tac. 1. Hist. that prodigalitie doth graft in them a kind of liberalitie: many know how to spend, but not how to giue.

Loue chastitie: He ought dere­ly to loue his wife, But not to be subiect to her. For there can no honest thing remayne in a mind corrupt with lust. 11. Annal. Giue eare sometimes to thy wise, yet not as sencelesse Claudius did, 12. Annal. who was ruled and com­maunded by his wife, that is a hurtfull thing, both to thy selfe and the common-wealth: Arist. 2. For what difference is there, whether a woman do beare rule, Polit. cap. 7. or he that gouerneth be ruled by a woman.

Refraine from anger: either be thou not angrie at all, He ought ey­ther to refraine from anger, or not to hide it. or do not hide it: Tac. Agric. for it is more honourable for a Prince to [Page 40] offend, then to hate.* Ibidem. They which do cloake their anger are of an euill disposition, and not to be brought from it. They which keepe secret their hate (which is an euident signe of a cruell Ibidem. thought) when they are seperat from companie they glut them­selues with malice.

Make thou small account of slaunderous speeches: Let him not en­quire what sl [...]unders go of him. A worthie mind aspireth to a great fortune, and despiseth such things:* Sen. 1. de Clem. Ibidem. Whose propertie is to be pleasaunt and peaceable, to disdaine, and make no reckoning of small offences, & displeasures. And this is generallie true: If we are angrie with reproches, Tac. 4. An. it seemeth thereby that we consent that they are true: whereas if we set light by them, they passe away as forgotten.

Yet haue care of thy good name & remēber that the coun­sels Ibidem. of all men tend to consider, Let him be carefull of his honour, and re­putation. what is profitable for their owne particular: But the state of Princes is farre different, whose cheefest care in all their actions, ought to be, to haue a good re­port.

Haue alwaies before thine eies the honour of thy poste­ritie, and imagine this with thy selfe, that all other things will follow thee immediatly, Ibidem. if thou principally labour to leaue a good memorie after thee. By the contempt of renowme vertue is contemned.

To attaine herevnto, aduaunce learning, which langui­sheth, for if the reward and price of paines and studie, be taken away learning must needs decay.* Let him be a fa­uourer of lear­ning. And effect this that vnder thee it may receue spirit, and life.* 11. Annal. Plin. Pane. 1. Annal. So shalt thou neuer want worthie wits, to record the Historie of thy time.

CHAP. I.

I Haue wouen out this roial garment of ver­tues: Now I purpose to take in hand the webbe of Prudence. Which that I may get thorow with, and beat with a luckie slaie, I call vpon thee for ayd, ô thou true Miner­ua, the eternall of-spring of the eternall Fa­ther.

The vse of Prudence is necessarie in all worldly affaires, The vse of pru­dence in go­uernment. but especially in gouernment. For without Prudence, it is not onely weake and feeble, but I may well say none at all. Who will vndertake to rule and direct a ship in his course, without a needle that hath touched the Load-stone? No more can any man enterprise to gouerne a common wealth, without an vnderstanding inspired by this goddesse.

Doest thou imagine to rule onely by force? thou art deceaued. Without it, power is blind and headie. Such as the Cyclop (the Poets make mention of) was, hauing lost his eye: in like estate is a Prince, that wanteth this light in his fore-front. Horat. 3. [...]d. Force that is not assisted vvith aduise, of it owne selfe destroyeth it selfe. [Page 40] * Cur [...]. lib. 8. Neither is that possession permanent, which is purchased with the sword.

Contrarily, Both of them being mixed together are of most force. God alwaies encreaseth moderat power. Hora [...]. 3. [...]d. I tearme it moderat, by reason of the mixture of prudence. For as the eloquent Orator sayth: Power co [...]ioined with Prudence is pro­fitable, Isocrat. ad Demonit. but force without it turneth rather to detriment. The Poet applieth fitly to this purpose this sentence, Val [...]r. [...]. 4. Argon. that we must not only pur trust in our strength, for Prudence oftentimes is of more might then much force.

And surely, Otherwise it were a hard matter to rule men. in gouernment it is manifestly the stronger, because she alone without other helpe, doth with a gentle bridle, bring voluntaries within the compasse of obedience.

It is a strange thing thou canst not tame, and bring wild beasts into subiection, without certaine handling and art, and doest thou imagine to get the vpper hand of man? Sen. 1. de Clem. then the which there is no liuing creature more stub­borne, nor that requireth to be handled with greater skill? We are by nature fierce, Who are vn­toward by na­ture. wild, impatient in reasonable matters, and most of all of bondage. Xen. 1. Paed. And we do oppose our selues a­gainst none so much as against those whome we vnderstand, do go about to beare rule ouer vs. This he did well perceaue, who writ, that it is more easie to gouerne all other liuing crea­tures, then man. Therefore Pru­dence is need­full. Wee ought therefore to vse Prudence, and to beleeue that it is the onely proper vertue belonging to a Go­uernour. Ibidem. Truly the euent of all ages hath, Arist. 3. Po. and will euer in­struct vs, Whose force is aboue force. that in the managing of waightie affaires, Tac 13. An more things are brought to passe by good aduise and counsell, then by force of armes. It is a true oracle which was spoken by a Poet: The wisedome of one prudent person, E [...]rip. doth ouerthrow the force of many. Wherevnto I adde, that manie things which of their owne nature are difficult, by counsell are made easie.

CHAP. II.

IT is not then without cause, Wisedome i [...] double, that I wish the Prince to be indued with this vertue, and much more I desire that he should vse and practise it.

For there are two sorts of wise men, Proper, & Bo [...]owed. as an ancient poet very fitly sayth. Hesid. ope. 1. He is most of all to be cōmended, who can foresee all things to come: But he in like manner doth deserue great praise, that can follow the wise ad­uise of others. Cic. Pro Clu. And our cunning persuader [...] him to be most wise who is able to discerne what is needfui [...] and requi­site: and he cometh next vnto him, who can obey and execute that which another shall haue wisely inuented. And the wor­thiest Historiographer that euer writ, agreeing with these, or borrowing from them, Liu. 22. sayth, I haue often heard him to be reputed, for the cheefest wise man, who as occasion salleth out, can giue good instructions what is fittest to be done: next vnto him, he which can follow the good aduise of others, but he which can neither giue good counsell, nor obey the sage instructions of others, I account him in the highest degree of indiscretion. And albeit I wish our Prince to march in the first ranke, notwith­standing I will rather put him in the second.

First, Proper pru­dence is rarely seene in a king. because I know not how it commeth to passe, (or whether I should attribute it to their age, or to their educa­tion, or to their nature, this is true, but I speake it with mo­destie) that fortune hath denied Courtiers that first condition of wit and vnderstanding. Indide [...]. Next, Therefore the other is to be embraced. though they should attaine to that perfection, Cic. 1. offic. yet seeing euery condition and state of life, may craue the aid of man, thē may the estate of gouernors most of all stand in need therof. Tac. 3. An. For it is certaine, For the charge of a kingdome is great. that a Prince can not possibly by his owne wisedome [...] to the knowledge of all [Page 44] things:* 1. Annal. Neither can the vnderstanding of one man weild so great a charge.

Let the Prince be wise by the frequentation of wise men: Eurip. opin. Tac. 1. Ann. and ioyne others vnto him to beare part of so great a burthen. For it is true, that many waightie affaires doe need the helpe of many. Vel. lib. 11. Tac. 12. An. * Neither are great matters [...]ustained with­out great means. And these most burthensome labours of a Prince, As examples teach vs. whosoeuer doth vndertake, shall need assistants.

Let him looke ouer all ages, and he shall neuer find, but that great states did vse many helpers to gouerne their fortune. * Vell. 2. Xen. 8. Paed. One man may heare and see some few things: Ibidem. But a Prince ought to haue many eyes and many eares.* Liu. 44. If Thales himselfe were king, yet notwithstanding, if he would vndertake to ma­nage all matters of his owne head, I would rather deeme him to be presumptuous then wise.

CHAP. III.

SVrely he had need of Assistants, and I deeme it the cheefest part of princely wise­dome, to ioine vnto him wise men. An Ora­tor of Athens persuadeth in this fort. Princes had need of friend [...], Which is th [...] true treasurie. The principall labour of a prince ought to be, Plin. Pane. to procure to himselfe true friends. Ibidem. For a kingdome can haue no better defence, then sure friends.

Beleeue that which proceedeth from the experience of two wise kings: and first from Micipsa of Afrique. Micipsae a­pud Sal. Iu. It is not force of armies, And the stay of their scepter. nor treasure, but friends, that are the safegard of a Kingdom.* Cyro apud Xeno. lib. 8. Next Cyrus of Medea sayd: It is not this golden Scepter that preserueth the state, but the store of true friends is the trust and safest scepter, that kings can possesse.

But what means wilt thou vse to procure thee trustie friends? They are to be chosen with iudgement. This belongeth vnto iudgement. Most happie is that Prince, and borne for the good of the common wealth, [Page 45] that hath attained to that discretion either by nature, or ex­perience: yet I will in some sort succour him.

There are two sortes of Assistantes: Counsellers, They are of two sortes. and Mi­nisters.

The first doe especiallie assist, with their opinion and speach: The second, with action, and handy worke (as it were.)

The former sort are most venerable; Counsellers are the most worthy. of whom a worthy Philosopher writ this. Arist. Rhet. ad Alex. The most diuine thing amongest men is to geue good counsell. So that it is vsed as a Prouerbe, Consul­tation surely, Apud Plat. is a certaine sacred thing.

Counsellers then are most necessary. Are not kingdomes, Citties, Sall: ad Cae­sar. and priuate families, A true saying. preserued by counsell? I haue euer obserued and found this true, that all kingdomes, Citties, and natiōs, haue with happinesse enioyed their authoritie, whilest they were vpheld with sound and wholesome counsell: but when fauour, feare, pleasure, began to corrupt counsell, their wealth immediatly dimmished, afterwardes their state became a proye to the ennemy, and lastly they were compelled to endure the yoke of bondage. I will therefore first as reason leadeth me intreat of Counsellers.

CHAP. IIII.

I Call those Counsellers, who being faithfull, Counsellers and hauing experience, in the affaires of the world, and in men, do geue good aduise, either in peace, or warre. I termed them faithfull, that is to say good men. Plin. Pane. Arist. 6. Eth. Nicom. Cap. 7. Tac. Agric. For I hold the best men, Ought to be faithfull, or of an honest life. Generally pru­dent. to be faithfullest. And particu­larly in matters of their owne countrie. I added experienced, in the affaires of the world, and of men: that is to say, wise men. For this is the proper dutie of a wise man, to geue good counsell. Such I esteeme them to be, who are not ignorant in the manners, and [Page 46] mindes, of the Prouince.

Admit not rashlie strangers to thy Counsell, for I hold it most assured, that they are able to g [...]ue best counseil in a commō wealth, Ci [...]. 2. de Orat. Sal. Catil. who are best acquainted with the state thereof.

But receaue old men willing lie: for where the body is wea­kest, Old men. there vnderstanding and wisedome is strongest.

Young men for the most part are improuident, Ibidem. effemi­nate, and tender, wauering, and inconstant by reason of their age, and are easely entrapped by deceipt. This old saying did neuer yet deceaue me, counsell of old, and execution of young men. Plutar.

Thirdly, Hauing tried both fortunes. those thou chusest ought to haue made triall of both fortunes, for it is a true precept, that losses, are lessons to vs: The saying of Mithridates, may hereunto to be fitlie ap­plied, fortune by taking many things from me, Sal. in Fre. hath taught me by experience to geue good counsell.

Fourthly, Of an indifferēt capacitie. as I would not haue Counsellers be ouerdull of conceipt: So would I haue thee not to chuse these ouer­sharpe wittes. I laie open to thee, this secret, for a precept: Those that haue somewhat a blunt wit, This. lib. 3 for the most part are more capable to rule a common wealth, then they which are quic­ker spirited. The reason hereof is, that these subtill, and fi­rie wittes, are in a continuall motion, Curt. 4. and more sit to set new matters a broach, then to gouerne.

But where may a Prince finde out such persons? They are to be chosen without briberie. By the report of many. He must not herein be carried away, Tac. Agric. thorow his owne priuate affection, nor by the prayers, and prayse, of a fewe. But if it may so be it were necessarie that our Prince, had a perfect knowledge of them, or at the least that he made triall of them, at the touch stone of common report. Plin. Pane. For any priuate person may deceaue, and be deceaued, but one man cannot abuse all, nor be be [...]uiled by all men. This was long since verie aptlie spoken to a Prince: Idem. Ibidem. Beleeue, that what reputation soeùer we carry a­broad in the world, such men we are, and no better.

CHAP. V.

I Did with reason adde, that it is required in them, to giue good counsell. Is not this the marke they should aime at, and as it were the hauen, that faithfull and good Coun­sellers should saile vnto? Whereat no doubt they shall arriue, if they direct their course by those lines I will prescribe them.

First, I present vnto them Piette, Cypr. in. Ep. Plin. Pane. as a diuine law to gouerne their counsels by: [...]et them be godly. For, this is a generall & true rule, that men cannot deliberate any thing prouidently and vprightly, without the ayd and assistance of God, whose honour and glorie they are first to propose and set before them.

Next vnto that I ioyne libert [...]e of speech, Free of speech. that they may with a stout courage, & without feare, vtter their opinion: & not frame their speech, Tac. 1. Hist. Plin▪ lib. 3. Ep. 9. rather with the fortune of the Prince, then with the Prince him selfe. For libertie in words euen as faith, do at the first blush offend th [...]se, who they oppose themselues a­gainst, but afterwards being well disgested, they are well accepted of and commended. Tac. 11. An. Wretched are they, who giue not leaue to the troth, and are still in suspence, and do answer enclining that way they see the Prince led: being doubtfull, 3. Hist. and so fashioned that they commend or disallow things, to be good, or bad, by the euent or successe of them.

Thirdly Constancie. For they are highly to be blamed, who being irresolute and vncertaine, Sal. ad Caes. are carried hither and thither, Constant and firme. as the affection of others doth leade them, being sometimes of one opinion, sometimes of another, ballancing the euill, or good of the common wealth, as the arrogancie, and dissimulation of those vvhich do gouerne, doth leade them.

Yet I would not haue them opinatiue: Neither do I deeme that he ought to be accused of inconstancie, Cic pro Bal­bo. who like vnto a ship­man, But with mo­deration. doth moderate his opinion, in the rough tempest of a Com­mon wealth. Seneca. For he is truly prouident and wise, that keepeth [Page 48] not alwayes the same pase, but the same way.* Idem. And he is not therefore to be esteemed variable, but rather applyable, and fit­ting things to the purpose. And that I may cōclude in a word, who holdeth not one, and the same course, though he tend, to one and the same hauen.

Fourthly, Let thē be mo­dest & pleasing Modestie. And they are alwayes to be com­mended, Tac. 3. Hist. who do gouerne after a pleasing maner: and vndertake the managing of all things, with mild industrie. For oftentimes, we must vse a certaine arte, and pliantnesse, and take a con­traie course when we may not safely passe, by the common high way. Such a one was Cornelianus Piso, vvho by his will was neuer author, 6. Annal. of any seruile sentence, tempering all things vvisely, as be was forced by necessitie. Such a one was Sedipus, vvho amended many things, 4. Annal. that were ill handled in counsell, by the obstinate flatterie of others: and wanted not the commenda­tion of moderation, his authoritie, and good grace, being alwayes of like estimation with his Prince.

Fiftly, To conclude, secret. Secrecie. Silence surely is the best and most assured bond, in the administration of vvaightie affaires.* Val [...]r. 2. c. 2 Curt. 4. Neither can he enterprise great matters, who knoweth not how to be secret. Counsellers then ought to be secret, but (as I aduise them) nor ouer-curious to learne secrets. For, It is not lawfull, Tac. 3. Ann. but most dangerous, to search into the inward thoughts of a Prince; and if he be disposed to keepe any thing secret, you ought not go a­bout to boult it out, nor discouer it.

CHAP. VI.

I Haue shewed you the plaine, and easie wayes, wherein our Counsellers may safely set sailes; but there are likewise shadowes, and rockes, which I will giue them notice of: the which if they doe not with care seeke to auoyde, they may easily become a [Page 49] sport, and pastime to the winde.

Amongst the shallowes, stubburne selfe will is one, Stubburnesse is a hinderance of counsell. against the which this ship of perswasion, hath oftentimes touched. For some men are so contentious by nature, Tac. Hist. that they can do no other thing then thwart other mens opinions,* Indidem. vvho oppugne the counsels vvhich they themselues do not aduise, though they be neuer so good, and profitable:* Indidem. and do stubburnly vvithst and those, who are most wise, and expertenced: Shewing them selues most indiscreet in two sorts: whether it be that they would haue all the rest only, [...]ucret. to be made wise (as it were) by their speech: or otherwise, Tac. 14. An. that if they haue any credit, or authoritie, in them selues, they ouerthrow the same by their dayly variance.

Likewise Discord amongst Counsellers them selues, 1. Hist. is an other of these shallowes. As likewise dis­sention. For oftentimes, the grudge of a pri­uate quarrell, doth incense and prouoke enimitie, to the preiudice of a common vvealth.

Thirdly Passion: Sal. Catil. Ibidem. from the which surely it is requisite, Also partialitie to either partie. that al they, that do consult of doubtfull matters ought to be free. For where they trouble the mind, it is a hard matter to discerne the troth. Cic. 1. Offic. And especially, where anger beareth sway, there can be nothing rightly, and consideratly aduised:* Stat. and violence can neuer gouerne any thing well.

Fourthly Couetousnesse, Finally desire of gaine. or a greedie desire of ones priuate gaine. This true saying I gathered out of Lauie his secretes, that priuate matters, haue still hurt publike consultations, Li [...]. lib. 22. Tac. 1. Hist. and vvill do euer. And surely is it anie wonder? Euery man his particular profit, is a most pestiferous poyson, against true zeale, Which corrupteth & Breaketh all things. and iudgement: and Couetousnesse teacheth vs to sell all things for money:* Sal. Catil. Ibidem. It subuerteth faith, and honestie, two principall instruments of good counsell. Yet we see all sortes of men are commonly led away therwith, & especially marchants: neither ought we to make slight accompt of the law which was established amongst the Thebanes, It is especially ingrafted in marchants. forbidding, that no man should be admitted to the administration, Arist. 3. pol. and gouernement of a common vvealth, except he had first left off traffick and the trade of marchandise, the space of ten yeares.

CHAP. VII.

AMongst the Rockes, Confidence is hurtfull. against the which this ship may be driuen, and dasht a sunder, the first that appeareth is Cic. Pro leg. Man. Confidence, vvhen the same is not conioyned with vvisedome. It is a most true saying, He! that hath vnderstanding, let him learne this. that these rash counsels, Liu. lib. 35. at the first shew are pleasing, in executing hard, & difficult, and in the end, wofull. Be not thou deceaued, for the firie, Thuc, lib. 1. and hastie men, do boldly bolt foorth their opinion, but vvhen they come to matter of execution, they tremble, and faint. I rather assent to warie Mimus, Let them be warie in coun­sell and hardie in execution. who was of this mind, that he vvhich hath discretion to feare, Publius. knoweth best how to vnder­take an enterprise. And I agree with the Greeke writer, that he is most aduised, who in deliberating is posed and stayed, Herod. lib. 7 and doth cast before vvhat doth happen after, and in performing is resolute.

Greedie desire is another rocke. Couetousnesse is to be resray­ned. For fewe things are vvell brought to passe with ouer-coueting, Thuc, 6. but many things are happi­ly atchieued by heedie consideration.

Vnto this, Hastinesse is to be eschued. Hastinesse, is annexed, verie daungerous for shipwracke in this sea. For he that is caried away with a lon­ging, and greedie desire, runneth on headlong: and who so­euer maketh ouer much hast, Liu. lib. 22. marreth all. All things sort a good effect, to him that is prouident, but hastinesse is blinde, and cannot foresee. The very plague of pru­dence. And it is truly said, Idē lib. 31. there is nothing more daun­gerous, and hurtfull in matter of counsell then celeritie. Where­fore there are two things that are most oppugnant, Thuc. lib. 3. and contrary to a sound iudgement, To the which slownesse is a freind. And hastie per­sons are seldom happie. hastinesse, and anger. I loue those that are somewhat slow, vvho vtter not any rawe speech, Plaut. Mil. but that vvhich is well disgested, as the Comical poet saith. For wher­as some are ras [...] in their consultations, V [...]l. lib. 2. and play the men in exe­cuting:* Tac. 4. Hist. & some of sudden determinations, but of a happie suc­cesse; why should I be moued herewith? I knowe that this [Page 51] happeneth by chance, whereto I intend not to trust, but will rather be ruled by reason, and by this precept, that sudden re­pentance followeth these hastie braines, Lin. lib. 31. vvhich commonly com­meth too late, and therefore is vnprofitable to them. We haue seene, Except it be in mischie [...]e. we do daily behold, and shall alwayes be eye witnes­ses, Tac. 1. Hist. that this is euer true, that wicked deuises proue best on the sudden dispatch, and good counsels vvith deliberation: which are as proper in consultation, Yet it is sit for execution. as celeritie in matter of action: For we ought to consult slowly, Dimost, Ex­ord. 22. Arist. 6. E­thic. cap. 9. and to execute speedily. I ende with this waightie saying of a wise man, that we ought with expedi­tion to execute a thing once concluded on, but to conclude vvith deliberation.

CHAP. VIII.

I Haue fashioned Counsellers, Let the Prince frame him selfe to consultation the matter it selfe leadeth me, that I should now frame him that is to receiue counsell. For it were to small purpose, that they were prepared to giue counsel, if he him selfe were not capable to receiue the same and all the licour of wholsome counsell should be spilled, if it should want a meete vessell into the which it ought to distill. Let the Prince then obserue these rules in taking counsell.

First let him deliberate in time. Caes. lib. 3. Com. He which is constrained to enter into consultation, Let him take counsel in time. at the instant when the matter should be put in execution, is still in feare, and it seemeth vnto him, all is in dannger to miscarrie.* Sen. Ep. These suddaine counsels do properly belong to fencers, Cic. Phil. not to Princes. The instances of times do much preuaile, in a common wealth: and it importeth much, whe­ther one, and the same thing, be determined, vnder taken and per­formed, either before, or after.

In a popular estate, this errour often falleth out, Which hapneth rarely in a po­pular estare. where thorow liberty this ill hapneth, that they being not cōmaunded, do seldom meete altogether in their assemblies:* Tac. in Ger. Ibid. So that many times, two, Let him not be too long in con­sulting. or three dayes do passe in staying for thē who should cōsult & gene their aduise. The Prince likewise ought to take great [Page 52] heed hereof, least that by fruictlesse delayes, 3. Hist. the time fit for execution, be wasted in deliberation:* Illic. Nor the day spent in wordes, when the enterprise should be put in practise.

Let him heare with iudgement, Let him dis­cerne & iud [...]e. and not like vnto sence­lesse Claudius, who neither did loue, nor hate but as he Was pro­uoked, 12. An. & induced thereunto by others.* Horat. He is a moueable blocke, who is stirred by his seruants, as if he had no sinewes of his own.

Yet let him auoide Obstinacie: Let him not be contentitious. For this is a diuine saying of the Prince Marcus. It is more decent and conueni [...]nt that I should follow the aduise, Capitol. in M. Anto. Philos. of so many, and such worthy friends, then that they should onely be ruled by my will.

Let him keep secret his determinatiō, Let him noto­pen his deter­mination. following this rule: Deliberate with many what is best to be done, Veget. lib. 3 but what you in­tend to do with very fewe, or rather with thy selfe. Surelie se­crecie is the soule of Consultations: Ibidem. & no counsels proue better then those, vvhich are hidden from the enemy before they come to action.

Let him freelie permit his Counsellers, to speake their minde boldlie, Let him loue those that are free of speach, and Hate flatterers which are hurt­full. not louing this court holy vvater,* Plut. Apo. Curt. lib. 8. Flattery doth more often subuert & ouerthrow the wealth of a kingdome, then an open enemie. 3. Hist. His estate is desperate, vvhose eares are so framed, that he cānot heare any thing but that vvhich is plea­sing, and turneth to his hurt, and doth reiect that vvhich is pro­fitable, if it seeme any thing sharpe.* Capitol. in Gord. Iun. That Emperour is misera­ble from vvhom the troth is hidden.

Let him heare with indifferencie: and keepe this precept secret, Let him nei­ther reward, that he geue no rewardes in regarde of anie good ad­uise, nor least some vnder hope of gaine do decline from the troth, Punish in re­garde of coun­sell geuing. and to currie fauour, speake against their conscience. Thuc. lib. 3 But let him likewise take heede, that he do not on the other side punish those, which haue not hapned to geue good counsell. For no man vvould vtter his opinion, Curt, lib. 3. if it should turne to a mat­ter of danger, if the same chaūced to be disliked. Neither ought he to thinke them the trustier, Ibidem. that do geue best counsell (that is) vvhose aduise prospereth best. For the euent commeth from fortune or ra­ther from [...]od. For it is certaine, Sal. ad Caes. that many times, bad counsels haue better successe then good, because For­tune gouerneth diuers things, as it pleaseth her. And that this [Page 53] is true, Plau. Pseu. we see that this goddesse alone doth ouerthwart and sub­uert the counsels of a hundred wise men together, with whome (for a conclusion) I admonish our Prince, And certaine things are a­bout our rea [...]h he do not striue, but leaue to destime those hard and intricate counsels, Tac. 6. An. which cannot be brought to a conclusion.

CHAP. IX.

I Adde herevnto this smal note of a most im­portant matter: that is, Court counsel­lors are bad. that he should vt­terly reiect a kind of domesticall counsell, which some do vnaduisedly imbrace; which is commonly framed by some followers of the court, Tac. 3. An. who do vse to commend whatsoeuer the Prince doth, Cic. ad Q. Fra. ep. 1. l. 1 whether it be good or bad:* Who speake pleasing things. Do secke their owne gaine. and for their owne priuat lucre, with counterfeiting and dissimulation, do still whis­per somewhat in his eares.

But do thou take heed and beware of them: for who soe­uer is so officious vnto thee in priuat▪ careth little for that which belongeth to the good of thy estate, Ibidem. [...] the least part therof. And though he seeme neuer so sufficient, Ibidem. yet this sort of fol­lowers or seruaunts, Dishonor the Prince. that do so fawne, and seeke to please, can car­rie no credit with them, and much lesse profit the Prince. And troth it selfe admonisheth and sayth, Vopiscusin Aureliano. that these chamber counsellors, Yea and sell him. do sell the best, the wariest, and wisest Emperor.

CHAP. X.

ANd now that I haue throughly finished my dis­course cōcerning Counsellers, I do passe vnto the other sort of Assistants, What Mini­sters of a Prince are. In publike. which are Ministers. I call those Ministers, who in publike or priuate, do vnder­take any function, for the seruice of the Prince. In publike, as [Page 54] Gouernors, Presidents, officers of the Exchequer, Iudges, and to be short, they which in part do manage the affaires of a kingdome or common wealth.

In priuat, In priuate. as they are for the most part who do follow the Court to adorne and set forth the same: which in one word we do tearm Courtiers. Of the which lesse care may be had. But they which are to bee imploied in publike affaires, ought in my opinion to be chosen with great care: and e­specially that these three things do concur in them.

First, They are to be chosen in re­gard of their stocke. Base persons are to be re­iected. that they be of an honest stocke or parentage. For as a piller of Philosophie sayd: Ari. 5. Pol. It is most likely that they will prooue best who do come of most honourable parents. And sure­ly that Prince hath little worth in him, who placeth neere his person men of small value or account. Plin, Pane. And it is an infal­lible token, that the Prince hath no great honour in him, when his principall officers are men of a base stocke. Except they be indued with some singuler vertue. I do except those in whom any excellent vertue doth appeare: for then do I freely confesse, Vell. 2. that who so is most vertuous, he is accounted to be most noble. And in whose mind soeuer vertue is ingrafted, Ibidem, we ought to attribute much honour vnto him.

The second obseruation I giue, Honest men are to be cho­sen. is their manner of life, which especially I regard. For I haue read, Apud. Ca [...]. in Alex. that, that common wealth is better and more assured, where the Prince is ill condi­tioned, rather then that, where the Ministers are of a bad dispo­sition. It is then most requisit, that they be of a good behaui­our, and that this precept be of force with them, Claud. Cic. ad Q. Irat. Ep. 1. that autho­ritie is onely purchased by vertue.* Nor such as haue an euill name. Neither ought the Prince giue any credit to those, who are ill reported of, nor commit any part of his estate into their charge: Nor such as are suspected. no, not to them whose good life he shall stand in doubt of. Is it not farre better to appoint those to beare office, and to assist in gouernment, Tac. in Agr. who are without fault, then others whome you must needs blame, after they haue offended? Their fault is the Princes. Surely I deeme it so. Sen. Med. For the euill deeds of euery man are layd to the Prince his charge: and it seemeth, that he which doth not withstand offences when he may, doth in some sort giue commaundement to do them. It is his dutie, Cic. ad Q. Frat. in this charge of gouernment, to haue care, that not only he himselfe [Page 55] do benefit the common-wealth, but that his officers do the same likewise.

The third note I giue, They are to be chosen by their dispositiō. is their Naturall inclination, the which in as much as it is different, and vnlike in euery one, Some one being by nature inclined to handle matters of state: Plutar. Pol. precept. some other disposed to follow the warre: Euery man is to be vsed accor­ding to his na­turall inclina­tion. the first thing that a Prince ought to do, Ibidem. is to call euery one (as neare as may be) to that function he is most apt vnto. Mecenas atchieued many things very fitly, which Agrippa could not bring to passe: and the poet sayd well, Propert. li. 3 that all things are not alike agreeable to all men.

Next, They ought not to be of too high a reach. he ought to haue an insight into this their naturall inclination: that is, he ought to make choise of those that are well disposed, not of such who are presumptuous and high minded, Tac. 6. An. that they may be fit for those matters they do vn­dertake, and not thinke themselues too good for the charge they execute. This caution of Tiberius is not slightly to be ouer­passed: who did not affect those that excelled in vertue, 1. Ann. and de­tested them that were vicious. Fearing least those that did so surpasse, might be a stumbling blocke in his owne way: and those of the worser sort a shame and dishonour to the common wealth.

Those then of the middle sort are the best, to whose fide­litie, Those of the middle sort are fit. both in times past, & at this day, Princes may with most safetie commit their secret affaires. 3. Ann.

Where may one find a man of an vncorrupt and free speech? * Eod. lib. Eod. Sith flatterie being couered with plainnesse, is best pleasing to Princes?

May I thinke I haue with reason exhorted you, Yet herein a right choise sildome hap­neth. or rather that I haue thorowly persuaded, and setled you in this opi­nion? I stand in feare I shall hardly do it. For I know not how, 4. Ann. this vice of affection doth follow the Court. And the Prince as well as others, by a certaine destinie in his natiuitie, is inclined to these flatterers, and they that vtter their mind plainly, are hatefull to him.

CHAP. XI.

I Will not discourse further concerning Mi­nisters, but I will instruct thē in some points. You good men which frequent the Court, your life, and the way wherein you walke, is verie slipperie: and as a holy person affirmed, thorow many dangers you come vnto a further perill. The Court is fall of danger. Wherefore you ought to be very circumspect, Aug. 8. conf. cap. 6. and to stay your selues well, least you fall. I will support you with these precepts.

You which are of a low degree, Officiousnesse becommeth seruaunts. shew your selues offici­ous: For the more dutifull and readie a man is in the seruice of his Prince, Tac. 1. An. the sooner he commeth to honour and preferment.

Be you likewise profitable, Let them be profitable. least that agreeable to the old prouerbe, you be not as the moaths and mice of the court. Constant.

Be not ouer-shamefaste. Boldnesse. For it is certaine, Imp. dictū. Sen. Trag. Hip. that bashfulnesse is but an euill officer to serue a Prince.

But you which carrie credit, Modestie. and hold the cheefest places in court, it becommeth you not to be of that cariage and be­hauiour, you ought to measure your selues, Plin. Pane. not by the Princes fortune, A quiet dis­patch of ou [...] businesse. but by your owne. Those things you take in hand, do them without ostentation. They are alwaies pleasing, who do so behaue themselues, that in managing waightie affaires, Vell. 2. they seeme as if in a manner they did nothing. Such a one was Piso: for no man euer with more feruencie desired his ease, Eod. lib. nor with more facilitie, finished that he went about, nor with better grace enterprised that which was necessarie to be done, without any manner bragge or show that he was much busied. A dissembling of vertues. This is the verie means to auoid enuie, which whilst some men haue fought to qualifie, they haue fallen euen to the imitating of vi­ces. Tac. 16. An Which was well considered by those ancient Mecenates, [Page 57] who being enuironed with so many delights, Claud. de were able to keepe and preserue their mind free from all manner vice. And Cris­pus his discreet nephue, Tac. 3. An. who differing from others, O worthie per­son sit to be [...] a Court. seeming to be more prone to daintinesse and pleasure, did not withstanding, with a forcible and stout courage, applie himselfe to the handling of important matters, which he performed with most diligence vn­der a shew of idlenesse.

He that is wise, Let them refer al they receaue to the Prince. let him obserue this, to ascribe nothing to himselfe, Tac. [...]. nor to delight himselfe in the praise of those things he hath brought to passe, but as a minister, refer his fortune to the author and person that set him on worke.

Let him be as the Moone, and attribute all the brightnesse of his glorie to that Sunne. Aemd. Pro. in Dat. This is the condition of Kings, that they lay the burthen of those things that fal not out prosperous­lie, on their seruaunts necks, and applie their happie successe to themselues. Agrippa did wisely admonish him, Let them take the labour to themselues, and attribute the glorie to the Prince. that intended to conserue his credit in Court, Dio. l. 11. c. 9 to obserue two things: the one, that with his labours he should molli [...]ie the hardnesse of matters: the other, that hee should leaue the glorie of atchieuing them, to others.

In generall doest thou determine to liue euer in Court? then acquaint thy selfe with these two, Let them be patient, & Warie in the highest degree. 1. Patience, ( by the ancient example of him, Sen. 2. de ira. who being demaunded, how he had attained to that great age in Court? (a thing which chaunceth verie sildome) answered, By suffering wrong and giuing thanks) 2. And Warie circumspection, Let them be patient, & Warie in the highest degree. because many will seeke to en­trap thee, Sen. Hip. and deceipt beareth great sway in Princes courts. There is the place, For the court is the place of deceipt. where the mind of euerie one burneth with a desire to reprehend and controll the deeds and words of other men: Sal. ad. [...]. to which end it seemeth, that neither their mouth is wide enough, nor their tongue readie enough. There are secret spies and enemies, Tac. 1. hist. who do priuily defame the poore soule, that know­eth nothing thereof, and to the end he may with more subtiltie be intrapped, they commend him openly. Why should I abuse thee? Albeit thou art able to gard thy selfe from all others, Sen. Praes. l. 4. Q. [...]. thou shalt not withstanding be endangered by thine owne fauorits. The authoritie in court is slip­perie. And though no man seeke thine ouerthrow, thou wilt fal of thine [Page 58] owne accord. For there is nothing in the world, lesse firme, Tac. 13. An and more vnstable, then a power that is not able to support it selfe. Consider those well deseruing Pensioners in Court, 3. Ann. they re­tain rather a show of the Princes friēdship, then any effect therof: whether this proceed rather of some imperfection in kings, Kings are vn­constant. (whose willes as they are vehement, so they are variable.) Sal. Iug. * Or, that great states are by destinie ordained, Destinie vn­certaine, & not to be of any long continuance, Tac. 3. An. and either they wax wearie, when they haue giuen all, or these others whē they see nothing left that they may craue. But all goeth well, Hapneth vnex­pected. if some other Arateas voice bee not heard exclaiming. O Cephalus these are the rewards and re­compences of Princes fauours. Plut. in Ar. These things fall out daylie, but they shall neuer happen to me.

And let who so list stand aloft on the slipperie height of the Court, Sen. Thyest. as for me, The Author desireth to be farre from Iu­piter, for feare of lightening. I will fill my selfe with pleasant ease, and in an obscure place will take the benefit of quiet leasure.

CHAP. I.

I Haue troden out the path of forraine Pru­lence, now I enter into the field of that which [...]oth peculiarly belong to a Prince, which is indeed a spacious field, for who can find out any certaine way or limits thereof? It is a verie diffused thing, confused, & obscure. Generally all humane affairs are the matter Prudence worketh on. And euerie particular thing. First it is diffused, for what is there that stretcheth further then the affaires of this world? vnto which generally Prudence be­longeth, yea to euery particular action. Heare the Philoso­pher; Prudence concerneth particular matters, Arist. 6. Eth. cap. 8. the knowledge whereof, a man attaineth vnto by experience, but particulars are infinite, which is the cause why we cannot cōprehend them within the compasse of Art, nor containe them within the account of number. For Precepts ought to be limitted and cor­taine. Sen. Ep. 85. Ibidem. * And if rules cannot be determined by art, they are with­out the reach of wisdome.

Next it is a confused thing, It is imploied about things vncertaine. because all that we call Pru­dence, is indeed, vnstable and wauering. For what other thing is Prudence, then the election of those things, which neuer remaine after one and the same manner?

[Page 60] Now, if the things themselues are vncertaine, Prudence is variable. Prudence it selfe likewise must of necessitie be so, and so much the ra­ther, because it is not onely tied to the things themselues, but to their dependents, hauing regard vnto the times, the places, and to men and for their least change, she changeth her selfe, which is the reason why she is not in all places a­like, no nor the same in one and the selfe same thing. But the nature of Art is farre different, Ari. 6. Eth. cap. 3. We giue best credit to that which we know of his owne nature is not subiect to change. And surely it is impossible for any m [...]n to reduce that which is vncertaine, to certaine and strict limits of precepts.

Lastly, It is darke, by reason that [...] causes of things are vn­known vnto vs. it is obscure, because the affaires and successe of worldly matters are couered with a thicke mist. Plin. Pane. For God doth hide their beginnings from vs, and for the most part the causes of good and euill are kept secret from vs, vnder diuers forms And who is there that euen in ordinarie matters doth not rather doubt of their causes, then retain a perfect know­ledge of them? Now without the vnderstanding of causes, there can be no Art, no nor any grounded doctrine. Or that man ought not to enter into the knowledge of them. I adde moreouer▪ that in this publike and ciuile gouernment albe­it it be reckoned amongst those thinges which are of this world, the greater part of the causes notwithstanding come front aboue, and are not to be found out on earth. And as Lucretius sayth; Lucret. [...]. 5. A certaine hidden force doth continually trample vnder foot the affaires of this world, and spurneth at the glorious Scepters, and princely ornaments, and seemeth to make a scorne of them.

Wherfore let vs confesse the troth that both I and others are blind in this matter. Neither is there any that hath as yet I will not say fullie set downe the precepts belonging to Prudence, but not so much as made trial therof. What then? Shall I sit still and be silent? The matter I haue in hand, and the order therof do forbid it. And I wil rather like the ship­man (who hapning in some should▪ being not able to hold a­ny setled and direct course) trace out some way confusedly by the starres. O thou who ouer-rulest the stars, be thou my guide.

CHAP. II

AL Prudence which I wish to be in a Prince is two fold, Ciuill and Militarie. Ciuil prudence. Ciuil pru­dence I vnderstand that which is conuersant in the dayly managing of matters in time of peace. Militarie pru­ [...]ence. Militarie prudence, that which is vsed in warre, and when things are disordered and full of trouble. Againe the subiect of Ciuill prudence is dou­ble, for it concerneth [...] things, & humane: Prudence con­cerning things diuine. and that pru­dence (I say) is vsed in matters diuine, vvhich toucheth, or­dereth, and directeth holy things, and religion, onely so farre forth as a Prince ought to haue care of them. I do iustly and and with reason tye this prudence hereunto, because the Prince, hath not free power in holy matters; God forbid he should; but a certaine insight, and that rather for their defence, then to attribute to himselfe, as iudge to determine of them. Arist. 7. pol. cap. 8. D [...]g. Stoic. apud St [...]b. Surelie in euerie common wealth, Religion is the principall mat­ter in a commō wealth. the ouersight of heauenly things, ought to march formost: And to whom doth the same belong rather then to the Prince? It is a most seemely thing that that which holdeth the preheminence in good­nesse, should be had in reuerence by the worthiest person, and that, The Prince ought to haue care thereof. In respect it is an ornament vnto him. to the which all other things are subiect, by him who commaun­deth ouer others. This is not onely conuenient, but expe­dient.

First for the conseruation of the Prince, for Cyrus did trulie reason in this sort, [...]. Ped. lib. 8. If all his familiar freinds ( and his sub­iects in like manner) did feare God, Because his cō ­seruation [...] therein. they would with lesse bold­nesse enterprise any vnhonest and vnlawfull matter either a­mongst them selues, or against him. For th'enlarge­ment of his [...].

Next: for the augmentation, of his kingdome, for know [Page 62] this, that God is most fauorable to those, who with greatest af­fection do worship him: Arist. Rhet. ad Alex. And Cicero is thus bolde to bragge, that the Romaines did not surmount all other people and Nati­ons by pollicie or by maine force, but thorowe pietie, and religion. Orat. de A­rusp. respon.

It is likewise auayleable for the whole estate; for how can we be safe, except religion be preserued without harme. And in regard of the good of all his subiects. Religion and the feare of God are the onely things which do conserue society amongst men: Lact. de ira Cap. 12. Eod. lib. Cap. 8. Take away this bond, and the life of man shall be ouercharged with fol [...]y, mischiefe, and cruelty.

The like will fall out, if there be confusion of religion: Neyther ought wee in any sort to geue eare to those Kings of Egypt, This religion ought not to be confused. who the better to establish their estate (as they thought) did bring in a diuerse and confused religion, Diodor. Si­c [...]l. lib. 2. to the end that the Egyptians them selues might not conspire amongst them selues. O foolish men. One religion is the author of vnitie; and from a confused religion there alwayes groweth dis­sention.

How much better did a father of learning instruct vs by this aduise vnto Augustus, But the best is, to obserue one pure religion. which is yet extant: Macen. a­pud Dionem Cassium lib. 52. Ibidem. Do thou re­uerence that diuine Godhead by all the meanes thou mayest, and at all times, obseruing the lawes of thy countrey, and endeuour that others may do the like: and addeth further, truly thou oughtest to shewe thy selfe highly offended, Whoso do seeke to chāge the same ought to be punished. and to punish those, who do innouate any thing in matter of religion, not onely in re­gard that it is Gods cause (whome, who so contemneth, he will without all doubt make little accompt of any other thing) but were it euen for this respect, that these fellowes that finde out new religions, do stirre vp many to desire an alteration of things, whence proceedeth conspiracies, seditions, conuenticles, which doubtlesse are most dangerous in any state.

O graue words too full of pietie, being written from a heathen, vnto a heathen: This is true prudence, Lact. 1. In­sti. Cap. 20. and No other religion, nor worship, besides the adoration of one God, The ancient and approued custome is to be obserued. is to be obserued by a discreete Prince: and that according to the ancient custome, for It is the part of a wise man, Cic. 2. de deuinat. to main­taine the lawes of his Auncestors, by obseruing their holy cere­monies: Arist. Rhet. ad Alex. * And to swarue from, or violate the custome receaued [Page 63] in a Countrey, is amongst all Nations accoumpted a capitall crime. Wherefore they that goe about to trouble the same, ought to be punished. Iustinus lib. 8. He is by right best beloued of God, The disturbers thereof are to be punished. by whome the maiesty of God is maintayned. Imprint this deepe in thy heart, And the same to be preserued by al our might. There is nothing geuen vnto man of more excellency then religion, Lactant. lib. 5. Instit. Cap. 20. which we ought to preserue with all our power and might.

CHAP. III.

WHerefore wee firmely holde this opinion, that one religion ought to be obserued in one kingdome. Howbeit, two things may be enquired of, whether punishment is al­wayes to be inflicted vpon such as dissent from the same, and generally vpon all of them? Of which matter, curiositie doth not force me to reason, but the common profit, and the present estate of Europe, which I confesse I cannot consider without teares. Good Lord, The misery of [...]urope by rea­son of the con­trariety in reli­gion. what firebrands of sedition hath religion kind­led in this fayrest part of the world? The chiefe heads of our christian common wealths are at strife amongst them selues, and many millions of men haue bin brought to ruine and do dayly perish, vnder a pretext of piety. Who can be silent in this matter? Surely not I: albeit with Plato I am not ignorant, In Eutyphr. that these things are subiect to the reproches of the common sort: If any man seek to remedy this euill, he is set vpon with re­proches. And that nothing can be so well and pro­uidently spoken herein, Sen. Epist. that malice can not find matter to re­pine at. Notwithstanding I wil take this charge vpō me, and endeuour what I may to quench this holy fire: Yet the author attempteth it. Howbeit, they which offend are left to the iudgement of the wise. being in this respect the more to be excused, that I set down Counsels not decrees, nor do I resolue of any thing, but propound it only. Thou which hapnest to reade it, vnderstand this, that these [Page 64] things proceede from a deuout, and pure minde: and if it seeme otherwise to thee, I submit thē to the censure of those, to whom the decision of the cause doth properly belong.

To geue thee vnderstanding of my meaning▪ I make two degrees of those, who offend in matter of Religion: Ther are ij. sorts of men which offend in mat­ter of Religion, open disturbers [...] in priuate. For ei­ther they do it publickly or priuatly. Those (I say) make pu­blicke faultes, who do both themselues deeme amisse of God, and of holy rites and ceremonies, and also by commotions do enforce o­thers to do the like They offend priuately, who are likewise in a [...], but they keepe the same to them selues.

Concerning those of the first sort, The opē distur­be [...]are always to be punished. first a question ariseth whether they ought to escape vnpunished? which I do de­nye. Let them be punished by thee, least thou suffer affliction for them: especially if they moue sedition: For it is farre better that one do perish, then a whole multitude: Cyp [...]ianus de [...] pae­nitent. August. Sen. de Ben. 3. Cap. 7. Cic. Philip. 9. * They which vio­late religion are chastised in one place after this manner, and in another countrey after another sort, but they remaine no where vnpunished. Here is no place for clemencie, burne, sawe asun­der, for it is better that one member be cast away, then that the whole body runne to ruyne. Except the pu­nishing of them be like to breed commotion. For what outrage soeuer is done to holy religion, all in generall are wronged thereby. 54. Cod. Iu­stin. de Hae­ret. This course thou oughtest to take, so long as the disturbers may be quieted without any further trouble. But thou wilt say, what if it fall out otherwise? and what if the times be so disposed, Tac. 3. An­nal. that a suddaine constraint will bring more domage then profit to the common wealth? For such things do fall out, as if you do but looke into this our age, in the which this fatall itching disease of ouerweening beareth such rule, you shall see, that all men desire rather to dispute, then to liue. Sen. Epist. Sophisters and curious searchers are now euery where, The miserable curiositie of this our age. who are busied in enquiring, Plato in Apol. both what is vnder the earth, and what is aboue the heauens. And what a multitude is there of them? Whome if wee will condemne, Tac. 3. An­nal. wee must ouercome them in set battaile. Somtimes they are to be suffred to the end they may the better to be rooted out. Wherefore heerein I do with reason doubt, whether it be not fit that the Prince do somewhat consider the times (which all Politicians are of opinion he ought to yeeld vnto) or that it be better to differ the suppressing of Cic. ad A [...]t. 12. Epist. 1. [Page 65] ouergrowne vices, then to make it openly knowne, that our force is too weake to checke and controll them. Those that are ouerhasty in these matters do much hurt. I say to let the mat­ter slip for a time, For euen in corporall diseases, nothing is more dangerous then vnseasonable Phisicke: Sen. Cons. ad Helu. Liu. 22. And I know by expe­rience, that Phisitians oftentimes do more good with their pa­tients when they take their ease, then when they stirre abroade and moue their body. Truly, Time healeth many things. time and quietnes doth for the most part cure these melancholy persons. Others cry out, weapons and warre: But do not we see again, that weapons and warre haue bred resistance by force of armes? Plin. Pa­neg. Sen. 1. de Clem. * The minde of man is rebel­lious by nature, enclining to that which is forbidden, and of hard attempt. And diet is the best cure. Well, is behoueth thee more then once to consider, if it be not better to temporise, then by vntimely remedies to set mis­chiefes abroade. Tac. 12. Ann.

CHAP. IIII.

THe second question ariseth, concerning those who do offend priuately in matter of religion. As for example, such a one his mind is corrupt with errors, but he infecteth no man there­with, he is quiet, and silent at home. Whether is he to be punished, S [...]. Oed. or no? It seemeth he ought not. They that [...] in priuate seeme not to deserue punish­ment at all. Nor they which are doubted are with ouer­much ado to be sought after. This way doth not better them. It is the least freedome that can be demaunded of a Prince, to haue licence to hold ones peace. Peraduenture likewise it shall not be fit to make ouermuch search for such a one. For what good can arise thereby? Curt. 8. No Prince can rule the mindes in like sort as he may the tongs of men: August. in loan. * God is the king of mens minds. Where­fore the greatest thing thou art able to bring to passe by this terror is, that he who doth most of all seeme to be obedient, doth in outward shew consent, but neuer in his hart: For who can com­pell me, Lactan. 5. Cap. 14. either to beleeue that I list not, or not to beleeue that I will? Ibid. * There is nothing more free then religion, which the minde no sooner withstandeth, but forthwith it vanisheth, and is no more [Page 66] religion. Ex The­nusty dicto apud So­crat. Constraint bringeth in dissimulation, and thereby thou mayst procure, Maketh them dissemblers. that some few may do worship to thy throne, but not to God. King Theoderic did in former age say very well, that he could not command religion, because no man could be enforced to beleeue against his will. Eccles. Hist. 3. Cap. 21. Cassiod. Var. 2. Epist. 27. O how much more tem­perate and safe is the other way, of teaching, and instructing? faith is to be persuaded, not to be wrought by compulsion. They ought rather to be instructed. Our minds like vnto noble and generous horses, are best ruled with an easie bit. Bernard in Cant. Sen. 1. de Clem. Sallust. ad Caes. Ouerrun all Europe in thy imagination, and thou shalt see, Rigor hath al­wayes hurt, and will do e­uer. by these seuere proceedings, Cities are rather ouer­thrown, then made better. Surely so it is, and those things that do rest in opiniō, are altered rather by teaching then comman­ding, August. Epist. 6. 5. by instructing, then by threating. If there be any discord in instruments, you do not in a rage breake the strings, but reduce them to concord by patience and leasure: why may not the like be done in matter of faith? Rather seeke to amend them then to cut them off. And why dost thou not in like manner correct vices, Idem ad African, Piocos. Lactant, in hac tali re: lib. 5. Cap. 13. In Act. A­post. Cap. 4. that there may be some who repent them of their faults? The repentant are doubly good. and these are commonly the best sort of men. That faith is most setled, which repentance doth redresse. The which ô most gracious and mercifull God graunt vs, The Authors vnsayned pray­er. and bring to passe, that the multitude of them that beleeue, may be of one hart and one soule, and so with prayers and sighings I shut vp this discourse.

CHAP. V.

PRudence in worldly matters doth now call me to intreate thereof, of the which I will speake more freely, The head of gouerning pru­dence is two fold. and more willingly. I vnderstand the same to be a skill to gouerne externall matters quietly and safely. The nature of the people & Of the Estate. This springeth frō two fountaines, the nature of the people, and the disposition of the estate. Surely when you haue well considered all, you shall finde, that no precepts haue bin giuen to gouerne aright, either in times past, or in this age, that do not issue from these springs. Wherfore first I will shew you the way vnto them, and will afterwards (as [Page 67] it were) cut forth of them certaine chanels of wholesome counsailes. Whosoeuer then thou art, that desirest to attaine to wisedome and dexterity in matter of gouernment, thou oughtest to knowe the nature of the common people, First, the na­ture of the people. Which is of three sorts. Thine owne subiects. and by what meanes the same may be discreetly gouerned. Tac. 3. An­nal. In my opi­nion, there are three sorts of people, thine owne subiects, thy neighbors, and all men in generall. Thou oughtest first to enter into consideration of thine owne subiects, for what is more necessary, then that thou shouldest be acquainted with the nature of those ouer whome thou doest commaund? It is an especiall vertue in a Prince, Martial. to know the disposition of those that belong vnto him. Next, Thy neighborn by reason thou oughtest to haue regard to those that are neerest bordering vnto thee, because it falleth out that thou hast often to treat, & cōtract friend­ship with them. For the humors of men are different, and as well Cities as particular men haue seuerall inclinatiōs: Liu. 45. and some Nations are geuen to anger, others are valiant, others cowards, some are geue to wyne, others to lust. And lastly, All in generall. thou oughtest to knowe how all estates generally are gouerned, because there are certain motions & affections, which thou shalt ge­nerally find in all sorts of people, the which except thou art acquainted with, how canst thou frame thyself to agree with them? Arist. 3. pol. It is written long ago, he cannot well tell how to com­mand, who hath not bin commaunded: or rather as our Phi­losopher doth turne it, No man can well beare rule, except he first hath yelded obedience to authority. Most true it is, not be­cause all Kings should be chosen out of the common sort, (no, I meane nothing lesse: many are borne to beare rule, and for the most part kingdomes do come by succession) but it is to shewe, that the humor and inclination of the subiects ought to be as well knowne to the Prince, who comman­deth ouer them, as if he were one amōgst them. Heare what an ancient Prince sayth, Galbam apud Tac. 1. Hist. the most profitable and shortest way to attain to the discerning of good & euil, The rightest way to gouerne well, is to know how the people are affected. is to consider, what is to be liked, or eschued vnder the gouernment of another Prince. The counsellor of a great king geueth this aduise: Macen. apud Dio­ [...]em. lib. 3. If thou thy self diddest of thine owne accord that thing which thou wouldest another that had authority ouer thee should do vnto thee, thou [Page 68] shouldest not erre in any thing, but dispose thy busines orderly, and therewithall leade a life most pleasant, and without danger.

Thou oughtest therefore to learne these things. But of whom? But how may the same be learned? A briefe table thereof. By inquiry, by vse of good authors: and somewhat thou shalt be instructed by me, who will point forth vnto thee the chiefest passions of the people as it were in a table.

The common people are vnstable, Cic. pro Murena. Idem pro dome. and nothing is more vn­constant then the rude multitude. They are in­constant. * They are geuen to change, and do suddainely alter their determinations like vnto tempests.

They do cast off all passions, Tac. 1. Hist. or else are out of measure affec­ted, being ordinarily moued at suddain matters, Subiect to passions. & now as prone to pitty, as they were of late wholy bent to cruelty: Quinct. 2. declam. * Neyther is any thing more easy then to carry the multitude which way a mā list.

They are voyd of reason: Voyde of reason. they haue no consideration, neither is there any troth in them. Tac. 1. Hist. Cic. pro Planc. * They are not led to iudge of any thing by discretion, or wisedome, but rather by a certaine vehemēt rage and rashnes. Ibidem. * They haue neyther councell nor reason, nor discre­tion, nor aduisednes. Idem 8. * They iudge of many things by opinion, and of very few according to troth. Roscio. They are void of care, & brought vp inflattery, which they are accustomed vnto, Tac. 2. Hist. not making any difference betweene that which is true and false.

They encline alwayes to the greater part: Enclining to the greater part. The multitude ra­ther by custome, Sallust ad Caes. then by sound iudgement, sometimes runne after this man, sometimes after another by an opinion they haue that he is the wisest: Sen. de beat. * as one heard followeth another.

They are by nature enuious. Enuious. They behold another mās felicity with griefe:* Tac. 2. Hist. Liu. 42. and being ill affected as may appeare in matters of sport & pastime, they do fauor the worst sort of mē, & the weakest

They are full of suspicions: Suspicious. The vnskilfull multitude are in­clined to doubt of euery thing: Tac. 2. Hist. 1. Annal. * and it is their fashion to accuse one falsely with vntrothes.

They are light of beliefe: Light to credit. and do easily credit and receaue all newe matters: 1. Hist. lbid. * especially bad reports: 3. Annal. * and in what sort so­euer they heare a thing, they beleeue it to be so.

Yea they encrease the rumor. They encrease reports. And as it is the custome of re­port, they make matters greater then they are, Eod. lib. Lucan. 1. * and so euery one thor owe feare doth geue force vnto fame: dreading the mis­chiefe [Page 69] they themselves haue forged and imagined, no man being author thereof. Siluis 4. * Neyther do they enquire who was the ray­ser thereof, they are so possessed with feare. Ibidem. * And this plyant timorousnesse of theirs doth geue force to the report of ma­ny vaine matters, still adding somewhat to that they haue heard: Tac. 1. Hist. * Which at the first runneth abroade as doubfull, afterwards it is beleeued as a troth, by those that are either glad or carelesse therof, especially if they affirme to haue bene pre­sent, or to haue seene it, as these great lyars commonly do.

They cannot moderate and refraine their speech, They vtter that which they are forbidden. and by how much the more strictly they are forbidden to speake of any thing, so much the sooner they blab the same abroad: and in stead of publishing the troth, which they may lawfully doe, they set lies a­broad which they are forbidden. 3. Hist. * It is to no purpose to place men of warre in all parts of the citti [...] to prohibit them so speake, that is the cheefest way to nourish report. 2. Hist. * their longing after newes cannot keepe any important matter secret, and mischieuously they augment the rumor, which they are commaunded to suppresse.

They are still shuffling the cards, They desire stir and trouble. and desirous of new commo­tions:* Eod. lib. Sal. Iugur. Cic. pro Clu. light headed, seditious, and quarrelsome, coueting new matters, enemies to peace and quiet. Especially if they haue a leader. Especially if they haue a leader. And like as the sea, which of his own nature is calm with­out surges, is mooued by the force of the winds, so the people, who of their owne disposition are quiet, are by the persuasions of sedi­tious persons stirred vp, like violent tempests. Tac. 4. Hist. * For without a leader, they are headre, timerous, and without courage. 1. Aun. * And it is truly sayd, the common people dare do nothing, their cheefe commaunders being taken away.

They fauour these hot and fierie fellowes, Thu [...]. 3. and in their iudge­ment, They fauour rash and hastie persons. whatsoouer is moderat, that hath a kind of slouthful cow­ardise: and what soeuer is circumspectly and prouidently handled, that sure they say is slow negligence: but what soeuer is rash and headie, that is deemed by them to be couragiously and valiauntly enterprised. Liu. 7. * Wherefore they which haue more foolish boldnesse then aduised counsell in them, do easily draw them on their side. Tac. 4. Hist. * As likewise, the flattering tongues of some impudent fellowes without hart or courage.

[Page 70] They neglect the publike profit, They neglect the publike profit and trusting to their multi­tude, 1. Hist. set light by the affaires which concerne the commonaltie. They are dili­gent in their own businesse. * Euery man being pricked forward with a particular gaine, Ibidem. they make no account of the common benefit. Salust orat. Phil. Ibidem. * They wish for the mischiefs, which they see prepared, that they may fal like thūder, and yet euery one in particular would be exempt from them.

They are fierce in words, Stout in words. and malapert by nature, Tac. 2. hist. 3. Hist. Sal. orat. Marcij. but dare go no further. But in words only. * For as they are quicke of speech, so they are slow of spirit.

They are either cast downe with ouermuch feare, or raised vp with ouermuch hope. They neuer keepe a mean. This is the nature of the multitude, Liu. 23. that either they obey seruilely, or command arrogantly. Neither know they to retaine and vse libertie, which is a mean betweene both. Tac. 1. An. * They are immoderat in all things, and whilst they dread nothing, they set a good face on the matter to put others in feare: do but once affright them, you may without danger insult against them. 6. Ann. * They are bold to commence commotions, except they stand in feare of authoritie. There are many other things, which thou of thine owne discretion maist ad herevnto.

CHAP. VI.

I Do now hasten to the nature of a state or kingdome: The nature of the kingdome, another part of Prudence. out of the which I will slightly explaine these things vnto thee. Thou ough­test to know the disposition therof generally, and particularly.

In this generall knowledge these things are incident. It is vnstable. Euerie state is wauering and vnstable. Tac. 1. An. For the go­uernment of all is a heauie burthen, and subiect to fortune. Sen. Oedip. * And like as the tops of high moūtains are alwaies beaten with the winds, so the mightiest empires, are the obiect of fortune, And often o­uerthrowne on the suddaine. * Who dareth enterprise any thing, Sen. Ep. 82. hauing like power ouer Em­pires, as ouer Emperors themselues, which is the cause why kingdoms do often come to ruine, by secret means, and those [Page 71] empires that haue borne the brunt of ciuill wars, Ibidem. and withstood forrain force, And the whole as soone as part. do fall of themselues. And for the most part the whole decaieth when it once beginneth to fal, as Liuie truly writ, Liu. li. 37. that the maiestie of king is with more difficultie brought frō the highest pitch to a mean, then from a mean thrown down to the lowest fortune. Sen. de Ben. 6. cap. 33. * For we do not discend from dignity, It is either in the height of fortune, or in low estate. by the same steps we mount vp vnto it: & oftentimes there is no distin­ctiō, between the highest step, & the lowest stair of fortune. They which desire to possesse a kingdome (or which do alreadie enioy it) find no meane, Tac. 2. Hist. between a downfall, and the top of glory.

Neither is it only the obiect of fortune, It is for the most part sub­iect to hatred. And that by reason of the manners of the Princes, geuen to licentious­nesse. but subiect to Ha­tred. God the creator & maker of the world, coupled hatred and a kingdome together. Sen. Theb. Oftentimes the cause is in the insuffici­encie of Princes, Idē Agam. For they imagine that to be the greatest testi­monie of their authoritie, that it is only lawfull for them to do that, which is vnlawfull for any other. Idem Hip. * He that hath too large power, desireth to do that which is vnpossible.

And many times their obstinat Pride is cause therof. Being stubborn and proud. This indurat princely pride, Ibidem. resisting against the troth, will not be mol­lified nor bent to that which is right. Sen. de Ben. 6. cap. 30. * Deeming it as foule a disgrace to yeeld, as to be ouercome.

But another principall cause is in the nature of the sub­iects, Another cause is that all men are hard to be gouerned. because no man doth willingly submit himselfe to be ruled by another: Sal. ad Caes. and albeit he be of a good disposition who hath most authoritie, yet he is feared, because he may be ill. It is subiect to conspiracies. Which is the reason that euerie state is subiect to conspiracies. Attius. Many are false and disloyall to the state, and very few are honest. Neyther are Princes without cause, Sal. Iugurt. euer in Feare, Therfore Prin­ce [...] are time­rous. and by nature prone to feare: and yet many times more then needeth, dreading things doubtfull, Sen. O [...]dip. as though they were certaine.

Princes likewise are iealous, Suspicious and iealous. and of their natural inclination careful to preserue their power. Tac. 4. An. Sen. Agam. Tac. 2. An. * Neither can the scepter, more then the nuptiall bed, Euen of their own children. indure a competitor. So that euen the ciuill disposition of their children, 1. Hist. is displeasing to thē And whosoeuer is neerest in appearāce to raign, is alwaies suspected & hated of thē. Thou oughtst to know these & the like matters in general, The strength of a kingdome is to be knowne. now particularly it is necessary for thee to learne how farre [Page 72] thy kingdome extendeth, and of what nature it is, yea aboue all things, thine owne power and strength ought to bee knowne vnto thee. It behooueth thee to measure thy kingdome, and to acknowledge thine owne force. Lucan. [...]. Sen. de Ben. 6. cap. 30. * Whilst many haue per­suaded themselues to be of as great power as they were made be­leeue, they haue drawne vpon them superfluous warres, to the danger of their estate.

Likewise the qualitie of the kingdome is to be conside­red, And the dispo­sition or forme thereof. as whether it be of ancient continuance, or newly esta­blished, whether it come by succession or election, whether thou art come vnto it lawfully or by the sword, and such o­ther matters, for the which the kingdome ought to be mo­derated after a diuerse and sundrie manner, and the rains of gouernment eyther to bee let loose, or restrained accor­dingly.

CHAP. VII.

THus farre forth it goeth not amisse, I haue pointed out as it were the two Northerne starres, to the which I must often bend mine eyes. Now I doe boldly set sailes, and do enter into this profound sea of precepts. The which I will dispose in this order, that those which are profitable for the prince, and do establish his kingdome, shall haue the first place, next vnto the which I will ioine those that do offend and ouerthrow the same. There are then two things which do giue peace, Two things e­stablish a king­dome, & Two things o­uerthrow the same. or settle the kingdome, Force and Vertue. Two things likewise which do disquiet or bring the same to ruine, Force and Vice. Let vs then looke into these things exactly and distinctly, so farre [Page 73] forth as my capacitie will reach.

First, I place Force as a maintainer of the estate, in which sence I vnderstand it to be a defence which the Prince to good purpose ioineth vnto him, The definition of Force. either for his owne safetie, or for the assurance of his kingdome.

It is for the most part two fold, The diuision thereof. consisting of men of war, and places of assurance. Men of warre likewise are of two sorts; the gard, & the ordinarie bands of men. The kings gard The gards are properly for the defēce of the kings person, that is, they who are a safegard vnto him in the night watches when he sleepeth, and march by his side for his defence in the day, Sen. 1. de Clemen. Tac. 1. An. and oppose them­selues to al dangers. And as Tacitus writeth of his prince, who accompanie him to the court, and to the citie. For it is a lauda­ble & ancient custome, & albeit the Prince stād in no feare, yet are the a grace vnto him, Sen. 1. de Clem. and he ought to vse them, were it but in respect of Mai [...]stie.

Likewise I would haue him entertaine ordinarie bands of soldiors, to wit, The ordinarie and set bands of men. a greater force (according to the abilitie and state of the kingdome) to withstand common accidents and encounter [...] of war, Tac. 4. An. Ibidem. and who, if occasion so fall out, may quickly be assembled together. For we are not ignoraunt, that the vo­luntarie soldior is often missing, and if there were a competent number alwaies, they are not of that courage and gouernment that others vnder pay are: for we see ( as the custome is euen now a daies, that they that are needie, and haue no certain place of abode, do of their owne accord follow the war. This precept is of great moment, Dio. li. 11. 2 and C. Caesar was wont to say, that there are two things which do purchase, maintaine, and enlarge an em­pire; Men of warre, and Monie. And another of the same opi­nion (though somewhat more digressing from honestie) gaue this counsell to his children, Seuerus Im­pert, apud Dionem in vita eius. Agree amongst your selues, enrich your men of warre, and make no reckoning of others.

Thou maist vse two sorts of places of assurance, How far foorth fortresses are to be vsed. Fortres­ses, or Colonies: the common people, and common practise of these daies will instruct thee how to vse the former: and my selfe and ancient custome, how thou shouldest dispose of the latter. Truly Fortresses are not such sure holds as men [Page 74] hold opinion: they are vaileable to withstand a smal affault, but ouer feeble as we haue had experiēce to resist a generall & great assault. Yet in the borders of a countrie, & against a cōmon enemy, I do not greatly mislike thē, but in the midst of a kingdom, & against the subiects of the same natiō, I vt­terly reiect thē. Doest thou distrust any people, & art thou desirous to keepe thē vnder? In stead of Fortresses, I would vse Colonies, Colomes pre­ferred before them. which are the very mansion places of bondage. Tac. in. Agr.

They are a most sure and safe defence, for in them not onely the place it selfe is of strength, but which is more, the men likewise. For all Colonies for the most part do con­sist of strangers, (with whom it is not easie to complot a conspiracie, with the naturall people of the countrie) yet Co­lonies ought not without great aduise to be put in practise, except it be against strangers. But especially against stran­gers. Or such as thou hast newly conquered. For those stubborne and stiffe necked people, Flor. 4. cap. vlt. not accustomed to the yoke of bondage, are easily brought to rebell and set themselues at libertie. Or else against the obstinat, whom thou hast newly brought in subiection, for whatsoeuer they say, Curt. 7. trust not that those that thou hast conquered will be sure friends vnto thee.

CHAP. VIII.

WHerfore Force ought to be vsed euen of the best prince, in due time, according to the old saying, Tac. 1. An. there are certaine things to be hand­led by force, to the end the residue may remain in quiet. But Vertue ought much more to be practised, wherein surely, as it seemeth vnto me, the chiefest strength & charge of principalitie cōsisteth. I do in this place vnderstand it far after another maner then the cōmon sort do, What vertue in this place is. for I tearme it, alaudable affection of the king, or towards the king, profitable to the whole estate. I do with aduise distinguish it in this manner. For where as this vertue [Page 75] containeth two mēbers, Loue and Authoritie: trulie both of thē ought to spring frō and by the king, yet in such maner, that they haue their seate, and place of abode in the harts of the people. Loue, is an affectiō towards the king, Authoritie, an opinion they conceiue of him. By their seuerall definitiōs, you may with more ease vnderstand the matter, and my meaning therein.

For Loue which in this place I here desire, and do per­swade, The difinition of good will. Is a ready inclination, and liking of the subiectes, towards the king and his estate. The profit thereof. Which conduceth greatly, or is rather necessarie, in the managing of matters of state. For as Plato saith trulie, Epist. 4. ad Dion. the efficacie of the actions proceedeth of this, that thou thy selfe art pleasing to the people. How the same is to be gotten. Wherefore thou oughtest to endeuour to adorne they selfe therewith: and that by these three wayes, Lenitie, Bountifulnesse, and Indulgence.

Thou oughtest first to shew Lenitie in thy selfe, By lenitie in speach, and be­hauiour. being of a milde speach and behauiour, Tac. 5. Hist. prouoking men to be officious vnto thee, by thy gentlenesse, Plin. Pane. and affabilitie. And why oughtest not thou to liue is such manner with thy subiects, as a father with his childrē? Tac. 5. Hist yet with this prouiso, that thy honour be not hurt hereby. Wherein there ought to be great moderatiō: in such sort, Plin. Pane. that neither thou purchase thee reuerence with terrour, nor loue with seruile humility. This hapneth very seldom, as it de­serueth great cōmendation, Cic. Oratore ad Brut. when diuers vertues of a different qualitie, are thorow prudence ioyned together.

But thou oughtest rather to manifest this lenity in thy go­uernemēt: By lenitie in thy whole go­uernement. that the same may be peaceable, Sen. 1. de ira. calme, & the face thereof no otherwise, then as the cleare and bright skie. This a­greeth with the nature of mē, who cā neither wholy endure bō ­dage nor liberty: Tac. 1. Hist. Idem. Agr. * being brought in subiectiō to obey, not to serue.

And likewise it fitteth the common vse of gouernement Whence com­meth quietnes. it selfe, Sen. 1. de Clem. for indeede we do vsuallie with more willingnesse obey, where we are commaunded with most lenitie: yet we obey with more loyaltie, Lib. 22. as Liuie saith, Faith that no terrour did re­moue the people from their loyaltie, when all things were enfla­med and set on fire with warre, surely because they were gouerned by a wise, & temperate commandement. These are the words of [Page 76] Caesar, Assuranc [...] that a power vsed vvith moderation, Apud Dion. lib. 43. doth cons [...]rue all vvhatsoeuer hath bene purchased and gotten. On the other side, vvhosoeuer vvithout discretion doth abuse his authoritie towards all men vvithout regard or respect, Ibidem. he shall neither find true loue, nor assured safetie.

Thou oughtest likewise to ioine bountifulnesse herevnto, Likewise let the Prince be liberall. for they vvhich exercise liberalitie, Cic. 2. de [...]in. do purchase vnto themselues loue and goodwill, which is of especial moment, either to liue qui­etly, or gouerne peaceably. Which is al­waies profita­ble. Shall I tell thee how great the force thereof is; A kingdome is better preserued by liberalitie, Sen▪ de breu, vitae. then by an armie. Surely according to a common ancient prouerbe, The most acceptable thing of all other is to receaue. Ide deben. Be boun­tifull then, following the example of Augustus, Tac. 1. An. vvho did win the soldior vnto him with rewards, the common sort vvith plentie of victuals, and all generallie vvith the pleasure of ease. But giue more freely when thou doest take the gouernment of a new Empire vpon thee, Especially in a new gouern­ment. so shalt thou establish thy selfe, and the substance of thy subiects encreasing by the change of matters, Ibidem. will rather desire those things vvhich are present and assured, then the auncient things which were doubtfull. Yet oughtest thou to be liberall with discretion, Yet ought the Prince take heed on whom he doth be­stow his re­wards. neither do those kings like me, Sen. 4. de Ben. cap. 37. Plin. Pane. who do distribute their rewards like vnto blind men, they know not to vvhom. Bestow thou thy gifts vpon thy companions in vvarre, and to them that are partakers of thy perils: Ibidem. and likewise to those vvho haue deserued vvell and commendably of thee in time of peace: or, to conclude, to them who are likely to proue men of worth, Ibidem. alluring these by re­wards, the other by example. Neuerthelesse thou oughtest to vse a meane in thy liberalitie.

For this franknesse and bountifulnesse will turne to thy ruine and ouerthrow, And how much he giueth. except thou vse a meane therein. Tac. 3. Hist. If thou giue to al in generall, if thou giue to euerie particular person, what wil be the end therof? Otherwise he shall ouer­throw himselfe and the com­mon wealth. The commō wealth must needs decay, 2. Ann. for thy substance cannot satisfie euery one particularly. And it is e­uen the next way, Cic. 2. de off. that thou shalt be constrained to extort from other men. Which is a most hatefull thing, neither shalt thou euer be followed with the like loue of those to whome thou hast Ibidem. [Page 77] bene liberall, as thou shalt be prosecuted with hate by those o­thers whose substance thou hast taken away. Wherefore thou oughtest to haue great regard hereof, Plin. Pa­neg. and let the Prince ra­ther geue nothing, then to take from others.

Indulgence, was the third thing I counsailed our Prince, Let him vse Indulgence in the cheapnes of victuals. yet meant I only the same should be permitted so far forth as it might be without corruption in their behauior & life. Thou oughtest to suffer them to liue plentifully, and plea­santly. Plentifully, that they be not scanted in their foode and sustenance, nor wearied with dearth of victuals. For the common people hath no other care of the state, but that they may haue plenty of corne, and other prouision: * Tat. 4. Ann. 4. Hist. Iuuenal. Sat. 10. Cic. 2. de offic. and their thought is onely but of two things, of their meat, and of sports and pastimes. Wherefore they which take the charge of a common wealth, ought to take order, that there be store of those things which are necessary.

Likewise he ought to let them liue pleasantly, In sports and pastime. as to see playes, and such other vsuall pleasures. For the common people, Senec. E­pist. 116. Tac. 14. like children, do greatly loue their recreation, and desire pleasure, and are glad if the Prince encline that way. And you see, Which are ap­proued by an­tiquity. that those of former age did not set small accoumpt of such shewes, Ann. Ibidem. and pastimes: For there is some vse in the practise of them, when those that are amongst the people who are most vnciuill, Idem in Agric. Ibidem. prone to moue warre aud dissention, are by these recre­ations accustomed to loue peace and ease. Which with the vn­skilfull is called humanity, They make men tame and gentle. when in deede it is a part of bondage: and it is most certaine, Tac. 4. Hist. that the Romaines preuailed more a­gainst their subiects by sports and recreations, then by force of armes: which thing a certaine player was not ignorant of, They withdraw men from wor­thy attempts. who when Augustus reproched him that thorowe his occa­sion there was a tumult amongst the people, aunswered, It is behooffull for thee ô Caesar, Pylades a­pud Dion. lib. 54. Tac. Agric. that the people sometimes be withheld by vs from their other businesse. A wittie answere, for surely, the vertue and fierce courage of the subiects is dis­pleasing to them that commaund.

Yet euen in these recreations a meane is to be vsed, Yet lasciuious­nes and riot is to be auoided. and the Prince ought to haue care, [...]. 14. that these pleasures rather [Page 78] tend to mirth, then to lasciuiousnesse: for this dissolutenesse wil easily breake foorth, and then neyther shame nor modesty, nor manners can take place, which is the ready way to bring thy selfe and thine to ruine: for what hope of goodnesse can there be, if men once growe to impudencie?

CHAP. IX.

AMongst those vertues which help to conserue a kingdome, Authoritie beareth a place, which I touched before,* Lib. 2. Cap. 16. but slightly: now I am to speak thereof more largely, & fully. I do againe define it to be a reuerent opinion of the King and his estate, The definition of authoritie. imprinted as well in his owne subiects, as in strangers. It consisteth of ad­miration and feare, Whence it springeth. the temperature or mixture of both the which do make this vertue, which I confesse to be more readily obtayned of some people, Curt. 3. for in some Nations a re­uerence towards their kings is ingendred by nature, others are more hardly bent, but all are drawne thereunto by this threefold way or meanes, How the same is to be gotten. which I will shewe. By the forme of gouernment, the power of the state, and the manners of the king. By euery one of the which I will leade thee seuerally, and wil set my foote not only in good order, but leasurably, that the print thereof may be seene. Who is he that findeth fault therewith? I knowe that this is the vnderprop of kingdomes, It is the safe­gard of king­domes. that the maiesty of the Empire, Idem lib. 8. is the rampart of our safetie. This is as it were a strong and loftie tower, in the which the Prince is safe from rebellion, and disdaine. Do thou scale the same, and possesse it, God fauouring thee, my selfe guiding thee.

The first way that leadeth thee thereunto is The forme of gouernment, The which se­ueare gouern­ment doth en­gender. wherein three things are necessary to establish authoritie; that it be seueare, constant, and restrained.

[Page 79] First it ought to be seueare, because this ordinarie, and daylie lenitie induceth contempt, which is the very plague and ouerthrow of gouernment. Which is fra­med from the custome of the king himselfe, and of his sub­iects. In this corruption of man­ners and of men if wee haue not seueritie in vs to force feare, Sall. Orat. lepid. Cic. pro Mil. Sen. 1. de Clemen. wee must seeke to purchase and vse it; the rather because the hope to escape vnpunished, doth bring with it an vnbridled liberty to do euill. And who will stand in awe of him, whose sword is alwayes in his scabberd so fast tyed that it can hardly be drawne out? Who rather by negligence then clemen­cie, doth suffer the edge of his authoritie to waxe dull? Cic. 1. in Ca [...]il. Do not thou gouerne after this manner, and learne the nature of the common people, for they are not such by nature, as to yeeld obedience to shame, The common people are to be b [...]dled with feare. but to feare: Arist. 10. Ethi. Cap. vlt. nor to abstaine from vn­honest attempts, for the loathsomnesse of them, but in regard of the paine and punishment inflicted. Thou oughtest then to vse Seueritie, but in due time: for wholesome Seueritie is to be preferred before a vaine showe of Clemencie. Cic. ad Brut. Epist. 2. Cotys the King of Thracia, did aunswere one very well who repro­ched his seueritie, saying that it was rather rage then ru­ling: Stob. de Regno. Cic. 2. de offic. But (quoth he) this rage of mine doth make my sub­iects well tempered. Euen so, Seueritie is to be vsed in respect of the common wealth, without the which [...] can be well gouerned. * Varr. in Fragm. Wee knowe that it is better to cut off the finger, And they which offend to be cut off. But not alto­gether. then to let the Gangrena gaine the arme. Yet ought the same be vsed in season, Sen. 1 de Clem. and by pauses. For the seldome punishing offences doth best correct the corruptions of a Citty: It is a thing deseruing great prayse, as often as thou mayest there­by bring to passe, that punishment may teach some fewe, and feare may light vppon all: Cic. pro Cluent. Id [...]min Ver. and by the correction of one wicked man, the mischiefe of many may be bridled. But yet if offences do become ouer vsuall, or growe headstrong, Except they growe too stubborne. Then execu­tion i [...] to be done. then surely let this take place, that an intemperate patient maketh a cruell Phisition. * Publius. Tac. 3. An­nal. You can not remedy the olde and inueterate diseases of the body, but by violent and sharpe me­dicines. Much lesse can a minde which is corrupt, and infecteth others, diseased, and burning in lust, be cured with gentle Phisicke.

[Page 80] The second thing I desire, Constancy is a helpe to Au­thority. & The obserua­tion of lawes and customes. is that the forme of gouern­ment may be constant, which I interpret to be, when it run­neth after one and the same ancient tenour. What do you talke of change? heare the true opinion of Alcybiades: Those men liue safest, who do gouerne their common wealth, without altering awhit their present customes and lawes, Apud Thuc. lib. 6. albeit they be not altogether so good. Constancy is a helpe to Au­thority. & The obserua­tion of lawes and customes. Heere like Augustus who did thus admonish the Senate: Obserue constantly those lawes which are once established; neyther do thou alter any of th [...]. Apud Dion 52. For those things which remaine whole in their estate, and the same, although they be worser, yet are they more profitable to the common wealth, then those which are brought in by innoua­tion, albeit they seeme better. And there are two reasons of this paradoxe. First that the lawes them selues haue not sufficient strength and life, when they are to be so soone al­tered, The often change of laws breedeth con­tempt, as well to them selues, as to the au­thor of them. or abrogated. For a plant, which is often transplanted, Sen. Epist. cannot prooue well: Next, that the Prince is little set by, who wauereth in such sort, and thorowe dishonorable incon­stancie forbiddeth that which he commaunded, Tac. 3. Hist. and commaun­deth that which he did forbid. Authors of in­nouations are hurtfull in a common wealth. Wherefore remoue these au­thors of innouations which are about thee, Quinct. lib. 3. Instit. who do change those things that are iust and right, that they may seeme to bring somewhat of their owne inuention: and be persuaded of this, The old and ancient cu­stomes are the best. that in time past there was better prouision for all things, Tac. 15. Annal. and those things which are altered, are made worse: wherefore in the least things, Vale. Max. lib. 2. euen all the least circumstances of ancient customes are to be obserued.

But thou wilt say vnto me, Yet sometimes they are to be changed. shall I neuer change them? Surely neuer: but when eyther great proffit, or vrgent ne­cessitie forceth thee thereunto. For, I confesse, Tac. 7. Hist. that the aun­cient rigour, and ouermuch seuerity, which we come nothing neere, is sometimes hurtfull: But in this case we must pro­ceede gently, and in such sort, Not forcibly. that this globe in the common wealth may be turned with the least noise that may be: Cic. ad Att. lib. 2. Ep. 9. and slowly, and as it were by degrees, and not at one push: by the example of Augustus, But by little and little. who in the beginning of his Empire did not execute all things immediatly, as was decreed: Dio. 52. fearing [Page 81] fearing that all things would not succeed well, if he should trans­pose and change all men from their places at one time; but cer­taine things he disposed at the present time, and referred others to fitter oportunitie. And this is it, that Tacitus speaketh of him: Tac. 1. An. that he did rise by little and little, and drawe vuto him the charge of the lawes, and offices. He sayth by little, and little, the like whereof thou art to obserue in the like matter.

Thirdly, I established a restrained kinde of gouernment, Restraint of gouernment helpeth autho­rity. that is, that not onely the chiefe strength and honor be de­riued from thee, but remayne with thee likewise. Surely it is deriued from thee, when thou thy selfe doest manage the affaires of greatest importance, The King should hold all things in his hand. or at the least ratifie & con­firme them, 1. Ann. least thou do dissolue the force of Principalitie in referring all things to the Senate. Not that I do despise con­sultations (I already did persuade the necessitie of them, and so I do still) but that I would haue it knowne to all mē, that thou art he vpon whome all others do depend. All men haue an eye to him: and looke for preferment by him. Be thou the onely iudge of matters, 2. Ann. by the prerogatiue and royall name of a King. * Liu. 9. Kings are lords of times and seasons, and of the things that are handled in them, and they are leaders and not followers of counsell. Doest thou yeeld any thing herein? Tac. 1. Ann. then thou loosest all. For the conditiō of bearing rule as a king is such, that it cannot otherwise stād, but whē all authority is cōmitted to one.

The chiefest and greatest honor must likewise remaine with thy self. Aduance none to ouerhigh dignitie. The chiefe amōg the learned said, the ordinary safegard of principalitie, is to make no one man great. * Arist. 5. Po­lit. Cap. 11. Tac. Agric. It hath ben alwaies dangerous not only to aduance the name of a priuate person aboue the Prince, but euen to equall it with him. But what if it should happen? thou oughtest to amend this fault, yet in such sort, that thou do not depriue him by violence, but leade him on by degrees, Arist. 5 Po­lut. Cap. 11 and as Arist. saith, Abate those by degrees who are already so aduanced. we must bring it to passe by certain by waies, and circumstances, not taking all his authority from him at one time. Neyther do I only forbid to bestowe very great honor vpon any, but likewise I would not haue the same of long continuance, Latro apud Senec. 7. Contro [...]. vlt. especially in matter of warre, and offices of Lieutenancie. It is an olde precept, Geue no great-dignitie to con­tinue long. there is nothing so profitable, as to shorten the authority which [Page 82] is great. * Liu. 4. It is a sure guard of thy liberty (or principalitie) if thou doest not suffer great commandements to endure long: For men waxe proude. the reason hereof is, Dio. 52. because Gouernments that are of long conti­nuance, make men prowde, and driue them to attempt innoua­tions.

Thou seest the first way, I will likewise set foote into the second in thy behalfe, Power is the surest way to authoriue. which is Power. This is the readie and princelie path, to leade thee to perfect Authoritie. If thou be furnished with all other things, and this wanting, what will they auayle thee? And assure thy selfe, Liu. 2. that Maiestie without force is vnassured. The definition thereof. I vnderstand power in this place to be an abilitie of things competent and necessary, Cic. 2. de Iu­uent. to conserue a mans owne, and to get more: which these fiue instruments will purchase thee, How it may be gotten. Wealth, Weapons, Counsell, Alliances, and Fortune: so that thou vse them to the purpose, and after that manner that I will instruct thee. But stay: 1. By money. In the fore-front I place Wealth, and who doubteth of the force and vse therof? Riches must needes be had, without the which, Demost. Olinth. 1. nothing can be done at all as it ought to be. Long since an ex­perienced and wise man, It is the sinews, the head, the feete. did pronounce that Money was the very sinewes of a state. The master of mens mindes. The ruler of strong holds. For, desirest thou to haue confederats, or men of warre? Mucian a­pud Dio. in Vespas. Arist. Rhet. 2. this will help thee to them: All things are sould for money. Wouldest thou destroy thine enemies, or ouerthrowe Cities? this will bring it to passe, Cic. 2. in Verr. There is no­thing so defenced, that money cannot subdue. This engine will batter downe all Castels, Cic. 1. ad Att. Ep. 12. Hora. 2. ser­mon. if an Asse onely laden with golde, is able to enter. To be short, both diuine and humane things, do obey these goodly riches. A sword of sil­uer pierceth thorowe all things. Doest thou not beleeue it? Philippo Macedoni id datum. at the least credit this oracle, Fight with siluer speares, and thou shalt conquere all.

The second instrument is VVeapons. 2. By weapons. For it is certaine, that mightie Empires are not kept by sloth, but warre is to be made with men and with weapons. Tac. 15. Ann. It seemeth it was wickedly, though according to the time it may be profitably spoken, that the praise of a priuate person is to maintaine his owne, Ibidem. but of a Prince, Kings make inuasion. to sight for other mens possessions. I confesse it were rather to be wished, De morib. German. that he would defend his owne greatnesse [Page 83] with industrie: but we may only wish it: For how may he euer do so? Ibidem. It is impossible to remaine at rest amongst great and mighty ones: and where they come at handy strokes, And so they ought often. Except they looke to be inuaded. By strangers. the titles of modesty and honesty are attributed to the Conqueror. And there will alwaies be VVolues rauishing other mens liberty, [...]vell. l. b. 2. vn­till this forest of mankinde be cut downe. I adde further, that though this were not, Liu. 30. notwithstanding, no great citty could long remaine at quiet, for if they want enemies abroade, By their owne subiects. they shall finde them at home. Expell, and force away this inward euill, Wherfore they ought to re­presse warre with warre. and trouble others, Idem. [...]2. rather then vndoe thy selfe: the estate of the Romaines tooke encrease, by daring and doing, not by these faint counsels, which fearefull persons do tearme wary.

Howbeit, I do also mingle Counsell, 3. By counsell. neyther can any po­wer be established without it. Tacitus sayth, 1. Annal. VVeapons are to be tempered with counsell, which I do place in the first ranke. Doest thou desire to make warre? Warre is not rashly to be moued. First see that it be proui­dently vndertaken. Publius. The minde that hath discretion to feare, knoweth safely how to attempt. I hate these hasty persons, who whilst they seeke to endanger others, Sen. 1. de Ira. do not looke vnto thēselues. And I knowe, Tac. 11. An. that Power is more sure by prouident counsels, then by rash aduises. Nor excessiuely But take heede that thou vse a meane herein, Curt. 7. least while thou striuest to attaine to the height, thou be throwne downe by the selfesame branches thou diddest take hold on. * Val. 4. Cap. 1. Plut. in Pyrrho. Curt. 4. To be short, that power is most safe that vseth a meane in her owne proper forces. Art thou a second Pirrhus? The mind is to be satisfied. who al­waies with a new thirst, dost aduance thy selfe somewhiles to this thing, otherwhiles to that? Do not so: It is easier to make a conquest of some things, then to preserue thē when they are gottē, And thou shalt rather finde Fortune, Publius. Florus lib. 4. Cap. vlt. then hold her fast. Do thou establish things gottē before. We ought to content our selues with that which we haue gotten, or was left vs. It is a harder matter to conserue Prouinces, then to make them thine; they are gotten by force, and kept by iustice. Sen. Consol. ad Marc. Why doest thou set forward so hastely? Feli­citie cānot hold out, nor cōtinue to the end, except it pace on slowly. This I do persuade mighty kings; But especially meane Princes who do always with perill moue trouble to others. but to those princes whose power is small, this is my counsell, quietnes is safest for you, neither ought ye to labor how to get, but to saue. Consider that the Tortesse being retired into her shel, Li [...]. 34. is safe frō blows, but [Page 84] if she putteth forth any part, whatsoeuer is vncouered, is subiect to mischances. So is it with you, when yee are drawne within your owne strength, yee are safe, Ibidem. but if with a greedy desire of getting more, you passe your bounds, whatsoeuer is without is na­ked, And desire that they cannot compasse. and in danger of euery stroake. Curt. 7. They are fooles who couet that they are not able to compasse. Tac. 2. An. It were better for you by counsell and pollicie to attempt forrain matters, and not to meddle with weapons. 4. By alliances. Likewise another of these waies do concerne Alliances, which (as I said) are of much force to establish po­wer, I hold it the best to chuse such confederates, Arist. Rhet. ad Alex. Cap. vit. who are of no small abilitie, and do dwell next vnto thee: that is, who may be auayleable to thee, both with their force, and with the cōueniencie of place. For what good is to be gotten to ioyne thy self to those who are weake and miserable? It is to be made with our neigh­bors that are mightie. they seeke but some companions of their ruyne. Lucan. 8. If thou be wise, Ibidem. sticke to God, and destinie, Seldome with them who are [...]. Least thy selfe be afflicted with them. and honor them that are fortunate: * Ex Hadria­ni licterio. and do not leane to a ruinous wall. * Curt. 4. When any man consulteth of anothers fortune, he ought to bring his owne to counsell. Neuerthelesse, if any mans estate be such, Except by ano­thers affliction thou be in pe [...]il likewise. Then in pollicy thou art to help him. whose ruyne draweth thy ouerthrowe withit likewise, then surely eyther ioyne thy selfe to him, Ex Tac. de Morib. Ger. or do thy best to help him: what if it be secretly? It is an olde pollicie, openly to ioyne friendship with one, 12. Annal. and vnder hand but with more trust to encline to another. It is great danger when two neigbor Princes that are mightie, It is a dange­rous thing whē two migh­tie one are at variace: which thou shouldest ioyne thy selfe vnto, and yet a thing necessary. Herein is no in­differency. are at warres toge­ther, who can neyther conquere nor be ouercome, Sall. Ep. Mithrid. but with thy losse. What course wilt thou take in this case? for thou canst not auoide, but thou must make one of them, Liu. 32. eyther thy friend, or thy foe.

And where some hold it to be the best counsell as the mid­dest and safest way, Ibidem. to be at quiet, and not take armes: surely that is not the middle way, but none at all: Ibidem. For what shall else become of thee, then to be a pray vnto the conqueror, when as thou being assured on no part, doest depend vpon euents, to the end that thou mightest apply thy counsels to fortune? We haue seene, and shall see (such is the estate of Europe at this day) that they, eyther whose sloth, or bad circumspection, Sall. Ep. Mithrid. haue not moued war, that they might be safe thorow other mens labours, [Page 85] haue in the end bene shrewdly chastised. Ioyne thy selfe therefore to God. Wherfore in this case we ought with Caesar, to cast the dice, Sueton. and to ioyne our selues to one of them. But to which of them I pray you? If they be equall of power, to the better; if vnequall, to the stronger: except some other conueniencie or profit do draw thee. For surely herein I haue regard thereunto. Why dost thou think vpon these high & haughtie things? rather looke vnto thy safetie, Tac. 4. Hist. and with the frenchmen, allow the courage of Valen­tinus, and follow the counsell of the wise. 5. By fortune. And surely it is aboue other things. I made Fortune the last instrument to establish power: but why had I not made it the first? Surely I should, if I had had respect to the force thereof. Curt. 8. For who can denie that the greatest glorie and power, are more often the fauours of Fortune, then of Vertue. Who doth wō ­derfully fauour some. For some are borne vnder that planet, Cic. pro lege Man. that it seemeth Fortune is from aboue ioyned vnto them for honour and glorie, and to exployt great and waightie matters: who according to the saying of Pompey, Sal. ad Caes. Terent. Ad. are men, of greater hap, then wisedome: whom while they sleep god prospereth in al things: * Inter Ada­gia & Plu Liu. 7. Theog. Curt. 3. who take cities in their nets: It supplieth all wants without labour. & victorie flieth into their lap frō heauen: whom the Poet like­wise hath set out in their colours: Many haue a left mind, The fortunate cannot do ill if they would. but God is right for thē: who turneth to the best whatsoeuer they be­gin but badly. As contrariwise Fortune who is mightier then all reason, dasheth and dissolueth in others, whatsoeuer they haue prouidently enterprised. Wherefore they may well reioyce that pos esse her: Plaut. Pseud. for she onely giueth authoritie. The common sort esteeme such man great As euery one is fauoured by Fortune, so he is honoured and accompted off, and according to his wealth, all men iudge of his vvisedome. Yet let them reioyce with moderation, I know not if their continu­ance be certain For Fortune changeth her selfe. because meere and naked fe­licitie is fraile: Curt. 4. neither can anie thing be durable, that reason doth not vnderprop. * Ibidem. Vell. 2. Albeit that Fortune seemeth to breath on these her fauorites, yet in the ende she shall not be able to satisfie their vnaduisednesse. And whom she hath long followed, shee suddenly leaueth them, as though she were wearie. Do I say she leaueth them? C [...]s. 3. Ciuil. yea she casteth them off: and she is wont, to reserue them for a harder chaunce, And hurteth them she play­ed withal. whom she exalted to greatest dignitie. Auson. Be thou admonished hereby, and by the precept of the Poet, vse Fortune reuerently.

[Page 86] Now the third way which is, Behauiour is the last way to get authoritie of behauiour, offereth it selfe, which I do in this place consider in him which beareth rule, to be two fold, internall, and externall. Internall, that which consisteth in the mind, as vertues; externall, that which is in the bodie, as a certaine carriage or gesture. As concerning vertues, Worthie Pietie doth much ad­uaunce it. they ought all to be ioyned to Autho­ritie, yea and euen the show of that which is like Vertue: Tac. 15. An but especiallie these two, Pietie and Prouidence, beare the chee­fest place, for Pietie surely is reuerenced of all men, and it maketh Princes as it vvere gods: Tac. 2. Ann. and setleth an opinion in men, Curt. 3. that they seeme to enterprise nothing without some hea­uenly assistance.

Wherefore Aristotle did admonish, It purchaseth obedience. that a Prince ought earnestly and aboue all things to haue care of things diuine. Arist. 5. pol. cap. 11. He addeth the reason hereof, For the subiects do hope that they shall suffer lesse iniustice from that Prince, whom they deeme re­ligious and who feareth God: It ouerthrow­eth Cōspiracie. and lesse conspiracies are complot­ted against him, as hauing euen God for his helpe and succour.

Now prouidence likewise will enter the hearts of men, Prouidēce like­wise helpeth. vn­der the colour of admiration: Valer. 2. cap. 10. if thou doest vndertake, or do nothing but aduisedly and circumspectly; that is, happilie. For, Which sildome is deceaued. for the most part, euen fortune doth accōpanie those things which are handled with great reason: Liu. 5. and therfore the same is to be said of authoritie, for contempt followeth them that faile in their proceedings: And therefore it is esteemed. and things that fall out crosse and contrarie do diminish the authoritie of Emperours. Cas. 7. Moreouer, such a disposition is sufficient of it self, to purchase honour, if thou be aduised in thy enterprises, and by nature wary, Tac. 2. Hist. and one whom prouidēt counsails that carrie reason with thē, do ra­ther please, thē prosperous deliberatiōs which happen by chance. Tac. 2. An.

Amongst the externall things in Behauiour, I put gesture, that thou maist be of a comly grace & countenance, Outward things do not a little profit. graue, and leaning to seueritie, yet not to threatning. Arist. 5. pol. cap. Be not bitter in shew, but maiestical, that those which meet thee, may not tremble with dread of thee, but feare thee with reuerence. Likewise the court of the prince hath, and bringeth much dignitie if it be feated in a goodly and faire soile. By my aduise he should [Page 87] chuse some principall citie, Tac. 3. An. where he might order all his busi­nesse. And euen the prince his pal­lace. This he should keepe his court in. The sunne although it alwaies maketh his course thorow the middest of the skie, Claud. yet doth it with his beames giue light to all things. Yet it were not amisse sometimes to withdraw himselfe to some other place, that by the auoiding of trouble and wearisomnesse to remaine still in one place, Suet on. Tib. cap. 10. thou maist by thy absence maintaine thy authoritie. Thou maist see other things which make to this purpose aboue in their proper chapter, which I will not repeat.

CHAP. X.

I Haue related those things which do either main­taine, or establish a kingdome: now I am to come to those matters which are noisome & hurtfull to the same. Amongst the which Force doth first of­fer it selfe vnto me, The definition of force as it is meant in this place. being taken in this sence, that it is a secret attempt of one or more, either against the king or the estate. I tearmed it secret, because I intend not here to speake of force in general (for there is a certaine open force, as Faction, Sedition, Warre; which I do in reason defer, Which he in­treateth of in the fift Book. and refer them to militarie prudence) but only of that hidden force, which properly opposeth it selfe to the force which helpeth to e­stablish a kingdome. The diuision thereof. There are two sorts hereof, Conspira­cies & Treason. Of these two, Conspiracies are opposed to the gard, treasons, to the places of defence. For I do distinguish them in this manner meaning that conspiracies are properly a­gainst the kings person: treasons, against his strong holds, his men of war, his fortresses. The danger thereof. Either of these are pestilent euils, and to be dreaded, but rather to be feared, thē with ease auoi­ded. For how is it possible thou shouldst? they lurk & neuer appeare, Tac. 2. Hist. vntil they bring destructiō. It is hardly withstood. Surely thou maist openly withst and open war: guile and deceit are secret, and therefore [Page 88] ineuitable. Salust sayth, Sal. ad Cas. It is no matter of difficultie for a man of courage to subdue his knowne enemie, but good men cannot readily withst and nor auoid priuie perils.

But that I may first speake of Con piracies. The prince may be dange­red by oue. We know that the king heth open to the trecherie euen of one person: Curt. 4. that couetousnesse maketh no conscience of wickednesse.

We know, that the faith of solders is vnconstant, Tac. 2. Hist. and that there may be danger in euerie one of them. Ibidem. * What wil thy bands of men and thy gards auaile thee, if either one or other of them do demaund the readie hire promised by diuerse for the executiō of a suddaine mischiefe? Curt. 9. Surely if we will but recount the end of kings, we shall find that more haue bene slaine by their owne subiects, then by forraine enemies. And why should we won­der thereat? The desperat person, is the [...]nterpriser thereof. Who soeuer maketh no reckoning of his owne life, Sen. Epist. 4. is lord of thine. Sen. Trag. Here. Oct. * And he setteth all men at no value, who first maketh light account of death. Wherefore it is hard to giue either aid or counsell herein: yet some may bee had, and that of these foure, There are four remedies there­of. Enquirie, Punishment, Innocencie, Destinie.

First of Enquirie, because it is most necessarie that thou shouldst haue certaine spies, or Listeners, Arist. 5. Polit. [...]a. 11 and that thou do thy best that nothing whatsoeuer thy subiects do or say, Inquirie is to be made of mens speech. be hid from thee. I say whatsoeuer thy cheefest and principall sub­iects do. For what eye can haue an insight into them all? This, as it is profitable to other matters, so is it especially a­uaileable against conspiracies, because very sildome it fal­leth out that men do ill, The toung be­traies the hart. except first they speake ill: Curt. 6. and the vnaduisednesse of the toung hath come to strokes. Marke it wel, and thou shalt find, most of those traitors haue either in some place themselues spoken ill of the king, Idem. 8. or haue giuen good eare to those who haue diffamed & slaundered him. Wher­fore by this wise way, thou shalt not a little arme thy selfe a­gainst thy domesticall enemies. Idem. 6. For the matter is ended if it be once discouered, Rewards to the discouerer, and that by a publike law or docres. which to the intent it may the sooner be brought to passe, Sal. Cat. why docst thou not openly promise recom­pence of monie, and free libertie to the discourers thereof? and that by publike law, oftentimes renewed? I am of opinion it concerneth the prince greatly, and do know, Tac. 15. An that al things [Page 89] may come to light, Tac. 15. An. Ibidem. either by torture or reward. Their hope reuealeth all. * For when the mind of any doth thinke on the rewards, and therewithall large summes of money, and power are set before his thoughts, the right and safetie of others doth giue place. And beleeue me, they do betray their dearest friends. But in these priuie accusations, Yet we must giue credit to them with dis­cretion. consider that thou do giue eare to all, but not credit all. For many, either thorow hope or hate, will vtter lies wherefore by the precept of Maecenas, thou oughtest not to beleeue all things which such persons giue thee information of, Dio. 52. but trie and examine them thorowly. Least innocent persons be in­trapped. Good Lord, Ann. Marc. 18. who should be guililesse, if it were sufficient only to accuse men? And for as much as the matter concerneth thy estate, thy selfe, and thy life, thou oughtest take great care least thou seeme to do any thing o­uerhastilie herein, or in thine owne cause, in respect of thy selfe. Tac. 15. An. Otherwise thou shalt be defamed many times by the report of the common people, Least way be made to slaun­der and hate. as though thou haddest put innocent men to death, either thorow enuie or feare.

For the vulgar sort cannot be easilie persuaded, Dio. 52. that a man naked hath conspired against one armed, being in the middest of his gard: and will not almost beleeue it, except the mischiefe come to action. Liu. 11. So that one exclaimed not without reason, that the condition and estate of Princes was most miserable, Suet. Domit. cap. 21. for albeit that the attempt and conspiracie against their person be sufficiently manifest yet is it not beleeued, before the conspira­tors be executed. Therefore thou oughtest to proceed warily and slowly herein.

What if the matter be prooued? punish them, Punish those that are con­uicted. and that seuerely (It is the second helpe I gaue) For vvhat vnlawfull death may be executed vpon a traitor and a theese? Cic. pro. Mi. It is he by whom the libertie and life of all is hazarded: It is he, who in the person of one doth oftentimes destroy al, and bringeth to ruine the fortune of a mightie people. Sal. Catil. Sen. 1. de Cl [...]m. Sal. Catil. Cic. pro Marcil. Sal. Catil. * In this case, who is hee that maketh mention of clemen [...]le and mercie? Thy safegard (ô king) is our safegad. Neither is this reuenge properly thine, but the common wealths. Be not lauish of our blood, and in [...] ­uing a few wicked wretches, take heed thou, [...] work [...] the destruction of all goodmen. But yet let it be done in such fort, Yet not rashly. [Page 90] that sometimes delay do steppe betweene reuenge. For what if conspiracies do come to light in an vnseasonable time? Knowing it, thou shalt dissemble it: Tac. 14. An. oftentimes the onely remedies against conspiracies, is to faine that we are igno­rant of them. But what if they be enterprised by great perso­nages, whom thou canst not presently punish with safetie? Keepe the matter secret: and looke first vnto thine own securi­tie, before thou take reuenge. 11. Ann. Sal. Cat. * For, the matter requireth, rather to beware of them, then to consult what shall be done with them. And albe [...]t I stir thee to reuenge, Nor alwaies. yet do I not alwaies ex­clude pardon.

Suppose that some worthie person were taken in this wicked complot, to whom thou and thy countrie haddest bene formerly bound, what wouldst thou do in this case? Truly punish him, if thou maist do it without perill, Sen. 1. de Clem. if not, quali­fie it. Heare from a woman, no womans counsell. Liuia spea­king to her Augustus. He is taken, now he cannot hurt thee, Ibidem. vvell may hee aduaunce thy renowne. Ibidem. There is nothing more glorious, then when a Prince is harmed, without inflicting pu­nishment.

But doth it onely aduance thy renowne? surely it ma­keth much likewise for thy safetie. In this case clemencie of­tentimes is pro­sitable. It is an incredible thing how this noted kind of clemencie, doth driue others either with sorrow or shame from the like attempt.

Hold this for firme, Ibidem. Clemencie doth not only make men more honest, but more assured: and it is the ornament of Empires, and likewise their strongest safegard. This is princi­pally of force, in the stocke of Noble men. For surely, the parents and children of those who are put to death, Ibidem. their kinsfolks and friends, do succeed in ech of their places. By which means there is made a certaine knot and chaine of consparators How wilt thou vn­tie and breake it? By this clemencie I haue spoken of, and principally by our third aid Innocencie, which is, that by o­uer oftē displeasing others, thou doest not giue cause to hurt thy selfe, Plin. li. [...]. Ep. [...]lt. Idem Pane. Power doth make a bad trial what force it hath by the contempt & harme of others. It is a cause to take away conspiracies. Other things And by proofe we see, that the most trustie gard a Prince can haue, is his own innocencie.

Now do I present vnto thee Destinis, the fourth shield. [Page 91] Poore wretch, are to be left to destinie. why doest thou so torment thy selfe? If desti­nie so please, I [...]e. Sat. 4. Ad dictum vetus Al­lusum. Actor. c. 17. Prouerb. Salo. c. 3. Theoer. thou must yeeld thy faire white necke to the sword: and when thou hast done all thou maist, thou canst neither rid thy selfe of thy murtherer nor successor. If it please not desti­nie, thou art safe, God, euen God in whom we liue, and moue, We are in the hands of God. and are, he will be by thy side, and will keepe thy feet that thou be not taken. Who is the cheefe gard of kings. His praier for princes. * It is he who hath care of a good prince. Put thy trust in him, I wil vndertake these vowes for thee, but vpon this condition, I do deale with him to keepe thee safe and sound, if so thou preserue others: Plin. Pane. Ibidem. * If thou gouerne the common wealth a­right, and to the common profit of all.* Ibidem. If otherwise thou do, then that he may turne his eyes from the custodie of thy body, & for­sake thee in thy praiers thou pourest out openly.

I haue finished to entreat of Conspiracies: The offence o [...] treason. Now Treason a secret and dangerous mischiefe is to be drawne out of her denne: Val. 9. ca. 6. * Ibidem. Bringing no lesse discommoditie to mankind, then faith doth pro­fit and safetie. And it alwaies threatneth our ouerthrow, Who are most bent thereto? Couerous men. for so much as commonly our enemies are within the walles, Sal. Catil. and in the middest of the citie. To the which especially couetous men are enclined, Idem. Iugurth. Tac. 16. An. who do prefer their gaine before their good name, before faith, finally before all other things. Men vnconstāt Openly they are honest, secretly and in their hart, they are faithlesse and de­ceitfull, couering their couetousnesse and lust. Likewise these temporising wits, Curt. 4. Ibidem. Liu. 24. that is to say, being light and wauering, de­pending vpon the doubtfull change of times: As though that faith ought to stand as it were vpon fickle fortune. Secret dissem­blers. And last of all those that are secret and dissemblers, who according to that saying of Homer, Odyss. [...]. Do vtter in words very goodly things, inuenting mischiefe in their heart. So that thou shalt not discerne a traitor before thou be betraied. Latre apud Sen. cont. 7. Yea to the end they may the more easily beguile, they extoll faith aboue all things. Ob­serue this, Deceipt procureth credit before hand in small trifles, Liu. 28. to the end that when occasion is offred, it may with the more ad­uauntage beguile vs. By the which note thou maist best dis­couer them. Tac. 1. Hist. For it is naturally ingrafted in men, Dissembling doth often dis­couer them. by how much more that the things they do are full of guile, so much the more often they commit them.

[Page 92] Thou seest the mischiefe it selfe, and the doers therof, but how wilt thou auoyd them? By this double means of En­quirie and Punishment, They are with speed to be pu­nished. which I haue foretold thee. In the first I alter nothing, in the latter somewhat, because I am of opi­nion it ought neuer be differred, Val. 9. ca. [...]. and wicked treason, ought to be reuenged with speedie punishment. What doest thou dread in this case? Things are manifest, Dio. 52. ye [...] it behooueth not to bring such persons to iudgement, but it as lawful to execute them suddenly as open enemies, and to punish them alwaies. And neuer to be pardoned. In my iudgment here is no place for pardon, if thou do pardon them, Salu. Catil. take heed least this pittie and mercie cause not thine own miseric. They that are traitors to their countrie, to whom, and when will they euer be honest? Because they are past amēd­ment. neuer hope for it: they are to be cut off, and that not so much in regard of reuenge, Cic. ad Bru. as that thou maist for the present withdraw wicked subiects by feare from enterprising ought against their countrie, They are to be punished for examples sake. and set downe an example for those that come after, that none go about to [...] such madnesse. Likewise a cruell punishment is to be inflicted on them, And with cru­elti [...]. euen such, if thou giue care to Plato as was appointed for sacrilegious persons: Li. 9. de leg. O ye iudges (quoth he) let like execution be done vpon these, as vpon church robbers. They deserue no lesse, Because it is a detestable wickednesse. doth not our countrie hold the se­cond place next vnto God? Sal. Catil. but the same thorow their wic­ked complot and counsell commeth into very great danger: there­fore there can no sufficient cruelt [...]e be shewed in punishing so out­ragious and detestable a wickednesse. Cic. 4. in Ca. A wickednesse which the verie enemies abhorre, neither is it good to them, They are scarse acceptable to those they gra [...] tisie. that receiue good thereby. Tac. 1. An. Traitors are hated, euen of those for whom they employ themselues. I confesse sometimes they re­ceaue recompence; but surely it is not that they are deemed worthie that honour, but thereby to draw on others. Surely traitors are not. They loue the fact, but not the executor thereof, and Augustus spoke very fitly, I like of the treason, but do not approue nor allow trai­tors. Plut. Apop. Stob. serm. 2. And likewise before him, Philip sayd that he loued those that were to be hetraied, but not the traitor.

CHAP. XI.

THou seest that mischiefe is present, and an ordinarie follower of force: which as our poet sayth, doth weaken and ouerthrowe the wealthiest. But be thou sure, that it is more frequent with Vice, though it be longer a comming, Cic. pro Ra­bir. post. which I define to be An euill dis­position of the King, The definition of Vice. or against him, hurtfull to the state. This Vice is twofolde, Hate, and Contempt, which oppose them­selues to as many vertues that establish a Kingdome: the one is a bad affection towards the King, the other an euill opinion of him. The definition of Hate. For Hate, is an obstinate and harmeful malice and offence in the subiects, against the King and his estate. For I do not in this place vnderstand that common and ciuill hate, Idem pro Milo. wherewith we do maligne all those that are wicked: Whence it springeth. but a sharper passion, springing of feare, with a desire of reuenge. For the people do dread the mightie men, in regard of the iniuries or harmes they may do them, vnder couler of cha­stisement: and they are grieued, and do desire to be reuen­ged, for the iniuries they haue already receaued. So of a very euill mixture, Hate, as bad a broode is sprong: which if it be once ingrafted and imprinted in the hearts of men, Idem de A­rusp. resp. Idem 2. de offic. it is in­credible, How great mis­chiefe com­meth thereof. what power, it hath to do euil. For how can any thing be firme that proceedeth from feare? It is but a bad master of diuturnitie. Id. Phil. 2. Id. 2. de [...] Ibid. * There is no force of any Empire so great, which being oppressed with feare, can be of any long continuance. The cause hereof, an ancient poet declareth, Whome they feare, they hate; and who so they hate, his destruction they desire. Surely by certaine degrees they detest thee, Sen. 1. de Clemen. they attempt a­gainst By degrees it destroyeth thee. [Page 94] thee, they [...]ppresse thee. What shall let them to do it? they haue many hands, And for the most part with­out recouery. and thou but one necke. Ex dicto Caligula. Cic. de A­rusp. resp. Id. ad Lent. lib. 1. Ep. 9. Sen. 1. de Clem. * Occasion will be taken, and they which are not able to exploit so much with their riches, I know not yet what fortune and fit time they expect. To be short, all this secret hidden hate, doth suddainely burst out. Alas thou knowest not how great a rabble will rise, where hate is increased aboue measure. Gather thy strength to thee, defend thy selfe, keepe thy guard about thee, thou shalt well feele, Hate is open to dayly dan­ger. that it is not the substance of any one that is able to resist the hate of many. For thou art exposed to so many perils, as thy selfe art danger to many: Cic. 2. de off. Sen. 1. de Clem. Ibid. * Neyther canst thou with assurance behold those wicked hands, to whose safegard thou hast commit­ted thy selfe. And therefore to be auoyded. Fly then from hate, or thy kingdome will flye from thee, nay euen thy life. But how wilt thou shunne it? Surely if thou doest auoid those things, by which it is gottē.

First vices, then the very opinion of them. It springeth from Vice. Vices are of three sorts, repugnant to those former instruments, which purchase loue, Cruelty, Couetousnes, rigor. For who is he so vnwise that knoweth not, or so impudent that denieth, that these are noy some, and hurtfull to the state? Wherfore I do not only instruct thee, but warne thee to eschue them, insi­sting so much the longer herein, by how much thou mayest receaue greater domage hereby. Or the opinion of vices. For we know that men are no lesse led with an opinion and report, Cic. pro leg [...] M [...]uil. then with some certaine rea­son, either to feare or hate. For the opinion of Vices procee­deth from those things which haue some affinitie, & neigh­berhood to those I spoke of before, of which sort, Chastise­ments, Tributes, Censuring of manners are. Which of them­selues are laudable, yea very necessary in euery kingdome, yet they looke with an vnlawfull show & countenance, ex­cept they be handled with skill and pollicy. Do but looke how litle Chastisements do swarue from cruelty; Whose seare is in chastisements. for there is no sparing of bloud. Tributs, from couetousnes; for money is greedely gathered together. Censuring, from rigor; for a bridle & meane is laid vpō them by constraint. And surely such they should be, if the end, which openly tendeth to the safety of the subiects, did not make a distinction betweene thē. Wherefore to the end thou mayest proceed warily and [Page 95] prouidently herein, thou oughtest to be very circumspect. First in Chastisements, and take heed that thou do not vn­sheath the sword of iustice carelesly, Chastisements are to be freed from hate. but in such sort, Sen. 1. de Clemen. that spare be made euen of the most base bloud.

1. I say thou oughtest slowly to be drawne thereunto. By slownesse. For it is likely, Ibid. that who so condemneth suddainely, doeth it willingly. Let this sentence not be forgotten of thee: It is better to heale the vnsound parts, then to cut them off. Cic. 2. ad Ait. Ep. 1.

2. Nay be thou neuer brought to it, By a couler of the common profit. but whē the cōmon profit shall persuade thee thereto. Sen. 1. de Clem. Cic. 2. de off. Doest thou regard thy priuate af­faires? thou doest erre. For all the care of him that punisheth any man, ought to be referred not to himselfe, but to the benefit of the common wealth. But if sometimes (as it cannot but happen in principalitie) that thine own estate is in danger, dissemble it, & show a countenance as though thou wert forced to punish against thy wil, & with great sorrow. Sen. 1. de Clem. Sen. 1. de Ira. * Nor so much to make a­way those who haue offended, as to feare others least they perish.

3. All things are to be intended for example, By repressing anger. not for re­uenge: wherfore anger especially is to be restrained in punishing. Cic. 2. de off. Sen. 1. de Ira. Cic. 2. de off. For doth any man hate his owne members whē he is forced to cut thē off? I adde further, who so commeth to punish in choller, shall neuer hold that meane which is betweene ouermuch & ouer litle.

4. Likewise we ought most of all to abstaine from taking pleasure therein, or from the least suspicion thereof: Sen. 1. de Clem. It is a rage proper to brute beasts, to reioyce in shedding bloud, Reioycing. & in tor­menting. Claud. Con­sul. Mallij. Tac. 15. Annal. And the Poet spake wisely, that he is cruell, who de­lighteth in punishmēt, and seemeth to attribute to himself the re­uēge of the laws. This thou shalt get thereby, that albeit thou vsest mercy towards those that are guilty, and haue deserued to be executed, yet will they not beleeue it is done for the profit of the common wealth, but to satisfie the cruelty of some one.

5. Thou oughtest to take heed that punishmēt be inflicted according to the vsuall customs, By the obser­uation of customes. for it ought to be vsed accor­ding to the custom of the countrey. Arist. Pol. Cap. 11. Whatsoeuer is newly inuen­ted, or ouermuch herein, is hurtful, & they are rightly called cruell, Sen. 2. de Clemen. who haue cause to punish, but vse no meane in punishing.

6. Care ought to be had that there be equalitie herein: By the equali­tie of punishment. and that for one and the selfe same cause, some be chastised, Cic. 2. de off. and others [Page 96] not so much as called in question: or that some be more hardly handled, others more gently: By the equali­tie of punish­ment. which is a hatefull thing, ex­cept it be towards Noble men. Plin. lib. 8. Cap. vlt. For I see that all Phisicions, although bondmen in matter of sicknes, do nothing differ from those that are free, yet are the free men, vsed more mildly and gently.

7. Last of all, By absenting himselfe. beware that thou do not call vpon exe­cutions, Tac. Agric. neyther be thou a beholder of them, for euen Nero withdrew his eyes and commaunded mischiefe to be done, but was no looker on. The decree of a worthy personage pleaseth me well: Xenophon in Hieron. It behooueth a Prince, when any punishment or execution is to be made, to commit the matter to others: when recompen­ces and rewards are to be geuen to vndertake that himselfe.

Thou hast those instructions, which do sufficiently miti­gate vulgar and vsuall punishments: A difficulty in punishing a multitude. But what is to be done in strange and new punishments? As pose the case, that a great many, and they being mightie men haue offen­ded, of whome thou wilt hardly rid thy hands without great hatred. Here first I would persuade not to make them a way by peecemeale, or by pauses, but altogether as it were with one stroake. They are to be executed all together. In showe this seemeth more sharpe, Tac. Agric. but in effect there is more mildnes therein: Sen. 1. de Clemen. For that re [...]terated, and often reuenge, doth suppresse the hate of a fewe, and stirre vp the malice of all. Make incision at once of that which is to be cut away, and then lay vnto the sore these two mollifying plai­sters. First, Hate is to be mollified by benefits, & By the execu­tion of the Executioner. in doing good to others, Tac. 14. Annal. 13. Annal. as a witnesse, that they be­ing taken away, thy lenitie is encreased: Next, turning as it were another way, in punishing the ministers of those mischiefes. Some will thinke this a wicked deede: but what of that? this hath ben vsed in times past of seueare Dukes, 1. Hist. who haue taken away the hatred of shedding of bloud, by shedding of bloud, and haue offered vp certaine vile and abiect persons as a sacrifice to satisfie the publicke hate. Plin. Pa­neg. Curt. 10. The common sort are by that meanes appeased: yea they reioyce, that the wrath of the Prince hath fallen on the ministers of wrath: neyther can any power gotten by mischiefe be of long continuance.

I do now come to lenifie the matter of Tribute: Tribute procu­reth bitternesse and hate. vnder [Page 97] which name I comprehend all kind of exaction. The word hath a harsh sound in the eares of the common people, and the effect pincheth them at the hart, neyther is there a more vsuall haruest of hate then this. Cic. 2. de off. For no vice is more inormous then couetousnes, especially in Princes and gouernors of a com­mon wealth. I liad. [...] How dishonorable is it, for that Prince in Homer to be called the deuourer of the people? For the com­mon people will hardly part with money. Surely by the iudge­ment of the people it is so, who had as leife thou shouldest take away their life from them, as their money. A certaine Poet sayth truly, Cornicus Verus. that money is the soule, and the bloud of mor­tall men: And we see, and heare dayly, how many Princes by getting money ouercouetously, Tac. 3. Hist. haue purchased to themselues more hatred then strength. Wherefore with diligence and care, Fiue salues do cure this. at­taine likewise to this point, and cleanse, or mollifie, as much as in thee lieth the hatred that is setled thereto, which I pro­mise thou mayst happily atchieue, in vsing these 5. playsters. First apply Necessity forthwith to this sore of the mind, First necessity. and endeuour to make it knowne to all, Cic. 2. de off. that if they loue their safety, they must obey necessity. There is no estate without Tribute. What common wealth, or kingdome is there without Tribute? Tac. 4. Hist. Neyther the peace of the people can be purchased without weapons and men of warre, nor souldiers without pay, Cic. proleg. Man. Tac. 13. Ann. nor pay can be had without Tribute: this is the or­namēt of peace, and the strength of warre: wherefore show them that it importeth the ouerthrowe and ruyne of the Empire, Which ought to be obserued. if the profit by the which the commonwealth is sustained should be di­minished: nay if sometime it be not increased. Or rather in­creased. For alwayes heed must be taken, Ibidem. that the accoumpt of the gettings, and ne­cessity of expence, do agree together. I know the cōmon people doth not consider this, Dio. 52. diligently looking vnto the reuenues and profits of the Prince, winking at his costs and charges. But do thou acquaint them therewith, But the people is to be taught. & Instructed. and sometimes for thy profit make them an accoumpt of thy expences. Plin. Pa­neg. Plaut. Bac. Tac. 12. An. What doest thou doubt of this? always some Nightingale will help with her song. And always the Prince, who is couetous to heape vp money, shall neuer be without a pretence, as though the kingdome could not be defended without Subsedies. If thou makest any difficultie hereof, marke yet, thou shalt finde those that excell herein, [Page 98] and will helpe thee against them selues. I do wonder, and yet I smile thereat, Plin. Pa [...]e. that Princes of them selues being couetous and greedy, who need no teachers, yet haue they still learned many things of the subiects against them selues. Ibidem. * And they haue neuer wanted those, who with a graue and sad countenance, haue proudly stood for the profit of the kings coffers.

Yet if the people should refuse it, But the people is to be taught. & Instructed. then I send thee to Them: stocles, to see what he hath done. He going in Am­bassage to those of the Isle of Andros for money, told them, he came accompanied with two goddesses, Persuasion, and Force. Plutar. Them. Consider this, Seldome to be compelled. yea and do thou imitate it, and alwaies vse this first goddesse: Is it not better to intreat, then to command? and the other when neede requireth. And what though ne­cessitie vrge thee thereto? Tac. 14. An. the persuasion of him, who hath po­wer to commaund, sheweth sufficiently the force of necessitie.

But take good heed that Moderation (this second salue) be vsed, that the Tributes be not ouergreat, but reasonable, Tributs ought to be leuied with modera­tion. as the aboundance, 4. Annal. Plant. Bace. Plin. Pane. or the small substance of euery one will per­mit: and abandon those, who drayne mens substance to the least dramme: Least they be too great. whose treasurie is the receptacle of the spoyle, and bloudie proy of the Citizens. Do thou with Tiberius ra­ther sheare thy sheepe, That the sub­stance of thy subiects may onely as it were be touched. then pull off their wooll to the skinne. Suet. Tib. A­lexander in former time sayde right well, Plut. that he hated the gardener, who did cut the hearbs euen to the roote: and so do I the Prince, Ex. Cic. 4. Ad Ai [...]. Epist. 2. who doth cut the wings so neere, that the fea­thers can not shoote out againe.

Take thou but a small thing from them, yea take by little and little from them: If otherwise thou do, they will rightly rise vp against thee, and say, Plut. Them. that two goddesses are on their side, Pouerty and Weakenesse. And to conclude, peraduenture, they will betake them selues to warre, Tac. 4. An. being rather driuen there­unto, thorowe thine owne auarice, then their impatience to obey thee. Surely, Pro. Sal. Cap. 30. Amm. 22. Arist. 2. Rhet. E Suet. Vesp. He that wipeth his nose too much, maketh it bleed. Foresee likewise that these exactions be not base. Let not these taxes be disho­norable. It is a dis­honorable thing for a King, to drawe profit vpon all occasi­ons: and as the old prouerb sayth, euen to draine it from a dead man. Renounce Flauius, who set an imposition vpon Vrines.

[Page 99] I do farre more mislike these secret informations, Tac. 2. Hist. when euery rich man shall be made a proy. Nor gotten by complayning falsely of men. Neyther do I greatly approue of these lawes for treason, if they be too seuerely practised, being oftentimes made as the onely and singular offence of those, who are without fault. Plin. Pane.

It belongeth likewise to Moderation, Not ouer frequent. that the exactions be not ouer often, Tac 4. An. and the Prouinces be not ouercharged with new burthens.

Thou shalt not euery day inuent new wayes, Nor new still inuented. nor frame diuers new words to enrich thee, 4. Hist. viz. the hundreth part; the fortith part; the fiftith part; tribute for pillars; tribute for doores: which the Romaines called Centesimae; quadragesimae; quin­quagesimae; columnaria; Hostiaria: 13. Ann. Caes. 3. Bel. Ci [...]il. * And such other names of vnlawfull exactions which these Grypes haue inuented.

Obserue thou the ancient names, The Officers that gather money are to be kept short. and take heed likewise that thy leuies may be made without couetousnes and cruel [...]y of the Officers, 4. Ann. which I tearmed Constraint, the third salue. Driue both these from the, Couetousnes which worketh by deceipt, and cruelty by force. But by the first (I meane de­ceipt) the danger to thee is great, and almost ineuitable.

Festu [...]. These kinde of Officers are all of them such Catchpoles (which I speake without preiudice to honest men) more rauenous then Cats. Lucian. Whose studie is how they may fleece men: Who for the most part are wicked, and rauenous Harpeys. * and lay the gaine in their owne lappe: Arch. loch. Lampr. Conm. Caesar. 3 de belle Ciui. Plan. Aul. making a little benefit to them selues out of the Princes profit, and besides the ordi­narie leuying; scruing their owne priuate commoditie. To be short, they are men of the race of Gerion, hauing sixe hands, whome if Argus with so many eyes were set to keepe, they would beguile him.

And yet they are to be restrayned and bridled, or else they will bring thee to destruction. I say, these dogs will eate and deuoure their owne Act [...]on. Varro in Fragm. Tac. 4. An. But how wilt thou be able to controll them? with a double caution. First, A double meanes to beware of them. Choise of new, & Remouing the olde. that thou com­mit thy affaires to men of greatest trust. Next, if they deceaue thee, rid them frō thee, and likewise punish them: but after what sort? Plin. Pane. by the law of like: they robbed others of their money, let thē loose what they haue. They are to be vsed like sponges, [Page 100] and when they haue drunke their fill, they are to be pressed. If any thing may amend them, Yet neyther of these wayes is of sufficient as­surance. surely this will, though I feare it. Why should I deceaue thee, Mucianus and Marcellus may succeede, and rather other men, then other manners. Represse de­ceipt by lawes, and it will by wonderfull slight and cunning rise vp againe: E Suetonij Vespa. cap. 16. Tac [...]t. 2. Hist. 6 Annal. Plin. Pane. * Compasse it about with Netles and toyles of a thousand penalties, Var: [...] Frag. and it will escape them: this shining golde doth so dasell mens eyes: and taketh so deepe impression in all men, S [...]phoc. that it is not accoumpted euill that bringeth in gaine.

Now likewise thou must beware of crueltie and force, Violence is to be auoyded in leuying tributs. least that which hath by so many yeares ben suffred without murmuring, be not by new rigor conuerted into enuy. Tac. 13. An. Geue com­mandement that exactions be taken with moderation, and as this word* Nam Tri­buo diuido. Tribute doth import, by equal diuision. This helpeth much (especially the poorer sort) when they may by little and little and by portions, Dio. 52. contribute whatsoeuer is pre­scribed vnto them. Euery small thing is not to be taken. Auoide as much as may be these extremi­ties, when first their oxen, Tac. 4. An. then their lands, and last their bo­dies, are deliuered and forced to seruice, or labor: and especially that paying one certaine Tribute they may not afterward be charged, but remaine free and out of danger, Cic. 2. deoff. to possesse their owne in quiet: and not be troubled with pillage, and the soul­dier: For if force and violence be not vsed, Tac. Agric. they will willingly sup­port all the charges of the state, although they be heauy to be [...]e Let them liue without distur­bance, hauing payed their tribute. Especially from the souldier. * but they do hardly brooke them: Ibidem. 4. Ann. * Herehence procee­deth anger and complaint, and when they can haue no other help, they seeke remedy (as sometimes it hapneth) by warre.

The fourth salue, Spare, and as need compel­leth thee so spend thy tri­bute money. As if thou had­dest the kee­ping of ano­ther man his purse. is Expence, which I perswade not to be lauish but profitable, and such as is vsed in the familie of a good husband. Who will be offended to be at a small charge for the common wealth, if they see thee liue soberly, Dio. 52. and mode­rately, not wasting any thing vainely? Let them vnderstand that money is in deede leuied for the common profit, and that thou art only a keeper and distributer thereof, Ari. 5. Pol. cap. 11. Tac. 2. Hist. as the goodes belonging to the common wealth, not as thine owne. So thou oughtest to do. And not to lauish out and bestowe in priuate, to the end thou mayest more greedely take from the [Page 101] common wealth: 1. Hist. 2. Hist. and in an ample and large fortune satisfie the vnsatiable desires of thy fauorits. Spend it not where thou [...] but Where thou oughtest. Neither do thou sport with thy monie, Sal. Cat [...]l. by vaine delights, and superfluous costs, foulie abusing that, thou oughtest honestly to keepe and vse. Let that be farre from thee. Lamp. Ale. Set before thee Alexander the Romane, who verie sildome gaue gold or siluer to any man, but to soldiers: affirming it to be vnlawfull for him that was steward of the commonwealth, to conuert that which the Prouinces had contributed, to the priuat sports and pastimes of himselfe and his fauorits. O vertuous man, Prodigall [...] are ill [...] ac­counted of, & Soone drawne drie. ô worthy prince imitate him: and note those tyrants, Sueto. Ner. cap. 30. Stob. ser. 15. who are of opinion that wealth and riches yeeldeth no o­ther fruit then prodigall and riotous wasting: Whom Crates long since, did liken to those figgetrees which do grow on the toppes of steepe and high mountains, of the which, men cannot ga­ther the fruit, Ibidem. but onely Crowes and Kites, that is, strumpets, and flatterers. Plin. Pane. These men, although they catch and draw all things vnto them, and hold that they haue caught, Prodigall [...] are ill [...] ac­counted of, & Soone drawne drie. yet want they all things, euen as though they had caught nothing, nor held nothing.

But our Prince, Tac. 1. Hist. who is warie in the expence of his owne mo­nie, and sparing the substance of the common wealth, Sparing princes are to be com­mended, & Haue alwaies their coffers full. which doth not consume his wealth vpon iesters, counterfeits, not to such kind of abiect and vile persons, Tac. 2. Hist. Plin. Pane. hath euer plentie; and frugalitie alone hath that power, that it only sufficeth in steed of many liberall gifts and contributions. Sparing princes are to be com­mended, & Haue alwaies their coffers full. A great friend of Augu­stus sayd once vnto him, Maecen. a­pud Dio. 52. that great substance was gotten, not so much by receiuing many thinges, as not by loosing manie things.

The fift and last salue is Equalitie, Charges are equally to be laid vpon men without regard of hate o [...] sauor that is, that the contri­bution may be iust and proportionable, in such sort, that no man either thorow malice, or fauour, be either oppressed, or eased. Pli [...]. P [...]ne. Cic. 2. de off. As the sunne and the day do spring in common to all: So the Prince ought not in any wise to purchase the commoditie of some, or the discommoditie of others, but maintaine all men vnder one equitie. Thou wilt scarcelie beleeue, The hoisting vp of some and exempting of o­thers, breedeth hatre [...] how much men are perplexed where there is inequalitie, a certaine kind of enuie being rooted in the hearts of all men, Tac. 1. Hist. whereby they do [Page 102] measure alike the profit of others with their owne losse.

Now there is one only means to maintaine this equalitie, The valuing of euery man [...]. the assuring of euery man his substaunce, Liu. 1. a most profitable thing to aduance a kingdome to greatnesse. Wherefore haue I not cause to woonder, to see the same at this day, ey­ther vnknowne or neglected? Surely yes, seeing it is a matter of so readie and familiar example (for what Common-wealth hath euer bene without it, that hath but had a shew of goodnesse?) and therewithall the vse thereof so manifest. Lib. 12. de Leg. Plato sayth truly, that it is auaileable to many matters, that euerie man do make a valuation what wealth he is of.

Surely it is profitable to many things, It conducteth to the full knowledge of the common­wealth. To know the number of men of warre. To impose the [...]. for hereby onely it commeth to passe, Flor. 1. ca. 6. that vvhat difference soeuer there is of possessions, of dignities, of ages, of seuerall sciences and offices is seene (as it were) in a Table. By that meanes, it is knowne by record, what men and money, Liu. 1. euerie towne and people, may beare the charge of and set foorth. To conclude, it is necessarie in ciuill pollicie, to the end they may rightly euery yeare dispose of the tributes, Cic. 2. in Verr. e­quallie, according to the valuation of euery man. There­fore if thou art wise, reuoke it againe for thine owne be­nefit, and the profit of the common wealth: and the Cen­sors being chosen, let them value the ages, races, families, 3. de Leg. and reuenues of thy people: 2. in Verr. to whome do thou giue abso­lute power, to set downe the vttermost estimation of their substance.

But by whom shall they be chosen? If thou wilt giue credit vnto me, The Ce [...]sors are to be cho­sen by the peo­ple. the people themselues, Ibidem. shall make choise of them, to take away all hatred and suspition in executing their charge, which of it selfe is very troublesome, that they may with greatest care elect those to whom they do referre the greatest trust of their substance.

But how many ought to be chosen? Two in euerie Citie. Let there be two or three in euery citie. Ibidem.

How often shall the estimat of their substance be made? The [...] of their su [...]stance i [...] to be re­newed. Herein there is a difference of opinion: Ari. 5. P [...]. cap. 8. and in some cities it [Page 103] was done yearely, and in other greater cities from three to three yeares, and from fiue to fiue yeares. For my selfe, Yearely, by the authors opi­nion. I beleeue it were more certaine and better, that it were euerie yeare, by reason of the departure of some citizens, and repaire of o­thers, the alteration by death, the encrease or deminishing of their reuenues.

Well, Of censuring of manners. from this Censuring, not turning much out of the way, I passe to the office of a Censor, which is the third mat­ter that breedeth hatred. Of the imitating whereof, I should to small purpose discourse, if I did not first speake of the way how to practise it. Which at this day is either vnknowne, or despised. For being most profitable in the vse of our life and manners (the miserablenesse of our age is such) that we see it so defaced thorow forgetfulnesse, Cic. 5. de Repub. that it doth not onely remayne destitute of honour, but is likewise altoge­ther vnknowne. Wherefore first wee must make it mani­fest, by the definition thereof: What it is. and I tearme this office of a Censor to be A punishment concerning manners, or those ex­cesses which are not forbidden by lawes. Without it the common-wealth, aboun­deth in mis­chiefe, or Perisheth. For the proper dutie thereof, Dio. 52. is to correct those things which deserue not to be puni­nished, yet being neglected or continued, they minister occasion of many great mischiefs. Tac. 3. An. Val. 2. ca. 9. Yea being tollerated, they do, by little and little, wholy subuert an estate. For vvhat auayleth it to play the men abroad, if we liue like beasts at home? Truly if both dutie and shame, Ibidem. did not restraine euery particular per­son, we should be nothing more assured, to haue heaped vp riches euen to the skies. Cic. in Pis. This then is to be appointed as the Mi­stresse of shame and modestie, It is to be esta­blished by this bond. and choice is to be made of some one or other, as the corrector of manners, and master of the an­cient discipline, that they may stand in feare of somwhat else, besides the lawes, Tac. 2. Ann. and that all men may know, that if there be any default in their manners, they shall not want an offi­cer to correct them. For I do distinctly subiect these two, Manners is the matter it wor­ [...]eth on. man­ners, and excesse, vnder this office of a Censor.

By maners I vnderstand, wantonnesse, lust, drunkennesse, quarrels, periuries, and all such other things, VVhat things are to be cor­rected in young men. which Honestie & Modestie do condemne. Wherfore our Censor shal chastise euery age and sex, Sal. ad Caes. he shall cut off from youth ill practises, and [Page 104] vnlawfull desires: Old men. In The common people. From old men, Ibidem. those pleasures which their age cannot entertaine without discredit. From the people in generall, Idlenesse, Ibidem. that they may applie themselues about their businesse, and by that means be withheld from hurting the com­mon wealth. Ibidem. To conclude, he shall do his best, that all may en­deuour goodnesse and paines taking, not sumptuousnesse, nor ri­ches. Excesse like­wise min [...]stieth matter for it to worke vpon. For in like maner these things are to be restrained: that is, Excesse, Tac. 3. An. the which otherwise would grow infinit in euerie thing, where monie might be prodigallie consumed.

I limit Excesse in these foure things, Monie, Buildings, Banquets, and Apparell: but especiallie in monie, which is the nourice, or rather the mother of Excesse, and of many o­ther mischiefs. Which spring­eth of abun­dance. Effeminat riches haue poisoned al ages with dis­honest superfluitie. Iuue. Sat. 6. Wherefore our Censor aboue all things shall take away the vse and estimation of riches, Sal. ad Caes. a most dange­rous plague. O Prince, wherefore doest thou linger herein? It concerneth thee greatly, It concerneth the Prince to diminish their substance, & The state. that there be not any who doth o­uermuch exceed, either in wealth or friends. Ari. 5. Pol. cap. 8. Tac. 11. An The force of gold and riches are hurtfull to the Prince, yea to the state it selfe. Heare the voice of the Oracle, Val. 4. cap. 3 That familie, that citie, that state, may easily conserue it selfe, where couetousnesse & lust haue least force and credit. By too much wealth, they come to ruine. * I haue often heard, Sal. ad Caes. that many kings and citties haue lost their authoritie thorow their abundance, who being poore, had their beginnings from vertue.

But it much more regardeth the good of the subiects, Ibidem. for where couetousnesse is become mistresse, It likewise is profitable for the subiects. neither discipline, nor good arts haue their full force: Ibidem. faith, honestie, shame, chastitie, and all other good things are little set by. For where [...]i­ches are, there are vices. Likewise, he that so much imbraceth riches, cannot be cherished of vertue, nor beloued of God. Ibidem. * Neither is there any mortall man, who can lift vp his mind, or enter into consideration of heauenly things, if he ceaseth not to flatter his body, and to take too great delight in his wealth, Ibidem. Wherefore our Censor shall do very well to take a­way this ineuitable desire, to gather riches together, or at the least he shall diminish it as much as possibly he may: Ibidem. and tie vp Couetousnes, Couetousnesse is to be restrai­ned, & Vsurie. this fierce, cruel, & insupportable beast, this inue­terat euill in cities, Tac. 6. An. this disease of vsurie, least it be mooued as it [Page 105] pleaseth the welthier sort, Ibidem. Cic. 2. de off. to the end that houshold matters may be prouided for by those means, An vnhonest kind of gains. which are far from dishonestie. Finally, Sal. ad Caes. he shall forbid wastfulnesse, and he shall limit expen­ces. Concerning houses, Sumptuousnes about building. he shall take order that they be not ouerproudly built, nor ouer-curiouslie decked, and beauti­fied with pictures, Ibidem. tapistrie, and other exquisit works. Poore fooles, Ibidem. who desire rather to set forth any thing to sight then thē ­selues: and therein he shall procure that there be a moderation in siluer vessell, Tac. 2. Ann. in moueables, and in all matters of houshold.

Touching banquets, Concerning banquets. he shall condemne these ouer-daintie appetites, Plin. Pane. and reform these gluttons, who do make search, both by sea and land, only to please their tast. And to knit all in one word, Tac. 3. An. he shall prouide, that the expence of the table be not ex­cessiue.

In matter of apparell, Ibidem. that men and women, Touching apparell. the nobilitie and the commonaltie, be not apparelled alike, and that they who excell, 2. Ann. by reason of their degree and dignitie, may vse a cer­taine kind of attire by themselues.

Doest thou make small account hereof? These things are of great importance. And frō hence for the most part spring in­nouations. Thou deceauest thy selfe, Sen. ep. 115. Superfluitie in banquets and apparell, are tokens of a diseased citie, or which is rather in danger of death. For these things do stirre vp youth, Sal. ad Caes. after they haue spent their owne sub­stance, to do wicked acts. Their goods are wasted their fayth perished, Cic. 2. in Cat. yet notwithstanding, the same desires remaine with them, as when they had abundance. What other thing are they like to do, Sal. ad Caes. then to disorder those things that are in order, and by vice to seeke to purchase new means? Know this for sure, that in a common wealth it will breed a seminarie of the race of Cati­line. Cic. 2. in Cat. The eye of wisedome knew this well, Ari. 5. Pol. who sayd, Or alteration. altera­tion is made in an estate, when men consume all in liuing prodi­gallie, for these fellowes bend their studies to innouat matters, and either they themselues are very neere tyrannie, or else they call others thereto.

These are the things which we would haue brought to passe of our Censor, The Censor his weapons. but with what weapon? with a two edged sword, Reproch. & Punishment to those who per­seuer therein. of reproch and punishment. The first pro­perly belongeth therevnto, and in times past it was only v­sed. [Page 106] The iudgement of the Censor ( sayth Cicero) dooth for the most part bring no other euill vvith it, Ci. 4. de rep. to the partie condemned, but shame. Idem pro Cluent. * For his power was established, to giue cause of feare, not losse of life. Reproch. & Punishment to those who per­seuer therein. But as now adayes the man­ners of men are, so would I seuerely adde the second reme­die. But what if some did become so impudent, as to learne to forget shame? Sen. ad Ser. * Not onely taking delight in the inticements of pleasure, Val. l. 6. c. 9. but euen in the infamie thereof? Surely I would chastise them, Plin. Pane. and trace them out certaine markes vpon their brasen forehead, where no blood were left. The first remedie is but too common, and is but as it were a sound in words, Sen. Natur. Quaest. without any effect at all.

Thus you see, what may generallie bee sayd concerning the office of a Censor. An exhortation to establish cē ­suring of man­ners againe. O Prince borne for the good of man­kind, establish, or rather re-establish it. Ci. pro Mar. Thou seest that all things are throwne downe, and by the force of war beaten downe, and troden vnder foot.

In the name of God raise them vp againe, Which is profi­table at this day, if euer it were. Cause Faith to returne backe, Ibidem. correct voluptuousnesse, and bind together, by seuere lawes, those things vvhich being decaied, are scatte­red here and there. It is followed with enuie. I denie not, but that this enterprise at the beginning vvill be verie vneasie, Sal. ad Caes. because it is a new thing, because it is contrarie to the opinion of the common peo­ple. For the multitude loue their pleasures, Ari. Eth. 1. cap. 5. and conse­quently liue dissolutely. Sal. ad Caes. Neuerthelesse take in hand the good of the estate, But herein en­uie is not to be accounted of, and passe thorow all dangers. What doest thou stand in feare of? or Thou oughtest rather to labour for the safetie of all men, Ibidem. then for their pleasure. The opinion of cruell. With wise men, Ibidem. it will be accounted Clemencie to vvithdraw them from their follie, and false pleasure. Ibidem. * Not if thou doest vvinke at that which is euill, dissemble their faults, and with their present plea­sure, giue consent to their future mischiefe. How it may be mitigated. And notwithstan­ding thou maist easily mitigat whatsoeuer seemeth sharpe, by this triple obseruation.

First, First by the life of the Prince. if thou submit thy selfe to bee censured, that is, if thou frame thy life by the same rule, thou wouldst fashion other men by. O how gentle and effectuall, should this [Page 107] censuring be. Plin. Pane. We are directed hereby, we are conuerted hereby. And thou thy selfe, Tac. 3. An. by thy behauiour and life conformed to those of former time, shalt be the cheefe author of a restrained kind of manner of liuing. Plin. Pane. For surely, the life of the Prince is a corre­ctresse of the behauiour of men, yea a perpetuall correctresse.

Secondly, if thou do not reforme all things at once, Next by the modest corre­cting of faults. but by little and little, reduce them to the ancient order.* Tac. 3. An. Ci. pro Sulla. For there is none amongst vs all, that can be so soone reformed, nor change so suddenly his disposition, or alter his nature. There requireth time herein, and there are certaine vices which the Prince may best abolish by a little sufferance. Sen. 1. de Clem. E Tacit. 3. Ann. Val. 6. ca. 9. * Shame will worke the best al­teration in some, in others necessitie, and euen a loathing of it in o­thers. For the mind of many men, wandereth thorow mischiefe, but doth make no abode there.

Thirdly and last of all, Lastly by di­stribution of rewards. if thou doest distribute rewards to the good, who will beleeue that thou art rigorous, but in re­gard of the loue thou bearest to vertue, when they shall see thee so louing to those that possesse it? Solon said long since, that a cōmon wealth was maintained by reward & punishment. Cic. ad Brut. Ep. 16.

True it is, for the reward of good men, Plin. Pane. and punishment of the wicked, maketh men either good, Which are for­cible spurs to vertue. or bad. Thou shalt alwaies see, that where honour and profit is hoped for, men take pains, and put themselues in danger. Liu. 4. Iambl. * What so is in honour is augmented and increaseth, & that which is in contempt, declineth, and dimi­sheth: and this is a most manifest signe of a kingdome well esta­blished. Vse it then and take heed that thou being a Prince, And are conti­nually vsed in a good gouern­ment. it may not be sayd of thee, that they vvhich haue done well, Plin. Pane. haue had no other recompence, then the contentment of their own con­science.

I haue ended my discourse concerning hatred, The conclusiā, and an admo­nition that all hate cannot be auoided. wherevnto I ad this, that this plague is so farre growne in kingdomes, that I know not, if any art, or policie, may thorowly root it out. Sal. ad Caes. For libertie is desired, as vvell of good men, and badde, as of valiant men, and cowards. Wherefore wee hate them by nature, that seeke to take it from vs. Some small thing will al­waies remain. Now euery Prince dooth abridge vs thereof, Sen. de Pro. therefore albeit that thou doe that thing that no man may in reason hate thee, [Page 108] yet there will alwaies be some that will maligne thee, but make thou no account thereof. Such is the na­ture of the cō ­mon people. Which is slightly to be accounted of. He that feareth hate ouermuch, Sen. Oedip. knoweth not how to beare rule, I meane this light and popu­lar hate, for there is, I know not what kind of malice, Plut. Polit. and repi­ning in all people, against those that gouerne. And it was most truly spokē by a great king, Idē Apop. that it was a thing accustomed to Princes, to beare hard speeches vvhen they do good. Thou shalt therefore comfort thy selfe with this speech of Augustus, Su [...]to. Aug. cap. 52. [...]t is sufficient, Whilst good men make ac­count of thee. if we be assured that none can do vs hurt: and like­wise with the opinion of the best and soundest iudgements, because that the graue verses, Plin. Pane. and perpetuall honour of Chro­nicles vvill one day make thee famous, and not these breefe and popular praises. Tac. 4. An. * Posteritie will giue to euery one his due honour.

CHAP. XII.

THere followeth contempt, which wee did make the second vice to ouerthrow a king­dome, which as it serueth for our purpose, The definition of contempt. Is a vile and abiect opinion of the king and his estate, imprinted as well in the subiects, as in strangers. The hurt that proceedeth thereof. Authoritie is the soule of a state. A most hurtfull thing in king­domes, whose soule and life, is the authoritie and good esti­mation which is had of him who gouerneth. For what other force is there that effecteth this then that the soule of one alone, yea and sometimes of an old and impotent man, Sen. 1. de Clem. doth commaund so many millions of men?

All that we see is gouerned and ruled by that alone, Cic. pro Cl [...]. as it were by a certaine godhead. Sen. 1. de Clemen. * And like as the feet, the hands, the eyes, do seruice to the soule, & by the cōmandement hereof, either we are in rest, Without it, one cannot rule so many. or we labour: Ibidem. So this infinit multitude is gouer­ned as it were, by the soule of authoritie. But who can go­uerne without it? Liu. 3. The force of commaunding is in the consent of them that obey. That consent springeth of estimation, [Page 109] by the which youth, Lucan. 5. which is to enterprise great matters, doth feare one particular person. A kingdome without it commeth to ruyne. Take estimation away and take away the estate: and all this webb of commaundement, will runne but into many thrids, and small peeces: Sen. 1. de Clem. Lu [...]r. 5. * this ancient maiestie of the royall throne and their scepters without, it, will be soone ouerthrowne. But contempt is an aduersary to authority. But what doth more apparantly take a­way this estimation then contempt? Arist. Rhet. 2. Cap. 2. which is the action of the opinion concerning that, which we beleeue, is of small value, or no worth at all. Contempt then is the death and destruc­tion of kingdomes: yea in some respect more then hate. The Philosopher hath taught it vs. Idem. 5. Pol. Ca. 10. Whereas there are two causes for the which wee lift vp our selues against Tyrants, Therefore it is the plague of kingdomes. Hate, and Contempt, one of them which is hatred, must needs bend it selfe alwayes against Tyrants: But many causes of their ouerthrowe are ingendred of contempt. O true Phebus casting alwayes the beames of thy light a farre off. Surely it is so. In some re­spects more then hate. The first cause and motion of the destruction of kingdoms most commonly proceedeth from hatred; but the last, and that which hath most force, is contempt. For the first is slowe, or to speake as the Poet doth, is nothing hardy, if it be not armed by the latter, being oftentimes let by feare, which Tyrants haue for their sanctuary: and therefore not without cause this hatefull verse which hath bene the ouer­throwe of many, Sen. 1. de Clem. hath pleased them: So they feare me, let them hate me. For contempt straightwaies geueth the on­set. For so long as men are withhelde by this bridle, they rather desire, then dare enterprise any thing: But contempt doth let loose the bridle of feare, and bree­deth this, Yet is it not ouer frequent against Kings. that not thou onely desirest, but darest and giuest the onset, and therefore the mischiefe thereof is most certaine.

But will it often come to passe? I am not of that opi­nion; Plin. Pan. because the fortune of the Prince, is not so farre from any other danger, as it is from a base kinde of humilitie. Idem. 8. Ep. vlt. * Is he likely to be contemned who commaundeth and beareth the sword to punish? Not except he be lowly, and abiect, and such a one, who first despiseth himselfe.

I affirme it cannot often happen by contempt only (for Especially law­full Kings. [Page 110] I haue already sayde that it is intermingled with hatred) especially if the Prince be lawfull, and ligitimate: Not­withstanding, because it is a thing which may fall out, I will instruct thee how thou mayst auoide it, yet but in fewe words. Why should I spend much speech heerein? Haue I not sufficiently fortifyed this way in squaring out au­thoritie? Surely yes, Arist. 1. Top. Cap. 8. if this saying be true, that the precepts of things contrary are alike.

Now contempt against the Prince proceedeth princi­pally from these three. 1. The beginning thereof. The forme of gouernment, 2. the fortune of the Prince, 3. and his behauiour.

Concerning the forme of gouernment, From ouermild gouernment. if it be more milde and loose then it ought, which fault they commonly make who do vse ouermuch lenitie, Cic. ad Att. 5. Ep. 14. Tac. 2. Hist. abandoning themselues immo­derately to the popular fauour, and affecting the praise of men, euen of the basest sort. Which thorow libertie is hurt­full to the com­mon wealth. These are doublie hurtfull to them selues, and the common wealth, who do driue all re­uerence from the common people, and geue them leaue to offend. Arist. 6. Pol. Ca. 4. The libertie which is geuen to euery one to do what plea­seth them, cannot represse the naturall corruption, which is in­grafted in euery man. It was long since wittily spoken by a bolde fellow to Nerua being now olde and growen weake, It is an euill thing to be gouerned by a Prince vnder whome no li­bertie is graunted: Dio. in Nerua. But surely it is a farre worse to be ruled by him, vnder whome all things are permitted, to all sorts of men.

And not only this milde manner of gouerning breedeth contempt, It likewise springeth from an vnconstant gouernment. but likewise an vnconstant kinde of gouerning, which varieth from the decrees and lawes, whereof this may be sayde, Or It is a field for all windes. Adag. Especially if the Prince himselfe be noted, From a waue­ring Prince. to be of a changeable disposition: Tacit. 2. Hist. whome men do deseruedly contemne and feare as an inconstant person, either for suddaine offences, or inconsiderate fauours.

Likewise if the forme of gouernment be carelesse, Likewise from a carelesse go­uernment. as whē the Prince neglecteth all things, Ibid. and ouerpasseth matters though they be of great importance, hauing scarce giuen them the hearing. Ibid. * Thinking he hath enough, if he haue to serue his turne for the present time, taking no further care. Or else, [Page 111] when he bestoweth his offices which are great, and perpe­tuall without consideration. What should let them to de­spise such a one and followe others, 4. Ann. when he casteth off his owne defence, and as it were of his owne accord seemeth to exclude himselfe out of his kingdome? 3. Hist.

Secondly, contempt proceedeth from fortune: as when she sheweth herselfe to be a stepmother, and not a mother: Also when for­tune is still con­trary. and that she setteth her foote of malice, Ex Ouid. de Tris [...]. Tac. 2. Hist. against thy desires. Knowe this to be true, in thy prosperitie men will striue to doe thee seruice: if fortune crosse thee, all men will in like manner withdrawe them selues from thee: yea, they will rise against thee. Schol. Theo. Tac. 1. An. When an Oke falleth, all men runne to gather wood thereof.

Moreouer, if fortune either doth not geue thee supporters, For want of children. or if she take them from thee whome thou doest leane vnto, I meane certaine successors or children. Thou shalt bee greatly despised for this cause, and they will followe the hope of a new sunne rising. Alexander the great knew this well, Curt. 6. and complayned thereof, saying, my lacke of issue, in that I am without Children, is despised. When thou hast a certaine successor of thine owne it doth establish it, For indeede as the Tragicall Poet sayth, Euripid. Tac. 5. Hist. The fortresse of the Court, are the Kings children: and neither bands of men by land, nor nauies by sea, are so sure a defence of a kingdome, as the number of Children.

Thirdly and last of all, contempt proceedeth from the manners of the Prince, and especially from these: If he be geuen to lust, 15. Ann. and doe defile himselfe as well in that which is lawfull, as in that which is vnlawfull: For these womanish vices, doe diminish greatly the reputation, not onely of a Prince, Sen. de Bre. Cap. 6. but euen of a man. Others as one sayth doe faile in a more manly sort.

It is a foule blot to abandon himselfe to venery and lust: Ibid. Tac. 2. Hist. and so is it in those which are bound, and sold to riot, It springeth from riot and drunkennesse. and ouer pam­pering themselues: Ibid. * who are druncken before noone: who as young Vitellij, or rather as young Calues, or like vnto dull beasts, to whome, Ibid. so soone as you geue meate, they lye downe and stretch forth them selues, taking as small care for those things that are past, as for things present, and those which are to come.

[Page 112] Our guide of wisedome sayth well, Arist. 5. Pol. Ca. 10. they which liue disso­lutely, become contemptible: and giue many occasions of attempt against them: Id. 5. Pol. Cap. 11. * for it is not an easie matter to set light by, or assaile him that is sober, but one that is druncke; nor one that is wakefull, and alwayes in action, but a drowsie person. Likewise they that haue a dull spirit, Cic. in Piso. they that are heauy and of a faint speech.

Or other things of lesse moment: From externall causes. as to haue an vnplea­sing countenance: to be ouerburdened with age: to be giuen to diseases: which do often breede laughter and con­tempt: Tac. 1. Hist. 4. Ann. * As it is the custome of the common sort who accoumpt casuall or externall accidents as a fault: 1. Hist. * And do desire that their Prince might be of a comely stature and representation.

Thou mayst drawe many such like things from the fountaines which we haue layde open in the discourse of authority.

CHAP. XIII.

IT seemeth vnto me, that I haue freely e­nough, and as they say with a full hand, of­fered thee of the best and purest wine, which I could drawe out of the double spring of prudēce. May it be lawfull for me to mingle lightly, Deceipt may be in a king­dome. and ioyne with it some dregs of de­ceipt? I iudge it may: Howsoeuer these Zenoes doe not thinke it good who doe onely approue the path which by vertue leadeth vnto honor: Albeit some steame fellows deny it. who do not beleeue that it is lawfull that the reason which we haue receaued of God, Cic. pro M. C [...]l. to giue vs good counsell, 3. de Nat. deor. ought to be imployed, to deceiue, and do a mischiefe, whome truly in other matters I will most willingly belieue: but herein how can I? But the condi­tions of men, and men them­selues are a­gainst it. They seeme not to knowe this age, and the men that liue therein, and do giue their opinion, Ad Attic. 2. Ep. 1. as if they liued in the common wealth of Plato, and not in the dregs of the state of Romulus. For amongst whome do we conuerse? [Page 113] To wit, Pro Ros. Com. with craftie and malicious persons, who seeme to be made of fraude, deceipt, and lying. These Princes, with whome we are to treate, are for the most part of this number: and although they shewe themselues to be like Lyons, Pers. Sat. 5. yet are they in their corrupt hearts, dissembling Foxes.

Let some man now come and tell me, Cic. 3. de off. that we must doe nothing treacherouslie, that we must not vse dissimulation, nor doe any thing deceiptfullie. O pure men, nay rather poore children. The Philosopher doth note, Arist. 5. Pol. that kingdomes are subuerted by subtiltie, and guile. Doest thou say it is not law­full to conserue them by the same meanes? and that the Prince may not sometimes hauing to deale with a foxe, A [...]ag. play the foxe, We must frame our selues ac­cording to their dispositi­on we are to deale withall. And that, if we respect the Princes, and the common wealths good. especially if the good and publike profit, which are alwayes conioyned to the benefit, Cic. 3. deoff. and profit of the Prince doe require it? Surely thou art deceiued: the for saking of the common profit is not onely against reason, but likewise a­gainst nature. Pro Plane. * We ought all to stand as it were in some sphere of the common wealth, which when it is turned about, we ought to choose that part vnto the which the profit and safetie there­of doth driue vs. Some such things are held to be good being to a good end. Doest thou beleeue that any vnlawfull thing is mixed herewith? Cic. 3. deoff. There can not be any. For that which is commonly reputed dishonest, for this cause will not be so. Ibid. * He which regardeth the societie and benefit of men, doth alwayes that which he ought. A Prince that will not bend to this, is not in the right. And therefore I beseech you be not so much astonied, nor offended, if by our iudge­ment, this right and perfect reason hath not alwayes the vpper hand: Pro M. Cael. and that we desire, that the Prince be of a notable and excellent wit, He ought to encline to that which is prosi­table. and yet that he be able to intermingle that which is profitable, Tac. Agric. with that which is honest. I say intermingle it, Not to that [...] which is wic­ked. for that he should wholie decline from that which is honest, there is no force, that can force me to persuade it. I blame indeede, and detest these wordes, S [...]l. Orat. Lepid [...]. There is nothing honorable but that which is safe, and all things are honest that do conserue authoritie. And likewise these speaches, Wee beare rule, Sen. Thyest. as if wee borowed it, where nothing is permitted to him which commandeth, but that onely which is honest. [Page 114] Let these opinions packe to hell from whence they came; as for me, Auct. Theb. I confesse I am hee which doth forbid to commit mischiefe; I am master of equitie, and of all good customes. My meaning is onely that it be sometimes lawfull, To fetch a compasse in his iourney: not to wander. and reasonable to trace out indirect courses, Virgil. Cic. ad Lent. Ep. 9. in this tempestuous sea of the affayres of the world: and if wee can not arriue at the hauen by the right Course, that wee turne sayle, and al­ter our Nauigation to attaine thereunto. Who will blame mee so farre heerein, or demaund the cause why I forsake vertue? Others like­ [...]se do so. Wine, although it be somewhat tempered with water, continueth to be wine: so doth prudence not change her name, albeit a fewe drops of deceipt bee mingled therewith: For I alwayes meane but a small deale, and to a good end; Mothers, and Phisitions, doe they not often deceiue little children, to the end they might beguile their improuident age by a deceiptfull taste: Lucret. 1. Ibid. * and the deceipt may not be perceaued? And why should not a Prince do the like towards the simple people, or towards some other Prince his neighbour? When we are not strong e­nough, there needeth polli­cie. Surely when one is not strong enough to de­bate the matter, it is not amisse secretly to intrappe. Pacuu. And as the King of Sparta teacheth vs, Plut. Ly­sand. & Apop. Isth. Od. 4. Where we cannot preuaile by the Lions skinne, we must put on the Foxes. I will alwayes with Pindarus prayse him, A Prince ought to hold partly of the Lion, and partly of the Foxe. Young men vnderstand this but little. who in matters of variance doth make showe to haue the courage of a Lion, but in Consultati­on it is as craf [...]ie as a Foxe. Be thou the like in time, and place, and carelesse of that these young men do say at schoole, or within doores: whome I knowe, Arist. 1. Eth. Cap. 3. not to be capable hearers of ciuill doctrine, and much lesse iudges: and surely this tri­bunall seate requireth a man, Old men, or they which haue experiē [...]e know it well. Some kinde of persons rage too much a­gainst Machia­uell. who is not ignorant of those things which happen in this life. Ibid. Of such a person we shall easily obtaine this, neither will he so strictly condemne the Italian faulte-writer, ( who poore soule is layde at of all hands) and as a holy person sayth, Basil. in Pro. that there is a certaine honest and laudable deceipt.

CHAP. XIIII.

NEither do I hold these things so strongly, that I will altogether let loose the raines to fraude and malice: let that be farre from me. I will enlighten thee by some distin­ction, and will hedge this field of deceipt within his bounds and limits, that thou mayest not wander at randon. The generall definition of deceipts. Deceipt in generall as it serueth for my purpose, is a subtile counsell, which swarueth from vertue or the lawes for the good of the Prince and the estate.

There are three sorts thereof, Their deuision. 1. light deceipt, 2. middle deceipt, 3. Into Light▪ and great deceipt. 1. Light deceipt is that, which paceth not farre from vertue, being slightly watered with the dewe of euill. Of this kinde I holde distrust and dissimu­lation.

2. Middle deceipt, Middle, which withdraweth it selfe from vertue, and approcheth neere to the confines of vice: in the which I put purchasing of fauor, and deceipt. 3. The third is that, which not only separateth it selfe from vertue, but likewise from the lawes, by a forcible and perfect malice, & Great deceipt. of which kinde tre­chery, and iniustice are. The first sort of deceipt I persuade, the second I tollerate, and the third I condemne. Consider all these three sorts by order.

In light deceipt I haue first put distrust, which I will al­together insinuate into the Princes fauour: Distrust recom­mended to him that gouerneth. For euen as it behoueth him in all his actions to be lingering and slowe, so ought he to be in geuing his consent, and in geuing cre­dit, that in all things he may proceede circumspectly, Sen. 2. de Ira. & as it were being doubtfull, I had almost said that he should not geue [Page 116] credit to any thing, but to that hee were an eye witnesse of. And although that credulitie be rather an error, then a fault, Cic. Epist. l [...]b. 10. Ep. 23. and that it easily slideth into euery mans minde, how honest so euer he bee: Credulitie is a soule fault in him. Notwithstanding the same is to be remoued farre from the Prince, in whome it is an occasion, Sen. 2. de Ira. of ouer many mis­chiefes. Doth not hee watch for vs all? Cic. Phil. It is then dishono­rable and hurtfull for all to see him faile, And an error committed thereby. erre, and be deceaued.

Not these Princes that are so simple and vncircumspect, how are they open to iniury? They be vndefended on all sides, Sal. Iug. and in all places, Tac. 1. Hist. men enterprise against them with lesse feare, and greater gaine. And oftētimes it is hurtfull. Yea men enterprise against them, credu­litie opening the way to the Traitor to hurt. Sen. O [...]d. Let the Prince then stand vpon his guard and defend himselfe with this Shield, For all things are full of trea­cherie, & Dissembling euery where. in belieuing nothing, and in being wary in all things. Cic. Orat. post red. in Senat. Doest thou thinke they are faithfull to thee and thy friends? Sen. Hipp. Cic. ad Q. frat. Ep. 1. Take heede to thy selfe, O deceiptfull life, thou doest holde all thy senses hidden: Yea too much the nature of e­uery one, is as it were enfolded in many faynings, and couered I knowe not with what vailes of dissimulation; the forehead, the eyes, the whole countenance, are for the most part liars, and the speach most of all. And as one sayde long agoe, Arist. apud Laert. O my friendes, there is no friend: thou mayst with reason say the like: Especially in the Court. For surely in Princes pallaces this word friendship is but vaine, Plin. Pane. and a thing of nothing; the effect whereof is bani­shed: and albeit that thy Court be very great, Sen. Her. Oet. and that thou art followed with an infinite number of people, and that thou goest abroade accompanied with a great traine, neuerthelesse thou shalt hardly finde faith amongst them all. Wherefore we ought to be wary, and mis­tr [...]full. And therefore not without cause men experienced in pollicie, Cic. ad Att. lib. 2. Epist. 20. in all their pre­cepts of histories, and in the verses of Poets, commaund and forbid to trust, and slightly to beleeue. The Sicilian Phi­losopher doth murmure thus, Bee thou watchfull, Epichar. and bee thou mindfull of this, not to beleeue any thing, these are the sinewes of prudence. Another admonisheth vs from Greece, There is nothing more profitable to mortall men, Euripid. then distrust. What then? Thou wilt say vnto me, ought [Page 117] I to trust no man? I giue no such councell, Yet we ought to trust some. (for both these are held for vice, Sen. Ep. 3. to trust all, and not to put confidence in any) but to trust a few, and but those likewise, whose fide­litie by long vse is knowne vnto thee. Though but few. To such men what is there In my opinion, Cic. ad Q. Frat. ep. 1. lib. 1. that may not only be committed to them, but that they may likewise be credited with. I say in effect that thou oughtest to credit a few, but in shew all men, that is to say, by thy face and countenaunce, Ad Lent. ep. 9. with the which it is most easie to dis­semble. For herein thou oughtest to haue regard to nothing more then that thou seemest to distrust. We ought to keepe secret our distrusting. Many haue in­structed others to deceiue, Sen. ep. 3. whilst they themselues feare to be be­guiled.* Liu. 22. Euery man will be beleeued, and trust reposed in one doth commonly bind to keepe ones faith.

And therefore Dissimulation is necessarie, Dissimulation is to be admit­ted. which I haue set downe and taught in the second place: the which may rightly besayd to be the daughter of distrust. But some one will say vnto me, What needeth this dissembling, if there be a mu­tuall faith betweene vs? Dissimulation is that which disco­uereth the countenance, The vse wherof stretcheth far. and couereth the mind. Cic. pro. C [...]. Plancio. Fridericus si [...]e Sigis­mundus. Nā variant. It is so necessa­rie for a Prince, that the old Emperour sayd, that he knew not wel how to beare rule, that knew not how to dissemble. And Ti­berius being of the same mind, sayd, that as he thought, hee loued no other vertue so much as dissimulation. This will per­aduenture displease some liberall and free heart, Tac. 4. Ann. who will say, Cic. 2. de off. that we must banish from all conditions and sorts of life, dis­guising and dissembling. And it is alto­gether necessa­ry for a Prince. I aduouch, it ought not to bee a­mongst priuat persons, but in a state I vtterly denie it. They shall neuer gouerne well, who know not how to couer well, and those to whome the charge of a common wealth is commit­ted, Pro Milone Lib. 10. ep. 9 must needs be tied to this. And to come to the effect of their determinations, they are constrained against their wils to faine, and dissemble many things with greefe. And that not onely to­wards strangers, or their enemies, Against the e­nemie. ( for therein this precept is allowed, that we keepe secret the mischiefe vnder our tongue, Gregor. 15. Moral. Sen. Med. and not blabbe it out, because that hatred being discouered, cau­seth them them to loose the oportunitie of reuenge) but likewise towards their owne subiects. Against his own subiect▪ They which are so open, so [Page 118] simple without any counterfeiting, Cic. 1. ad Att. ep. 1. Ennius. without fraua, who carrie their heart, as they say, on their forehead, shall neuer be fit to play their part vpon this stage: Yet but mode­ [...]. where in my iudgement the dissembler of Afranius holdeth the cheefe place. Cic. pro Sex. And yet in such sort, that thou play thy part comely, and with a good grace, Ari. E [...]h. 3. cap. 7. for they which vse to dissemble but a little, and in those things which are not seene and discouered, do appeare gratious Contrarily, they which vse it immoderatly and to small purpose, are by right reputed vnwise. For to what end serueth this couer, when thou art seene thorow it? Learne this once in all kind of dissimulation, Deceipt is no dec [...]ipt, Pla [...]t. if it be not cunningly handled.

Thou hast my opinion concerning light deceipt. I now come to those of the middle sort, in the which purchasing of sauour, or to speake more freely, corruption marcheth in the first ranke. What purcha­sing of fauor is. This is, whē thou drawest & allurest vnto thy self the hearts and indeuours of those which by right appertain to another man. It is not onely much vsed, but It is an art at this day ouermuch practised of Princes, the which alone in court for the most part (as Salust saith of Fortune) doth moue most matters as pleaseth her. Sal. ad Caes. Cic. 2. de off. Ci­cero prayseth it maruellouslie, It is likewise profitable. and made this the propertie of Prudence, to gaine the affections of men, and to appropriat them to our owne vse. Which is done by two meanes, Persuasi­ons, and Presents; by persuasions more sildome, but by pre­sents verie often: Most common­ly it i [...] done by presents. as at this day, Wherewith it is easie to cor­rupt some in euery place. all good customes are cor­rupted and depraued, Ibidem. by making too great account of riches. But of whom are they not preferred, Sal. I [...]gur. before that which is good and honest? And therefore if thou canst vse this engine wisely and couertly, thou shalt find euery where, those who are possessed vvith a pernicious desire to gratifie and augment forraine libertie and power.* They disclose secrets. Who do both sell the Prince and all that belongeth to him. Ibidem. And therefore (keepe this secret) euen in warre, Ibidem. and amongst thy enemies thou shalt find aid. In war [...]e they betray. What? Tac. in Agr. This kind of fraud, hath it not pierced euen to the sacred, and indeuided bed of marriage? A most dishonest thing. Yea euen wo­men haue bene woon hereby. Yea women are likewise induced hereunto, or ra­ther bought, Ari. 5. Pol. cap. 11. to disclose and discouer that, which maketh euen [Page 119] against their husbāds. Tac. 4. An. I haue read in Tacitus, that secrets were disclosed by the corruption of a woman Now the deceipt here­in is, What deceit is. when for thy profit thou intisest another by an error or false tale, which many good authors do allow and maintaine to be lawfull in a Prince. It is allowed of by the opinion of ancient w [...]ters. Worthie Plato was of this opinion, that for the commoditie of their subiects, 5. de Rep. Lib. 8. epist. it was lawfull for Princes to vse lying and deceipt. And our Pli [...]e sayth, that to deceiue in time and place▪ is wisedome. And likewise a certaine Poet affirmeth, Diphil. I esteeme that a false tale, if it be done for the common safetie is not to be disallowed. It is vsuall with Princes. And Princes do like­ly take pleasure in them, who I know not after what sort, do seeke honour rather by a hidden by-path, then by a beaten way. Val. 7. cap. 3 * Tac. 12. An. And they themselues do oftentimes flie from force, esteeming deceipt to be stronger. Val. 7. ca. 3. And oftentimes by pollicie of counsell they atchieue that, which the necessitie of affairs, and want of time doth denie them. They deceaue by speech, by letters, by Ambassadors, Sen. Thyest. and euen the Ambassadors themselues, and do abuse them by whom they imagine to deceaue others. Who do mea­sure all things for their profit. Why should I discourse any longer hereof, there are many that do beleeue with Lisander, Plut. Apop. that surely the tr [...]th is better then falshood, but by vse, the excellencie and dignitie of the one and the other, is discerned. Humane rea­son doth tolle­rate it. Thou must needs allow these things, if thou enter into consideration of humane prudence. And why not? They are referred to the profit of the common wealth, which easilie draweth and draineth to it selfe, all the venime of vice that is therein. And as in the application of medicines, they do with approbation, mingle venimous drugs for the good of the patient, Plat. 5. de Rep. so these things do seeme profitable as it were a medicine.

Add hereunto the common customs, & that these things thorow vse, are esteemed as small matters. Sal. Iug. Nay likewise ioine necessitie herewith. And that otherwise it were verie hard for a good Prince to defend himselfe and his, from so many ambushes. For which causes also, I said before that I was of opinion, that these middle deceipts, ought to be tollerated, and not wholy taken away.

But what if I consider that vpright and diuine law? But sc [...]r [...]e Gods law. I do [Page 120] sucke very fast and sweat. It seemeth to forbid vs these things: these speeches proceeding from God, who is most pure and most simple, That euery deceiuer is an abhominati­on vnto the Lord.* Pr [...]u. 3. Eccl. 7. And againe, Vse not to lie in any wise, for the vse therof profiteth nothing. And that I may take away all place of refuge, behold how princes are publikely admoni­shed: Excellent talke becommeth not a foole, Prou. 17. nor lying lippes a Prince. Thou which art a Politician, what repliest thou therevnto? The good of a common wealth? But a holy person withstandeth thee and sayth, Aug. Ep. 8. It is not lawfull to lie, no not to set forth Gods glorie, and wilt thou do it for a little worldly honour, or a thing of nothing? Demad. Take heed, beware least this old saying be not prooued true in thee, that while thou fightest for the earth, thou loosest heauen. Neither can we so bring it to passe, or auoid it, but that some small sinne will remaine therin. A caue at con­cerning this matter. Truly it is hard, ey­ther for you or me to find out any starting hole here, were it not that the sayd holy father sayth: A [...]gu. in Psa. 5. that there are certaine kind of lies, in which there is no great offence, yet are they not without fault. And in this ranke we deeme that light cor­ruption and deceipt are only then, when a good and lawfull king vseth them against the wicked, for the good of the common wealth. Otherwise, it is not onely an offence, but a great sinne, Prou. 10. howsoeuer these old courtiers laugh thereat. He that walketh simplie, walketh surely.

Now I come to speake of great deceit, Great deceit. which I haue ran­ged vnder these two heads, Trecherie and Iniustice. I find ve­ry few, that openly and in their discourses, do make recko­ning of them, but in action ouer many. For concerning tre­cherie how often haue we seene agreements and couenaunts broken, by cauils and quirks, because they beleeue in their heart that we may mocke little children with toies, Plu. Apoph. and men with oaths? By [...]launders they make a sport of trea­ties. Wherefore it is ynough for them to find the least gappe in the world, for a colour of their dissembling: and they thinke by and by to be freed by an oath, we know al, how they are woont alwaies to be perplexed:* Cic. 3. de off. Plaut. Aul. And what so is agreed vpon, is no agreement, and what so is not concluded vpon, is a bar­gaine, euen as it pleaseth them. Cic. 3. de off. O vaine men, for surely fraud doth somewhat ease it indeed, but doth not altogether dissolue an [Page 121] And what do these men looke for, Liu. 9. but to feele the wrath of God, But they do not d [...]ceaue God. whose Maiestie they make a scoffe at? For I beleeue cer­tainlie, I [...]od. lib. 2. de sum▪ bono that who so sweareth, what art or disguising soeuer there is in his oath, God who is witnesse of the conscience, taketh he oath as it is meant by him to whom it is made and giuen.

Now iniustice is another deceit, The actions of iniustice. when against right and law, one increaseth that which he hath rather by mischiefe then craft. Ari. 5. Pol. cap. 10. From this fountaine do issue the little riuers of attempts, It taketh away those that are a let. that is, openly or in secret, to subuert mightie and worthie men, in banishing them, as enuious persons, which are hurtfull to the estate.* Tac. 2. An. And to forge occasions to this purpose, For some caus [...] ▪ or to take hold of them which are offered. For they thinke it were ouer-great curtesie to rid themselues of them, 1. Hist. vnder co­lour of ambassage, or honour. They do rather make them a­way, because it is an old prouerbe in Court, Plut. in Pomp. Dio. 43. That the dead bite not. Likewise Caesar himselfe, Or otherwhiles for none at all. who is so much commen­ded, when he could not condemne one for any sufficient and pro­bable crime, he made him away by some secret means: The cruell de­ceipt of Iulius Caesar. yea some were dispatched in his armies by trecherie, Ibidem. and attempts wrought against them by those of their own side.

From the same head proceedeth this, Iniustice like­wise inuadeth. In the change of Princes. Or in ciuill dissentions. to couet other mens goods, and to watch the time, as in the death of a Prince, for the change of matters, is fit to effect great enterprises. Tac. 1. Hist. Or in the troubles or dissentions of those that are nere vnto thee. For as Aristopanes saith, Plus [...]uli versus in Equit. it is good catching of Eeles, when the wa­ter is stirred. Tac. 6. An. Plut. Pomp. And these great ones called to the succour of ei­ther partie, It hath equitie when it is armed. do preuaile against all. Let some one alleage the lawes, answer will be made, Will ye neuer cease to tell vs of the lawes, who haue our swords girt by our side? Another wil say, He that preuaileth with the sword, Id. Apoph. knoweth best how to dispute of bounds. Those words & these precepts are in their mind, It measureth al things by profit Whatsoeuer bringeth much profit, Cic. 3. de off. is honest, although it seemeth not so at the beginning. Likewise the glorie of a priuat fami­lie [...] is to conserue his own, Tac. 15. An. Ci. 3. de rep. but to fight for that which belongeth to other men, is the honour of a king. If Princes should follow iustice, and yeeld to euery one that which is his, and that which they haue possessed by force of armes, they should be turned to [Page 122] dwell in cottages, in great pouertie. A kingdome is a schoole of deceip [...]. These men haue on their side the schoole, but as for me, if euery thing were well weighed, I should hardly find any thing that should per­suade it me. What need I? It is truly written, Sen. Thyest. albeit no man teach the way of deceit and mischiefe, a kingdome will. I would rather consider this, if such things ought to be tollerated or reiected. Neither do they who approue these things, allow of any notable and open iniustice. Many do allow some kind of iniustice. They only consent concer­ning some small iniustice, and that when it is kept secret, and do affirm, Iaso. Thes­salo tribuit Plu. in Pol. that it is necessarie to be a little withdrawn from iustice, in matters of small importance, to the end they may keepe it in waightie matters. A [...], [...]o make one away without law. For what say they? If one or o­ther trouble my estate, and I cannot be reuenged of them by the lawes, without a greater trouble, shall it not be lawfull for me to make them away secretly? It seemeth so, and this is to be reckoned amongst those not able examples which doe draw a little towards that iniustice, Tac. An. 14 which toucheth but certaine particular persons. for the commoditie of the common wealth. And what likewise? Either to bend or breake pri­uiledges. if my subiects haue certaine lawes and priuiledges which are to my preiudice, may not I violate them? Plut. in [...]la. yes that I may, not only according to the lawes, but also according to the ordinary vse of commaunding, to ouer-rule the lawes.

Thirdly to conclude, To possesse that which be­longeth to ano­ther. if a cittie or a prouince be commo­dious, and necessarie for my estate, of the which if I do not ceaze, another will take it to my great detriment and conti­nuall feare, ought not I to preuent him? They to whome such things are profitable and allowable, will alwaies do so, if they succeed prosperously. The euent maketh many wicked things honest.* Sen. Hip. Dio. 48. In such cases, the vanquished is alwaies dishono­red and oppressed, Sen. Here. Fur. and the conqueror praised and honoured.* And that onely in respect of profit. A happie and prosperous mischiefe is called vertue. These things and others of the same sort, are such that they are alwaies of force, to draw a good nature from the right way, to run to that side where profit displaieth his banner. Aristotle his Prince is scarse good. So Aristotle leaneth somewhat that way, and beleeueth that the Prince ought to be framed in such sort, Ari. 5. Pol. cap. 11. that he be either altogether [Page 123] good, or halfe good, and not altogether wicked, but halfe wicked. Democritus Prince dealeth wrongfully. Another renowned & ancient philosopher said, Democritu [...]. that it is im­possible that the best Princes, as the estate of matters doth stand at this day, do not commit some vnlawfull matter. Shall we be mooued herewith, The Authors prince must not be vniust, but a little, and that vpon extreame necessitie. not much surely. And as for me, I should be of this opinion, that the Prince in desperat matters, should alwaies follow that which were most necessarie to be effe­cted, Curt. 3. not that which is honest in speech. Then I say, let him de­cline gently from the lawes, yet not except it be for his own conseruation, but neuer to inlarge his estate. That excuseth some things. For necessitie which is the true defender of the weakenesse of man, Sen. Decl. l. 9. doth breake all lawes. Sen. Her [...]. O [...]t. And as the Poet sayth, He doth not hurt, who hurteth against his will. We must enterprise these matters with feare: With men, ra­ther then with God. God, euen God, doth not he oppose himselfe openly? Who with his flaming spirit, doth blow these guiles of men be­fore him, Plaut. Mil. as the wind doth the leaues and the stubble? Who being pure, desireth all things to be pure. He hath giuen vs this instruction, Deut. ca. 25. The Lord is an enemie to all iniustice. He threatneth, Eccl. cap. 10. that one kingdome is transported to another peo­ple, for iniustice, wrongs, and reporches, and diuers deceipts. The cause of the troubles at this day (if we [...] may say so to man) procee­deth from vn­iust gouernmēt. And surely I do freely confesse that whereas Europe is troubled with so many commotions, that kings and kingdomes do burne with the flame of sedition and warre, peraduenture the true and iust cause is, that the gouernment of the most part of them is not iust & right, Hom. Ili. 11. They corrupt publike lawes, they driue iustice from them, not fearing the word of God, there­fore doth he rightly forsake them that leaue him, and for these causes doth he dayly send them wo, I [...]ad. [...]. and will not cease to af­flict them.

CHAP. I.

BVt now thou eternal wisdome, Plaut. Tr [...]. with a chere­full countenaunce, and from my heart I giue thee praise, and will euer be thankefull vnto thee, that thou being my guide, I haue esca­ped these dangerous waies, and now am come, where I may with more ease follow on my iourney.

This peaceable prudence, wrapped with her long gown, The second part of military prudence. hath long detained me: yet I haue vnfolded my selfe out of it, and made knowne my meaning, and now I am come to this militarie prudence, which is stearne to looke vpon, but not so hard to discourse of, shee presenteth me her cote ar­mour, I accept thereof, and with my garment changing my speech, I now begin to set downe precepts of warre in gene­rall. Virgil. Arme your selues bring forth your weapons.

But some will say vnto me, He maketh a question whe­ther he be fit to discourse of mi­litary prudēce. darest thou enterprise these things, Cic. 2. de ora. who art but a scholeman? who in earnest, diddest ne­uer see the enemie in the face, no not so much as their tents, and to bee short, diddest neuer execute the least part of any war­like office? Which hee an­swereth hee may, though not of himselfe. Yea surely, euen I dare vndertake it, yet not in the trust I repose in mine owne capacitie or strength, but in their wisdome, from whome all this while I haue [Page 125] borrowed, and taken. For what is there heere of mine? Ancient au­thors leade him the way. It may be a certaine order, and composition of the discourse: but they do furnish me with words, and with sence, whome (I dare confidently say) Haniball, or Cesar himselfe, would not refuse to heare in the same matter. For what is it that these wise, and worthy men, were ignorant of? And why is not their iudgement heerein good and sound? Who were taught by experience: & Greatmen of iudgement. who partly were present, and did commaund in warre? partly were conuersant with the Senate, and with the people, where the like matters were ordinarily handled and discoursed of? They haue then seene and heard: and that which is princi­pall, Who were taught by experience: & Greatmen of iudgement. they haue with iudgement obserued the causes, and grounds of these matters, which were done there: and not onely the apparences of the successe of affayres, but euen the causes of them. That Alexander, who was rightly tear­med great in martiall affaires, was not ashamed to auouch Homer to be his Maister, and to acknowledge him for such in matters of warre: haue not I more reason to assume these vnto me? For that Poet (a worthy person sure, Historiogra­phers are the masters of mili­tarie discipline. and a Poet aboue the reach of man, & yet but a Poet) what other thing hath he done, but chaunted one onely warre, and that stuf­fed with fables? But these on our side (it is euident that I vnderstand Historiographers) haue faithfully written of warres and battailes, almost from the beginning of the world, with a continued order, and with an vnstayned fi­delitie. And they haue not onely done this, They deliuer vnto v [...] instruo­tions thereof both in secret, and openly. but often­times in the discourse it selfe, and in their digressions in their Orations, they haue (as it were) of set purpose, inter­mingled wholesome precepts, and counsels, necessary for all accidents in martiall affaires. What part belongeth vn­to warre, or what art, that these men do not with examples set before vs, and afterwards likewise explaine in words? as concerning the army, Cic. 2. de. Orat. the campe, the marching of the footemen, of ioyning battaile, the bese [...]ging of townes, the munition, and victuals, the laying of ambushes, and the escaping of them, and all other things properly belonging to warre. The Author hath [...]pent much time in them. Now, seeing there hath passed so many yeares that I conuerse with them, and [Page 126] do dayly wander, with the curious eye of my vnderstan­ding, by the spacious and pleasant fields of histories: why should it not be lawfull for me, to knowe and haue some iudgement in them? Wherefore he may haue some insight in them. But some will say; Thou hast not seene this thou writest of. True it is. And therefore I challenge not to my selfe the vse and handling of weapons, but onely aduise, and iudgement, and that likewise tyed to the opinion of other men. The very com­mon sort of men geue their iudgement of warre. In all meetings, Liu. 44. and likewise at feastes, (a Gods name) shalt not thou meete with them who teach how to conduct Armies, who knowe where the Campe should be placed, in what ground garrisons are to be set, when we must come to handy stroakes with the enemy, and when we must forbeare them? And no man findeth fault with them. I am accoumpted a bolde, Why should not the Author do the like. and impudent fellowe, if I speake of these matters according to the opinion of aun­cient Authors. Iphicrates in former time beeing asked, Who art thou, that takest so great hart to thy selfe? a horse­man, or an Archer, or a Shot, or of any band of footemen? Quoth he, I am none of all these, but one who doth knowe how to commaund them all.

I will partly imitate him, Who, though with his hand he be no Soul­dier, yet he is with his pen. and say, I am no Captayne, nor Souldier, but one who many times may perswade and counsell them in something. Therefore I will boldly march forward with a setled pace, and will as it were out of the gardens of auncient Authors, gather the flowers of senten­ces, and will weaue and plat them in the garlands of these Chapters; which if it be well done, and with iudgement, no man will blame me: If otherwise it happen, then will not I likewise deny, but that these things are As flying dust, C [...]cill. and as the spoyle and pastime of the winde. But the matter it selfe will shewe which of these two it deserueth the name of; the which now I enter into, and do put my selfe in martiall order, and with Aristophanes, Ex Arist. Nebul. do gene the onset with my aduise, with my pen, and with my discourse.

CHAP. II.

I Holde then, that militarie prudence is ne­cessary to the Prince aboue al other things, so that without it hee can scarcely bee a Prince. The part of a Prince is to de­fend himselfe. For how is it possible he should o­therwise conserue his owne person, his goods, and his subiects? A meere naked force, is not auayleable to bring this matter to passe, if it be not tempered with certaine industrie, and counsell: that is, P [...]lib. lib. 6. with militarie prudence. Which he can not without fortitude. For in asmuch as there are two things, by the which euery common wealth is maintayned: cou­rage against the enemyes, and concord at home: Surely ciuill prudence, Neyther is for­titude of force, without mili­tary prudence. will amplie effect the latter, but the former is not to be sought, or commaunded any other way, then by militarie prudence; at the least with successe. And there­fore it is discreetly written, Tac. Agric. that other vertues may be dissem­bled as we list, but this imperiall vertue belongeth to a good Captayne. The prayse of an accompli­shed Prince. And Homere did adorne his lawfull and perfect Prince with this prayse, that he was both a good gouernor, and worthy warrior.* Homer. 3. Ilyad. Cicer. pro Murae. And indeede I must say what I thinke: Military vertue doth excell all others: The quiet, and stabilitie of matters pro­ceedeth from warre. For without it, what is it that possesseth life, or the quiet vse thereof? Our coun­trey, the libertie thereof, the subiects, yea, Kings them­selues, Ibidem. are couered and kept safe vnder the defence and ram­part of military vertue. Wherefore thou seest how this is with all earnestnesse to be embraced: and thou hast iust cause to apply all thy sences to attaine to this discipline, which is such as followeth.

CHAP. III.

ALl militarie prudence, is couersant in mat­ter of warre. Warre is of two sorts; for­raine, Warre is two [...]ol [...]. and ciuill. I define externall warre to [...] ▪ Force and armes prepared, against a for­raine Prince and people. Of the which I will speake first, and will reduce the vniuersall precepts, which do concerne it to these three heads. 1. Of enterprising warre, What things are to be re­garded in for­raine warre. 2. Of executing the same: 3. and of finishing it. If thou contemnest any of these three, or doest not ma­nage them, as they ought to be, it will hardly fall out that any good euent do follow.

In the enterprising of warre, I do admonish thee to haue care of these two things, that all iniustice, and temeritie, be eschued, but especially iniustice: neyther oughtest thou euer begin any warre, but such as vse and reason doth ad­mit. For there are lawes belonging vnto warre, Liu. 5. as well as to peace; Martiall lawes are to be kept. and thou oughtest to make warre with no lesse iustice, then fortitude. And therefore in euery Common wealth, Cic. 1. offi. the lawes concerning warre ought especially to be obserued: For to runne headlong to fight, Ibidem. and rashly to come to handy strokes with our enemy, carryeth with it a spice of cruelty, and resem­bleth the bruite beastes. Otherwise warre will be confused and continuall. Which custome if we admit, Tac. 4. Hist. what o­ther thing shall we beholde, then warre amongst all nations? And after the manner of barbarous people, Sal. ad. Caes. we shall recompence death with death, and satisfie bloud with bloud. Let it be farre from thee: Wicked pre­cepts. and let these speaches neuer make breach in thy hart: that there is right in armes, Liu. 5. Sen. Her. Fur. Lucan. 7. and all things do belong to the strongest: Moreouer, that the euent of warre, not the cause, is to be considered: Iustice is to be approued not by the euent, but by the cause of warre. And this most wicked saying, that the con­flict maketh the conquered culpable. No, no, my friend, thou deceauest thy selfe; It is not the conflict which doth ap­proue [Page 129] a man his innocencie, but the cause, although often­times I confesse the successe of warre as an equall iudge, Liu. 21. ge­ueth victorie to him, Albeit the cause being good often­times the euent is so. on whose side right is. For the cause, as the Cape Bonae spei (of good hope) (geue me leaue to allude hereunto) will guide thee to the land of Tryumph. The cause geueth vs hope, Lucan. 7. that God will be fauorable to vs: and by a certaine inward, Propert. lib. 4. Eleg. 6 and secret force, the cause eyther putteth courage in the Souldier, or maketh him a coward: and if it be not iust, shame forceth him to forsake his weapons. Yea, the Greeke Poet durst write thus, Eurip. E­recht. that hee that vndertaketh an vnlawfull warre, seldome escapeth with safetie. Yet that is but an ouer-hard censure: Vniust warre springeth com­monly of two causes. for wee knowe sometimes it falleth out otherwise, for some secret purpose vnknowne vnto vs.

Now all warres are vnlawfull, which are grounded vpon no other cause then ambicion and couetousnesse. Ouer many haue that for their foundation. For if we dare con­fesse a troth, Saell. in Fragm. the onely and auncient cause which pricketh forwarde many Kings, to wage warre, is the extreame de­sire to rule, Idem Catil. and to become rich.* Ambition. & Couetousnesse. The coueting to commaund, is the matter they ground vppon, to make warre: and they deeme the greatest glory, to consist in the greatest Empire. And this doth euen happen oftentimes in men of greatest cou­rage, and best wits, who thinke it a worthy matter, to seeke cause of triumph vppon euery occasion:* Cic. 1. de off. Plin. Pan. Iuuen. Sat. 10. The spoyles of the vanquished, their armour, and other tropheys of their victories, are reputed by them things of more value, then worldly wealth. Sal. in Fra. This is the reason that these kinde of men make warre a­gainst all men,* Ambition. & Couetousnesse. but especially against those from whome they thinke to purchase the greatest spoyle. Neyther was this say­ing euer proued false, Tac. 4. Hist. that they who set before them golde and riches, as the principall cause of their warre, haue passed many perils. Sen. Hippol. And the Poet sayth verie well, that vnlawfull rage and desire of gayne, and vnconsiderate anger, do breake the league of amitie. Fitly doth he ioyne anger therewith, which is reckoned amongst the vniust causes of warre. For they that are stirred vp with anger, or with hate, doe often [Page 130] moue warre, Whereunto anger may be added. which they should not. That holy Prelate doth condemne anger, August. cō ­tra Faust. lib. 22. Cap. 74. and these other passions, the desire to hurt, the cruelty of reuenge, a minde that is obstinate and can not be appeased, a brutall affection of rebelling, and a coueting and ambition to rule, and if any other be of this sort, in matter of warre they are iustly blamed.

CHAP. IIII.

THerefore a Prince ought to auoide these things, and neuer to intangle himselfe, but in a iust warre. But thou wilt demaund what manner of warre is that? I sayd dis­tinctly, that these three things maketh the warre lawfull, The right of taking armes belongeth only to the King. the author thereof, the cause, the ende. The lawfull author is the Prince himselfe. Ney­ther certainely is it lawfull for euery one, to open these gates of warre. But the order of mortal mē, Aug. contra Faust. which is naturally enclined to peace, Or doth require this, that the authority, and aduise of en­terprising a warre, The soueraigne. Magistrate. doth remaine in the power of the Prince: Or else with those in euery common wealth, who supply the place of the Prince. And therefore Plato established it for a lawe, Lib. 12. de leg. that if any in priuate, without the knowledge of publicke authority, did make peace or warre, he should be held as criminall of a capital crime. It is alwayes lawfull to de­fend. There are two iust causes of taking armes; defence, and inuasion. Of armes defensiue, who doubteth? It is not onely iust but also necessary, when iniurie offered, is onely withstood by force.* Cic. pro Mil. Ibid. Both reason to men of vnderstanding, and necessitie to barbarous people, and vse and custome to all nations, and nature it selfe, hath taught and prescribed this euen to wilde beastes, to repell alwayes all manner of violence, by such meanes as they were able, from their body, from their head, frō their liues. I say Defence is of two sorts, Not onl [...] a [...]ns selfe. in regard of thy selfe, and in re­spect of strangers. In regard of thy selfe, when thou dri­uest [Page 131] force and violence from thy selfe, and thy subiects, and doest with armes defend thy liberty, Sal. Cat. thy countrey, thy parents.

Forraine defence is likewise two folde, when thou vn­dertakest it in regard of thy confederates, But others: [...] confederat [...] or of those that are oppressed. Cicero vnderstoode it of his confederates, when he sayde, Cic. de rep. 3▪ No warre is enterprised of a well gouerned state, but in respect of faith, or of the common safetie. Surely faith forceth, and compelleth thee to helpe those, with whome thou are entred into league of friendship, and aide. Therefore the prince of Philosophers decreed, Arist. Rhet. ad Alex. that wee ought to take armes, to withstand an iniury done to our selues, likewise to succour and helpe our kindred, and those wee are beholding vnto, as also our friends and allies, which haue ben wronged.

The reason is not much vnlike in those that are oppres­sed, Or such as are wrongfully op­pressed. who if they are vexed with any outrage, or extreame tyrannie, the common bond of societie seemeth to con­straine thee to helpe them. Cic. 1. Offic. For he that doth not resist, nor op­pose himselfe against an iniurie if he may, is in as great fault, as if he did abandon his parents, his countrey, or his confed [...]rats. Yea, Ambr. de Offic. a Christian Doctor saith to this purpose: that fort [...]tude which by force of armes doth defend a man his countrey from barbarous people, or those that are weake and oppressed, or such as are entred into league with vs, from the violence of th [...]eues and robbers, is perfect iustice. We must go [...] further vnder couler of de­fence. And this is right and lawfull defence: herein onely do thou persist, and neyther moue hand nor foote vnder this couler and pretext, to seaze vpon other mens goods; which the slowre of Romane e­loquence doth confesse the Romaines them selues haue done, Cic. 3. de rep. when he sayth, Our Nation in defending our confede­rates are become Lords of the whole carth. I allow it not, ney­ther do thou follow their example.

Now Inuasion likewise, is lawfull and iust, but not all sort of Inuasion. This inuasion is iust before all the world, when thou doest reuenge iniuries done vnto thee, and by the lawe of Nations recouer thine owne. For this is [Page 132] the first propertie of iustice, It is lawfull to inuade, for proffered wrongs. that no man do harme to another, Idem. 1. Offic. except he be prouoked thereto by open wrong.

Thou seest the exception thereof, wherefore if any man doth forciblie take from thee thy goods, or thy preroga­tiue, arme thy selfe, but yet vppon this condition, But fi [...]st let him t [...]e by challenge of right. that ac­cording to the auncient order, thou first make Proclama­tion, that is to say, Plin. 22. Nat. Hist. Cap. 2. that thou do openly red [...]maund those things that haue with strong hand ben wrested from thee. Neyther is it lawfull, Which is of more force then weapons. when thou art wronged forthwith to raise warre: but where as there are two wayes to debate ones right, the one, Cic. 1. Off [...]. by way of disputation, the other by force, for so much as the first is proper vnto man, the other vnto beasts, we ought onely to haue recourse to the latter, when we haue no meanes to vse the former. Obserue this rule. For as often as any man submit­teth himselfe to iudgement, there ought to be a surcease of warre, and according to the opinion of the king of a wor­thie nation, Archid. a­pud Thucid. It is not lawfull to moue warre against him, who is ready to do right, and make satisfaction, as to one who is in­iurious to thee. But if he refuse it, and withhold that which belongeth to thee, what may preuaile against violence, Cic. lib. 12. Epist. 10. Liu. 9. but force and might? In this cause this saying is of force, that that warre is iust to those, who are compelled thereunto by ne­cessitie, and those weapons are sacred to those, who haue no other hope left, but in their weapons.

Now there seemeth another inuasion to be lawfull, It is likewise lawfull to in­ [...]ade barba­rous and wic­ked people. albeit no wrong be done: as against the Barbarians, or those who do altogether abhorre our manner of life, and religion, es­pecially if they be mightie, and eyther haue, or do inuade o­thers: The reason hereof is the punishment, and correction of euill. Saint Augustine sayd very elegantly, Epist. 5. From whome the libertie of sinne is taken away, he is ouercome for his owne benefit. And againe, With those that worship God aright, Id. lib. de verb. dom. euen those warres are without offence, which are vndertaken not thorowe couetousnes or crueltie, but thorowe a desire to make peace, and to the end that wicked persons may be kept vn­der, & good men may be relieued. A good end is required. I vtterly renounce all other causes, and do adde this, as touching the end, which euen in [Page 133] a good cause, may fall out to be bad. What if thou set before thee reuenge? What if thy intent be glorie, or a kingdome? Thou doest erre: neither are armes to be directed to any o­ther end (if thou desire that they be iust) but to peace and defence. Which is peace▪ Let vvarre be vndertaken, that nothing but quietnesse may be sought thereby.* Cic. 1. offi. Sal. ad Caes. Wise men make warre, that they may haue peace, and endure labour vnder hope of rest.

CHAP. V.

I Haue sufficiently (according to my power) debarred thee from iniustice, now I will like­wise driue thee from Temeritie. For I would not haue thee rashly, and vpon euerie iust oc­casion, Thou mayst ea­sily wrap thy selfe in warre. enter into this field of Mars. It is a matter of great importance, that requireth deliberation, Sal. Iug. and that with leasure. For know this, that a warre is easily begun, but verie hardly left off, and the enterpri­sing, and end thereof, But not so easi­ly come out of it. are sildome in the power of one person. And like as thou maist easilie cast thy selfe into a well, but canst with great difficultie withdraw thy selfe from thence, euen so it is in warre, Ibidem. which may be begun by any, though he be a co­ward, but cannot be left off but at the pleasure of the conqueror. Wherefore if thou art wise, Thuc. 1. take aduise of euerie thing which may happen in warre, All euents are to be fore­thought on. contrarie to thy exspectation, before thou enter into it.* Liu. 30. Weigh with thy selfe both thine owne strength, and the force of fortune, For warre is doubtfull. and that Mars is common in warre. * Ibidem. That there will be on either side weapons and men: and that the successe of matters, do neuer answer our exspectation, lesse then in vvarre.* Sen. Theb. Although thou carrie with thee all the strength of Greece, And fortune ruleth in wa [...] ▪ although that thy armed soldier do spread themselues farre and ne are, yet the Fortune of vvarre is euer doubtfull. She hath sure great force in worldly matters, Liu. 9. but espe­ciallie her power is seene in martiall affairs. Wherefore albeit [Page 134] thou trust in thy riches, thou oughtest not to change things cer­taine, for matters vncertaine.* Sal. Iug. Sen. O [...]d. Suet. Aug. cap. 25. Liu. 30. Neither is it fit to trouble a hap­pie state. What shall it auaile thee to fish with a golden hooke? * The dice are cast for the chee [...]e matters The fortune of one hower may ouerturne those things thou al­readie possessest, and the honour thou hopest for.

Herevnto ad the mischiefs which do necessarily follow war, Publike slaugh­ters are to be forethought on. Spoile. the comming whereof is not onely miserable, but euen the feare thereof doth bring calamitie.* Cic. pro leg. Man. The Plough is then in no account, Vir. 1. Geor. and other necessarie tooles lie cankred & rusty, the hus­bandmen being fled.* Sen. Hip. Then mischiefe walketh thorow euery house, Rap [...]. without limitation or end: Neither doth any wickednesse want example. And that which is worst of all, what shedding of blood, M [...]rther. and what murther is there? it standeth in the temple, Luc. and the s [...]pperie vermilion stones, are moist with much slaughter: There is no respect of age.* Sil. 1. And when the weapons are thorow hot, what is free from their slaughter? what is it that seemeth not lawfull to rage? and when the hand is armed and li [...]ted vp, what dare it not vndertake?

These are publike euils, Priuat mischiefs are to be fore­thought on. The Prince in war commit­teth himselfe to hatred. He is sayd to be the cause of all [...]uill. but what if thy priuat mishap be ioined to them? is not thy treasurie drawne drie? Tac. 1. Hist. and all thy monie conuerted to the vse of soldiers? Thou offerest thy selfe to perils, Quin. Decl. yea and to reproches For nothing is capable of slaun­der and of hard words, so much as war. Wherevpon one writ, When war is once begun, Thuc. 5. it is necessarie for Princes to heare euill speeches passe on them, and to be blamed for the losse that is done. And trulie, Tac. in Ag. this is no indifferent condition of war, that all men challenge to themselues those things that fall out prosperouslie: and what so happeneth crosse and contrarily, they imp [...]te it to one alone. Which things if thou thorowly cōsider, wilt thou not confesse, In respect of these matters, all warre is to be auoided. that vvar although it be iust, Aug. 19 de [...]. is to be detested? espe­cially of a godly and christian Prince, who according to the law of God, S [...]n. ep. 89. ought to spare other mens blood as his owne, and knoweth that man ought not to vse man prodigally. Whervnto ma­ny stir thee vp. Therefore hate and contemne those Courtiers, Liu. 21. who are the furics and firebrands of war. Tac. 11. Au In which number sometimes the Nobilitie, who thinke to be in ouermuch seruitude in time of peace, As Noble men. may be put. Turbulent per­sons. But very often these fierce & turbulent fellowes, whom [Page 135] thou maist say, Thuc. 1. are borne to this end, neither to be at quiet them­selues, nor to suffer others to take their rest. Many times like­wise strangers and exiles are of this number, Banished men. who thorow hope, Tac. 3. Hist. [...]uc. 1. or feare do set forward and entice them to take arms, who are slow and slacke therin. Vnder a pub­like prete [...]t, but for their priuat cause. For as the poet sayth, Their priuat cause doth forcemen to enter into wicked war. I say their owne priuat cause, not thine, nor the cause of thy estate, bee not thou deceiued herein. But why doest thou credit them? Be sure of this, that in such a case, euery one will giue his aduise, but few will put themselues in danger. Tac. 3. Hist. With one contrary suc­cesse, all their affections will wax faint, 1. Hist. who at the first in a iol [...] ­tie did boast of their faith and courage. The name of warre, is furie. The thing it selfe most foule Wherfore do not thou beleeue them but vpon good ground, and with the shield of this sentence defend thy selfe against all such false persua­ders. Warre is sweet to them that haue not had experience ther­of, but he that hath tasted it, Pind. apud Stob. his heart doth tremble greatly, as often as he seeth it comming. We ought very sildome to vn­dertake war, but vpon ne­cessitie. Alwaies consider and set before thee, worthy and fortunat Augustus (and marke it well) that he neuer made war vpon any nation, Suet. Aug. cap. 20. but being moued by iust and necessarie occasions. And would to God I might imprint this affection in thee, to remaine peaceable and quiet without ambi­tion, and yet not without power sufficient to defend thee.* Tac. de Mo­rib. Germ. Plin. Pan. Tac. de Mo. Germ. 1. Hist. Not prouoking warre, nor fearing it.* No [...] to enter into trouble, Or cause slaughter. That is a more happie thing, then either thorow hope or feare, to endanger thine own estate and other mens fortunes: and to passe so far, that either thou must be forced to perish, or to become a murtherer, which with good men is held to be equally as miserable.

CHAP. VI.

I Haue set downe my precepts for the vnderta­king of warre, now I come to the execution thereof: in which I consider, What the pre­paration of waris, and of how many sorts. or rather want three things: Prouision, Men, and Aduise. I call Prouision, Necessarie things for vvarre, to whatsoeuer vse you will imploy them, as these three are, Money, Victuals, [Page 136] Armour. It is to be made [...] we vn­dertake war. For except thou hast these things prepared before hand, it is but a vaine thing to thinke of warre: Quinct. l. 10 Inst. We ought first to make preparation for warre, before we put it in practise. Yea thou oughtest long before to haue all things in a readinesse, Publius. that thou maist get the victorie in a shorter space. Thorow warre, [...]actions are either hatefull or dangerous. For if thou stay thy preparation till the warre begin, either it commeth out of time, or else is vnprofitable, for as a most wise captain of Athens did admonish, Peric. apud Thuc. lib. 1. VVarre may better be maintained where prouision is alreadie made for an armie, then where men are leuied on the suddaine. Therefore a prouident prince, Virg. l. 3. c. 3 be­fore he begin warre, ought carefullie to consult of the whole ar­mie and the expence thereof, especially about monie, which is so necessarie, Money is the vitall spirit of warre. that as the phisitions do denie that men cannot walke without sinewes, Petron. Sat. so warre cannot set forward without coine. Money is that which giueth it motion and life, and it is a true saying, Thuc. 1. The greater part of the affaires done in warre are brought to passe by pollicie, and power of money. For surely if thou looke vnto it, Neither are weapons a­uaileable without it. warre consisteth not especially in force of armes, Idem. 1. but in expence and charge, by the which weapons are made forcible and profitable. I haue* Lib. 4. ca. 9 before discoursed more at large concerning the force of monie.

Neither is the necessitie of victuals of lesse vse, The necessitie of victuals. without the which I will not only say there is no means to conquer, but likewise not to liue. Vir. l. 3. c. 26 For, He that maketh no preparation of necessarie corne and victuals, is ouercome without stroke. As for other matters, they may be in time prouided for, Id. 3. cap. 3. but if order be not taken before hand for horsemeat and mansmeat, there is no remedie to be had in time of necessitie. A double vse thereof. Therefore prouision of such things ought to be made, for the double vse of sol­diers and strong holds. That the soldier want not while he is in his march or campe, Tac. Agric. and that thy holds may be fortified and assured with all necessarie prouision, to endure a long siege.

We may lawfully woonder at the foresight of the Ro­mans in this behalfe, who for both these vses in most towns had in store for a whole yeare, vineger, wheat, lard, barly, Cap. in Gor. and straw: The soldier is vntractable. and rightly blame our carelesnesse at this day, when beggerie dooth well nigh driue the soldiers to all kind of despera­tion. Lam. Alex. [Page 137] *A hungrie armie, Cassiod. 4. Varr. ca. 13. Iamp. Ale. cannot obserue militarie discipline. And as that emperour sayd, Neither will hearken to a commaunder, when he is in want. there is no obedience in the soldior, ex­cept he be well apparelled, armed, shod, except he haue plentie of victuals, and somewhat in his purse.

In the third place I spoke of armour, whereby I vnder­stand, The preparatiō of Armor. that the Prince haue some Armorie, where he may haue certaine number of weapons, both for horsemen and footmen, as also artillerie, pouder, bullets, and such other kind of munition, which hath bene inuented either in our age, or in times past, to strengthen an armie with.

Herevnto I ad shipping, Of shipping, & sea-matters. These things cause the Prince to be feared. And quiet. and all kind of instruments be­longing to the sea, if it be a Maritime countrie, and hath ports and hauens in it. For it is hard to make prouision for these things on the suddaine, and they being once in a rea­dinesse, they are not onely auaileable in warre, but though there be no warre. Id. 3. No man dare prouoke or do iniurie to him, his kingdome, or people, whom he knoweth prepared, and readie to reuenge. Id. 2. And let him that desires to liue in peace, prouide things necessarie for warre.

CHAP. VII.

BY men in this place I vnderstand, What men are, and their deui­sion. an armed multitude fit to assaile or to resist, which I deuide into soldiers and captains.

The soldiers again are of two sorts, hors­men and footmen. For surely there is neede of them both: from whome proceedeth all the strength of warlike counsailes, Tac. 1. Hist. and without whom, albeit counsails seeme to be of great wisdome, yet they are but weake.

But whether horsemen or footmen be most necessarie, Horsemen are better then footmen. thou mayst well doubt. Polibius (surely a very expert wri­ter, both in matter of warre and peace) seemeth to extoll [Page 138] horsemen, and to ascribe the principall force of victorie vn­to them. Lib. 3. Sayth he, It is better for the vse of warre, to haue the one halfe of footmen, and to be stronger in the number of horse­men, then to come to handie strokes with the enemie, being of like number. In some kind of skirmish I wil not ouermuch with­stād it, but I deny it in a set battaile, wherin I prefer the foot­men. But only when they come to fight. During all the warre, footmen are better. For in the assault and besieging of towns, what great vse is there of horsemen? Likewise in a hillie countrie, or where there are hedges? Vig. l. 2. c. 2. VVhereby it is vnderstood, that foot­men are more necessarie for a state who march in euery place. Tacit [...]s knew this well, and did insinuat so much to the di­ligent reader, by a certain people in Germanie named Calti, (quoth he) All their strength consisteth in their footmen, Tac. de Mo. Germ. Ibidem. and he addeth, thou seest others go to skirmish, but the Catti to warre. And why should the force of footmen be lesse euen in skir­mishes? Yea euen in the fight, if they be good men. It may be they are longer in getting the victorie, but more assured thereof. For it is the propertie of the force of horsemen, Ibidem. either speedily to vanquish, To be equalled with horsemen, if they bee well disciplined and marualled. or to yeeld. But if footmen do obserue a good order, and if they be experienced in war and well armed, which is done by militarie discipline, they do easily receaue the chocke of horsemen. Tac. 3. Hist. The cheefe iudge of all these things, gaue this sentence, that footmen, Ari. P [...]l. 4. cap. 13. how well so­euer they are armed, without order serue to small purpose, but the reason and skill of setting them in order was vnknowne to those of former age, therefore they did put all their strength in their horsemen. Barbarous peo­ple delight in horsemen. Learne this, wheresoeuer a battaile is well or­dered and disposed, the footmen do preuaile, but amongst rude & barbarous people, it is contrarie. Footmen are a lesse charge. And it is not with­out reason nor in vain that we make more account of foot­men, because they are sooner in a readinesse, and moreouer, a greater number of footmen are nourished at lesse cost & charge. Vig. 2. ca. 1. From these grounds I conclude, Tac. de Mo. Germ. that considering the matter generally, the greatest strength is in footmen.

CHAP. VIII.

THese are the differences of men of war, which neuerthelesse I haue shewed in vaine, Rather desire to haue good soldiers. except they be valiant men. For to what vse should we put a great number of horsemen and foot­mē together, if they be cowards, without skill, and only a multitude? Sen. 6. de Ben. 31. Liu. 9. Synesius ep. 79. Know this, Then many in number. that they are no strength, but a heauie burthen. And rather a let & hin­derance then an aid. Synesius did rightly admonish vs, that in warre, hands were more necessarie then many names. Abolish all these vaine thinges which seeme great in the sight of the common people: But a few, which are al­waies victori­ous. because in euery conflict,* Vig. 1. ca. 8. the number dooth not so much auaile, as the vertue of the men.* Tac. 14. An. Yea in many bands of men, there are very few, vvhich know how to fight a battaile.

We are driuen to come vnto vertue, I meane that thy men be honest and couragious, which thou shalt neuer accom­plish, except thou vse these two instruments, Election, and Discipline, the one in getting them, the other in framing them after they are gotten. Wherein I see it will come to passe, that I must persuade many things that are rather out of vse, then in vse. Our warre is most corrupt. Without any consider at ad­uise. What shall I do? I do behold our war at this day with sorrow, which we may lament and bee asha­med of, and the enemie laugh and contemne it. Therefore I am constrained with open voice to lament, Tac. 1. An. and openly to hate the mischiefe incident to our war, and to set before thee the image thereof in such sort, as I would not reproch, but remedie this our age.

First of all, what forme haue we of election? For they leuie the most abiect persons, or the worser sort of men. Surely none at all, Ex Galbi dicto 1. Hist They buy the soldior, they chuse him not. A little money is offered them, the drum striketh vp, and then some [Page 140] few ignorant people meet, which know not one another.* Liu. 21. They are the execrements of the places they dwell in.* Curt. 9. Tac. 3. An. Who cannot but do euill thorow pouertie, and the many crimes they are char­ged with:* Egesip. 4. c. 4 Pseud. Sal. [...]. Being accustomed to theft, and insolent in warre. And that I may knit vp all in a word, Corrupted with vices. VVhose tongue is vain, whose hands are euer at pillage, whose throat is vnsatiable, whose feet are still readie to runne away, which vnhonest things cannot honestly be named.

Surely the most part of thē are such (God forbid I should blame al) but if there be any mingled with thē, that are bet­ter marked, they are easily withdrawne and corrupted with the rest of the dregges, and this may be spoken touching e­lection.

Now what shall I say concerning discipline? Without any discipline. therein we obserue not somuch as the forme thereof, Ci. 5. de rep. nor the verie outward show. They prouoke one another to do euill. And as in times past they were woont to striue who should be most vertuous and modest, Tac. 3. Hist. now the quarrell is who shall be most impudent and dissolute.* 2. Hist. All things now are out of order, and as though they were ouercome with drinke, more fitter for the facts and feasts of Bacchus, then for Mars and militarie discipline, They torment the husband­man. Yea this is not onely done at the sieges of townes, 3. Hist. and amidst the armies, but in all garrisons and fortresses, they are idle and slouthfull, fearfull to none but to their hosts.

They abandon themselues to lust, They eat. to gluttonie, and to riot all the night.* 4. Hist. Curt. 7. Then vvhen they are vvell tippled at the Table, they are readie to besiege another Alexander: * They drinke, and then they fight. Then doe they extoll their owne strength, Ibidem. and contemne the small number of their ennemies. Before the e­nemie they faint. But it is a shame to speake, when they are readie to bee assayled, Sal. Frag. then neither their heart, nor their eares, nor their tongue, is able to do their en­deuour. They flie. So that in them is verified that saying of Ho­mere, That their heart is in their heele: They are cou­ragious in spoile, and cowards in fight. being indeed as hares that are armed.* Iliad. [...]. Carnificij dictum de suis milit. liu. As they shew some value, to destroy their neigh­bours ground, to burne their houses and take their cattell: So are they as searfull in an armie, vvhere the Ensignes are displayed. Carelesse of their reputatiō. For they being thus trouped together, and chosen after that sort, Tac. 2. Hist. their is neither glorie in their [Page 141] victory, Sal. Iug. nor dishonor in their flight. To be short, this our war, is an army rather ready to fight with the toung, then with the hand: which proyeth vppon their friends, and becommeth the spoyle of their ennemies.

CHAP. IX.

WHo seeth not that these foule dishonest things are the ouerthrowe both of warre, and of the estate? These things ought to be altered. Thou oughtest ô Prince to cure these sores, for it is thy part, to inuent new, Vegeti. 1. Cap. 28. for the safegard of the common wealth, and restore the olde customes: Wherefore bring these two things in vse, Call thou them backe by E­lection, & Discipline. What election is. which I haue already noted, Election, and Discipline, the only foundations & vnderprops of iust and true warre. I call Election, A choice made with iudgement, of those which are fit to beare armes, and that a­mongst thy owne subiects. Whether strangers and mercenarie souldiers ought to be chosen. I do expressely adde, that choice should be made amongst thine owne subiects. For how can I allowe of the forraine souldier? Or what certaine choice can be made of them? I confesse, that custome hath brought it in vse, but not reason: and dare alwaies preferre the soul­dier naturally borne, farre before the stranger. The Author conformaable to reason doth deny it. For there is scarce any trust in them. These rea­sons inducing me thereunto. Strangers are many times treacherous, and do turne from thee where they may receaue a greater pay, Tac. 3. Hist. not regarding what is iust and reasonable. This ordinarie custome hath gotten hold on them, Lucan. that they set their hands to sale, and thinke it lawfull to holde with them who will geue them most money.

They are likewise rebellious; Nor any pa­tience. and they do not loue to be commaunded to be gouerned, Tac. 4. Hist [...] 1. Hist. but to do all things as they list: and ostentimes, euen at the instant and point of execution, In the conflict they are cold [...]. thou shalt see them mutine, and moue sedition, 3. Hist. or else euen in the [Page 142] battaile, Or [...]earefull. without any shame of cowardise, 1. Ann. without any care of their leaders, to turne their backes, and flie. And what ma­uaile is this? In Agric. seeing they are not brideled with that faith and affection, to leade them in de [...]de with a will: or to perswade them, that they ought expose their bloud to establish the do­minion of strangers: Ibid. therefore cōmonly, Liu. 6. they do threaten, more then hurt. Besides, they are burthensome to the husband­man, and their fashion is, Hartfull to the subiects. to burne, to waste, Tac. 2. Hist. to make boote of all things, as if they were amongst strangers, or in the enemies Citties.* Curt. 3. They are the destruction of the countrey, which they should preserue from spoyle. Os great char­ger. Yea, they will robbe the Prince himselfe, Cic. 1. ad Att. being the verie horseleaches (as it were) of his trea­surie: whose principall exploits at this day, Iuuen. Sat. 8. is euen to sucke the marrowe out of the King bones.

But in the souldier naturallie borne, Naturall soul­diers are more faithfull. More obedient. the matter is a caried after a better, and milder manner, Curt. 10. who standeth not so much vppon his courage, as vppon his faith: Ibid. To whome, obedience and patience to be commaunded, is held more deere, then to stran­gers. He is valiant in battaile: More valiant in sight. geuing the first onset, Sen. 1. de Clem. yeelding his bodie to woundes, that his Generals Standard may not be ouerthrowne. Thorow loue or reuerence of their Prince. For by nature, Ibid. in many Nations and Citties, a certaine generall consent to defend and loue their Kings, is in­grafted in them. Which name, those countries that are go­uerned by them, Curt. 10. do reuerence as a God.

To be short, the naturall souldier is more modest, and doth reuerence, More kinde to their countrie. and loue his natiue countrie. Tac. 2. Hist. And as I doe deeme, the souldier that is borne in thy owne countrie, Curt. 10. is in euerie respect to be preferred before strangers. Yet do not I altogether so condemne them, Yet sometimes mercenarie souldiers are pro [...]itable. but if a greater force or ne­cessitie were readie to assaile thee, I would persuade thee to haue recourse vnto thy neighbours, Tac. 6. An. who are accustomed to yeeld ayde for readie pay. But they ought to be of lesse number. But I so vnderstand thou shoul­dest receaue succour from them, that the principall strength and force of thine Army do consist of thine owne subiects, and that strangers do not make the bodie thereof, but some certaine member. Liu. 25. For that is alwayes carefullie to be looked vnto, by prouident Captaines, and auncient examples, are in [Page 143] stead of instructions to them, that they geue no such credit to forraine force, that they admit a greater power of them in their army, then their owne proper strength. Where there are many, of­tentimes either they leaue, or betray thee. Otherwise take heede least thou be not driuen to lament in earnest, though too late: Aristophin. in Vesp. and that old prouerbe be proued true, that the stake that vnderpropped the Vine, hath deceaued it.

CHAP. X.

BVt some will say, Vege [...]. 1. Cap. 11. There are diuers Nati­ons more fit for warre then other, The first ob­iection concer­ning the natu­rall courage of some nations. and the climate helpeth much, not only to the strength of bodie, but likewise to the courage of the minde: Therefore it were better, leauing the naturall souldier, The second, concerning feare of re­bellion. to hire mercenarie men out of some warlike nation. More­ouer, there may be danger to the King in his owne sub­iects, Liu. 27. if he arme them: and it may be doubted, that they will not persist in their faith and duty: Ibidem. and peraduenture they will presume to attempt against the maiestie of his person and estate. I knowe these things are commonly cast, and blowne into the eares of Princes: but surely it is eyther maliciously, or falsely done. For concerning the first, I do not denie but it is trulie spoken, An answer [...] to the first. and so is this likewise, that out of euery quarter of this our Europe (for which I frame my booke) if men of wisedome, and experience, haue the charge of this e­lection, Veget. 2. Cap. 18. men fit for warre, may soone be assembled together. For Europe yeeldeth men euery where, Id. lib. 2. Cap. 18. who in all manner discipline, and arte millitarie, will easily equall those old souldi­ers, who haue conquered the whole world. Let only discipline and good order bee vsed, of the which I will shortly speake.

[Page 144] Now as concerning feare, An answere to the second. proceeding of the subiects, it is surely altogether vaine, this persuasion came from them, Plin. Pane. who committing crueltie and hostilitie, were in continuall feare: yea I say this opinion proceeded from Tyrants: Tirants vnarm [...] their subiects. For the Prince which standeth in doubt of his subiects, Plato. 8. de legib. will not willingly suffer them to be honest men, to become rich, mightie, couragious, nor in any sort geuen to martiall matters. Kings trust them, and [...] faith. But our Prince is free from such conceipt, or suspicion, for whose sake he being good, his good subiects will offer them selues to the edge of the ennemyes sword: [...] Sen. 1. de Clem. Ibidem. and will hazard them selues and their substance, whither souer the conseruation of their Prince shall drawe them.

CHAP. XI.

THerefore make choise of thy souldiers amōgst thine owne subiects: but as I added, with iudgement: which consisteth in these two points, whome thou shouldest choose, and in what sort.

Concerning the first point this is my opinon, that two sorts of souldiers ought to be enrolled: ordinary souldiers, & souldiers of ayde. The ordinarie souldier. I call them ordinary souldiers, who make dayly prosession of armes, as their proper function and vocation: Souldiers of ayde those, who do rarely goe to warre, and do re­mayne sometimes at home, The souldier of ayde. and are occupied about other matters. My will is, that those of the first sort, were none other, but certaine perfect and true souldiers, The prayse and vse of the first. and as I may say, the very nourice children of Mars, who being chosen to this onely hope, may be framed in the exercise and handling of all kinde of weapons, Veget. 1. Cap. 1. in the discipline, and vse of warre, who might be as an inuincible army: and for the most part fight for their honor and reputation. Tac. de Mor. Germ. Ibidem. Such men are most necessary for a Prince, and are in peace an honor vnto him, Many of them are not to be enroched for two respects. in warre his defence. But I thinke it not needfull, that he entertaine any great number [Page 145] of them: not only because I dislike vnnecessarie charges (which will growe to an infinite summe in the dayly enter­tainement of the ordinarie souldier, but likewise, because it breedeth commotions. For surely, where such a multitude is, 1. Hist. they are easily drawne to enterprise newe matters: both by their owne disposition, and nature, as also in the trust they put in their owne strength. Ibid. And it may come to passe, that against the order of duty, 1. Ann. against the right of discipline, some­times, they may meditate on some outrage.

Concerning which matters, Neyther like­wise in peace ought they to be together in one place. there is this caution, that they be neither too many in multitude, nor alwayes together in one place. 1. Hist. My meaning herein is, that when there is no war, it were sufficient for them to knowe, what companies and regi­ments they were to serue vnder: Ibid. For an army seperated by great distance of place (which is the safest way to preserue the fidelitie of the souldier) can not so easily conspire mischiefe, and ioyne their force together.

But it may be demaunded: How many ought to be chosen accor­ding to the opinion of the author. of what number then ought these ordinarie souldiers to consist? It can hardly be limi­ted (the matter depending for the most part of the occasion of times, as likewise of the greatnesse of euery kingdome) yet will I in generall tearmes and roughly, prescribe it after this manner.

In a meane estate, a legion or band of 6000. footmen, with three wings of horsemen, euery wing contayning 400. will suffice. In a mightie kingdome as many more. I haue of set purpose geuen greater allowance of horsemen then foote­men, The chiefest care ought to be for horse­men. because thou mayest easily supply the want of foote­men out of thy souldiers of aide, amongst whome thou shalt finde good & able men: but with thy horsemen it is not so, for they had need of time & leasure, Liu. 27. to exercise feats of armes, and to manage their horses. Let these serue thee for thy ordi­narie souldiers. The descrip­tion and vse of souldiers of aide. But it is likewise necessary for thee to forti­fie thy self with thy souldiers of aide: for it is manifest such a small company is ouerweake to withstand euery force the enemy shall make against thee. These I speake of, are none other, then certaine bands of aide, alwayes in a readines, for a [Page 146] double purpose: either, that thou mayst ioyne them in bat­taile with thy ordinarie souldiers, or distribute them for the garrisons of thy townes. The [...] distin [...]ti­on fro [...] ordi­narie souldiers. They differ from the ordinarie souldiers in this, that they are martiall men all the dayes of their life, Tacit. de Morib. Germ. 1. Hist. and are distinct from others for the vse of skirmishes and battailes onely, as munition and armour is reserued for war. The souldiers of aid, are yong men, trained vp in martiall exer­cise, & instructed in the order of military discipline, for a season. Who in peace, In peace they liue to them­selues. In warre they go to warre. do follow their owne busines, Sal. ad Caes. and labour in their seuerall vocations, and callings: and in time of warre, are assembled together againe, and do serue thee for the same or like vse that mercenarie souldiers do: but so much with more cōmendation, They are obe­dient. that they will not only obey their leader with more reuerence, Tac. 2. Hist. and concord: but likewise they will be lesse charge vnto thee, Not hurtfull. because it is in euery respect a matter of lesse expence, Veget. 1. Cap. 28. to traine vp thine own subiects in feates of armes, then to hire strangers with money: More readie then strangers. for that which they cōsume in comming to thee, and in their returne, if it be employed in arming & exercising thine owne subiects, thou shalt haue a principall militarie force in a readinesse: for the strangers are to be sent vnto a farre off, and oftentimes to be expected with hazard, and losse: thy subiects are at home, and with one Proclamation are assembled & called together. They are to be leuied out of villages. But frō whence wilt thou prouide these souldiers? surely out of vil­lages: for I do exclude great townes for two respects. The first is, Cittizens are readie to moue commotions. Thorow the trust they re­pose in the place of their abode. that the rusticke husbandman is more fit for war, as I wil declare in the next Chapter. The second is, because I do likewise prouide for the safegard and securitie of the Prince. For it cannot be denied, that men waxe more fierce and arrogant by handling weapons, which if thou in euery place put into the hands of Cittizens, I feare, least they en­ioying the commoditie of those places, and the strength of walles, Being be [...]t thereunto by nature. do peraduenture begin to rebell: Tac. 3. An. as men are wont with hate of things present, Ibid. 1 Hist. and desire of alteration: and so an occasion may be layd open euen against thy selfe. Which thou shalt not need to dread in men of the countrie, Men of the countrie are not so. it being farre from them, as wel because they are of a more mild nature, as [Page 147] also they being scattered, and assembled from many places, they can not so suddainly make their complot and meet to­gether. Neither is my meaning otherwise, concerning soul­diers of aide, then that in euery village, and hamlet (as the same is either inhabited with few, or much people) some 5. some 10. or some 20. may be enrolled, & instructed in mi­litarie discipline, which may in time of war, repaire to their companies and regimēts. The number of the souldiers of aide by the authors iudge­ment. And I see no reason why I should not persuade, that there should be in a readines a great num­ber of them, Sal. Iug. for in deed it is the way, both to make prouision for warre, and to spare thy treasurie. If thou makest choise of 30. or 40. thousand of these in seuerall cōpanies (so I would deuide them, & not into legions) I would deeme it very ne­cessary: yea if preparation be made of a greater number, Which for the most part he would haue to be footemen. but this choise should only be made of footemen: for I would not commit or assigne a troupe of horsemen to ploughmē, it befitteth better the Gentleman, Liu. 1. and those of the wealthier sort, and is ouergreat a burthen to poore men. Of this most pro­fitable thing, there is more spoken, and in more ample ma­ner in the notes which do immediatly follow.

CHAP. XII.

I Haue told thee whome thou oughtest to choose, Choise, electi­on, and iudge­ment, is the chiefest part. the other part of iudgement remaineth, which teacheth thee in what manner thou shouldest make thine election. Neyther oughtest thou, at aduēture, or without discretion, accept of al those that offer thēselues vnto thee: Sen. Ep. For we see euen in an army of martiall mē, they make scruple to choose out those, who are to sustaine labour, and put themselues in danger. Is it a thing to be maruailed at? The strength of the state, and the foundation of the name of the Romaines (as Vigetius sayth) consisteth in the first triall of those that are chosen. By so much the more this part of Election is with great care to be looked vnto, Veg. 1. Ca. 7. Cap. 2. seeing it is manifest, that both cowards, and men of value, are borne in all places. There are cer­taine true notes of a souldier. [Page 148] Those of the first sort, by diligēt inquiry are to be reiected, and the other to be accepted, if thou desirest thy warre to be prosperous, and inexpugnable.

Now there are certaine coniectures to be made, and as it were infallible markes of an able and stout martiall man, by which thou mayst make choise of him, and not be deceyued. I reduce them into fiue in number, 1. his Coun­trie, 2. his age, 3. his stature of bodie, 4. his minde, 5. his man­ner of life or education.

Vnder the name of his Countrie, it is manifest that we vnderstand the place where each man is borne, 1. His Countrie and bred: which with discretion, in this election thou oughtest to consider, because indeede, the hardnes of the place doth like­wise harden the courage of men. * Curt. 7. Sen. Ep. The valiantest souldier is bred in craggie and rockie places: Those that are borne in Cit­ties, They that dwel in townes are not good. and where the ayre is milde, are more faint and slouthfull, wherefore I vtterly refuse them in eyther sort of warre: For that multitude bred vp in Citties, Tac. 1. An. accustomed to wanton­nesse, They are wan­ton. are impatient of labour: beeing geuen to traffique, which maketh them effeminate: Effeminate. and it is alwayes seene, that by how much men are more rich, and geuen to liue at their pleasure, by so much are they vnfit for warre. * 3. Ann. Veg. 1. Ca. 3. Where­fore according to our iudgement, Men of the Countrie make good souldiers. the strength of thy army, seemeth best to be supplied, out of the fieldes. I allowe of that oracle of Cato, both strong men, and most valiant souldiers, 1. De re rust. Cap. 1. are borne amongst husbandmen. Being paine­full. And by experience wee proue it true, that the countrie fellowe who is bred in the open ayre, Veget. 1. Cap. 3. Sal. Iug. and brought vp in trauaile, is most fit for warre. Who is accustomed as well to endure the heate of the Sommer, Of an able body. as the colde of the winter, to sleepe on the ground, and together to endure both want, and labour. * Caes. 1. de bel. Gall. Marchants do seldome traffique with them, Without traf­fique. and bring vnto them such things, as do make the minde of men effeminate. * Sall. Catil. To such, trauaile and paine is not vnaccustomed, no place will seeme difficult and wearisome to them, Without daintinesse. the armed enemy will not daunt them. * Veget. 1. Cap. 3. For I knowe not how, but they do after a sort least feare death, who were least acquainted with the pleasures of this life.

[Page 149] Wherefore of these thou shalt make thine election, Likewise the best amongst them, are they that dwell in sortests or mountains, or neare the sea. but especially of such as dwell in woods and forrests, Tac. 6. An. who are most accustomed to hardnesse and pacience. Or else they that dwell furthest North, De Morib. [...]. and towards the sea, who are with more cou­rage stirred vp, by reason of the climate, and the very hardnesse of the soile.

The second marke I obserued, Veg. 1. ca. 4. is his age, 2. His age. wherein, if the ancient custome be kept, no man is ignorant but choise should bee made, when he is entring into his full growth, which reason it selfe doth teach. Ibidem. For those things which are learned of young men, Young men are to be chosen. They which are so far stric­ken in years, are not fit. are not only conceaued sooner, but digested better. Where­fore according vnto the rule of the Romanes, I would per­suade this election to be made at seuenteene yeares of age, or somewhat vpwards. For if thou intermingle these men which are elder and more strucken in years with them, thou doest likewise make a medlie of inueterat vices, such as are the proper euils of this our age, Plin. Pane. want of skill, and stubbornnesse, and contempt in obeying. Surely I am of this opinion in this e­lection, Cic. Philip. that we ought not so much to make choise of old men, as of those, who in time may prooue good old soldiers. For it is not the continuance of age, Veg. 2. c. 23. or the number of years, which doth teach vs the art of warre, but a continuall meditation of the ex­ercise thereof. * Id. 3. ca. 10. And it is easier to instruct new soldiers in ver­tue, then to draw them backe thereto, who are past it.

The third marke is the stature of his body, 3. His body. which I know some are delighted to haue very great, and exceeding the ordinarie sort of men in height, as C. Marius, who refused those young soldiers, who were not six feet, or at the least, Veg. 1. ca. 5. Front. 4. Stratag. c. 1 fiue feet and a halfe in height. And as it is sayd, Some men ap­proue them of great stature. king Pirrhus gaue charge to his Muster-master, Make thou choise (quoth he) of those that are of a large stature, and I will make them valiant. Neither do I vnconsideratly step aside, and decline from these great men, yet in my opinion, Veg. 1. ca. 5. Id. cap. 6. there ought not so much regard be had to their stature, as to their strength. And it is more auaileable to haue valiant soldiers, then of so large and great bodie. The middle size in a soldier pleaseth me well, The Author those of a meane pitch. yet in such sort, that in the choise of them consideration bee had, Liu. 7. [Page 150] of their countenaunce, Veg. 1. ca. 6. Tac. de Mo. Germ. their eies, and of all the conformitie of their members. Rather drawing towards lean­nesse and quick spirited, then [...], & slow. For in whomsoeuer there is hardnesse of bodie, a well knitting together of the mēbers, a threatning countenance, in him there is greater courage of mind. Veg. 1. ca. 6. I say, a well knitting to­gether of the bodie, for I do not well allow them that are fog­gie, who haue their bodies filled vp with superfluous flesh. For it is nimblenesse, Id. 1. cap. 7. which ioined with exercise, maketh the soldier a stout warrier, which those mightie bodies, that are puffed vp, Tac. 2. Hist. surely cannot attaine vnto.

The fourth marke, is his mind. Veg. 1. ca. 7. For this is it ( as Vigetius sayth) wherein the safegard of all the common wealth consisteth, 4 His mind. that choise be made of young souldiers, not so much in regard of their bodie, as that they be of an excellent spirit. * Cic. 2. de Or. The mind being quicke and readie, subtill and aduised, maketh men vna­ble to be conquered.

Make thou then choise of them that are bold and full of courage, Valiaunt men are best. that repose a souldier like confidence in themselues. * Veg. 1. ca. 8. Sal. Iug. Luc. 1. To whom sweat of body, the dust of the aire, and such things, may seeme more pleasaunt then feasts or banquets. * Who are care­lesse of their end. Who do in no sort apprehend the greatest feare, the dread of death: which maketh them willing to runne vpon the edge of the sword, and readie to receaue their end. And couetous of honour. To be short, Sal. Iug. who feare nothing but the blot of dishonour, which aboue all things I would haue them dread. Modest. The Greeke writer sayd truly, Plut. in Agi & Cleo. They which do most of all feare the lawes, are most bold vpon the e­nemie, and they vvhich do most stand in aw of their reputation, vvill least feare to endure any thing. Veg. 1. ca. 7. For honestie maketh a souldier well framed, and shame while it keepeth him from flying, giueth him the victorie.

The last marke is his life, that is, with that kind of gaine, science, 5. His life. They which are brought vp in effeminate trades are vnfit. or craft he maintaineth himselfe with. For this doth not a little either soften or harden them, breed slouthfulnes, or fiercenesse in them. Therefore I hold this, that all fishers, Ibidem. fowlers, cookes, weauers, and all those which do meddle with any thing belonging to women, They which sit continually, are vnfit. are to be expelled from a camp. More­ouer, the common sort of trades-men, Liu. 8. which do get their liuing as they fit, Likewise base and defamed persons. are vnfit for war. Nay in times past, the seruants which [Page 151] were dismissed from their masters, or condemned by iudge­ment, or of a disfamed stocke or life, were not admitted to serue in warre, Veg. 1 ca. 7. but now it is otherwise, when such whome no ma [...]ster will entertaine, are chosen to beare armes, which is the reason that your armies now adaies, are so distayned with vice, Tac. 15. An. that whatsoeuer may corrupt any thing, and be corrupted, is seene in them.

This is all I had to intreat, concerning election, Apt men are to be chosen in this election. except it be that I do likewise warne thee of two things. The first, that thou deeme it not an office of small moment, Veg. 1. ca. 7. Ibid. or slightly to be giuen in charge to euery one: But that with great circumspecti­on thou take care amongst the worthier sort, to chuse the most a­ble young men.

The second is, Which is to be renewed. that thou continue often to renue thy ele­ction. For (whether it be by death, by running away, or by leaue, thy number will be diminished) and except euery yeare, Id 3. ca. 3. yea euery month, order be giuen that a fresh supplie of youth, may succeed and furnish the place of those that are absent, how great soeuer thy armie be, it will come to nothing.

CHAP. XIII.

BVt now I come to Militarie discipline, The profit of discipline. the cheefe glorie and establishment of an Empire, Val. 2. ca. 7. which is a most sure bond: * Ibid. Out of vvhose bo­some so many triumphs haue issued. And the neces­sitie thereof. Of the which an Emperor said most truly vnto his soldiers, Alex. Seu. apud Lamp. the discipline of our ancesters doth conserue the common wealth, which if it decay, we shall lose both the name and the Romane Empire.

For what is election without discipline? It dooth at the least wise sind out such as may become good souldiers, but discipline frameth thē to be such, & doth stil preserue thē in that state of goodnes. Veg. 3. c. 26. Nature bringeth forth some few valiant [Page 152] men, but good order thorow indusstrie maketh many more. But at this day I will not say that it languisheth amongst vs, It is too much [...]. but it is euen dead, neither is it only corrupt, but none at all. So that if we will any whit establish it againe, or bring it into fauour, 1. Cap. 8. the ancient custome is to be drawne from histories and good authors: and especially from the Romanes. For what Nation hath in better sort, It is to be fet­ched from the Romans. and more firmly reuerenced it? Yea the discipline of warre was of more antiquitie amongst the Romanes, Id. 19. de Capt. and more deere vnto them then the loue of their chil­dren. Who vsed it most luckily. By which they receiued great profit, for if we looke in­to it, we shal find, that that alone being seriously entertained by them, got the Romane empire, the dominiō ouer the whole world. Valer. 2. c. 9 For which cause, ô worthie Prince, Ibidem. thou oughtest bend thy selfe, with all thy indeuour, to reuoke this discipline vsed in an­cient time of warre, to thy Empire. I according to my power aiding thee, and marching before thee.

Now, The descriptiō of discipline. The parts. & Vse thereof. I call Discipline, a seuere conforming of the soldier to value, and vertue. The parts or offices thereof (being di­uerslie dispersed, I will reduce into a certaine forme of do­ctrine) and do make them foure in number, 1. Exercise, 2. Or­der, 3. Constraint, 4. Examples.

The two formost do especially belong to Value, the third to Vertue, the fourth vnto them both.

By Exercise I vnderstand, that thou dayly do accustome the choise soldier to the handling of his weapon, and to la­bour. The descriptiō of discipline. The parts. & Vse thereof. The very name it selfe doth moue this: for Exercise is sayd to be that, Varro. 4. De L. L. which by vse maketh men the better. The mat­ter it selfe, Exercise is re­quired in all things. and reason doth persuade it. For seeing that to bring al arts to perfection, we had need of some vse and ex­ercise, why should we neglect it in this militarie science, without the which, Especially in warre. It causeth vs to vse our wea­pons. It giueth vi­ctorie. other arts cannot consist? Veg 3. in praef. Vulcat. in Auid. Cassio Cassius was woont to say, It is a miserable thing to see wrestlers, hunters, and fencers exercise themselues, & not soldiers, whose trauaile would be the lesse, if they were accustomed vnto it. Yea, their labour would prosper the better. For in all conflicts, Veg. cap. 1. the multitude and vnskilfull value of men, doth not so much giue victorie, as art and exercise doth assure it. Wherefore thou oughtest to haue care, [Page 153] that thy souldiers, 2. Cap. 23. whether they be ordinarie, or souldiers of aid, be dayly exercised. But in what manner?

First, 2. Cap 8. the young souldier ought by daily vse to be trained vp in the exercise of his weapon: Soldiers are to be exercised in feat [...] of armes. and that according to the ancient examples, Veg. & alij. by ancient and experienced captains, that they may with an able strength, cast their darts aright: 1. Cap. 4. that they may know how to handle their shield, and to auoid and defend the ene­mies blowes; Ibidem. that with a souldierlike pace they may learne to march speedily, And to be ac­customed to march. And trained vp to euery kind of conflict. and in ranke. In such sort, that they forsake not their places, Cap. 9. nor disturbe those of other ranks. To be short, that they may before hand in their musters, Cap. 4. bee acquainted with all things, Cap. 1. which may happen either in a maine battell, or in skirmi­shes. Liu. 26. Wherein it were auaileable sometimes, Fained skirmi­shes are neces­sarie. the one did assaile the other, in manner as if two armies gaue the onset the one to the other. With some re­ward to those that behaue themselues well. Likewise there ought some prize & reward be giuen to the troups of horsemen, which do best manage their horse, Xenop. in Agesilao. and to the companies of foot, which show themselues most skilfull in the handling of their weapon. Let this bee the exercise of Armes.

But I adde that they should be trained vp likewise in tra­uaile, The souldier likewise is to be exercised in labour. that the young souldier may be brought vp to daylie labour, Veg. 1. c. 3. to runne, to carrie burthens, and to endure the heat of the sunne and the dust. These things do harden the souldier, Which hard­neth the soul­dier. and an armie doth profit by labour, 3. Cap. 26. by slouth it decaieth.

The vse of these things hapneth often vnto them, And is of great vse in warie. when as necessitie compelleth them in some hard voiage, 1. Cap. 19. to carrie both their own victuals and their armour.

Neither is this onely sufficient, Especially for the fortifying of a campe. but the young souldier ought likewise to learne to fortifie a campe, Cap. 21. and to that end to be able to raise a trench, Cap. 4. and to haue skill to place his Pallissadees. Why should he refuse this? Cap. 21. there is nothing so necessarie and profitable in warre, whether it be in thine owne defence, or to oppresse and circumuent the enemie. Or inuading the enemie. Surely Domitius did say, Frontin. 4. Strat. cap. 8 that the enemie vvas to be vanquished with the basket and the Pichaxe, that is, with labour and trauaile.

But some men will say, these are new things. These things were accusto­med to the Ro­mains. Nay they are things that haue bene practised long since, and not onely [Page 154] vsed by the Romaines, of whom you shall heare what Cic [...] ­ro saith, what and how great is the labour in an armie? Cic. 2. Tuscul. to carry victuales for a fortnight: to carry that which is needfull for other vses, to be burdened with those things that serue for the necessitie of t [...]enches, and ramparts. As for the shield, the heed peece, and the sword, our soldiers accompt them no otherwise troublesome then their shoulders, their armes, or their handes: But also by the auncient Germaines, To the Ger­ma [...]es and o­thers. amongst whom a cer­taine people called Catti did charge their soldiers, Tac. de Morib. Germ. ouer and aboue their armour, with iron tooles, and with their necessarie baggage. Likewise by other nations. And this is the true, this is the worthy warre: We are slouth­full [...] the more shame for vs. ours is not of this sort, when thou shalt finde in their march more stragglers, and lewd women, then soldiers. Good Lord with what ado, we seeke out pioners, and such other labourers and with what ex­perience do we traine them along with vs! Let vs amend. In the end we will learne to be wise, and will go to warre in such manner as Pertinax did. Capit. in Pert. Neither will these things if they be once in vre be thought difficult. * Veget. 1. Cap. 19. 2. Cap. 18. 1. Cap. 19. 3. Cap. 10. 1 Euery thing seemeth hard before thou make triall thereof: But there is nothing which dayly pra­ctise, will not make most easie. And why shouldest thou dispaire, that those things may not be brought to passe now, which haue bene done heretofore?

Now I come to Order, Order is neces­sarie in an ar­mie. the second place of discipline, which is diuerslie to be obserued in warre, First in distri­buting thy force into legions, regiments, and squadrons, which is a thing of great importance, To direct. because an armie set in good order, Xeno [...]h. Oecon. is a thing of great ioy to the sight of thy freinds, and a terrour to thy enemyes. Yea it is a profitable thing: because an armie consisting more distinctlie of many partes, Liu. 9. may with more caese be deuided as occasion, and neede shall require, and with more ease agayne be ioyned together: and it is more easily commaunded, Tac. 1. Hist. Sen. Ep. when the soldier knoweth how to obey his Serieant, the Serieant his Captaine. To gouerne. And so in order all the armie doth sensiblie feele the commaunde of the generall: and with a becke do aunswere thereunto, without any tumult. Ibidem. For it is most certaine and manifest, that all things are not fit [Page 155] to be done and commaunded to all persons; Tac. 1. Hist. But such is the authoritie of leaders, such is the rigour of discipline, that some particular things are commaunded to the quarter masters, and other matters to the Captaines.

Now likewise this ought to be considered, Veget. 1. Cap. 9. in a march, To march. or in a ranged battaile, that all generallie keepe their order: * Cap. 26. that the souldiers be proportionablie, To stand in battaile array. and in due measure di­stant, the one from the other: * Ibidem. and that they do not either troupe together on a heape, or scatter them selues wider then is expedient. These matters are of great waight, Finally to a­uoide all trou­ble, and often­times whole armyes haue perished by reason of some such confusion: Xenop. Oecon. and in deede, there is nothing profitable, there is no­thing so decent amongst men, as order. Which likewise obserue in a setled Camp, Order is to be obserued in a lying Camp. that the streets thereof, be of a meete large­nesse, the entries thereto, the market place, and as it were in forme of a small Cittie. By a certain [...] quartering of men. Where euerie man ought to be quartered, Veget. 3. Cap. 8. the proper bandes of the generall, strangers, horse­men, footemen, euerie one according to his qualitie, that they may place, and set vp their tentes and pauillions. By diuiding their lodgings. So as it shall be no difficult thing to euerie particular person, to finde his owne place, and his fellow soldier. And not one­lie my desire is, that they be diuided into squadrons, but likewise that these squadrons be parted as it were into parti­cular chambers, 2. Cap. 13. where some ten souldiers may lodge, ouer whom one may as Dicimer haue authoritie, and beare the name of the chief person of that lodging. There are manie other things, which I can not easilie tye together with this corde of sand: thou maiest with small labour finde them, especiallie in Polybius, and other Romaine authors.

The third point is Constraint, Bridling of manners ought to be vsed. which doth represse and bridle the manners of the souldiers. Cassiod. 1. Var. Ep. 9. For although, I know not how it commeth to passe that it is a very hard matter, to cause them that hazard their life daylie to keepe a meane in their behauiour, and manner of life: yet are the same in some sort to be looked vnto, otherwise your warre is dissolued, nay it is vtterlie ouerthrowne. Especially a­bout three things.

There are three things, without the which there is neither [Page 156] force, nor order in an armie: Continencie, Modestie, Absti­nencie. Wherefore thou oughtest to obserue them.

First Continencie, Riot is to be auoided speci­allie, in two things, from whence sprin­geth, daiutines, and faintnesse. in meate, and abstaining frō venerie, that is, that the souldiers be not rioutouslie geuen, Sal. Iug. to banquets and to their belly, and to those most filthie parts of their body. Both which doth weaken thē: and by a dayly custome of voluptuous­nes, Tac. 2. Hist doth cause the soldier to degenerate, from his worthines, and vertue. * Indidem. If he had any value and fiercenesse in him it is lost, by this swilling in of drincke, & gluttony. It was in times past spo­kē in vaine, that one winter was the ouerthrow of Hanniball, Sen. Ep. & he being vnconquerable in the snow, and in the Alpes, the good fare and cherishing he found in Campania, was his ouerthrow. He that in Armes was alwayes a conquerour, was conquered by vices.

These things thou oughtest to haue regard of, and with seueritie to expel, these sumptuous prouisions of banquets, Tac. 1. Hist. & the instruments of lust, and pleasure from thine armie.

Secondly thou shalt exact modestie of them, Modestie is to be kept. and that by three manner of wayes, in words, in apparell, in deeds. That their word be not vaine, and they full mouthed, as they say, like vnto the soldiers of Athens: Liu. 32. who at feastes and meetings, when any mention is made of the enemy, Bragging per­sons are hate­full. Likewise slouth full fellowes. they can scarse containe their hands, and yet dare not once abide to looke them in the face. For alwayes it is proued true [...] that the most coward, Tac. 1. Hist. & he that dareth least to vēture in any dāger, will braue most in words, and with his toung. Vertue kept se­cret is true vertue. And contrarily, Liu. 10. thou shalt sce mē that are soldiers euen from their cradle, who are valiant, and couragious, whē they come to action, to haue no skill at all to brawle and fight with their toung. Tac. 1. Hist. Our author said fitlie to this purpose, that armie which before the battaile shewed most modestie, when it came to hādie stroakes made demonstration of most value. Like­wise the Philosopher left this lesson in writing, Arist. in E­thic. ad Ni­com. valiant men, are fierce when they come to charge the enemie, but before they are milde and peaceable. Which he doth, without speach. Who hauing their stomacke full of courage, Liu. 7. and secret furie, do differre to shew it, but in hazard of the battaile.

Thou oughtest then to bridle these vaine toungs, & with [Page 157] Memnon to teach them, Pl [...]t. A­poph. Homer. Iliad. [...] that thou broughtest them forth to fight, not to skolde. * In the Senat house we must vse words, in warre blowes. The toung sheweth his force in counsell, the hand in fight.

I likewise require modestie in apparell, Sumptuousnes, and pride in apparell is to be auoyded. and although it were more meete they should take their pleasure in rich ar­mour, Sal. Cat. and horses fit for warre, then in harlots, and banquets: yet would I haue them euen to obserue a meane herein, and to cut off all superfluous expence. Great Captaines were of this minde, Li [...]. 9. that the souldier ought to be fearefull to behold, The souldier should be s [...]earne of countenance. not engraued with golde and siluer, but couered with iron, and armed with courage. * Ibidem. For asmuch as those things are rather for a booty, then for the defence of the body: glittering before they come to execution, vgly and deformed amongst bloud, and wounds. Curt. 3. Such were the auncient Macedonians, not shining in golde, and in a rayment of diuers coulers, but in iron, and brasse. Although Caesar was of another opinion, In this point Caesar did neg­lect discipline. who would haue his souldiers so neate, Suet. Iul. Cap. 67. that he suffered them to weare their ar­mour decked with golde and siluer, as well for the beauty there­of, as also that they might be the more stout in battaile, for feare of loosing it. Trusting in his owne fortune. But surely he obserued not the olde and anci­ent discipline, Ibid. and was wont to make his brags, that his soul­diers could fight valiantly, though they were perfumed. Do thou reiect these superfluous things: Tac. in Agric. neyther doth this vaine sight, or the shining of gold or siluer, withhold or terrifie the enemy, which doth neither saue nor wound. The author had rather the souldier should be well armed. Haue then rather a regard, that they be well armed, then set forth to shewe. For it is necessary, Veget. 1. Cap. 20. that he which hath his head and brest de­fended, should take the greater courage to himselfe in fight, when he feareth not the stroake. But now what a shame is this, Now adayes to our great do­mage it is neg­lected. the Corselet, Ibid. and Burgonet, seemeth a heauie burthen to the foote­man. * Ibid. So it commeth to passe, that they thinke not how to fight, but imagine how they may runne away, being exposed in the battell as men naked to be wounded.

Lastly, I would haue Modestie in their deedes, that they be not stubborne, but obedient, Patience be­commeth a souldier. Not enquiry or correction. ready, Curt. 3. not only at euery com­maundement of their Captaine, but at euery becke. I hate these curious, Tac. 2. Hist. and mutinous fellowes, who loue rather to interpret [Page 158] their Captaynes commaundements, then to accomplish them. Aemilius Paulus sayd well, Three proper­ties of a soul­dier. A souldier ought to regard these three things, Liu. 44. 1. his bodie, to haue the same strong and lustie: 2. his Armor, that it be fit for him: 3. his minde, that it be readie to obey any suddaine commaundement. * Ibidem. Tac. 3. Hist. Other matters, God and the Generall ought to haue care of. For the offices, are deuided amongst the Captaines, Commaunde­ment is to be left to the Ge­nerall. & the souldiers. * 1. Hist. Let weapons and value belong to the souldier, and let them leaue counsaile and gouernment of their vertue, to the leaders. * Ibidem. Matters of warre prosper better in obeying, then in enquiring to what ende their Captaines do commaund this, Performance only to the souldiers. A short and sweete saying. or that. The in­struction of Brasidas is verie notable, Thuc. 5. Deeme those to be the markes of a true man of warre (quoth he) to be of a willing minde, to stand in awe, to obey.

Thirdly, I named Abstinence, Violence is to be expelled from the soul­dier. by which I would haue the souldiers refraine from all force, and pillage, and to haue pure hands. Permit not the souldiers to be insolent a­gainst the possessors of the house they lodge in: * Cass [...]d. 6. Var. Ep. 23. Id. Ep. 4. Let them liue according to the Ciuill lawe, Least he growe troublesome to the countrey­man. vvith them of the Coun­trie, neyther let their minde waxe arrogant, in that they are armed, because that bu [...]kler of the army, ought to bring rest and quiet, Or take by force euery where. to the husbandman. * Vopisc. in Aur. Let no man forciblie take so much as a hen, nor touch a sheepe, let none take a bunch of grapes, nor spoyle the corne, exact oyle, salt, wood, but be content with his owne pay, and prouision. To be short, let them march in such sort, Cic. pro leg. Manil. that it may be sayde, that not only their hands, but euen their steps, hath not so much as euer hurt any man of peace.

But will they laugh at me thinke you? Surely I be­leeue it, as the fashion and custome is now adayes: But with auncient Captaynes this was so strictly obserued, The dutie of those of olde time is won­derfull in this matter. and in vse, Frontin. 4. Stra [...]ag. Cap. 3. that it is reported, that Scaurus, did enclose an apple tree in the middest of a Camp, the next day the army rising, the same was left, not any apple being touched.

The last part of discipline, is Examples, vnder which name I vnderstand reward, and punishment; for in deede, both these are of much force to stirre vp the value and [Page 159] vertue of the souldier: The souldier is encouraged by rewards. But especially rewards, if thou be­stowe them on those that deserue well, promotions, and honor; the souldier hopeth for wealth, for some notable, and worthie exploite. It is impossible, but that he should fight with more courage, [...]. 2. Cap. 24. vvho according to the order of vvarre, and by the iudgement of the Generall, is exal [...]ed to riches, and honor. Liu. 4. It is manifest, that men trauaile more, and doe with more courage expose them selues to danger, if they beleeue, to drawe profit, and honor thereby. * Tac. 11. An. And no man vvill hazard himselfe, if he foreseeth not before, the f [...]uite that is to redound thereby. Therefore the Romaines that were a wonder to all the world, did not onely assigne the chiefest degrees to men of vertue, but likewise pub­licklie they did adde thereunto the publishing of their prayse and honor, and did geue vnto them in open assem­blies Speares, horse trappings, and Garlands.

Now likewise punishment is most necessarie to be vsed. And restrained by punishment. and Seueritie is of verie great force, to establish and assure an army.

Clearchus was accustomed to say: Vaeler. 2. Cap. 7. Caes. 3. Bel. Ciuil. A Generall ought rather to be feared of his souldiers, then to be a terror to the enemie. Sufferance is hurtfull. For sufferance, and bountisulnesse, doth purchase thee present coulourable loue of the souldiers, but by little and little, and secretly, it diminisheth militarie discipline, and the constant administring of iustice. Tac. 13. An. But the offences of the souldiers, are to be pardoned by no intercession, and by a wholesome custome it hath alwayes prooued better then mercie. Armed souldi­ers are strictly to be looked vnto. Punish them there­fore: Valer. 2. Cap. 7. for militarie [...] hath neede of a sharpe and reso­lute sword to correct, because their force is maintayned by armes: vvhich, if they swarue from their right vse, they vvill grieue others if they be not oppressed. They are plea­sed there with, though they seeme not to be so. The right man of warre is glad thereof, Luc. [...]. 5. and that chastisement maketh youth more milde and peaceable, and getteth rest by the stroake of so cruell an aliyance. Notwithstanding, Vigetius maketh some difference herein: Veget. 3. Cap. vl [...]. Punishment and feare (sayth he) doth cor­rect the souldier while he taketh his ease: Yet do thou respect time, herein. vvhilst they are in action, hope and reward maketh them better.

[Page 160] I haue ended my discourse of Discipline, The Prince sent againe to the Romaines. as distinctlie and plainely as I could with other mens words: yet do I againe commit this to thy memorie, if thou desire to haue the same absolute and lawfull, Idem. 1. Cap. 8. thou oughtest to search out the Romaine militarie discipline, whose confines being but small, they haue extended their Empire almost thorough all the regions vnder the sunne, and to the ends of the world: and that next vnto God, by this onely guide.

CHAP. XIIII.

I Haue brought the matter to that passe I would concerning souldiers. Now there are others that request my pen, and my hand, that is, Generalls, and Captaines. What shall I say, The necessitie of leaders. they are only profitable in an army? nay they are likewise necessary: for they are the very soule and life of the army, so that it is truly written, a companie of souldiers without a Captaine, Curt. 10. Quinct. 5. are as a body without a soule: And as the mariners can do nothing without a Pilote, so cannot souldiers stirre without a leader. And in another place thou shalt reade, Such as they are, such is the souldier. that such as the Ge­nerall is, such is the army. Flor. 2. Cap. 18. If he guide it well and skilfully, they prooue men of courage: if without discretion, it goeth to wracke, which is the cause, Tac. de Morib. Ge [...]m. why thou puttest more confi­dence in the Generall, then in the whole army (which hapneth rarely, except it be purchased by the meanes of discipline.) Thou shalt then especially labour to finde a Generall, such a man as I will describe vnto thee.

There are two sorts of leaders, There is a two-fold difference of them. Those of the [...] place. they that hold the first or chiefe place, and they that hold the second.

Those of the first place are such, who commaund absolutely [Page 161] and by soueraigne authoritie, who manage the affaires them­selues, and as it seemeth good vnto them.

They of the second sort, are those, Those of the second. who gouerne vnder the authoritie of another, and are at his becke, and do dispatch mat­ters as he commaundeth. In the first rancke, Whether kings ought to be present them­selues in warre. euery King and Prince are in their owne estate. In the second, those which are appointed by them as their ministers and ambassadors of warre.

Concerning the first, Reasons on the affirmatiue part. when there is occasion of warre, Tac. 2. Hist. It is a matter in question, whether they ought them selues to be present at the battaile, or whether they should absent themselues, and that not without cause. Now it seemeth they ought to be present themselues in these exploits: Plaut. Amph. For where the so­ueraigne commaunder assisteth not with his presence in the ar­my, that is sooner done, which needeth not to be vndertaken, then that which is necessarie to be enterprised. Hereunto adde this, that with his presence he doth breath or inspire strength, and value in the souldier. Neyther was it vnaptly spoken in times past by Antigonus (being in an army by sea against the Captaines of Ptolemaeus) to one of his prin­cipall commaunders, whome he did see begin to faint, and reason vpon the great multitude of the enemies Ships: quoth he, Plut. A­poph. In steed of how many men doest thou recken me, I be­ing present in person? He sayd well. Reasons one [...] contrary. But yet on the other side there is likewise a deeper cause of doubt: because it seemeth a matter of more safetie, Tac. 2. Hist. that he that is Soueraigne, being exempt from the hazard of warre, may reserue himselfe for so­ueraigne causes, and the sauegard of the whole estate. For, in the souldiers there consisteth but the losse of one, Egesip. 5. Cap. 3. in the Empe­rour, the danger of all. The doubt dissolued. Sometimes he ought to be present. I will with a little distinction resolue this doubt. Tac. 4. Hist. For if the whole state of the kingdome, or the saue­gard of the whole Countrie hang in suspence, he ought himselfe to be in the field. Ibidem. But I iudge, in warres of lesse importance, he may geue the charge thereof to his vnder-captaines. * Sometimes not. For it is not a seemely thing for a Prince, 3. Ann. at that season, when some little towne should moue sedition, that he should leaue his principall Citie, whereon the sauegard of all his subiects did depend. Wher­fore [Page 162] sometimes it were conuenient that he went in his owne person; Many Gene­rals are hurt­full. sometimes that he sent other Captaines. But what, shall he send many? it importeth not greatly, so that the principall authoritie ouer the army be committed to one. For thou alwaies shalt finde, Thuc. 6. that both the pluralitie of com­maunders, hath alwaies bred much harme, and likewise, when there hath ben no commandement at all, or that it hath ben vn­certaine. Neither is this old prouerbe of no effect, Prouerbia­lis versus. that many commanders were the ouerthrowe of Caria. But alwayes one is to be au­thorised in one warre. Where one alone is to be chosen, who ought to be a man of experience and wisedome: Sal. Iug. least, he to whome thou hast geuen all authoritie, be forced for want of skill to seeke some other, by whome he may be gouerned. Who ought ra­ther to be re­garded for his experience then his vertue. For heere the principall matter is experience: and Aristotle sayd right well: In the charge of warre, 5. Polit. Cap. 9. greater respect ought to be had to the experience of the Generall, then to his vertue and conditions.

CHAP. XV.

BVt to the end I may the better open this vnto thee, and that it may more plainely appeare, who to thy most aduantage are to be chosen; I will paint and set forth vnto thee the pourtrature of true and lawfull Captaines, in a few coulers, which shall not fade. Only do thou geue care vnto me, and as they were wont in times past in holie matters to say, Do this.

I do require these fiue things in a lawfull leader: What things are to be ex­pected in a good Captain. 1. Skill, or ex­perience. 1. skill, 2. Vertue, 3. Prouidence, 4. Authoritie, 5. Fortune.

Skill: that he be expert in his arte, and such a one, who by long vse, hath gotten skill in warre, not by report, or reading alone: but I say such a one, Tac. 3. Ann. who hath himselfe taken pay in diuerse countries: and that there be no kinde of warre, Cic. pro Manil. Tac. 3. Ann. wherein Fortune hath not made triall of him: who knoweth, the order of an army, what care there ought to be, to see how the enemy lieth, what way is best, either to prouoke the enemy, or to [Page 163] drawe the warre in length: 1. Ann. who is expert both in things prospe­rous, and in matters dangerous, and doubtfull, Which for the most part is gotten by triall of both for­tunes. and therefore not amazed at them. For these men please me not, who haue ne­uer tasted aduersitie: Liu. 30. neyther can he suddainely geue order, or thinke vpon mischances, whome fortune hath neuer deceaued.

Secondly I adde Vertue: whereby I vnderstand a certaine vigor, 2. Vertue. or liuelinesse of the body, and wit, conioyned with goodnesse of the minde. That he be liuely, & actiue Which vigor is apparent in these things, that he exercise his bands of mē, though there be no war, Tac. 12. Ann. and by his care, and prouidence, do carry himself in that manner, as if the enemy were at hand. 5. Hist. That he himselfe cōmonly do take paines in the army, that he be amongst the common souldiers, al­ways retaining the honor, Let him march before his soul­diers, and be their true leader. and authoritie of a leader. Who dare geue the first onset when any worke is to be vndertaken, Sil. 1. and that he shew the way to others. And who may speake this of him­selfe, Liu. 7. O my souldiers, I would haue you follow my deedes, not my words: and not only learne true discipline of me, but likewise take example by me: * Lucan. 9. de Catone. that he with his owne hands carry boords and planks: that he march breathing before his souldiers: that he do teach them, and not commaund them to endure labour. To be short, that he take paines in time of neede, Cic. pro leg. Manil. shew fortitude in danger, industrie in vndertaking, speedinesse in executing.

Likewise certaine vertues of the minde are to be added. Let him like­wise be endued with inward vertues. For not only warlike vertue is to be required in a soueraigne and perfect Generall, Ibid. but there are many other worthy parts, which are companions, and ministers of this vertue: * Ibid. Of what great in­nocencie ought commanders to be? of what great temperance in all things? of what faith? of what affabilitie? of what huma­nitie? And except he haue all, or the most part of these vertues, Ibid. I can not recken him in any number amongst worthy Captaines.

Now thirdly, I commend Prouidence, 3. Prouidence, Let him be wary. that is, those warie and aduised Captaines, Liu. 22. who in no place, do hazard and commit them selues to fortune, but in as much as necessitie compelleth them. Indid. Trulie I blame those, who do all things furiously and hastilie: Tac. 4. Hist. and who are more readie to contemne the enemies, then to take heed of them. And although that they be oftentimes [Page 164] pleasing to the common sort, because to fooles, 6. An [...]. or barbarous people, Though the common soul­dier loue firy spirits. all stay seemeth seruile, and immediatly to execute, the part of a King: * Liu. 22. and surely, if the matter may be caried by the voice of the souldier, without all doubt they will preferre some Minutius to their Captaine, But let rashnes be farre from him. before worthy Fabius. But be not thou so deceaued, and thinke rather with Augustus, Sueton. Aug. ca. 25. that nothing doth lesse agree with a perfect Captaine, then rashnesse, and temeritie: Let him haue eyes as well be­hind as before. And with Sertorius, that a leader ought rather to looke behinde, then before him: * Plut. in Sert. Cato apud Veget. 1. Cap. 13. Plut. Apop. Liu. 22. For the faults in warre cannot be amended. And as he said, in battaile it is not lawfull to faile twise. For hasty per­sons come soone to ruine. But he that goeth rashly to worke, faileth in a manner of necessitie. Temeritie, besides that it is foolish, is likewise infortunate: Is it not subiect to all traines & surpri­ses? Polybius sayd notably, Lib. 3. haste, foolish hardinesse, and sud­daine passions, without reason; likewise vanitie, and arrogancie, are most auaileable to the enemies, and most hurtfull to our friends. For he that is such a one, is subiect to all manner of con­spiracies, They begin, but go not tho­towe stitch. deceipts, and guiles. But pose the case he faile not in his enterprise: what doth he effect? Surely no great mat­ter: and Temeritie, when it hath passed the first brunt, Curt. 4. like vnto certaine beastes, which haue lost their sting, it is slowe and benummed. They which are somewhat slacke, are more assured. Wherefore learne this by Euripides, Eurip. in Phaenis. An aduised Captaine is better, then he that is desperately audacious. * Liu. 22. Care not thou though they call a wary person, fearefull; a con­siderate person, slacke; an expert souldier, no stout warrier. Indid. Nor esteeme of it that they reioyce with the common people, at thy fury. * Indid. I had rather that the wise enemy should feare thee, then the foolish cittizen prayse thee. * And of more force. This cloude, Indid. that stayeth in the mountaines, the storme being stirred, will in the end send a showre. * Indid. For I do not admonish that nothing shold be taken in hand, but that in thy enterprise reason might guide thee, not for­tune, 4. Felicitie. albeit I wish, that she might be gracious vnto thee: for fourthly, I require Felicitie in the Captayne. Surely for the most part, Which com­meth from aboue. she is the companion of counsell▪ and reason, but yet more fauourablie geuen to some by God. He is the only author thereof, and no man is able to warrāt the same vnto himself. * Cic. pro lege Manil. Prouerbia­lis versus. Felicity is a gift of the soueraigne God. [Page 165] Wherefore, although prouidence helpeth much to the suc­cesse of matters, yet with Plato I deeme, In Epi [...]m. that militarie science, hath great neede of much good fortune. For surelie there are some, Eustath in 2. Illiad. Ex Agel. who are borne in the fourth moode, that is, to misfortune. It is not giuen to some. Who haue Seianus vnfortunate horse at home, that is, with whom nothing thriues. So that to what thing soeuer they ap­plie their wit, or set to their hand, it falleth out crosselie. Contrarilie there are others, It is as it were euen borne with others. whom euen the winde, Cic pro Ma­nil. and the weather fauoureth. Which is the reason, that in the choise of Captaines, I haue likewise regarde to fortune: and I am of this opinion, Ibidem. that in time past, Maximus, Marcellus, Scipio, Marius, and other great Captains, had the more often gouern­ments and armies committed to them, not onely in regarde of their vertue, but likewise in respect of their fortune.

Lastlie, Cic. pro leg. Manil. I required Authoritie: 5. Authoritie. For it is a matter that be­longeth greatlie to the administration of warre, what opinion the enemies haue, and what those that are thy confederates, do thinke of thy Captaines. Authoritie seemeth speciallie to be * Dixi lib. 4. cap. 9. the childe of felicitie: notwithstanding, amongst thy subiects likewise, it is to bee gotten, with a certaine strict forme of gouernement. 3. cap. 10. The precept of Vegetius containeth wisedome: saith he, Seueritie be­getteth it. Let a Captaine by seueritie vsurpe the greatest authoritie, let him by law punish all offences committed in warre, let it not bee thought of him, that he pardon any that faile. An ouer gentle Captaine is vnprofitable. For these milde and gentle Captaines, growe contemp­tible, Scipio said verie well, Applan. Iberic. these leaders which are austere and rough, are best for their owne souldiers: and those that are trac­table and readie to forgiue, to the enemies. What is the reason hereof? Ibidem. Trulie the souldiers seeme to delight in these gentle lea­ders, A contempt to his souldiers. but they do despise them: & to be grieued, to be commaunded by austere Captaines, but they yeeld dutie and obedience to them in all things. Tac. 1. Hist. But in deed they are not displeasant to the soul­diers, On the other side, a seuere captaine is esteemed. And is the ra­ther beloued, if in fit time he showe himselfe gentle. wondering at the vertues of him they cannot so well brooke: especiallie, if he can temper himselfe sometimes, with some courtesie and meekenes: Indid. For albeit the fauour of the souldiers is not lawfullie gotten by presents, and ambition, yet is it not to be disdained, if it may be purchased by any honest meanes. As, to [Page 166] do some exercise of the bodie amongst them, Curt. 3. that his apparell be not much different from a priuate person. Tac. 1. Ana. Likewise to giue and distribute apparell and foode to the needie or the wounded: and to bring this to passe, eyther by some other gifts of the spirit, Curt. 3. or good parts of the minde, that thou maiest in like maner be loued and reuerenced of them.

CHAP. XVI.

I Haue ended that which I had to say of men in generall. The profit of counsels. There remaineth consultations, the last, yet a necessarie instrument of war. What is all your prouision without coun­sell? a smoake. What are your men with­out it? a funerall. Neither needeth the same to be prooued with wordes: They are ne­cessarie for Generals. by danger, Sal. Catil. and in the handling of affaires, it is pooned, that pollicie auaileth much in warre. And thou shalt see, Tac. 2 Ann. that great Captains haue brought more things to passe by counsell then by strength. Therfore Caesar resolued, that it was no lesse necessarie for an Emperor to ouercome by po­licie, then by the sworde. 1. Com. Bel. ciu. And the Carthaginiens did execute those Captaines who enterprised any warre, Val. 2. ca. 7 led thereto by bad counsell, though good & prosperous fortune did follow: imputing whatsoeuer happened well, to be done by the helpe of immortall God, For the most part the euent of matters pro­ceedeth from them. and what soeuer chanced ill, to their owne fault: which they did not vnconsideratelie. Caes. com. 6. For although fortune preuai­leth much in all things, but especiallie in martiall affaires, * Cic. pro Marcel. and whatsoeuer succeedeth prosperouslie, that she doth almost wholly attribute to her self: yet surely counsell hath therin a great & forcible part: and it is by good aduise, for the most part that she is good vnto vs. Wherevpon Attius said, Apud Sal. ad Caes. that euery man was the framer of his owne Fortune: and Fabius was of this minde, Liu. 22. that Fortune had no great power ouer a good and ver­tuous Emperour, but the minde and reason did rule ouer him.

[Page 167] Wherefore counsels ought to be vsed: but what maner of counsels, Howbelt, it is a hard thing to set downe certaine precepts of counsell. or in what sorte? It is harde to prescribe it. For the occasions themselues do rather giue counsell to men, Ibidem. then men to occasions: Thou oughtest rather to applie thy selfe to them: especiallie in warre. Thuc. 1. For warre, least of all other mat­ters proceedeth not as things are decreed on, but it inuenteth ma­me of it selfe, and that as the matter falleth out. Which some will blame the Author. Neither can I aptlie enough speake therereof. May I now, Liu. 22. dwelling in a cit­tie, enter into the knowledge of those things, which are to be done of thee beeing a souldier? I shall be laughed at, and some not without cause, will call me doting Phor [...]io. Wherefore I will not vndertake this, as if I were in a Pulpit in my long gowne, to set downe precepts to souldiers, being in their cassocks and armor: but out of this great heape of counsels, I will onely gather a fewe, which I will briefly set before thee for example. The which notwithstanding, Yet he giueth some taste thereof. Counsels are of two sortes. that it may be done distinctlie, and with some methode, I will deuide them into direct and indirect counsels. Direct counsels, are those, which march in the beaten way of warre: Indirect coun­sels, which passe by the secret path of fraud and deceipt. The first reason springeth from occasion. Occasion ought to be obserued in warre: and surely it hath power in all humaine affaires, but especiallie in matter of warre. * Polib. 9. Veg. 3. Cap. 26. Occasion is accustomed to bring more helpe in warre, then vertue. Which is to be taken holde of. Wher­fore be thou armed and prepared, that thou for sake not occasion when it is offered thee, Liu. 22. and that thou take the same away from thine enemie. * Id. lib. 28. It is the part of a man, and of a Captaine, not to refuse Fortune when she offereth her selfe, and when good hap presenteth it selfe, then to sit downe to counsell.

VVe must yeeld to Report: Curt. 8. For warres do consist of re­port, The second reason from report. Which is of im­portance in warre. and oftentimes, that which hath falslie beene beleeued, hath beene held insteed of troth. Liu. 27. Another saith, Fame doth finish war; and matters of small moment do driue the mindes of men either into hope, Tac. 13. or feare: especiallie in the beginning: and report is of a maruellous force in new enterprises. 12. Ann. * And feare, or confidence, is engendered, by the first euent of things. In. Agric. VVhetfore learne this, that thou oughtest to stay vpon reporte, In Agric. for as thy first procee­dings are, the residue in like maner wil be conformable therunto. [Page 168] But I saie likewise, Yet is it not alwaies to be credited. that we ought not to obey report, euen in the proceeding vnto warre. Liu. 22. For thou oughtest to be reso­lute in this, not to make accoumpt of the rumors and reporte of the people. But rather sound reason. And to follow those things which reason perswa­deth, Vell. 2. not such as are likely hereafter to be allowed of. Ibidem. Neither ought the Generall at any time, frame his counsels after the iudgement of the armie, but the armie is to be gouerned by the prouidence of the Generall. * Sen. Oct. There is an ill gouernement, when the common souldiers commaunde the Captaines. Know this, that a desire to fight doth agree with the souldiers, Tac. 3. Hist. the leaders do often more good with their prouidence, with their counsell, with their warinesse, Securitie is an euill thing in warre. then with rashnesse. Ouermuch securitie is to be auoided. No man is sooner brought to ruine, Vell. 2. Indid. then he which fea­reth nothing. And retchlesnesse is the common entrance into ca­lamitie. * Liu. 21. Oftentimes contempt of the enemie, And likewise the contempt of the enemie. hath brought foorth bloudie broiles, and many worthie nations and kings haue beene ouercome thorow a matter of small importance. * Curt. 6. Nothing is with safetie to be flightlie accoumpted of in the enemie, whome if thou despise, thou wilt make him more valiant thorowe thy negligence. Haue thou a certaine care­full feare. Therefore, as I giue counsell to feare nothing, Liu. 6. so do I aduise, to contemne nothing. * Caes. 1. bel. Ciuil. Liu. 25. Manie times in warre, there hapneth great chances, in things of small moment: and nothing is of so little value, Nothing is of small moment in warre. that the consequence of a greater matter doth not sometimes depend thereon. * Aemil. Prob. in Thras. By how much the more this pre­cept ought to be embraced of all men: That nothing in warre ought slightlie to be set by: neither is this spoken without cause, that the mother of a warie person, knoweth not what belongeth to teares. Trust is alwaies hurtefull. To enquire af­ter the enemie is profitable. It is an incredible thing, Id. in Pelop. how great calamitie, ouer­much presumption, hath beene the cause of. Liu. 22. All things are to be enquired after: thou oughtest not to be ignorant of thine owne armie, and the enemies: likewise, the scituation of places, the na­ture of countries. It was a notable saying in Hannibal, Ibidem. that all things belonging to the enemie, were as well knowne vnto him, as his owne force. Who they are, what they are, how many they are? That saying of the Spartains pleaseth me not, Plut. in Agi. & Cleo. Veget. 3. cap. 8. who were wonte to aske, not have many they were, but where they were? It is too great a pride. He is hardlie ouercome, who can giue a right iudgement of his owne power, and his enemies [Page 169] forces. Especiallie of what dispositi­on the Gene­rall is. But especiallie thou oughtest to learne the humor of the Generall: Polyb. 3. For if any man deemeth that the proper dutie of a good Generall be other, then to labour to know, the minde and condition of the cheefe Captaine of the enemies, And all the e­nemies campe. he doth not one­lie erre, but he is mad: Inquire after the conditions and na­ture of thine enemies. Liu. 7. For the force of some is in a sodaine mo­tion, which after a little while becommeth weake. As most of the barbarous people are, Tac. 12. Ann. Ibidem. whose violent brunts by delay do ei­ther become faint, Assault their faith. or are turned into trecherie. Wherfore make likewise triall of this, do thou vse delaies, dislodge from place to place, and (secretlie) send some to the enemies campe, to bu [...]e them, and to trie to winne them vnto thee, and to forsake their faith: De Morib. Germ. Or otherwise seperate, Or else worke factions a­mongst them. A true saying. and disioine them. Fortune can bring no greater thing to passe, then to sowe discorde amongst the enemies: * Veget. 3. Cap. 9. betweene whom the wise and aduised Captaine ought to sowe occasions of discention. For (this is a worthie saying) No nation how small soeuer it be, can easilie be ouerthrowne by the enemie, if it destroy not it selfe by priuate partialities.

Thou oughtest consider the time when to fight; The onset ought to be giuen in due time. which in my opinion ought neuer to be vnaduisedlie, Claud. That leader is to be commended, who doth not attempt all things by hazard, but gouerneth both prosperous matters, and things aduerse and contrarie, by ripe deliberation and counsell; who is not throwne downe by contrarie accidents, nor lifted vp with pride at any good successe, but changing the raines, knoweth howe to prolong the time, and the meanes to get the victorie. * That is very seldome. Paulus Aemilius said; Come thou very seldome to handie stroakes, Sempro. a­pud Agel. Noctium lib. 13. ca. 3. Sueton. Cap. 25. Thuc. 3. although the assig­nation of the battaile be giuen, if great necessitie, or some princi­pall occasion be not offered, Caesar Augustus said; warre is ne­uer to be enterprised, but when hope of greater profit then losse is apparant: * If one way be vncertaine. For matters of war are vncertaine, and many things are made of a little, and for the most part, assaults are attempted with a furie. Many times likewise euen the lesser multitude, mar­ching in feare, hath giuen the ouerthrow, & conquered the grea­ter, because that they by reason of their despising the lesser, haue beene out of order: * Cit. pro Mil. The euent of fight is vncertaine, and Mars is indifferent: who oftentimes by him who is conquered doth subuert [Page 170] and vanquish another, bragging of his victorie and spoile. Wherefore herein thou oughtest to proceede with a slow pace, We must at­tempt against the enemie by some other [...]. especiallie against the enemie, Liu. 7. whom time, and the altera­tion of the countrie do daily weaken. Id. 22. He that is in his enemies countrie, where all things oppose themselues against him, and seeke to crosse him, Ibidem. whom no Citties, no walles do receiue: doost thou doubt, The enemie is often to be broken by de­laies. but that by sitting still, Ibidem. Tac. 2 Hist. thou shalt ouercome such a one? Manie armes which are very hard to be encountered, by tract of time and delaies, do vanish away and come to nothing. Notwithstanding I do not alwaies forbid thee to come to hand [...]e stroakes: Yet sometime [...] by ioyning bat­taile. For it is a point of meere foll [...]e to thinke a victorie may be gotten by sitting at ease, Liu. 22. and by wishes: * Xenop. 7. Paed. and likewise sometimes in staying, some part of the Generals best pro­uision is wasted and spent: And that as oc­casion & time falleth out. [...] the case thou canst not long hold out. but I aduise thee with good coun­sell and iudgement, Tac. 2. Hist. to hazard he matter. It thy affaires be in a straight, as if thou hast no victuals, no munition, no money: then a Gods name set forward thine armie, and set vpon thine enemie. * Liu. 22. Indid. Id. lib. 25. In desperate matters and of little hope, the counsels that denote most courage, are the safest. And as the Poet tea­cheth vs, in desperate matters we must go rashlie to worke. Sen. Agam. Or if it be manifest, O [...] if vpon good ground thou expectest the victorie. that thy side is the strongest, which thou must looke into seriouslie, and without flattering thy selfe, a vigilant, Veget. 3. cap. 9. sober, and prudent Captaine, entring into considerati­on of the matter, as it were into a ciuill cause betweene two par­ties, with good aduise, will iudge of his owne, and his enemies for­ces: and if he finde that he haue the aduantage many vvaies, let him not differre the battaile, when oportunitie is offered. Otherwise, Otherwise to [...] to handy stroakes is al­waies hurtfull. it pleaseth me not at all, Liu. 7. when thou art no waies constrained thereunto, that thou shouldest commit thy selfe to fortune. Surelie these men, Indid. Tac. 4. Hist. who putting more confidence in their courage, then in their strength, do enter the field, as they rashlie began the battaile, so with like feare they take them­selues to flight. We ought to consider pro­digious signes. But what if thou do moderatlie regarde diuinations? I say moderatelie, and without superstition: it may seeme, that prodigious signes in heauen and in earth, 1. Hist. per­haps are not altogether to be reiected: and likewise the aduer­tisements of thunder, and the presagement of things to come, whe­ther [Page 171] they be ioyfull, And dreames sometimes. sad, doubtfull, or manifest. No nor dreames, ought slightly to beset by. Curt. 3. For oftentimes when men are pressed with cares, which do stir vp in their sleepe, those things which are neere, whether it be that the desease of the soule, or the mind that is capable of diuination, foreseeth and presenteth them vnto vs. Surelie I would not haue thee, Tac 1. Hist. contemne such things as happe­ning by chance: Amm. 21. For the goodnesse of God dooth loue (whether it be that men deserue it, or that he is touched with a care of them) by these meanes to open those dangers to vs which hang ouer vs.

It behooueth thee to haue regarde, The meanes to begin the skirmish. how, and in what sort to fight: Veg. 3. cap. 22. first, time is not to be ouerslipped, that thou maiest surprise them when they are vnprouided, when they are at meate, or vvearie vvith trauell, or feeding their horses, and not think­ing of any such matter. * Id. 3. cap. 9. For it is alwaies the part of a good Captaine, not to set vpon the enemie openly, On the so­daine or by ambushes. vvherein the danger might be common, but secretly and by stealth. In which case thy souldiers are hardie, Ibidem. they fearefull: thou oughtest like­wise to beware, least thou do at any time, lead thine armie to fight, vvhen they are either doubtfull, and not resolute, or feare­full. Except it sometimes be not vnconuenient, that thou do dissemble a feare, which were not amisse, Tac. 2 Ann. to prouoke the enemie vnder a hope of victorie, that they may the sooner be o­uercome. 2. Hist. It is likewise profitable to know, Or when the enemie him­selfe ministre [...]h fit oportuni­tie to thee. vvhen the enemie thorow follie is falne; and it is a point of wisdome, to staie vntill a man hath plaid the foole. * Thuc. 5. Whosoeuer marketh vvell the faults his enemie committeth, and at the same instant answerable to his strength assaileth him, not so much openly or in ranged battaile, but as occasion offereth it selfe, for the most part it falleth out prosperouslie with such a one.

To be short, when thou maiest well do it, obserue times and seasons, Liu. 25. for if in the moment of occasion (the oportunitie whereof suddenly slideth away) thou doost pause neuer so little, it is too late afterwards to complaine that thou hast lost it. I said when so thou maiest. For surelie, Curt. 7. reason giueth place to necessitie, especiallie in warre, in that it seldome suffereth a man to make choise of time. Regard of the place ought to be had. Secondlie, the place is to bee considered, Veg. 3. ca. 9. vvhether it seeme fit for thee, or thine enemies. [Page 172] For it is a matter of great importance, Cap. 26. and oftentimes the place is of more aduantage, then the value of the men. As for example: If wee are to fight on horsebacke, Cap. 9. wee ought to make choise of the plaine; if on foote; straight and narrow pla­ces, enclosed with ditches, marish ground or trees. Many times likewise it auaileth much, if the place be such, that thy soldi­ers are forced to fight by constraint of the place, Tac. 2. that their onely onely hope is in their vertue, and their onely safegard dependeth vpon their victorie. Surelie when fortresses, and places of de­fence are nigh, the more hope they giue to flie, 3. Hist. so much are they wont to put lesse courage in them to fight. Of the orde­ring of the battell. The third thing of greatest moment is in the armie it self, which if it be discreet­lie Veg. 3. Cap. 14. set in order, it is a matter of much helpe: if without skill, al­though they be all men of courage, yet for want of order, they are soone ouerthrowne. The order of Homer his armie. There are diuers precepts concerning this matter, but what is better then that of Homer? Iliad. [...]. In the vantgard he placed the horsmen and the chariots: in the rere­ward he ranged the flowre and force of the footemen; as the strength and ramparte of the armie, in the middest of the battaile he put such as were cowards, and the common souldier, that they might be constrained to fight though it were against their willes. Whereunto Vegetius agreeth: Alwaies a sup­ply is to be had in a readinesse. It importeth much ( quoth he) to the obtaining of the victorie, Veg. 3. Cap. 17. that the Generall do appoint some principall force of horse and foote, in the rereward, to be readie to succour where neede requireth, as if they lay in am­bush. For the Souldiers that do second, Thuc. 5. are more dreadfull to the enemie, then those that are alreadie at handie stroakes, and fighting. Things vnex­pected do ter­rifie. The reason hereof is, that things vnexpected do most of all trouble vs, and as Vegetius saith; Veg. 3. c. 26. Sodaine things do amaze the enemie, things daylie accustomed they dread not▪ So that a sodaine outcrie, or a shadowe, or a vision, hath of­tentimes put a whole armie to flight: Plut. in Ca­tone maiore. And other such like things, haue sooner affrighted and ouerthrowne the enemie, then the sword. * Note this. In all conflicts, Tac. de Mo. first the eye are discoura­ged: or the eares, and commonlie we see the Souldier, Germ. Curt. 4. is soo­ner mooued vvith vaine and friuolous, then vvith iust causes of feare.

[Page 173] Moreouer I note, The army is to be deuided by seuerall nan­ons. that in ranging of a battaile it impor­teth much commonlie, to order it so, that those of one Countrie or nation may be martialled together: as well in regard of other considerations, Tac. 3. Hist. as principally by this meanes to distinguish, men of value from cowards, and that they may be all enflamed to contend for honor. Which ought to be done in such sort, that strangers, and mercenarie souldiers, be put where most danger is: In Agric. There redoundeth great glorie vnto thee, if thou obtaine victorie, without shedding of thy sub­iects bloud.

But alwayes thou oughtest to labour that thy army be in a readinesse before thine enemies: It ought to be [...]anged in time. for two respects. Veget. 3. Cap. 18. Ibidem.

First, because thou mayest the rather accomplish, what thou deemest best to be done, when there is no man to let thee.

Next, Ibidem. that thereby thou encreasest the confidence and cou­rage of thine owne souldiers, and doest lessen the vertue and va­lue of the enemie, because they seeme alwaies to be the strongest, who prouoke others with a resolution: * Liu. 28. Commonly be that as­saileth hath more value in him, then he that is put to defend himselfe.

Likewise it helpeth verie much, The Generall ought to be confident and cheerefull. if both before the bat­taile, and in the fight, Vell. 2. the Generall do cheerefullie shew the value of his minde both in countenance and with his eyes. For what dare they enterprise, Tac. 3. Hist. if they see thee slouthfull, and as it were out of thy wits, running with open cries here and there? Truly, Veget. 3. Cap. 22. of necessitie they must make themselues ready to runne away, when they see their Captaine in desperation. To exhort his souldiers. Thou ough­test to stirre vp their courage, Liu. 22. and to instruct them, to the end, that where there is least cause of feare, there may be least assurance of danger. * Curt. Who so contemneth death, it flieth from him, and he that feareth it, it followeth him. * Sal. Iugurt. In battaile they are alwaies in most danger, who dread most: resolution is as a wall or rampart. * Curt. 9. The slouthfull frame not the destinies vnto them selues as they list, but esteeming long life to be the chiefest felicitie, they are often oppressed with death.

These and such like things (whereof I geue thee some examples) thou shalt exhort them vnto as oportunitie [Page 174] serueth, and albeit thou hast a good confidence in thy vertue, Tac. 14. An. yet is it not amisse, to ioyne therewith exhortations, and requests.

Now thou beginnest the skirmish: In a matter of feare he ought not to faint. do thy souldiers be­gin to faint? yet for all that be of good courage. Veget. 3. Cap. 25. The euent of many battailes ( or surely of the greater part) do fall out most commonly against those, to vvhome at the beginning the victorie vvas geuen. In this point value especially is to be shewed, and in such an astonishment, Tac. 2. Hist. that thou leaue not vnperformed any office or dutie of a resolute Captaine, or valiant souldier. * Let him stay, and encourage his souldiers, Stay such which forsake the field for feare: Ibidem. vvhere there is most cause of labor, where there is any hope left, shew thy vvor­thinesse to thine enemie, and thy value to thine owne men, by thy aduice, by thy deedes of armes, by thy vvords. Heare what a Poet sayth of Caesar: He himselfe vvith his owne hands, Lucan. [...]. 7. brin­geth armour and vveapons to his souldiers: He encourageth his Squadrons to geue the onset: He forceth those that flie, with stroakes to returne to fight.

On the other side: He ought to worke proui­dently in the victorie. Are thy men victorious? restraine them, that they disband not them selues too much. Veget. 3. Cap. 25. Many times an army flying, recouering their strength, hath conque­red those that pursued them, vvhen they haue ben found out of order. * Tac. 2. Hist. Thou beginnest thy victorie timely enough, when thou art sure not to be ouercome. * In Agrit. Sometime likewise they that are conquered, take courage to them selues, especiallie if thou presse them too sore. He ought not [...] them [...]. Hardinesse encreaseth thorowe despe­ration, Veget. 3. Cap. 25. to those that are compassed on euery side, and when there is no hope at all, feare hath recourse to vveapons: * Curt. 6. and vvhen they can flie no further, they vvhich are kept from running a­way, turne againe to fight. But make them away to flie. Therefore the opinion of Scipto de­serueth prayse, Veget. 3. Cap. 21. make vvay to thine enemies, that they may runne the faster. And Pirrhus, Frontin. 2. Cap. 6. amongst other precepts belon­ging to a Captaine, left this to memorie, that vve must not ob­stinately vvithstand the enemie vvhen he flieth: not only least that he being compelled by necessitie, do resist thee vvith more courage for the present: but likewise, that hereafter, he may more easily be drawne to leaue the battaile. I knowe that this last aduise commeth from experience, and is fit to be obser­ued [Page 175] in all kinde of warre. The souldier is to be kept from the pray vntill the victorie be assured. Last of all, thy souldier is to be kept from the spoile: Tac. 4. Hist. for ouer often, the dangerous debate for the spoile amongst the conquerors▪ and the letting goe the enemy, hath bred much hurt.

CHAP. XVII.

I Haue geuen thee a tast of the first sort of coun­sell: What strata­gemes are, and to what end. I come now to the other part thereof, which is more crooked, Fron. 1. Praef. and couert▪ the force wherof pro­perly consisting in art, and pollicie, is profitable as well when we ought to withstād the enemy, as whē he is to be assailed. We call them stratagemes by a Greeke words, as I thinke, The occasion of the word Stratagen [...]. because they do either proceed, or are inuēted by the Gene­rall, or that they are especially worthy of him, if he be good. Wherein notwithstanding there ariseth some controuersie betweene vs and those simple & harmelesse natures which do condemne them: Some men condemne them. who say, it is the part of a true souldier, nay, Tac. 2. Hist. of a good man, to take reuenge of his enemies, not by de­ceipt, nor by secret meanes, but openly, and that when he is armed. Hereunto it seemeth the Poet doth agree: there is no man of a high stomacke, Eurip. in Rheso. who will secretly slay his enemy. And certaine nations haue reiected them. And like wise certaine ancient people, and those of fresher memory seeme to assent hereunto, as the Achayens in deceiptfull Greece, whome Polybius in commending doth shew, Lib. 13. that they did abhorre frō these subtilties and deceipts so farre forth, that they would not by that meanes conquer their enemies. As dishono­rable. He yeeldeth a reason hereof▪ and saith, Ibid. because they thought that no victorie was either of any renowne or certaintie, except they had in open sight ouercome their enemies by an assigned battaile. And to say the troth, Claud. in 6. Cons. Honor. the victorie is neuer so great, as when the enemies con­fesse in their minde, Of small effica­cie to obtaine a full victorie. that they are vanquished. For indeed, they which are subdued by subtiltie, do easily gather strength a­gaine, Tac. Agric. because they persuade thēselus, that they are not ouercome by value, but by the oportunitie, and pollicie offred the Generall.

[Page 176] To be short, And that they are likewise a­gainst true saith. a certaine Romaine did write, Flor. 1. Cap. 12. that a holie and wise man knoweth that to be a lawfull victory, which is gotten without breach of faith, and without diminishing of honor. But they will say, are they not both hereby indangered? and where craft and guile taketh place, there can scarse be any faith, no, neyther honor can not be without blemish.

These are the arguments which are held by them, against the which I dispute and reply in this sort.

First, The author his opinion on the contrarie. It is lawfull to hurt an enemie by all the meanes we can deuise. it is the enemy against whome we practise these things, that is those, whome we may destroy both by cu­stome, and lawe: and what matter is it by what meanes we geue them the ouerthrowe? That old saying of the Poet, is well knowne: Virg. 2. What importeth it, whether the enemy be ouer­come by deceipt, or force? With whome Pindarus agreeth: Pindar. we must endeuor all manner wayes, Isthm. to breake, Od. 4. and disorder the enemy. The confirma­tion by a simi­litude. Thou seest a huntsinan killeth some wilde beastes by force, and with his hand: others, he taketh with ginnes, and nets: and who reprehendeth him therefore? All these manner of deceipts do seeme rather to deserue commenda­tion, By examples. then blame. Surely Brasidas, that worthy personage, and valiant Captaine, sayth thus, Thucid. 5. Those stealthes in warre do merite no small prayse, by the which especiallie the enemies are intrapped, and those that are in league and friendship greatly ayded and assisted. Polybius himselfe, who alitle before did wonder at the Achayens, doth openly hold partie with vs, when he sayth, Lib. 9. that those martiall deedes which are executed in the sight of all the world, and with mayne force, deserue lesse praise, then those which are wrought by industrie, and the opor­tunitie and slights. But likewise if one nation be to be com­pared with another, The opinion of the Spartaines heerein. shall I doubt whether the Spartains may be waighed in one ballance with the Achayens? yea, they will both in vertue and fortune ouerpoise them, and although they were most valiant, Plut. Mar­cell. yet they did deeme that those actions which were brought to passe by reason and vvit, vvere more vvorthy, Who preferred this couert, be­fore an open way. and beseeming a man, then those, vvhich vvere effected by force and violence. Ibidem, Therefore, the Spartains vvhen they did dismisse any Captaine from his office, he vvhich had ac­complished [Page 177] that vvhich belonged to his charge by persuasion or deceipt, did sacrifice an Oxe▪ if by force of armes, a Cocke. To wit, eyther a great, or lesse beast, as they esteemed the fact of importance, or of lesse moment.

But they say further Euripides denieth, An answere to the reasons that make for the contrarie. A distinction of those that are enemies. that it belongeth to a man of worth. They are deceaued: for he doth not speake of the common enemy, or of warre: but he mea­neth priuate ennemities, wherein (as he rightly deemeth) fraude hath no place: In warre the matter goeth other­wise. For euen the auncient Romaines, in other things co­uetous and resolute, Vlpian. [...]i. 1. de dolo. to treade this princely path, did affirme, that there vvas a certaine honest subtiltie, vvhich passed vvith them vnder the name of pollicie, especiallie if any thing vvere at­tempted against a common enemy, or a theefe. A Christian precept. What neede there any more words? August. in Quaest. su­per Iosue quest. 10. Saint Augustine resolueth ths doubt: When lawfull warre is vndertaken, it importeth nothing in re­spect of iustice, vvhether the enemy be assayled openly, or by am­bush. An answere vnto Florus. For as concerning that which the Romaine writer see­meth to condemne, in verie deede, he doth not blame: he onely vvisheth that herein faith and honor, may be preserued. For who will allowe of fraude to the preiudice of enter­course, contract, and friendship? who can likewise approue vile, and villanous deceipt? as if any man should bereaue his enemy of life by poyson, or send and hire a murtherer secretly to make him away. What kinde of deceipts are good. Abhorre these things, and such like, Plut. and with Agesilaus carry this minde, that it is a wicked thing iniustly to deceaue him, that is entred into alliance vvith thee: but to begu [...]le thine enemies, it is not only lawfull, but like­wise profitable, and a thing thou mayest well reioyce at. An exhortation vnto them. These men ioyne in opinion with Homere, that it skilleth not whe­ther we ouercome by craft, or by force of armes. * Odys. [...]. And in very deede, Xenop. there is nothing that is more auayleable in warre, Hippar. then stratagemes. The pray of them. Why doest thou expect I should in this place set downe the seuerall sorts of them? Amongst auncient writers thou hast Frontinus, and Polyenus: and some authors of this age, haue likewise taken great paines therein.

CHAP. XVIII.

I Haue by my conusels, sufficiently instruc­ted thee how thou shouldest prepare thy selfe to warre: now I will intreate of those things, which are necessarie to be done after the battaile, and as it were by a by-way, will leade thee to that faire mark, I meane peace. After the battaile, eyther the victorie is absolute, or else there followeth slaughter. In the victorie, I admonish thee of three things: Three precepts for the vse of victorie. Whereunto a caution is to be added. to vse it discreetlie, moderatlie, and modest­lie. It behooueth thee to vse it discreetly, Liu. 21. because prosperitie for the most part breedeth negligence: and so, some wound may be receaued, by ouer-much trust. * Tac. Agric. 4. Hist. Likewise, often losses, though they be but small, do dismember and empaire the glory of a pur­chased victorie.

Likewise thou oughtest to vse it Moderately, Lenitie. victorie be­ing by nature cruell, Anger, and a fierce enemy, and victorie, Sen. Tr [...]ad. and the sword of the conqueror, can not be bridled, and they which are once infected therewith, their desire is without pittie. Notwithstanding, Neither is all hope to be cut off from the enemy. it is necessarie for thee to ouerrule them, otherwise, it will be a great hinderance to thy proceedings. For where nothing but extremitie is seene, Tac. 3. Hist. thorowe despera­tion they prepare them selues boldly to resist. * Curt. 5. Likewise, necessi­tie setteth an edge vpon slouth, and oftentimes desperation is the cause of hope. * Po [...]tius la­tro in De­clam. The bitings of enraged necessitie, are most dan­gerous. Wherefore haue regard to this, Another pro­uocation to peace. and alwaies leaue somewhat for hope: Shew thy selfe still at hand, and terrifie them, but when thou hast sufficiently amased them, Tac. Agric. by sparing them againe, shew by that meanes prouocations of peace. This doth somwhat pacifie them, The fields are to be spared. and cutteth off their stubbernes, Indid. in respect of those things they haue lost, in respect of their ri­ches, which I would not haue thee vtterly to dispossesse thy selfe of. Archidamus geueth better counsell, when he sayth, [Page 179] Neyther do thou carry any other estimation of thine enemies Countrie, Th [...]cid. 1. then as if it were pawned vnto thee, and so much the more, by how much it is more fertill. We must spare the greatest part thereof, least the enemies being brought to madnesse and desperation, become not more vneasie to be conquered. Besides, thou shalt cause them put great confidence in thee, Sen. Theb. if thou spare them as if they were thine owne. For that which thou commandest to be ruined with fire, to be cut downe with the sword, thou holdest in reputation as none of thine.

Thirdly, Tac. 3. Hist. vse thy victorie modestlie: For felicitie doth not onely in an ill disposition lay open couetousnesse, Pride is to be auoyded. pride, and other hidden euils: 2. Hist. but euen worthy Captaines waxe insolent in pro­speritie. And with that Tantalus, that Pindarus speaketh of, they can not disgest a large fortune. For warre is doubtfull. O foolish men: He that exalteth himselfe for the prosperous successe hapned in war, doth not cōsider vpon how false a trust he magnifieth him selfe. * Olymp. Od. 1. Thucid. 1. Publius. For­tune is made of glasse, who when it shineth brightest, is soonest broken. * Plin. Pane. The state of mortall men is subiect to these changes, And often­times the con­queror is con­quered. that aduersitie springeth from prosperitie, and prosperitie from aduersitie. * Sen. Aga­mem. How can a conqueror dread any thing? when he is voide of feare.

Now in the ouerthrow, I admonish thee of two things, It behooneth thee to consi­der thy losse. to beare the same discreetly and stoutly; with discretion in this sence, that thou waight and consider it seriouslie. For contrarily there are some that do faine that all things happen Tac. 3. Hist. well: Ibidem. and keeping those secret who brought newes of the ouer­throwe, Otherwise thou canst ap­ply no remedy, they do rather, by foolish dissimulation, differre their meanes to remedy the euill, then to put it from them. They can alleage no reason, why the matter should be so carried. For first, Sen. Aga­mem. He that refuseth to enter into the knowledge of his losse, encreaseth feare; and those mishaps vvhich are doubtfull, do af­flict vs most of all. Curt. 4. As on the other side: many times it is a comfort to one in calamitie, to knowe his owne estate. Then surely, Sen. Oed. ignorance is a fruitlesse remedy of euils: nay, it is no re­medie at all: neyther canst thou cure a disease, They ought with all ende­uor to be ho [...] ­pen. except thou knowe it. Be not thou ignorant thereof, but rather examine it, and waigh it well: If the losse be small, it [Page 180] will rather kindle cour age in thee, then feare: If it be great, Tac. 15. An. yet do not in a rage cast away thy weapons; * Cic. pro Muren. nor be thou terrified with the euent of one battaile. And better for­tune to be ho­ped for. Is not Mars common? and doth it not oftentimes exalt the vanquished, and afflict the conqueror? * Tac. 2. Hist. Liu. 28. Egesip. 4. Cap. 2. It is a token of a faint hart, for some little fall, to be out of hope to rise againe, seeing that for matters of the least moment, Courage of the minde is to be vsed. things done in warre, do suddainely change. Wherefore it be­houeth thee in this case, to beare the matter stoutly. I deeme this the part of a King, Sen. Oedip. to endure aduersitie: and by how much the state is doubtfull, and the greatnesse of a decli­ning Empire doth threaten ruine, so much the more ought a man of courage settle him selfe to stand more firmely. I haue learned this, We ought to contend with fortune. that men of worth and value, Tac. 2. Hist. do relie vpon hope against Fortune: those that are timerous and cowards, do thorowe feare step forward to desperation. Do thou rouse vp thy selfe, And repaire our broken strength. and consider thy forces, which are neere vnto thee, Indid. and farre off: * Veget. 3. Cap. 25. Tac. Agric. Let a newe choise of men be made, and a fresh aide be sought: Let thy Citties, or thy Castels, be assured with continuall munition, against a long seige. To conclude, so that thy cause be good, Flor. 1. Cap. 15. make triall of all things; after the manner of Serpents, vvho being hurt in the head, do threaten vvith their taile. * It is better to die with honor, then to liue with infamie. Though that God withstand a lawfull warre, yet it is permitted to men of courage to die honestly: * Curt. 5. Sall. So Nature hath appointed one end to all men, euen to those who are enclosed in their armor: * Tac. 3. Hist. only there is this difference, whether it be better to yeeld the last gaspe vainely and reprochfully, or vertuously.

CHAP. XIX.

BVt we haue fought enough, The third part of this booke. yea sufficient­lie: O profitable peace, when wilt thou turne thy countenance toward vs? I come vnto thee, and shaking off this dust of Mars, I will now take alitle rest vnder the fortunate tree of Min [...]rua.

[Page 181] I haue declared, The world can­not continue if there be conti­nuall warre. how warre is to be enterprised and put in execution, now I greedelie desire to showe, after what manner it ought to be brought to an end. Sen. Herc. Fur. If mortall men do alwaies entertaine eternall hatred, and that furie once begun do neuer abandon their hearts; but he that hath good successe do still maintaine warre, and he that hath had the ouerthrowe, seeke still to defend himselfe; in the end nothing will be left to nourish sedition: then shall the waste field remaine vvithout til­lage, then shall the depth of ashes as a graue couer the dead corpes, the houses being burned. Peace is the end of warre. Although that the warre be great, Cic. Phil. 13 although it be practised dailie, yet is it to be ended by peace: whose verie name is acceptable, The praise of peace. but the effect there­of bringeth both pleasure and safetie: * Id. de leg. Ag. rar. where at it seemeth not those things do reioyce, to whom nature hath giuen sence and fee­ling onely, but euen the houses themselues and the verie fields. * Sill. 11. Peace is the best thing of all others that man hath the know­ledge of to be giuen to him, which of it felfe is more to be desired then any triumphes. I say, that as well the vanquished, It is auaileable for both sides. as the conquerors, ought to haue recourse therevnto, being equal­lie profitable to them both: Tac. Agric. 15. Ann. Sen. Hec. Fur. and it is expedient that the vanqui­sher be brought to desire it, Especiallie to the vanqui­shed. and it is necessarie for him that is ouercome. But first of all do thou who art vanquished giue care vnto me. I did a while a goe prouoke thee to take armes, neither do I now perswade thee to lay them downe, We must not lay our defence away if we will haue peace. for the holding of them, is the readie way to purchase peace. Cicero saith, Phil. 7. if we desire to enioy peace, we must make warre, if we forbeare to take armes, we shall neuer enioy peace. * Thuc. 1. For peace is best established through warre. The enemie is to be put in feare. But what is the meaning of this? Surelie least otherwise thou seeme a slouthfull and a certaine vile kinde of creature, and that the enemie may know, Tac. 3. Hist. that thou hast as yet some force left, (which if thou art resolute) may seeme doubtfull; (if desperate) furious. Where­fore shewe thy selfe of a high and confident courage. 4. Ann. Iliad. [...] And say with Homer, I haue yet long speares, and round shields, head peeces, Guil. Neub. Rer. Anglic. lib. 2. ca. 12. and shining cuiraces. Let not the olde prouerbe deceiue thee, It is best treating of peace, with weapons in ones hand.

Now in peace, thou oughtest to consider these two things, Two things to be considered [Page 182] that it be Honest, In peace. That it be ho­nest. and without fraude. I vnderstand peace to be honest, Liu. 25. Ex. Cle. Ph [...]l. 12. Ad A [...]t. 7. Ep. 14. when vnder some tollerable condition, thou doost end thy vvarre. That it may rightly be peace, not a contract of bondage. For albeit that peace be vniust, yet is it to be prefer­red before a most iust warre. It is dishonou­rable, when it bringeth open thral dome. Yet surelie that peace is intol­lerable in a Prince, that bringeth with it his dishonour, or infamie. It is a hard thing, Sen. Theb. from a kingdome to fall into bon­dage: and it seemeth it vvere better to fall vvith honor, Death is rather to be desired of a good man. 2. That it be without deceit. then to serue with shame. Phil. 3.

Next I desired it might be without fraude, that is to say, pure, white, and vnspotted, and verie peace in deed. For I feare fained and false peace, Phil. 7. that vnder the name thereof shrow­deth warre. To the intent it may end, not prolong warre. Manie times by reason of the inward hatred of great personages, Sal. Ep. M [...]thrid. thou shalt finde, that warre is rather prolon­ged then true peace established. And I am of this opinion, Tac. 4. Hist. that warre is more safe, At what time it is best to treate thereof. then suspitious peace. Thou oughtest al­waies to consider these two things, neither canst thou al­waies obtaine thy request, except it be perhaps at the begin­ning of the warre. Caes. 1. bel. Ciuil. Curt. 7. For it is the best season, and almost there is but one time to intreate of peace, whilst either side, trust in their strength, and both of them seeme of equall force. Moreouer, those do seeme equall, who haue not yet made triall of their forces. But when thy affaires waxe worse, Some whiles dignitie yeel­deth. there is greater reason thou shouldest rather take another course, Cic. 5. ep. 21 and rather to ac­cept of peace, vnder any condition that may bring thy safetie, then being weaker to contend vvith the stronger. * Curt. 5. The Pilcte when he feareth shipwracke, by losse redeemeth what soeuer may be saued: Thou, Tac. 2. Hist. and Fortune, hast made triall together: she hath beene thine aduersarie, why doost thou differre thy r [...]ine any longer? 5. Hist. Consider that with the vanquished commonly there are more lamentations, 2. Hist. complaints, Forced thereto by necessitie. then strength: 3. Hist. and although they speake fiercely, yet haue they small courage. Wherefore bite on the bridle, Liu. 9. and (as one said in the like matter) giue place to necessitie, Neither is it sometimes but for our good, to yeeld to the enemie with­out condition. which all the gods cannot force. But now, euen they which might ouercome thee, desire peace: what wilt thou do herein? * Id. 7. Ibidem. But leaue the furie and hope which decea­ueth thee, and commit thy selfe and all thy fortune, to their [Page 183] approoued faith. Tac. 2. Ann. This hath often pro [...]ed, and the humble haue obtained pardon in all things, when they haue yeelded to all things. If he carrie ho­nour with him. For the conquerors (whose minde is alwaies musing on waightie matters) do easilie change their furie into mercie. Sal. Orat. Lepid.

CHAP. XX.

I Will likewise draw these conquerers vnto peace. Come hither O thou conqueror, and albeit thy sailes are full with a prosperous winde, yet land at this hauen. Thou maiest be compassed with a storme, and so be drow­ned. For although he said; 3. Hist. that peace and con­cord are auaileable to the vanquished, and onely honourable to the conquerors: Beleeue it not, Peace is a seemely thing for the con­queror. peace doth not onelie bring honor with it, but most commonlie profit and safetie. In the sight of the world surelie it is honourable, Liu. 30. and when thy af­faires do prosper, and thine enemies matters do wauer and are doubtfull, it is a magnificent and glorious thing for thee to giue them peace. Ibidem. How well dooth it beseeme a Prince, vvhen the victorie is almost in his hands, not to refuse peace: that all men may vnderstand, that thou knowest both how to vndertake warre iustlie, Lib. 23. and how to bring it to an end. * It is to be ac­cepted when occasion is offered. If thou ouerslip the time, when thou maiest better giue peace to others then accept of it, I feare, least this ioy do either drowne thee, or vanish away to nothing. Tac. 15. Ann. And that this come to passe that thou hadst gotten some glorie, and some spoiles, if thou haddest vsed a meane in glorie, and beene carefull to haue kept the spoile. Surelie a ho­lie personage doth crie out, Bernard. in Ep. they which contemne peace and co­uet honour, It is likewise profitable to be disburdened of warre and trouble. do loose both peace and honour.

Peace is likewise profitable. For if thou still continue [Page 184] warre, what remaineth there for thee, Tac. 12. An. but wearisomnes if thou prolong it, and danger if thou art hastie? For commonlie, constancie is greatest with men in miserie, In Agric. when they are with most violence set vpon: * Sil. 1. and in things declining, the last vertue is of most force. * Hor. 2. How mortall and dangerous are the biting of wilde beasts when they are neere their death. cap. 15. I adde herevnto that the Fortune of warre teacheth the vanquished what they haue to do. Curt. 3. Neither was that vnaduisedlie foreseene, We ought not often to set vp­on an enemie. and fore­aduised by Licurgus, who made a law, by vvhich he did for­bid, plut. in Lycuig. that they should not ouer often assaile the enemie, fearing least they being accustomed to resist, did not in the end likewise become stout souldiers.

Last of all, Peace is safe. peace bringeth safetie, because thereby thou escapest the vncertaintie of warre. Liu. 30. An assured peace is better and more safe, then avictorie hoped, thou hast the one in thine owne hands, Fortune vncer­taine. the other is in the hand of God. * Ibidem. Thinke vpon the force of Fortune, and that all the things we enterprise, are sub­iect to a thousand casualties. * Sen. Herc. Fur. No man can with safetie any long time offer himselfe to so many dangers. * Liu. 30. Hath fortune neuer deceaued those, Which often­times paieth home at the last. who haue most stoutely vndertaken all things? For this cause dread Fortune so much the more, and take heede least the higher shee hath exalted thee, Ibidem. thy fall be so much the more shamefull. * Sen. Herc. Oct. When God dooth once begin to oppresse those who haue had the world at will, Therefore it is not to be pro­uoked. when he hath begun it, he continueth it, and great things haue this end. Wherefore, Curt. 3. feare the same fortune, vnder whose fauour, thou hast brought things to passe so prosperouslie. Ibidem. For she is like her selfe; and do thou consider how variable shee is, euen in those things shee hath be­stowed on thee. * Homer. Mars is common, and without partiaitie, and dooth slaie those, who would kill others. * Ilia [...]. 6. Liu. 45. Which is the reason that thou oughtest in thy prosperitie to do nothing proudlie, or violent lie against any man, neither yet trust too much to thy pre­sent felicitie, seeing thou art vncertaine, what may happen before the enemie. Mingle wisdom therewith. Surelie, if God in our happie estate, Liu. 30. did giue vs a good vnderstanding, we would not onely enter into consideration of those things vvhich haue happened alreadies, but likewise of those vvhich may fall out hereafter. Therfore thou shalt giue peace [Page 185] to others, Ibidem. and not so couet other mens goods, that thou bring thine owne in danger. But what peace shalt thou giue them? Let thy peace be tollerable. An easie peace. Tac. 12. Ann. For then the end of warre is to bee deemed worthie, when by pardoning we passe vnto peace.

Bethinke thy selfe of this, Sal. Orat. Philip. In. lug. that the greatnes of the people of Rome encreased by taking pittie. * Yea an easie peace. Neither did they take any thing from those that were vanquished, but the meanes to re­uenge themselues. What should let thee to imitate them? Looke how much resolute value we should vse against the reso­lute enemie, Tac. 12. Ann. so much gentlenesse should we shew to them that sub­mit themselues to our mercie. * Sen. 1. de Clem. Ibidem. Thou oughtest vse so great a gift of God, as to be able to giue or take away life with great courage and discretion: and sometimes to be content to take nothing from a Prince thou hast conquered, but glorie and ho­nour. This will not onelie redownd to thy renowne, For an euill peace is vn [...]ure. but to thy benefit likewise. If thou yeeld them a hard and gree­uous peace, who will obserue the conditions thereof? Nei­ther do thou beleeue that any nation or particular person, Liu. 8. will re­mane in that state of life, which is burdensome and displeasant vnto him, longer then he shall be forced thereunto. * Lib. 9. Whatso­euer it be that present necessitie constraineth them vnto, will al­waie remaine in their minde. And in the end they will ex­claime, Tac. 3. Ann. that a miserable peace, is in exchange euen worse then warre. Priuernas being asked before the Senate of Rome, Good peace is permanent. what kinde of peace he did expect of them: did freelie and trulie answer thus; Liu. 8. If you giue vs a peace which may be for our good; we will keepe it faithfullie and perpetuallie: if your peace be euill for vs, vve are not like to keepe it long. It is a true say­ing, there peace is faithfullie kept, Ibidem. where voluntaries are paci­fied; but no faith is to be expected, where in steed of peace they en­ter into bondage. Graunt thou then an easie peace, Howbeit de­ceits are to be auoided. but yet to such as do with all their hearts desire it. For if any do subtillie, or treacherouslie demaund it, keepe those vnder. For the dissimulation vsed in contracts of alliances and of peace, Veg. 3. ca. 3. hath done more harme to those that beleeued them, then warre it selfe. Lib. 3. This is a golden precept of Polybius; Note this saying. It behooueth them which haue the charge of matters of state, to haue regard [Page 186] to nothing so much, as that they be not ignorant what their in­tent is, who do either desire an end of war, or contract friendship: when they do yeeld to the time, and when they being humbled in their minde do seeke peace in earnest: to the end they may be­ware of these, as of them that he is in ambush, and waite as time obseruers: and giue credit to the other, as to thy true subiects or friends, whom thou maiest rule ouer, and commaund whatso­euer hapneth.

I haue hithervnto perswaded men; A praier for peace. now I turne my short and earnest praiers vnto thee, O thou eternall essence, who art not the God of dissention, but of peace.* Paul. 1. ad Cor. Cap. 14. Ierem. O thou sword of the Lord, how long will it be ere thou cease? turne againe in­to thy scabbred, rest, and be still.* Cap. 47. Ex eod. Cap. 29. Thinke thou vpon vs, with the thoughts of peace and not of affliction, and we will pray vnto thee to giue vs and end, and patience, and we shall liue.

CHAP. 1.

I Haue finished my externall warre: and would to God therewith I could giue an end to ciuill calamities, the which our age hath these many yeares beene an eye witnesse of. For order it selfe doth force me to treate thereof. I define ciuill warre to bee, What ciuill warre is. The taking of armes by the subiects, either against the Prince, or amongst them selues. The verie height to all miserie. Then the which, nothing is more miserable, nothing more dishonorable, which I may right­lie terme, the verie sea of calamities. A fearefull thing to those that are true, Citizens. Homer did trulie write; Iliad. 1. Let him be accursed, and liue with no nation nor tribe, vvho coueteth ciuill dissention, and cruell vvarre. Whose conceipt Cicero doth more explaine and enlarge: Phil. 12. He whom the discord of the Citizens, their slaughter, whom ciuill warre delighteth, can beare no affection to his owne familie, nor to publicke lawes, nor to the statutes that concerne the common libertie: Nay indeed to those that are men. and I esteeme him vvorthie not to bee accoumpted amongst the number of men, but vtterlie to be banished from their companie. It is fraught with mischiefe. And in deed what mischiefe is there in the world that ciuil warre is exempt of? Sal. Orat. Lepidi. Sen. 2. de Ira. Or what diuine or hu­maine things are left vnpolluted?* And impietie. The armies are disposed the one against the other; and the fathers against their owne sonnes, [Page 188] and the sonnes against their fathers, haue sworne, the one to de­stroie another. Luc. 7. What a horror is it, to see neere kinsmen to be­come enemies, brother to fight against brother,* Id. 1. and two armies ioine battaile, allied together in consanguinitie? And slaughter. What murther is there not heere committed? Sal. Orat. Lepid [...]. the condemnation of innocent persons to purchase their goods; the torture and torment of no­ble men, citties waste and desolate, by slight and slaughter, the goods of the miserable cittizens, either giuen or solde, as a pray of the enemie.* Confused mur­ther. It is permitted to kill any man openlie: Tac. 1 Hist. and lawfull to pardon none, but to the end thou maiest further intrap them. * Tac. 3. Hist. Neither age, nor honor, can protect any, that rape be not min­gled vvith murther, and murther with rape.* Luc. 1. The nobilitie goeth to wracke, with the common people, and warre is spred on euery side, neither is anie man exempt from the edge of the sword.

Now adde herevnto these lesser euils: Trecherie. the vvauering faith Tac. 2. Hist. 1. Hist. of the souldiers by meanes of discention: No discipline. The corruption of dis­cipline: the which in peace being whole and entire, is now dissol­ued by the discords of the cittizens, either part ha [...]ing on their side a deprauer of lawes: Herewith treason is left vnpunished: So that in ciuill dissentions, 2. Hist. money is of more force then armed men. Or obedience. Wee see the Souldiers, Ibidem. coueting all, or selling all for money, whether it be right or vvrong: abstaining no more from that vvhich is holie, then that vvhich is prophane. This they do, in despight of their leaders, vvho dare not resist them: Ibidem. For they know, 1. Hist. that they are more vvilling lie drawne to vndertake ciuill vvarre, by the licentiousnesse of these routes and spoiles. And it is generallie true, that in ciuill vvarres, 2. Hist. the Souldiers haue more libertie then the Captaines.* Lu [...]. 5. Caesar vvas my Ge­nerall, saith the Souldier, by the riuers of Rhine, but in these ciuill commotions, hee is my companion: vvickednesse mak [...]th all those equall one vvith another vvhom it corrupteth. And what? The changing of places auai­leth nothing. Thinkest thou to finde either anie faith or loue at all, Tac. 1. Hist. in those of the Citite, and in those of the Countrie? Euen they vvith seare and necessitie do vvauer vvhich vvaie the vvinde bloweth.* 2. Hist. They are easilie ledde by the stronger, and little do they care for men of the best sort.

[Page 189] To be short, Cic. 4. Epist. ad Fam. Epist. 9. Ibidem. all things are full of miserie in ciuill warre, but nothing more miserable then victorie:* The victory is cruell. The which although it fall on the worthier side, yet doth it make them cruell and ou [...]ra­gious: and albeit that by their naturall disposition they are not bent thereto, yet are they forced by necessitie to become such. * Tac. 3. Hist. Cic. 12. E­pist. ad [...]am. Ep. 18. For these Captaines which haue bin cruell in beginning of ciuill warre, Neyther hath the conqueror power thereof. cannot be moderate in victorie. And this is al­wayes the end of Ciuill warre, that not onely those things are done, which are commanded by the conqueror, but likewise he must obey those, by whose fauor and ayde the victorie was gotten. Many other things may be sayd in detestation of this pestilent disease, which being well knowne vnto vs, I do ouerslip.

CHAP. II.

I Now am come to that place, that leadeth me to discourse distinctlie of the causes, and the end of Ciuill warre. For what neede I to speake of the meanes to execute it? which are like, and the same, that I taught thee in externall warre. In this matter the principall thing is to let warre. Besides, a wise Prince ought not so much to busy his thought, how to practise Ciuill warre, as to let, and beware of the same, This is the principall thing he should endeuor, and surely the very sparkles of Ciuill commotions are to be quen­ched, for where they are kindled, no wisedome can saue thee from harme: of necessitie there followeth either ruine, or alteration of matters. Which is the reason, why I will in­treate particularly, and considerately of the causes of Ciuill warre, and if it be possible for me, I will destroy this pesti­ferous fruite in the bud.

There are two causes of Ciuill warre, causes Remote, Remote causes. and neere at hand. I call those causes remote, which are the first, and the true causes, but they are either lesse tyed to the effect, or lesse apparent. The other I call those causes, Neere causes. which springing [Page 190] from the first, are ioyned to the euents of matters, and do openly manifest them selues. Wise men do looke into the first causes: the eyes of the common people, are turned to the latter.

Amongst the causes remote, I reckoned Destinie, and Riot.

First I name Destinie, Desteny and the order of things do in­gender ciuill warre. because by the euents of all ages it is certaine, that God doth as it were with solemnitie de­stroy mightie Empires, after this manner. Luc. 1. All great king­domes runne to wracke of them selues, God appointing this to be the meanes to stay things prosperous. Men of Europe marke this. Thou mayest geue the like iudgement of all other common wealthes, as Sa­lust did of his. Ad Caes. This is mine opinion, seeing that all things that do growe and spring vp, do likewise perish, that the destinie of the destruction of the citie of Roome will happen, at what time one cittizen shall take armes against another, and so they be­ing wearie and faint, shall become a pray to some other King, or Nation; otherwise, the whole world, nor all Nations gathered together, can not so much as moue, or shake this Empire.

Now Riot is the second cause. Riot doth like­wise by little and little in­gender them. For what other thing hath engendred ciuill sury, then ouer [...]great felicitie?* Flor. 2. Cap. 12. Ibid. Weal [...]h and riches haue afflicted the manners of all ages, and haue like vnto a Pump of a Ship drowned the common wealth with their cor­ruptions. * Ibid. Sumptuous p [...]ouision of banquets, and our fiberall rewards, haue they not from abundance, forthwith brought forth want? For from hence proceedeth de­sue of other mens goods. From hence proceedeth new hopes. Yea surely, Tac. 1. Hist. when as to euery vnthrift and spend-all there shall remaine neither lands, nor reuenue, but only the instruments of vices. Indid. These persons, will vndertake to make a mingle mangle of all things, and to close vp their owne wounds, with the hurt of the common wealth.* Vell. 2. For thus the world goeth, that euery one had rather to be troden vnder foote, by the destruction of the common wealth, then their owne pri­uate ruine, not regarding that he is to runne like fortune with them.

These therefore are the degrees: Luc. 1. There is no meane in riches and buildings, and the first messes at tables, are so sumptuous, [Page 191] that they shewe they cannot tollerate hunger.* Ibid. Herehence proceedeth deuouring Vsurie, and greedie gaine for interest: and decayed faith, and warre which is auaileable to many.

Now these are the two remote causes. But what re­medie is there against them? A remedie or rather a com­fort against destinie. Against one of them none at all: Thou doest in vaine striue with Destinie, that is, against the decree of God. Sen. Cons. ad Helu. Such was the pleasure of destinie, that the prosperitie of any thing whatsoeuer, should neuer stand alwayes at one stay.* Id. Ep. Nothing is exempt from the danger of change, not the earth, not the heauens, not this whole frame of all things: For although it be guided by God, it shall not alwayes hold this order, but time will alter it from his course. * Ibid. All things runne on their prefixed time, they haue time to be borne, to growe up, and to be extinguished. But concerning Riot (if thou looke thereunto in time) thou hast a sure remedy therefore, from our* Supra lib. 4. Cap. 11. censuring of manners.

CHAP. III.

THese then, Lu [...]. 1. as the Poet sayth, are the pub­licke beginnings of vvarre, vvhich do al­wayes ouerthrow mightie nations. Now I do come to neere causes, which shew them­selues to be three, Faction, Sedition, Ty­rannie.

I call Faction, the confederacie of a few, Faction desi­ned. The founta [...]ne from whence faction spring­eth. Hate: or ambition. or many, amongst them selues, and their discord vvith others. The spring where­of oftentimes issueth from the priuate, or publicke ha­tred of families: but more often from ambition, whi­lest each one seeketh to aduance himselfe, and to put backe others, and to this end they do conspire.

For surely, Sen. Ep. 74. none of them all vvho are conuersant in the [Page 192] common wealth, respect whome they may put downe, but by whome they themselues may be ouerthrowne.* Indid. All ambition hath this fault: This is the right plague of estates. It is not respectiue: which is the cause why they, like vnto waues, do driue one another: and from hence proceedeth strife, hate, warre. Factions haue alwaies ben, Liu. 3. and will be euer the destruction of many nations, sooner then exter­nall warres, then famine, then death, and then all other things which men do conster to be the wrath of God, and as it were the extremities of publike mischiefes. Court coun­sellers allow thereof. For whereas some bad pol­liticians at this day do euen allowe of factions, and denie, that any thing can be more profitable for the Prince against the Tac. Agric. subiects, But they take their marke amisse. then if they do not regard the common profit; they are greatly deceaued. For as (in the definition I shewed) there are two sorts of faction, of a few, or many: both kinds are hurtfull, and that latter of many is apparently dangerous, The popular faction is hurt­full. who trusting in their strength, do forthwith take armes, and come to handle strokes: Liu. 34. and oftentimes that side which is too weake to maintaine their pri [...]ate quarrell, doth rather ioyne it selfe to forraine force, then yeeld to those of their owne nation.

Neyther is the first of a few who are mightie, lesse cruell. The faction of Noble men is likewise hurt­full. For by little and little as the Philosopher doth note, The faction of Noblemen draweth vnto it likewise the whole com­munaltie to part-taking: yea, Arist. 5. Pol. Cap. 4. Cic. de A­rusp. res [...]. they are with more difficultie appeased. Neyther commonly hath the discord amongst worthy and mightie men, sorted any other effect, but eyther a generall ruyne, or the soueraintie and rule of the conqueror.

How then are factions profitable? for we are taught these things by dayly examples. [...]rance spea­keth hereof. Howbeit, there is some vse of dissention. I confesse this were not much amisse, that there were some small dissention be­tweene some townes, or prouinces neere vnto thee: yet would I haue it a slight discord, and to this only end, that thereby they might not conspire against thee. Plut. Caton. Cato had re­spect hereof in his familie, who did alwayes subtillie some little discords, Yet but very small. or disagreements amongst his seruants, suspec­ting and dr [...]ding, least their concord should grow ouer-great. Neyther do I thinke this vnfitly applied in this place. Sen. Ep. 87. Our [Page 193] societie is most like to the stones of a Vault vvhich vvould fall, but that they hinder one another, by vvhich meanes it is kept vp. It may be, I would tollerate some such discord, And it is allo­wed amongst neere borde­rers. and wonted hatred amongst neighbours, Tac. 5. Hist. but neuer these rooted dissentions, especiallie amongst Noble men. Factions are to be suppressed by lawes. Yea, the princely Philosopher sayth, Arist. 5. Pol. Cap. 8. We ought to endeuor euen by lawes to hinder strife and partaking amongst Noble men.

Neyther ought we to suffer any coule [...] to be worne, And the ba [...] ­ges thereof. or differences of names, or apparell. This was a profi­table instruction sent long since from Maecenas, to Au­gustus. Dio. 52. Surely, the surest vvay, is vvholie to cut off all discords, and ambitious debates, so that, neyther newe names, or any such things, from vvhence dissention may arise, be per­mitted.

And such matters are to be quenched euen in the be­ginning. And the begin­nings thereof. Order ought to be taken for these things at the first, Arist. 5. Pol. Cap. 4. Curt. 6. Liu. 34. and the discords of Magistrates and mightie men, to be disper­sed. For small sparckles being neglected, haue kindled a great fire. And there is alwayes great danger of matters of this sort, Assemblies are to be forbid­de [...]. if thou sufferest assemblies, and counsels, and secret con­sultations.

CHAP. IIII.

NOw Sedition likewise is another cause of Ciuill warre, The definition of Sedition. which I define to be a sud­daine, and violent motion of the multitude a­gainst the Prince, or the Magistrates. Of the beginning, proceeding, and remedies whereof, I will speake that which shall be for thy profit, and set it downe in order. The springs thereof are many: The beginning thereof springeth from diuers causes.

Oftentimes men are stirred vp to take armes, eyther As [Page 194] thorowe oppression, Oppression. or feare, when they imagine the verie dangers them selues, to be the remedies of imminent perils. Aristotle touched this cause verie discreetlie: Or feare. sayth he, they moue seditious thorowe feare, 5. Pol. Cap. 3. as well such as haue done wrong dreading punishment, as others, who looking to them­selues, would willinglie preuent it before it hapned.