Chapter 24 commences the conclusion to The Prince. Machiavelli indicates this by remarking that the “new prince” should observe “prudently” the “things written above” (P 24). Indeed, since the last paragraph of chapter 19, Machiavelli has addressed especially the new prince, who, if he has penetrated Machiavelli's ironic dissimulations and is of sufficient ambition, is now plotting to secure an army of his “creatures” (P 13) with which he might seize absolute power in Italy. The closing chapters offer anti-Christian psychological training to that prince, and suggest how he might contrive to earn a reputation akin to the humane and just Marcus, despite the necessity of conforming to so many of Severus's bestial and criminal modes. In short, Machiavelli teaches Italy's conquering prince how he might construct a glorious and humane edifice upon a foundation composed of the bones of Italians. In doing so, he recommends the imitation of Moses, rather than Christ, and reveals that his patriotism is qualified radically by his hope that virtue might finally triumph in Italy.

Machiavelli informs the new prince that if his actions are recognized as virtuous, “they will take hold of men much more and obligate them much more than ancient blood” (P 24). This argument is explicitly hostile toward hereditary princes; yet by emphasizing the weakness of obligations engendered by blood, Machiavelli may also be referring obliquely to the Eucharist, the obligations of which appear to be supervened easily by the sight of virtuous worldly actions. Machiavelli encourages this conclusion with his next pronouncement: “For men are much more taken by present things than by past ones, and when they find good in the present, they enjoy it and do not seek it elsewhere” (P 24). Christ, whose many good deeds attracted followers, offers his “blood of the covenant” to his beleaguered disciples in order to oblige them “until that day when I drink it new with you in my Father's kingdom.” His priests seek to remind Christians of this obligation by performing this blood rite “in remembrance of” him. Machiavelli suggests that Christ's past good deeds might be supervened easily by “good in the present,” but can “present things” (P 24) so easily deter one from seeking the future goods that Christ promises? According to Machiavelli's general assessment of human nature, the answer is no.